EZEKIEL

and YHWH’s

Judgment

for the

Good News

PEOPLE

VOLUME VII

True Conversion

EZEKIEL and YHWH’s

Judgment for the

Good News People

Volume VII--True Conversion

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 VII--True Conversion

CHAPTER PAGE

- Cover Page 1

- Title Page 2

- Contents 3

- Publisher’s Preface 5

Part T--More Historical People

91 Eliyahu 6

92 Nevukhadnetzar 14

93 Daniel 19

94 Shaul 22

Part U--Circumcision of the Heart

95 Only YHWH Can Defeat Pride 30

96 What Must Be Done on Pride 44

97 The Difficulty in Dealing With Pride 57

98 Pride and Truth 67

99 The Dilemma of Pride 78

100 Apathy in Action 91

Part V--The True Brotherhood Versus Christianity

101 Real Brotherly Love I 101

102 Real Brotherly Love II 113

103 Real Brotherly Love III 127

104 Real Brotherly Love IV 136

Part W--Redemption/Salvation

105 Redemption 143

106 More on Redemption 156

SHEERIT YISRAEL

PO Box 473

Calder, Idaho 83808, USA

Publisher’s Preface

Greetings! The following presentation is volume seven 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 91--Eliyahu

Eliyahu (Elijah)

The subject man of this next chapter comes charging at the student of truth like a freight train from almost out of no where--with no ancestry, no genealogy, no history and seemingly no beginning.

The Scriptures open up his story by simply calling him Eliyahu the Tishbite of Gilead with a proclamation from him, as the prophet of The MOST HIGH, to King Achav of Yisrael that there would be no rain, dew or moisture of any kind to fall on Yisrael, except on YHWH's Word (I Kg 17:1).

In this opening salvo on the life of the famous prophet, one is told only the bare essentials--that he was evidently an inhabitant or resident of the town or area of Tisbeh (thus, a Tishbite--per Young's “Analytical Concordance”) of the territory of Gilead (probably on the East side of the Jordan River) and that he was a contemporary of King Achav of Yisrael.

This linkage to Achav was, of course, extremely revealing because students do know quite a bit about this "infamous" king of Yisrael, who was one of the most evil and wicked of all of the rulers over the Northern kingdom (I Kg 16:33).

Achav was the son of Omri and ruled over Yisrael from Samaria for a total of 22 years in the 9th century (BCE). And while he made his mark in many acts of stupidity and wickedness, perhaps his marriage to the Edomite Jezebel, daughter of Ethbaal, king of the Sidonians, has to be one of the major mistakes of his life.

The Baal worshipping Jezebel was so bad that symbolically she became the personification of evil thereafter in Yisrael, as well as in other lands and among other peoples. Many modern people believe that Achav and Jezebel symbolize one of America’s modern leading families--Slick Clinton and his wife Hillary.

This notorious couple, Achav and Jezebel, not only sought to forsake the covenant and abolish the remaining presence of the true faith of YHWH from the land (by slaying all of the prophets of The SOVEREIGN--except for Eliyahu and some others, who were hid in a cave by Ovadyah--I Kg 18:4), but they also did their level best to extend and promote Baal and Asherah (Easter) worship throughout the kingdom (I Kg 19:10).

They Were Evil

Their evil was so great that, in time, it provoked a curse upon their household and descendants by The EVERLIVING (I Kg 21:21-29). One of the features that stands out in the lives of both Achav and Jezebel is their incredible pride--specifically arrogance and insolence.

We find evidence of this reality hurled at us in the way that they opposed and hated Eliyahu, even after they were warned of The ELOHIM's anger and wrath (I Kg 17:1); their overbearing, sullen attitude of resentment (I Kg 20:43; 21:4); and in the way that they treated Naboth the Jezreelite (I Kg 21:1).

In this regard, it seems that Naboth owned a vineyard which Achav wanted for his own use (I Kg 21:2). But Naboth said "no way" since the property was an inheritance from his fathers (I Kg 21:3). With the refusal, Achav got mad and went home to sulk and boil in hate and resentment (I Kg 21:4). Jezebel, on learning of her husband's problem, decided to intervene on his behalf (I Kg 21:5-7).

So she wrote letters under Achav's royal seal to the elders of Naboth's city charging them to bring forth false witnesses to accuse Naboth of disloyalty to YHWH and to King Achav (I Kg 21:8-10). Naturally, the leaders did as they were told to do and falsely swore against Naboth (I Kg 21:11-13).

Murder of Naboth

Found guilty from the testimony of the false witnesses, poor Naboth was carried out of his city and stoned to death (I Kg 21:13). Thereupon, under Jezebel's insistence, Achav took possession of Naboth's vineyard (I Kg 21:15-16).

This treachery was so bad that it brought a curse upon Achav's future posterity (I Kg 21:21). In terms of Jezebel, YHWH judged that her dead body would ultimately be eaten by dogs by the wall of Jezreel (I Kg 21:23).

As terrible as the proud, arrogant and insolent Achav was, credit is due him on the occasion when Eliyahu pronounced this judgment on Jezebel and him. The Book says that "he humbled himself" before The ELOHIM. Because of this repentance, the sentence on his children was delayed until after his death (I Kg 21:29).

While there is every reason to suspect that Achav and Jezebel represented the epitome of pride and vanity in their lifetimes, Eliyahu, in contrast, seems to have been a production of extreme meekness and humility.

From the available brief narrative of the life of the great prophet, there is no evidence or indication at all of any pride or vanity surfacing in Eliyahu's mental makeup and motivation, although there is every reason to believe that he must have once had this problem (just like everybody else does have in the flesh).

If so, then it is manifest that at some point and time, YHWH chose, by election, to change him into a humble and meek servant so he could be of use. And there is no joking or taking light the dedication, commitment, and obedience of this man Eliyahu.

A Great Man

As the Word tells us, Eliyahu truly was a person of unusual moral uprightness, courage and integrity. Still more importantly, he was a classic example of humility and meekness in action, as will shortly be shown. Perhaps it is this fact which prompted The EVERLASTING to choose him.

Eliyahu's spectacular deliverance of YHWH's judgment on Yisrael in terms of the great drought on Yisrael (I Kg 17:1) would seemingly rank as the one crowning point in a prophet's life; however, not so, in respect to the subject of this study.

In a way, it was just the beginning place in an illustrious career which seems to have spanned a long period of time back then and which apparently is still not over here in the early 21st century.

The Widow

After the drought pronouncement, the Book tells us that Eliyahu was sent by YHWH to live by the brook Cherith where he drank from the stream and was fed by the ravens (I Kg 17:5-6). But with the drought so bad in Yisrael, the waters in the brook dried up in time (I Kg 17:7). So YHWH told him to go and reside at a widow's house in Zarephath (I Kg 17:9).

On reaching his new residence, Eliyahu discovered that the poor woman had no food, but a handful of meal in a jar and a little oil in a bottle. She was preparing to bake this into a last meal of bread for her and her son before they both died of anticipated starvation (I Kg 17:10-12).

However, once more, Eliyahu arose to the occasion with a prophecy from The HIGHEST to the effect that the jar of meal and the bottle of oil would not waste away or cease until rain came on the land (I Kg 17:14). So Eliyahu dwelt with the widow and they ate of the food which continued to be available (I Kg 17:15).

But then some time later, tragedy struck the household when the widow's son became ill and died (I Kg 17:17). The poor woman immediately wanted to attribute the death to some hidden sin in her life; and naturally, she was distraught with the loss of her apparent only son (I Kg 17:18).

Certainly, displaying some very important mercy and compassion, the man Eliyahu took the son from the widow's bosom and carried the body to the chamber where he stayed. He laid the dead boy upon his own bed and fell upon him in prayer to YHWH three times (I Kg 17:19-22).

The Word tells us that The MOST HIGH heard Eliyahu's petition and chose to intervene at that moment in time to restore the dead boy back to life (I Kg 17:22-23). The poor woman's beautiful response was that by this act, she knew that Eliyahu was a man of The ELOHIM (I Kg 17:24).

As the famine intensified, the days continued to pass until the drought reached the three and one-half years mark (Jas 5:17). It then became time for YHWH to send water (I Kg 18:1). So Eliyahu contacted Achav through Ovadyah in order to arrange a face to face meeting with Achav (I Kg 18:14-15).

With the arrangements completed and agreed upon, Eliyahu stood before Achav that day with a message and challenge for Achav that he (Achav), the 450 prophets of Baal (the sun god), the 400 representatives of Asherah (Easter) and the people of Yisrael assemble on Mount Carmel, overlooking the spectacular Mediterranean Sea (I Kg 18:18-19).

The Contest

Thereafter, Achav and the designated others congregated on Carmel to face the man Eliyahu. The people assembled to see what would happen and if their sun god would truly reveal himself.

To the 850 preachers of Easter and sun worship present (resembling those of Christendom), Eliyahu proposed a contest to prove to the observing people exactly which religion was true and right, since the Israelites had been floundering around for some time in confusion over the religion of the Scriptures versus that of Easter and the sun god Baal (I Kg 18:19-21).

As Eliyahu set the terms of the confrontation, the 450 preachers of Baal sun worship could put a sacrifice upon an altar on Carmel and Eliyahu would also put a sacrifice on another altar there. The two adversaries could both pray to and beseech their respective deities for a revelation by fire--the 450 to Baal and Eliyahu to YHWH.

By this contest, the observing Israelite people could then see and decide which deity was the right one in Yisrael (I Kg 18:21-25). So the 450 prophets of the sun god prepared their sacrifice and prayed to Baal from morning until well past the noon hour.

They leaped upon and all around the altar with the sacrifice. In their religious excitement and frenzy, they cried aloud and cut themselves with knives and lances until the blood came forth (doesn't this sound a lot like a modern Pentecostal meeting in progress?).

However, with all of the religious fervor, screaming and carrying on, Baal did not answer. Nothing happened to their chagrin and disappointment (I Kg 18:26-29). Then in the afternoon, at about the approaching time for the offering of the evening sacrifice, Eliyahu stepped forward and repaired the (former) altar of YHWH on Carmel which had been broken down by Jezebel (I Kg 18:30).

He took twelve stones, representing the twelve tribes of Yisrael, and rebuilt the altar; constructed a trench around the altar big enough to contain two measures of seed; placed the sacrifice upon the altar and a quantity of wood about it; and ordered four jars of water to be poured over the offering and wood three times to thoroughly soak everything and fill the trench with water (I Kg 18:31-35).

The Glory of a Man?

At the time of the evening sacrifice, the great prophet prayed, saying "Oh YHWH, The ELOHIM of Avraham, Yitzhak and Yisrael, let it be known this day that You are The ELOHIM in Yisrael and that I am Your servant and that I have done all these things at Your word. Hear me, Oh YHWH, hear me so that this people may know that You, YHWH, are The ELOHIM and have turned their hearts back to You" (I Kg 18:36-37).

The Book then marvelously tells us that the fire of YHWH came down and consumed the sacrifice, the wood, the stones, the dust and the water in the trench (I Kg 18:38). When the witnessing people saw what all had happened, they fell on their faces and cried out that "YHWH is The ELOHIM" (I Kg 18:39).

Thereupon, Eliyahu ordered the false preachers of Baal seized and brought down to the brook Kishon where he righteously and properly slew all of them (I Kg 18:40).

Turning his attention next to Achav, the great prophet told him that there was a sound of an abundance of rain (I Kg 18:41), although there obviously wasn't even a cloud then in the sky.

With a profusion of faith, Eliyahu went up to the top of the mountain with his servant and bowed down and prayed to The HIGHEST (I Kg 18:42). Finishing his prayer, he told his servant to look for rain out over the beautiful Mediterranean Sea. The servant saw nothing. So Eliyahu told him to do the same thing six more times--seven in all (I Kg 18:43).

Rain

On the seventh time, the servant said that he saw a small cloud, the size of a man's hand arising out of the sea. Eliyahu turned to Achav and told him to hitch up his chariot and go down the mountain, lest the rain stop him (I Kg 18:44). A short time later, the heavens were black with wind swept clouds and there was a great rain (I Kg 18:45).

The drama on Mount Carmel could have easily ended there. After all, the great prophet of The SUPREME GOVERNOR of the Universe had done his job masterfully well. All alone, he had faced and defeated the 850 preachers of Easter and sun worship. With this victory, he next had righteously executed these false preachers on the spot.

And without a cloud in sight, he proclaimed an end to the drought. If there are and have been occasions for a fleshly human being to be caught up into a situation and to be filled with pride, vanity and glory, then surely this could have been the reaction in the heart of the man Eliyahu at that precise moment in time.

The Humble Eliyahu

However, the Word does tell us of a different reaction and response from this unusual man who must surely rank as one of the greatest of all limited men that have ever lived. The Book goes on to say that Achav, in his chariot, took off from Carmel toward Jezreel, almost twenty miles away (I Kg 18:45-46). And what did Eliyahu do? Why he ran in front of the chariot as a "footman" all of the way to Jezreel (I Kg 18:46).

You see, in those days, human kings were accustomed to having a foot escort running in front of their chariots as a symbol or mark of honor and distinction (II Sam 15:1). For some reason, maybe in the haste of the rain or in the confusion in Achav's ranks after the defeat of the Easter and sun worshipping preachers, no escort appeared to be available to give Achav his customary human honor, glory and acclamation.

So the mighty Eliyahu, personal representative, spokesperson and prophet of The EVERLIVING RULER of the Universe, steps forward to humble and abase himself by becoming the runner to honor Achav.

What a paradox it is that a great man like Eliyahu chose to become a humble, meek servant to a proud, vain, arrogant, insolent heathen like Achav for a trying and difficult twenty mile run. Which one of us today would be willing to do what Eliyahu did if we were in his shoes? Not many, for sure. In fact, not many of us today could even run 20 miles!

His Later Work

Thereafter, Jezebel was angry and upset when Achav told her what all had happened on Carmel (I Kg 19:1). So she put out a death sentence on Eliyahu (I Kg 19:2). And in fear, the prophet went down South to a place near Beersheba, some 80 miles away (I Kg 19:3-4).

As he probably had not eaten in some time, he fell asleep under a juniper tree at a moment in time when his life seemed filled with despair and hopelessness. But a messenger from The ELOHIM touched him and brought him some food and water (I Kg 19:5-7).

On the basis of that miraculous meal from YHWH, Eliyahu arose and went in strength for the next forty days and forty nights without any further nourishment of food or water. He went to Mount Horeb, still further South, where he lodged in a cave and dialogued with The MOST HIGH (I Kg 19:8-14).

Thereupon, The MOST HIGH commissioned him to go and anoint Hazael to be king over Syria, Jehu (Yehu in the Hebrew) to be king over Yisrael and Elisha to be prophet in his place (I Kg 19:15-16).

Later, as Eliyahu was completing his assigned duties, Achazyah, son of Achav, became king over Yisrael with the death of his father (I Kg 22:51). Like his parents, Achazyah was an evil worshipper of Baal and sought to kill Eliyahu by sending companies of fifty men each to seize him on three different occasions.

Each time, the prophet called fire down from heaven to consume these oppressors (II Kg 1:9-14). In this situation, Eliyahu also had a message for Achazyah from YHWH that he, the evil human king, would soon die without issue, thus ending Achav's dynasty from ruling over Yisrael (II Kg 1:17).

With all of his work completed, Eliyahu and his successor to be, Elisha, went to a particular spot near the Jordan River while some fifty sons of the prophets watched at some distance. As the two prophets walked and talked, a chariot and horses of fire came to part them and Eliyahu was taken up to heaven in a whirlwind (II Kg 2:1-11).

Consequently, Eliyahu was apparently not seen ever again in the flesh on planet earth. In later years, Jehoram (Yehoram in the Hebrew), king of Yehudah, did receive a letter from Eliyahu which pronounced judgment on Yehoram for his sins (II Chron 21:12-15), but no further messages were heard from him, per se.

This communication to Yehoram has prompted some savants to suppose that the great prophet continued to live here on earth and to die at some point in time. However, the Book doesn't say that, nor does it suggest or imply such an eventuality.

He Will Return

Instead, several centuries later, the prophet Malachi (Malakhi in the Hebrew) had a powerful proclamation that The ELOHIM will send Eliyahu to do a work before the climatic age end in the Day of YHWH (Mal 4:5). In this regard, Yohanan the Baptist certainly came in the spirit of Eliyahu (Matt 11:14; Lu 1:17).

However, Yohanan was truly not Eliyahu (Jo 1:21). Consequently, the prophesied return of Eliyahu by Malakhi is still future, as this study is being written in early 2003 (Matt 17:11; Mk 9:12).

He Was Just Like Us

For a conclusion to this report, if it is possible to conclude it in view of the prophet's evident future job, one might refer to Yakov’s assessment of this exceptional man Eliyahu. Yakov said it well by noting that he was a man of like passions, just like all of the rest of us (Jas 5:17). In other words, he was not extraordinary at all in terms of his makeup and composition in basic human nature.

Therefore, it seems quite persuasive that Eliyahu probably once had a pride, vanity and carnality problem which YHWH chose to deal with at some point in time to reduce and change him into a humble and meek servant capable of useful service to others. In summary, this man Eliyahu, who was like the rest of us in terms of carnal, human nature (Jas 5:17), became one of the most famous prophets of all time.

Yet, despite his commission and authority from The CREATOR and GOVERNOR of The Universe, he could and did muster an extraordinary stance of abasement and the lowering of himself in order to be a classic example of humility and meekness. In short, what a fantastic person this man Eliyahu turned out to be!

Chapter 92--Nevukhadnetzar

Another Example from the Word

Examples of people from the Scriptures who went through the process of reconciliation include the previously described Iyov, Moshe and Eliyahu. But there are many other individuals highlighted and commented upon in the Word. This list can and has included a number of others who made the move from sin to righteousness.

And to this list of examples of at least the work of THE MOST HIGH, one must add the evil despot Nevukhadnetzar (Nebuchadnezzar). Thus, the question must be asked--is it possible that the famous tyrant Nebuchadnezzar actually went through the transition from sin to righteousness?

Babylon

Babylon is a very old city in terms of the works of man and evil. In fact, it was originally built by Nimrod (a son of Cush) very early in time, not long after the fantastic flood of Noah's day (Gen 10:10). In the Hebrew, it was first called Babel, meaning confusion. However, over time, man has come to know it as Babylon in the Greek and other languages.

When a person surveys the immediate post flood environment, he/she must be impressed with the beginning of Babel as a classic place of rebellion, in terms of a city. Because here, in Babel, as one may recall, wicked and evil Adamites chose to build a tower to ascend into the heavens, contrary to the will of The EVERLASTING (Gen 11:3-4).

Since The ELOHIM was displeased with their efforts, He intervened to confound their language and to spread them abroad (Gen 11:5-9). After stopping this foolishness of evil men, not much more is heard or read of Babel/Babylon until the prophet Yeshayahu came along to denounce the place (at a time, even while the neighboring Assyrians were at the pinnacle of their power in the 8th century BCE).

Naturally, Yeshayahu had some strong words and indictments against the future Babylon and her coming great evil and wickedness which will finally result in her destruction and termination (Isa 13:1-22). But the prophet furthermore took an unusual stand in his denunciation by characterizing this despicable city as “the glory of kingdoms and the beauty of the Chaldeans' pride” (Isa 13:19).

Certainly, Yeshayahu was talking about a largely coming Babylon in his day and one of glory and beauty in terms of what man calls good, in contrast to a definition from The ELOHIM. But given time, Yeshayahu's perceptive vision began to crystallize into reality when a Chaldean king named Nabopolassar came to power in that territory to launch an aggressive military conquest of his neighboring states.

By the close of the 7th century BCE, Nabopolassar had achieved much success--even to the point of defeating the Assyrians and taking away their former rule of the then civilized world of the Adam kind. Consequently, with the death of Nabopolassar, Babylon was a mighty empire and one not to be taken lightly.

Nevukhadnetzar (Nebuchadnezzar)

Clearly, Babylon was the beauty of the Chaldeans' pride, as so amply foretold by Yeshayahu many years earlier. Thus, this was the prevailing situation when Nabopolassar's son Nebuchadnezzar took over the throne from his deceased father and continued the forward motion of the Babylonian conquest of the world.

Obviously, Nebuchadnezzar was no slouch in the art of war and in the business of international politics. Very soon, in his reign, he had successfully extended Chaldean rule from probably India in the East all of the way West to the Mediterranean Sea and North Africa.

The kingdom of Yehudah came under Babylonian control by the mid 6th century BCE when the Jews there were enslaved and deported East to the capitol setting on the Euphrates. This was the existing environment when both the prophets Yechezkel and Daniel surfaced to record from Babylon some of the greatest prophecies of all time (respecting the future of fantastic world powers and nations).

The Dream

Regarding the ages to come and the then man-made "glory" of Babylon, Daniel wrote, for posterity, a record of an amazing dream which the ruling Nebuchadnezzar had in his second year (Dan 2:1).

Specifically, he dreamed about a great image--mighty, bright, frightening and terrible. Its head was of fine gold, its breast and arms of silver, its belly and thighs of bronze, its legs of iron and its feet of a mixture of iron and potter's clay.

Well, it turned out that none of the Chaldean soothsayers and mystics could make known what the dream was, much less attempt an interpretation of it, as Nebuchadnezzar demanded. So Daniel was called upon and he correctly related the details of the dream, as well as offering the interpretation.

Respecting the understanding, Daniel wisely identified the different parts of the image as sequential world ruling empires, starting with the then present and existing Babylon and continuing on with the others until a stone kingdom of The ELOHIM would come on the scene to smite and smash the image (Dan 2:31-45).

Without going into the far reaching details of this prophecy and belaboring its many points, it will still be useful in the present discussion to make mention of a few of Daniel's observations of it.

Importantly, he perceptively said that Nebuchadnezzar was a "king of (earthly) kings;" one whom The HIGHEST had given power, might and glory to; one granted authority by The MOST HIGH to rule over the children of Adam wherever they dwelt and the beasts of the field; and finally, that Nebuchadnezzar, himself, was the "head of gold" (Dan 2:37-38).

Clearly, this head of gold comment by The ELOHIM's prophet must be taken as an unusual and exceptional description of a mere man, even one with the stature of Nebuchadnezzar with all of his power, authority and rulership.

There can be no doubt about it, Nebuchadnezzar was playing in the big leagues in the context of what all can be said about a limited, mere man. He was a big shot, par excellence, as Daniel so aptly described.

YHWH’s Servant

But the prophet's words carry an even more poignant message in the declaration that The HIGHEST had given to Nebuchadnezzar his kingdom, power, might, glory and rule over the children of Adam and the behemah (called beasts of the field in the KJV).

Elsewhere, the prophet Yirmeyahu had even gone so far as to call Nebuchadnezzar "a servant of YHWH" (Jer 25:9) and one whom The ELOHIM had given the territorial and population conquests to which Nebuchadnezzar then enjoyed (Jer 27:6-7).

While the Chaldean king certainly believed that it was through his personal abilities, qualities and attributes that he had conquered the then civilized world, the truth from The Book was plain that his dominion had been given to him by The CREATOR.

The fact that The EVERLIVING elected to call Nebuchadnezzar "My servant," as discussed previously, may seem like a fluke or paradox of sorts in view of the Babylonian's historic role of being a wicked dictator and despot of first rank who had killed, maimed, tortured and enslaved vast multitudes of peoples over the years.

For proof, one may read of this tyrant's great cruelty, horror and terror upon supposedly innocent women, children and the aged by reading the books of Lamentations, Jeremiah, II Kings and others. He categorically was no "saint" or "good" person by any stretch of the imagination. Yet, The MOST HIGH called him His servant.

He Was A Big Shot

Moreover, in his condition of being sole ruler and king over all of the then civilized world stretching for thousands of miles, it's not hard to discover that he had furthermore become a very proud, vain, arrogant ruler, in addition to being extremely vicious, mean, cruel and brutal to thousands of seemingly innocent and helpless women, children and old people.

Regarding this revelation of how incredibly evil and wicked he was in terms of pride and vanity, strangely enough, the statement was to eventually come from Nebuchadnezzar's own lips in a moment of truth, as will be shortly shown.

For this view, one must once more go to the prophet Daniel. As Daniel wrote it, Nebuchadnezzar was at rest and prospering in his palace one day after all his successes in conquering and ruling over the then recognized world of Adam.

At that time, he, once more, had another dream which none of the Chaldean magicians, enchanters or astrologers could make known or interpret (Dan 4:8). Thus, Daniel was summoned as before. In respect to the dream, Nebuchadnezzar had seen a very high tree in the midst of the earth which provided shade, food and blessings for all under it.

Then a watcher came down from heaven who hewed the tree down, cut off its branches, shook off its leaves, and scattered its fruit to leave a stump of its roots in the earth with a band of iron and bronze about it to be covered with dew and for it to share the lot of the living creatures in the grass of the earth for seven times (Dan 4:10-16).

Who Was the Tree?

For the interpretation, Daniel said that Nebuchadnezzar was the tree. He was to be driven from among men (Aramaic enash), to dwell with the beasts of the field, to eat grass as oxen, and to be wet with the dew of heaven until seven times (years) should pass over him; so that he might know that The MOST HIGH rules over the kingdoms of men and gives them to whomsoever He wills (Dan 4:20-26).

Daniel then called for Nebuchadnezzar to stop sinning and to show repentance by righteousness, mercy and loving kindness to the poor and oppressed, as a healing for his error (Dan 4:27).

Obviously, not choosing to repent, Nebuchadnezzar went his way for the next twelve months (Dan 4:29). One day, while walking in the palace, he said "Is not this great Babylon, that I have built as the royal residence and seat of government by the might of my power and for the honor and glory of my majesty?"

As Nebuchadnezzar was yet speaking, a word came from heaven to declare that his kingdom was then departing from him (Dan 4:28-31). Or as Daniel later put it, "his heart was lifted up, and his mind and spirit were hardened so that he dealt proudly, he was deposed from his kingly throne, and his glory was taken from him" (Dan 5:20).

He Became an Animal

Consequently, the prophecy came upon him and he became as an insane and crazy man (enash) to live like an animal with the beasts of the field for seven years. Literally, he ate grass like an oxen and was wet with the dew of heaven--all the while that his hair grew as eagles' feathers and his nails developed like birds' claws (Dan 4:33).

At the end of the prophesied seven years, sanity and understanding returned to Nebuchadnezzar (Dan 4:32-36). Realizing what all had happened to himself, the Chaldean king praised The MOST HIGH Who "does according to His will in the host of heaven and among the inhabitants of the earth; none can stay His hand or say to Him, What are You doing?" (Dan 4:35).

And if it is possible for a limited, little human to ever grasp one of the greatest of all pieces of intellectual knowledge and understanding, Nebuchadnezzar did so as he declared "Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of Whose works are faithful and right, and His ways are just; and those who walk in pride He is able to abase and humble" (Dan 4:37-- “Amplified Translation”).

This pronouncement by the once proud, arrogant Nebuchadnezzar has to be one of the great texts (among so many) in the Word of YHWH. For here, we have a human king who had been elevated and lifted up high in his own eyes; and who, one day after a time of correction by The HIGHEST, woke up to see and understand that he had been wrong in his pride and vanity.

In effect, the Word teaches a form of repentance and transition to humility emanating from the despot Nebuchadnezzar. His conclusion that The ELOHIM is able to abase and humble is totally marvelous anyway one may try to cut it.

Chapter 93--Daniel

Daniel

Daniel is a fifth classic illustration of how The MOST HIGH can bring about conditions, trials, tests and corrective punishment in an (elect) person’s life to change Him for the good. Daniel is important to consider because he, like Iyov, was declared to be righteous by Yechezkel (Ezek 14:14) and alluded to by Shaul, in his great writing on faith and a “better” resurrection (Heb 11:33-34).

The Scriptures seem to suggest and most students of the Book agree that Daniel was born and spent his early years in Jerusalem; perhaps in a position of some station and royalty, since he was of probable royal blood and a likely descendant of King Hizkiyahu (II Kg 20:17-18; Isa 29:6-7; Dan 1:3-6).

Being perfectly human, one can be sure that he was a person of pride and vanity and particularly so in his Judean years. At around the age of fifteen or so (per Herbert Lockyer in “All The Men of the Bible”), he was carried off to slavery in Babylon by Nebuchadnezzar.

One of the first things which apparently befell the captive teenager was that his future life was shattered when he was likely castrated and made a eunuch (Dan 1:3-18). After all, kings like Nebuchadnezzar would customarily require captives in his palace and around his harem to be castrated.

As Shlomo had so wisely put it centuries earlier, women (for sex) are the delights of men (Eccl 2:8). In Daniel’s case, he was thrust into captivity and slavery and denied the hope of ever enjoying a woman. From his beginning in Babylon, his life seemed to be crushed and destroyed with terrifying trials and tests.

His Friends

But there was more to come--some of which is stated and much of which can only be speculated and guessed about. One of those cases where one might be suspicious of a great trial for Daniel would have surfaced possibly when his friends Shadrach Hebrew Shadrakh), Meshach (Hebrew Meishakh) and Abednego (Hebrew Avednego) were cast into the fiery furnace over their state of righteousness (Dan 3:23).

Possibly, Daniel likewise maintained a similar state of righteousness as his friends in refusing to engage in the false worship of the image established by Nebuchadnezzar (Dan 3:1-12). If so, he would have been under a great trial of faith as they were.

Or since Daniel’s reaction is not reported, and perhaps if he wasn’t thrown in the fire, is it possible that he compromised in this instance, and went on to worship the image? In either case, Daniel would have had a great trial and test of faith.

The Book also tells of another horrible (recorded) event in Daniel’s life. It happened when the Medes and Persians conquered Babylon. On this occasion, poor Daniel was thrown into a den of lions because of his righteousness (Dan 6:16). Talk about a trial that would separate the men from the boys on faith; this one certainly qualified.

The point of these remarks is that some significant portion of Daniel’s life was spent in trials, tests, corrective punishments and chastisements which collectively acted to bring him down, to crush him and make him a suitable vessel of righteousness and seemingly eligible for a future “better” resurrection.

More on the Book of Daniel

Other commentary presented herein has or will discuss the book of Daniel from the standpoint of composition and inspiration. As pointed out in these comments, it is indeed fascinating that so many so-called “Bible” scholars, savants and critics have tried to question and/or attack Daniel for various and sundry reasons.

As mentioned in some of these discussions, the book of Daniel presents an amazing profile of the history of the remnant of the House of Yehudah in conflict with the Greeks in the inter-testament period (covering the years after the work of the Prophet Malakhi and up until the New Testament opens with the story of The MESSIAH YESHUA in the first century CE).

Modern scholars, both Jewish and Christian, can ascertain what happened in much of this largely blank period of history from the books of the Maccabees in the Apocrypha. From these marvelous writings about the tragedy of this period, arising from the work of the evil despot Antiochus Epiphanies, one can immediately relate this interplay between the Jews in Palestine and the conquering Greeks.

It is absolutely astounding, but the book of Daniel (chapter 11) outlines this confrontation, conflict and tragedy in great detail. Daniel 11 is so incredibly accurate that the so-called scholars, savants and authorities (both Christian and Jew) could never believe that Daniel wrote this book with his name on it around 500 BCE and in the early fifth century BCE.

The amazing accuracy and specifics (and even in terms of great detail) have completely dumbfounded the critics and religious big shots over the years. Many have been quite anxious to say that Daniel never wrote this prophetic writing which has survived to modern times under his name.

The consensus for years by the scholars and critics is that the book of Daniel was composed after the Jewish-Greek conflict involving Antiochus Epiphanies and the Maccabees (which was around the years 177-165 BCE). In other words, the Prophet Daniel could not have possibly known about those events three hundred years earlier. Thus, the writer must have composed his work after the events took place.

Well, Daniel has stood the test of time and history. Despite all of these scholarly and intellectual efforts of the savants and critics to ridicule and demean the book of Daniel, it has survived in the Tanakh and now in “Christian Bibles.”

After the critics could not defeat the Daniel writings, they next turned their attention to the prospects that almost all of the book of Daniel was already fulfilled in past history. Again, Daniel 11 become the primary focus of this allegation by so-called scholars.

However, the writer of this study at hand takes the view that almost all of Daniel is still future in early 2003. While much of it has faced an ante-typical fulfillment in past ages (especially during the Greek rule of the Middle East), the coming typical fulfillments are all still future.

In particular, Daniel 11 (in terms of its ultimate, typical fulfillment) is still future here in 2003. The great interplay between the kings of the North and South will eventually play out here in the age end. When these things do come to past, at last the critics, scoffers and doubters will be openly defeated and put to shame. The book of Daniel will finally be vindicated for the whole world to see.

Chapter 94--Shaul

Shaul the Apostle

If there has been one person who has profoundly affected history for these past 1,970 years, since the impalement of YESHUA The MESSIAH, c30 CE, it would most likely have to be Shaul the apostle.

He, evidently more so than any of the other immediate followers and servants of SALVATION, left his mark on not only world history, at large; but also, factually, he impacted profoundly upon the writings people accept today as the New Testament.

This subject was possibly first and foremost a great writer, leaving for history probably some fourteen of the 27 books of the New Testament. But beyond these writings, he was, furthermore, a powerful and influential leader in the early Apostolic Assembly who virtually dominated much of the history of that organism, as recorded by Luke in the book of Acts.

Early on, Shaul, this man under discussion, was designated and recognized as an apostle, a person with leadership responsibilities, power and authority in the blooming new movement of believers.

However, beyond this title and position of rank and authority, he was unique in that he was particularly entrusted to carry the Good News message to the uncircumcised population (of Yisrael) in contrast to the work of Kefa and some of the others in reaching the Jews (Gal 2:7).

In terms of verity from history and the real truth found in the Scriptures, it has to be significant that The ELOHIM specifically chose him to be the precise medium to disclose much of the information on seven of the great mysteries of eternity revealed in the New Testament--person of YHWH YESHUA, purpose of life, the body, seven assemblies, lawlessness, Mystery Babylon and the kingdom (I Cor 2:7; 4:1; Rev 10:7).

If it is possible for ultimate honor to come upon a limited, little, fleshly, human being, then surely this man Shaul must rate in that category, along with a select few other giants from history like Noah, Avraham and Moshe.

A Paradox

Although it is so patently clear and undeniably obvious that this fantastic person played a major role in the revelation to the elect of some of the greatest and most profound mysteries of all time, a paradox also seems to surface.

It is equally manifest that Shaul’s very recorded speeches and written words of enormous import have been improperly and illegally seized upon by a pagan, corrupt, evil, religious system to become the paramount New Testament authority to “justify” outright sin and rebellion against YHWH’s Torah which provides the very foundation and basis for the definition of sin and righteousness.

Of course, this precise thing happened in the form of dishonest Christendom choosing to use portions of Shaul’s words and writings to claim that the mitzwot recorded by Moshe (defining righteousness and sin) were somehow abolished and done away with forever.

What a tragedy it is that the exact people who use Shaul’s writings to contradict other Scriptures never seem able to grasp the relevance of Kefa’s description of those words--to the effect that they were difficult to understand and ignorant and unstable persons would twist and misconstrue them to their own destruction (II Pet 3:16-17).

Consequently, in terms of the dissemination and dispersion of marvelous truths and the simultaneous distribution and spreading of words which have been used as a pretext for the acceptance of outright heathen lies and deceptions, it must be acknowledged that Shaul’s words of over nineteen centuries ago have profoundly and everlastingly affected the outcome of history in every sense of the word.

Categorically, Shaul has been one of the great personalities out of the past whose comments and thinking are as important today, as they were some 1,950 years ago when he first communicated them.

Shaul’s Credentials

In respect to his personal background, this man, who the world has come to know as Paul, was more correctly given the Hebrew name of Shaul (anglicized as Saul), as noted earlier.

However, early in his ministry, the Greek version (Paulus) may have possibly gained some usage and recognition (Acts 13:9)--perhaps because of his role in fulfilling his mission to certain Greek speaking (Israelite) peoples of Europe and Asia or allegedly for other legitimate reasons. But more likely, Shaul’s name was wrongly changed by the early Catholic Church, as discussed previously.

As Shaul, himself, said through Luke’s record of Acts and in his own writings, he was, by race, a Hebrew of the tribe of Binyamin; by faith, a Jew of the sect of the Pharisees; and by citizenship, a Roman of that once great empire.

He was born in Tarsus, the chief city of Cilicia in Asia Minor. But he received some portion of his extensive education in Jerusalem, at the feet of Gamaliel, a very important and well known Jewish rav and sage of the early first century.

The fact that Shaul was both an extremely intelligent and educated man united in some fashion with his personality, temperament and character to make him a very zealous, dedicated and committed person to his early religious persuasion--Pharisaical Judaism (Phil 3:5-6).

Surely, it was this zeal and endeavor which prompted him, apparently as a young man, to gain some status and recognition as an opponent, enemy and persecutor of the emerging new sect in Palestine called the “Nazarenes” --perhaps during the years 30 to 34 CE.

Luke, in the book of Acts, is careful to note that Shaul was present at and consented to the death of the apostolic evangelist Stephen when he gave his life in defense of Truth (Acts 7:58; 8:1).

This act commenced a time of great persecution on the Nazarenes (Acts 8:1) and one which saw Shaul soon assume a leadership role in making havoc on the Apostolic Assembly, entering houses and committing the very elect to imprisonment (Acts 8:3).

Sometime after another important evangelist, named Philip, went down to Samaria to preach the Good News, Shaul determined to slaughter the Nazarene disciples of YESHUA. So he sought letters of authority from the high priest in Jerusalem to the synagogues in Damascus that he might arrest believers there and bring them to Jerusalem for punishment (Acts 9:1-2).

The Reconciliation (Conversion) of Shaul

It was this situation which precipitated an event which would forever alter the life of Shaul, as well as the subsequent course of world history. With an authorization from the high priest, Shaul quickly set out for Damascus to put his diabolical and wicked plan into full operation.

However, as he journeyed near Damascus, a sudden, bright light shined down from heaven upon him and he fell to the ground as a voice, in Hebrew, said “Shaul, Shaul, why persecutest thou me?” (Acts 9:3-4).

In a frightened and terrified state, Shaul could only respond “Who are you?” And the speaker came back with “I am YESHUA whom thou persecutest; it is hard for thee to kick against the pricks.” While trembling and astonished in that moment of time, Shaul asked “What wilt thou have me to do?” (Acts 9:5-6).

Thereupon, Shaul was told to go on to Damascus where he would be given further instructions on what he must do (Acts 9:6). He then arose from the ground to discover that he had been blinded and was to remain in that state on to Damascus (with the help of others) and for the next three days (could it have been three days and three nights?) while he underwent a complete fast without food or water (Acts 9:8-9).

In this condition of total blindness and while staying at the house of one called Judas on Straight Street, Shaul was to be visited, in time, by a disciple named Ananias who prayed for him that he might be healed and be filled with The RUACH HA KODESH (Acts 9:11-17). Thereupon, he arose, baptized himself and did eat (Acts 9:18-19).

Shaul Suffered

Respecting this man Ananias, it is relevant to note that upon his being commissioned to go to Shaul, The Adonai YESHUA stated that Shaul was to be a chosen vessel who would ultimately have to suffer great things for His name’s sake (Acts 9:15-16). Of course, these words were to come true. Because, in time, Shaul was to later write of his many times of imprisonment, beatings and sufferings almost to the point of death.

In time, Shaul was to point out that five times he was whipped with 39 lashes; three times beaten with rods; once stoned; three times shipwrecked at sea; once adrift for a day and a night in the deep; on journeys exposed to perils from rivers, bandits, people, nations, desert places, in the sea; in toil, and hardship; undergoing sleepless nights; often in hunger and thirst; in fastings; and in exposure to the cold without adequate clothing and warmth (II Cor 11:23-28).

Clearly, he did suffer and undergo much pain for the name which he once vigorously persecuted. After being healed with Ananias’ prayer, Luke chose to tell us that straightway, Shaul preached about The MESSIAH YESHUA in the synagogues in Damascus (Acts 9:20).

And while this effort lasted there some days before the Jews sought to kill him (Acts 9:20-25), there is reason to believe that probably soon after his departure from Damascus, Shaul went on into the Arabian desert for a period of some three years (Gal 1:17-18).

Shaul’s Great Work

Most savants who have reviewed and studied the life of this great man suggest that while Shaul was in Arabia, he probably received some extraordinary visions and revelations which he alluded to about fourteen years later in a letter to the Corinthians (II Cor 12:1-2).

In this remark about being in Arabia, he mentioned a man caught up into the third heaven (the throne of YHWH?) who heard utterances beyond the power of man to put into words (II Cor 12:4). Possibly Shaul, at that time, received information on some of the great mysteries of eternity which he mentioned in his various writings.

Whether Shaul was the man or not referred to as being caught up to the third heaven, the fact remains that he truly was granted exceptional insight into fantastic mysteries which had been hidden from Adam and his descendants for over 4,000 years. Unquestionably, Shaul was richly endowed with a phenomenal gift of understanding and comprehension of Truth.

From Acts and Shaul’s own fourteen or so epistles, one can deduce Shaul’s three major missionary trips into Asia and Europe. Luke closed the book of Acts with Shaul in prison in the city of Rome (Acts 28:5, 16, 20, 30).

However, some scholars speculate that he must have been released from that particular imprisonment, since they argue that he underwent still further missionary journeys and wrote some of his later letters--all after Acts 28 (i.e. Titus and II Timothy).

Most New Testament savants and historians are in general agreement that ultimately Shaul did end up in a Roman prison around 66 CE (from the Acts 28 imprisonment or a later one) where he was eventually executed and died the death of a martyr for his faith.

Whatever the date and however he died, the fact remains that he truly was an incredible individual, absolutely worthy of study and consideration at this time here in the early 21st century.

Robert Young, in the "Analytical Concordance," describes Shaul from his speeches and writings as perceiving “the warmth and ardour of his nature, his affectionate disposition, the tenderness of his sense of honour, the courtesy and personal dignity of his bearing and his perfect frankness.

“We see also the rare combination of subtility, tenacity, and versatility existing in his intellect, with a practical wisdom generally associated with a cooler temperament than his, and a forbearance and tolerance seldom united with such impetuous convictions as he entertained.”

William Ramsay

While it seems that few people today, here in 2003, would dare try to dispute the existence of this man Shaul and his fantastic and far reaching missionary journeys into various and sundry cities and towns in Asia and Europe, such has not always been the case. Historically, there have been doubters.

Back in the 18th and 19th centuries, when so-called “higher criticism” first began making headway, some historians and scholars actually took the stand that many of the cities and towns mentioned by Shaul or Luke (in Acts), as being visited by the famous apostle, did not, in fact, exist.

These intellectually proud fools, acting on presumptions and assumptions, contended that Shaul’s trips were fiction and make believe.

But then, in the 19th century, something else was to also happen which would eventually act to alter the thinking of this growing body of higher criticism. An interesting Englishman, Sir William M Ramsay, born of wealthy parents and educated at Oxford, was to arrive on the global scene and gain some notoriety over this very theme at hand.

In Ramsay’s early years, he, like some of the other “intellectuals," chose to believe that some of Luke and Shaul’s writings were wrong--in other words “lies." Ramsay particularly discounted Luke’s reference to a Roman proconsul on Cyprus when Shaul and Bar-Nabba visited the island in their journey there (Acts 13:4-7).

So the Oxford scholar set out to prove Luke wrong on “scientific” grounds. But strangely enough, Ramsay ended up proving Luke correct on “scientific” grounds. Consequently, it worked out that instead of using his wealth, education and abilities to disprove the writings of Shaul and Luke, Ramsay used them to prove the Scriptures.

Over the years, Ramsay conducted a series of archaeological and scientific expeditions throughout the Scriptural world. He traced the paths of Shaul and actually visited the remains of many of the cities and towns traversed by the great apostle some 1,800 years earlier.

In time, Ramsay wrote such classic books as “The Cities of St. Paul” and “St. Paul, The Traveller and The Roman Citizen.” The Englishman ended up by conclusively proving and establishing for later history the undeniable accuracy of the geographical references by Shaul and Luke in their writings.

Shaul Had A Problem With Pride

As one looks back upon the life of this fascinating man Shaul, he/she can readily perceive that he could, very easily, and did have a problem with pride. Because of his character, dedication and commitment to Judaism, coupled with his patently obvious intelligence, education and training, he probably had had a bad case of self righteousness, even when the martyr Stephen was being stoned to death.

In fact, in Shaul’s whole conduct before his conversion and reconciliation with YHWH YESHUA, the evidence is quite abundant that Shaul had a certain sense of arrogance and presumptuousness as well. One can detect these facets of pride in his aggressive actions against the true believers.

However, by the time of Shaul’s blinding experience on the road to Damascus, there is every reason to believe that this same pride was largely crushed and replaced with humility and meekness. This reality is substantiated in a comment made by Robert Young on the (alleged) name change of Shaul to Paulus.

In his "Analytical Concordance," Young suggests that Paul’s “humility induced him to abandon the grand title of ‘Saul’ and assume the humble one of ‘Paul’ (i.e. the ‘little one’ appropriate, perhaps from his bodily size, but adopted, no doubt, from that humility which makes him count himself to be less than the least of all saints and not worthy to be called an apostle).”

Does Robert Young have it right here on Shaul’s name change or was there another explanation as allowed in a previous chapter? While Young’s words sound good, the better bet is that the Roman Catholic Church changed Shaul’s name.

A Thorn In The Flesh

While we may perceive that Shaul’s encounter with YESHUA on the road to Damascus and the three days of blindness certainly did have a dramatic impact on him and his thinking, the potential for carnality, pride and vanity to surface must have persisted thereafter because he was to later write that he had been given a “thorn in the flesh” or a “messenger of Satan” to buffet him and to keep him from being exalted, proud or puffed up over the revelations which he had received (II Cor 12:7).

Interestingly, this admission of a thorn in the flesh affecting Shaul was made in his second letter to the Corinthians; after which, he had just discussed the man who was given extraordinary visions and revelations while caught up in the third heaven.

The context here is such that one can surmise that Shaul indeed was the man under discussion and that the visions and revelations were so stupendous that they would have puffed him up with pride and vanity (II Cor 12:1-9). Therefore, the thorn in the flesh or messenger of Satan was given to him in order to keep him humble and low.

By his own words, he called upon The ADONAI YESHUA on three separate occasions for relief and to be delivered from this ordeal of the flesh. Yet, on all three occasions, The ELOHIM said “no” --since His grace was sufficient to sustain Shaul (II Cor 12:8-9). Consequently, Shaul had nothing in the flesh in this life to glory about or boast over.

What Was It?

What was the thorn in the flesh from Satan? Many savants have suggested that his eyes were bad. Maybe he had glaucoma in his later years that almost blinded him and made it difficult for him to read and write. Still, other scholars have suggested other things. But most of the explanations from organized Churchianity never have seemed to make sense to this writer.

Then one day, a few years ago, this writer read a small Identity tract from another publisher which easily and correctly noted that according to the Word, “thorns in the flesh” were the racial nokri/nekar aliens (Canaanites and surely the Edomites who were mixed with the Canaanites) who had inhabited the land of Canaan and were not exterminated and driven out, as commanded by YHWH (Num 33:55; Josh 23:13).

In a further examination of the conflicts which Shaul had with people throughout his ministry, it becomes quite easy to establish precisely who the nokri/nekar persons were that proved to be thorns in his flesh.

As elsewhere established herein, Shaul had frequent troubles with proven or suspect Amalekite Judeans--usually those specifically identified as from Judea, but called Jews in the KJV (Acts 14:13-15; 15:1; 17:13; 18:6, 12; 19:13; Phil 3:2).

Thus, if we let the Scriptures interpret the Scriptures (as the student of truth is supposed to do), one must come to the position that Shaul’s thorn in the flesh appears to have been some nokri/nekar Amalekites who were opposing and oppressing him as he went about his ministry. This seems to be the evident solution to this enigma.

But whatever the case, pride, vanity and carnality were certainly being held in check in Shaul because of this “thorn in the flesh” or “messenger of Satan.” Without the resulting buffeting, Shaul clearly could have let his achievements go to his head.

The Bottom Line on Shaul

To dramatically tell the story about his lack of righteousness (effectively no self righteousness), the apostle to the lost Israelites wrote to his co-worker Timothy and laid out his personal sins and status.

He poignantly charged that formerly he had persecuted and shamefully oppressed the elect and that he had been the foremost or chief of sinners (I Tim 1:11-15). But then in YESHUA’s mercy, he was extended forgiveness and grace since he had acted in ignorance and unbelief (I Tim 1:13-16).

Like Shaul also told Timothy, we all need to have faith in The ELOHIM’s administration (I Tim 1:4). Here, the “Amplified Translation” has it that this faith involves absolute trust and confidence in YHWH. The point is that we can’t be having trust and confidence (pride) in ourselves, in other humans or in the systems of the world (the pride of life).

Chapter 95--Only YHWH Can Defeat Pride

The Confidence Problem

Probably, the most dangerous aspect and manifestation of pride and vanity is the possession of confidence, satisfaction and trust in one's own self, others and this man-made worldly system of things. Several earlier comments have addressed these problems that all of so-called humanity seems to face. Certainly, there is no need to repeat that material at this time.

However, there is some urgency to now review the crux of the earlier presentations and reflect upon the ultimate solution to this dilemma, as evident from the Scriptures. To broach this topic, one needs to look at two primary Hebrew words which are commonly translated to English as “confidence.”

The most widely used one is the verb "batach," which Strong's “Hebrew Dictionary” defines as "a prime root... to hide for refuge... to trust..., be confident or sure;--be bold."

The related noun is "betach" and Strong's says it means "a place of refuge; abstr. safety, both the fact (security) and the feeling (trust); often (adv. with or without prep.) safely:--assurance, boldly, (without) care (-less), confidence, hope, safe (-ly), (-ty), secure, surely.”

The other key verb is "kacal," discussed previously, which Strong's identifies as “a prim. root; prop. to be fat, i.e. (fig.) silly--be foolish.” The related “kecel” means “prop. fatness, i.e. by impl (lit.) the loin (as the seat of the leaf fat) or (gen.) the viscera; also (fig.) silliness or in a good sense, trust; in a bad one, silliness:--confidence, folly.”

As a matter of information, kacal/kecel have only a few limited uses in the Hebrew, in comparison with the more prevalent "batach."

Misplaced Confidence

As this publication has pointed out, we sorry, proud humans have a propensity to place trust and confidence (pride) in ourselves, in others and in this sorry man governed system on earth--the pride of life, as indicated by the Apostle Yohanan (I Jo 2:16). Therefore, it is manifest that one will find a host of Scriptures which discuss and describe this reality.

For instance, various and sundry individuals and peoples (nations collectively) place great confidence, trust and reliance upon their own defense measures, such as arms, armaments, fortifications, walls, and by extension guns, guard dogs, burglar alarm equipment, locks, the police and so forth (Deut 28:52; Ps 44:4-7; Prov 21:22; Jer 5:17; Hos 10:13-14; Lu 11:22).

Additionally, we tend to look to the different nations, cities and governments for alliances and relationships which we ignorantly suppose will grant us safety, security and salvation (Job 18:14; Jer 13:25; 48:13; Ezek 29:16; Am 6:1; Lu 18:9; II Cor 1:9). We rely upon and look to our own works (Jer 48:7) and to our own riches and wealth (Job 31:24; Ps 49:6-10; Prov 11:28; Jer 48:7; 49:10; Zep 3:1-2; Mk 10:24).

Tragically, we have confidence in certain men for leadership and deliverance (Jud 9:26)--even though the Book asserts that an unfaithful man in time of trouble is like a bad tooth (Prov 25:19).

We exhibit great trust and faith in our religions (Lu 18:9); our religious buildings (Jer 7:14); our many images and vain idols (Isa 42:17; Jer 48:7); and of course, we trust in the lies and deceptions taught by our many, highly regarded, false prophets and leaders (Jer 7:2-4; 29:31).

We Willingly Accept Lies

In fact, we like smooth talk, nonsense, lies and deceptions, so much so, that we will willingly accept this trash from whatever direction or source it seems to come from in order to reach us (Isa 59:4; Jer 7:8; 13:25; 28:15).

In our wretched conditions, we put particular trust and confidence in our own selves, in our great beauty and looks (Ezek 16:15) and in our marvelously advanced wisdom, knowledge and understanding (Isa 47:10; Rom 2:19); despite the fact that The ELOHIM proclaims that he who trusts in his own heart and mind is a "self confident fool" (Prov 28:26) and the foolishness of a "self confident fool is folly" (Prov 14:24-26).

Because of this enormous display and obsession with pride and vanity in each of our deceitful, wicked lives, it is obvious that The MOST HIGH would have some choice words of advice for each one of us. And naturally, He does.

For example, He says "Cursed is the man that trusts in man" (Ps 118:8-9; Jer 17:5-7; Mic 7:5). None of us should have to wonder and contemplate long on this injunction; because elsewhere, The EVERLIVING goes on to state that confidence in self and this man-made system of things is wickedness (Eccl 7:25) and the fate of the foolishly confident person is death (Ps 49:13-14).

Also, on this theme, the prophet Micah (Mikhah in the Hebrew) put it well by saying “to trust not a neighbour and put not confidence in a friend" (Mic 7:5). Finally, The HIGHEST also reflects that a true believer should put no confidence or reliance in the flesh--of self or others (Phil 3:3).

Confidence in YHWH YESHUA

So, if it is folly, stupidity and wickedness to trust in the flesh and in man, where then can one place his/her trust, confidence, assurance and faith for safety, security and salvation? Well, the Book answers this question in context, just after pronouncing a curse on the man who trusts in man. In this regard, the Scriptures go on to say that "blessed is the man who trusts in YHWH” (Ps 118:8-9; Jer 17:5-7; Mic 7:5).

The verity of this parallelism is poignantly hurled at us, over and over, again and again, in the many Scriptural declarations that we must trust, rely upon, and have confidence in YHWH YESHUA for deliverance, safety, security and salvation (Ps 25:2; 26:1; 31:6; 52:8; 56:4).

Also, the Book expressly states that we should trust in YHWH's Word (Ps 119:42) and in His name (Ps 9:10; 33:21; Isa 50:10) for salvation (Ps 78:22) and not in our own supposed self righteousness--because we have no self righteousness (Ezek 33:13). Truly, the reverent fear of The ELOHIM must be our confidence (Job 4:6; Prov 14:24-26).

Or as the Psalmist put it--it is better to take refuge in YHWH than to be confident in man or princes (Ps 118:8-9). In terms of Yisrael and Israelites, it seems that the teachings of The EVERLASTING on this theme have never really sunk in (Ps 78:22; Jer 13:25; Zep 3:1-2). It’s too bad, but YHWH's Words seem to go in one ear and out the other.

One vividly sees this phenomenon present in the 10th chapter of Hosea. The prophet Hosea notes the incredible evil and wickedness in Yisrael and in her people (Hos 10:1-13). And of course, he focuses directly on the pride and vanity present which arises from the prosperity and abundance in the land (Hos 10:1).

He particularly mentions the self confidence and trust which the Israelites have in themselves and in their man-made systems (Hos 10:13). It is in this context that the prophet proclaims the (still coming future) judgment on Yisrael and her evil, wicked population (Hos 10:10-12, 14-15).

Destroying Confidence in Self, Others and This System

Therefore, because of the persisting problems of pride and vanity in Yisrael, Israelites still face a future, coming judgment of punishment and trial in order to resolve and correct the wickedness.

And just as the pride and confidence of Yakov must be and will ultimately be broken (Hos 10:11-15), so must the same evil and wicked pride and confidence be shattered and destroyed in the hearts and minds of all individuals (Job 8:13-14) before they can ever receive salvation and YHWH YESHUA's gift of grace (Hos 10:12; Prov 14:24-26; Col 2:11-13).

For a summary, Mikhah the prophet noted that we should look to YHWH and have confidence in Him (Mic 7:7). The sons of Korah put it like this--YHWH will speak to us with mercy, loving kindness, salvation, truth and peace; so that we turn not again to self confidence and folly (Ps 85:7-9).

Parables to Hide Truth, Revisited

Christendom, in her problems with understanding truth, has supposed that the reason YESHUA spoke to the people of 2,000 years in parables was to make them understand. In other words, this position has it that the "parable" was a type of revelation of deep mysteries for comprehension.

In connection with this thinking, it is interesting that the Scriptures have a particularly profound communication which surfaces as a result of a relevant question which the disciples asked The MESSIAH at a significant point in time. They pointedly queried Him on the subject of "why" was it that He spoke to the general population in parables (Matt 13:10)?

In accordance with Christian theology, one might speculate that His reply would be something along the lines of helping His listeners understand with parables and to illustrate certain points in a better fashion. But no, that's not what He said. Instead, He poignantly declared that it was not given unto those people to understand the mysteries of the kingdom (Matt 13:11).

Consequently, He spoke to the people in parables so that they would not understand, as pointed out in earlier comments in a previous chapter (Lu 8:10). Actually, these teachings were not the first, last or the only ones which carefully proclaimed that His message was for a very small group of persons that the Book calls the "election."

Who is Able to Deal With Pride?

It is no wonder then that YESHUA would say that "all that the Father giveth me shall come to me" (Jo 6:37); "no man can come unto me, except it were given unto him of my Father" (Jo 6:65); and "ye have not chosen me, but I have chosen you" (Jo 15:16). Even Yohanan the Baptist wisely observed that "a man can receive nothing, except it be given him from heaven" (Jo 3:27).

In the same vein, both Mattityahu and Luke wrote that The HIGHEST had hid things from the "wise and prudent” --so that He might reveal them unto babes (Matt 11:25; Lu 10:21).

Shaul confirms this same elect status for some with his words that "the election hath obtained it (salvation), and the rest were blinded" (Rom 11:7) and that "the gospel is hid from the lost” (II Cor 4:3). Furthermore, Kefa went on to speak of some people being "appointed unto disobedience" (I Pet 2:8).

The crux of these texts is that The EVERLIVING has not revealed truth and understanding to the population at large. Instead, He does reveal it only to the election (or as Mattityahu has it--to babes--which we know refers to humble and meek persons).

Therefore, the Apostle Yohanan was to write that The SON OF MAN "hath given us (the elect) an understanding" (I Jo 5:20). Shaul was to later add that the eyes of certain people could be enlightened--to comprehension (Eph 1:17-18).

Effectively, the above comments are following the thesis on the “Effect of Pride,” developed in a preceding chapter. In that presentation, mention was made of the role that The MOST HIGH has followed in "blinding people to understanding," as a part of a judgmental process upon so-called humanity because of sin in our proud, vain, wicked hearts and minds.

Understanding the Hardening Idea

Thus, it now appears reasonable to be able to possibly apprehend the deep meaning of seemingly contradictory Scriptural texts mentioned heretofore which declare that Pharaoh hardened his heart (Ex 8:15, 32; 9:34; I Sam 6:6)--all the while that other texts were saying that it was The ELOHIM Who hardened the heart of Pharaoh (Ex 7:3, 13; 9:12; 10:1, 20, 27; 11:10; 14:4, 8).

Perhaps the explanation for this evident paradox is that there was sin and evil in Pharaoh's proud, hard heart. Therefore, in judgment, YHWH purposely blinded him as to the reality of what was taking place. Maybe Pharaoh never really grasped what was going on; despite the fact that he was a proud, vain, arrogant ruler who thought he knew and understood everything or everything he needed to know and understand.

This position, if true, would moreover explain a host of other Scriptures which describe the actions of all people (yes, including both YOU and ME) to harden our hearts and stiffen our necks against The EVERLASTING (II Kg 17:13-14; Neh 9:16-17, 29; Job 9:1-5; Ps 95:7-8; Prov 21:29; Jer 5:3; Zech 7:12; Heb 3:8, 16; 4:7)--all the while that other texts attribute the hardening process to YHWH (Isa 63:17; Jer 13:23; Jo 12:39-40; Rom 9:18).

Of course, the bottom line on this has to be that it is our own sins which really act to harden our hearts (Heb 3:13). The key to this dilemma lies in the fact that, in judgment, YHWH has given us up to our own hard hearts (Ps 81:12). Put another way, stubborn, rebellious people have not prepared their hearts to understand (Ps 78:8).

Therefore, The MOST HIGH has not given the public, at large, a heart of understanding (Deut 29:4) and has shut people's eyes, ears and hearts from perception (Isa 44:18-19). Thus, we have hard and callous hearts because of the evil and wickedness of pride and vanity in our hearts, coupled with ignorance and apathy about our true condition (Eph 4:17-19).

The Apostle Kefa poignantly hurled at us the utter hopelessness and despair of our pathetic, tragic, lost condition by charging that those who disbelieve were destined to do so (I Pet 2:8). This powerfully cutting insight can be linked to Shaul's similar observation that YHWH shows mercy to some--all the while that He hardens, makes stubborn and blinds others (Rom 9:18).

A Christian Example

A previous chapter herein mentioned a former epileptic neighbor of this writer. The man involved was almost 50 years old. He definitely had a demon problem when he became riled up and mad about something. As noted earlier, he periodically went ballistics and into orbit.

Also, as outlined previously, the man was supposedly a good Baptist Christian. He frequently went to Sunday church services and seemed to fit into the group--despite his mental problems. A question which someone might ask here is why was it or how was it that a Christian man could be given over to a demonic spirit to throw him into passionate anger, hate and epileptic fits?

Was it possible that YHWH allowed this predicament to come upon this man as a judgment because of pride and vanity in his heart? Frankly, this writer is unclear of his background or whether he was injured in the head as a child or what. But he was a very proud and vain man. Perhaps he had a complex over his epilepsy and tried to compensate for his shortcomings in other ways.

Anyway, he liked to try to show off his intelligence and brain power; when, in fact, he was somewhat stupid and ignorant about what he often tried to talk about. In this sense, he became a liar and fraud, when he tried to convey his knowledge and intelligence while he didn’t have much, if any, knowledge and intelligence.

He cut the grass and did a few other minor maintenance tasks for a man who owned five rental houses in Northeastern Washington (as discussed earlier). The owner of the property, my friend and landlord, lived up the road about 20 miles and was only present on the property on occasion. He depended on the epileptic to watch after his property.

The Woodcutters

One day, some woodcutters came in and started cutting trees close to me (technically on federal land, but adjacent to my friend’s property). This writer was concerned so i walked over to the epileptic’s house, which was a hundred yards or so away, and told him about it.

Perhaps the epileptic was caught off guard since he was supposed to be watching after the property. In the case of the woodcutters, they were technically on federal land; but the cutting down of the trees certainly affected my friend’s property, plus it was and is illegal to cut the (certainly green) trees down according to federal law.

The epileptic was aware of the men’s presence. But he did not know them, nor had he ever spoken to them one way or the other. In effect, he was apathetic and indifferent about their presence and what they were doing. He didn’t have brains enough to understand that cutting the trees down affected the property which he supposedly was watching over.

This writer courteously brought the problem up and suggested that he might want to mention it to the property owner because of its implications. Rather than thanking me and going about his business, he commenced an argument with me from his usual arrogance, anger and hate when his demon was riled up.

In his view, the nearby land was federal land and it was no business of the owner (or of me for that matter). Then he went on to state that they were only cutting down dead trees and were not cutting green trees. Of course, i had seen what the woodcutters were cutting and it wasn’t dead trees, although they probably did cut some dead trees if they came across them in the context of the cutting that they were doing.

The truth was that he didn’t know what they were cutting. He had never been over to see them when they were there and his house was some distance away from them. Yet, my house was right adjacent to them and their cutting efforts.

But since he was caught with his pants down (in the sense of failing to take care of the property), he went on the defensive to start telling lies in an effort to ameliorate his failures. All of this was nothing but vanity with him since he ignorantly knew not what he was talking about.

Incidentally, he did call the owner and relate the wood cuttings--but tried to lie to him that they were only taking dead trees. The owner came down and inspected the property and told me that they took green trees which i already knew and understood.

Since this run in with the epileptic over the trees, several other occasions surfaced allowing us to have conversations thereafter. It always proved interesting to me that the man (even when his demon was not riled up) would often go to some length to brag, boast and tell lies to build up his pride and vanity over his supposed knowledge and intellect.

In thinking about the enormous pride in this man (or actually vanity since he was fairly stupid and uninformed), the question came to my mind on whether YHWH had blinded him as a judgment, so much so, as to allow the demon to take over his mind.

Again, the man was a Baptist Christian. But this certainly impacted upon nothing in the context of his pride and vanity. Truly, he was blinded and told lies to try to compensate for his ignorance.

Under a Veil

Consequently, the problem which all of so-called humanity has faced for 6,000 years (except for YESHUA The MESSIAH) is that we lack understanding because of our proud, hard hearts (Eph 4:17-19). There is a resulting veil over our proud hearts (II Cor 3:13-15) and our proud hearts are hid from comprehension (Job 17:4).

Of course, this veil over our eyes and ears has been placed there by YHWH, as a part of His judgmental process for the sins of pride and vanity in our evil hearts. And in the context of this discussion, please be assured that the issue is not a matter of having our eyes and ears closed to YHWH's laws governing conduct, per se.

Thus, it is not a matter of understanding the Sabbath, the feast days, the calendar, clean and unclean meats, men wearing beards, women wearing a head covering, identity and race, pagan/Hebrew names and titles and a host of similar items covered fairly clear in YHWH's Word.

Even the Pharisees and Jews of YESHUA's day understood, believed and taught most of these things as truth. They were not blind over such doctrines, as some people may suppose today. As covered in the earlier comments on the effect of pride, The ELOHIM's mitzwot are categorically not closed to understanding and appreciation.

Instead, they were expressly given for our comprehension (Deut 4:6; 30:11-14). Therefore, it is foolishness for anyone of us to come along now and claim that the understanding about any of YHWH's specific mitzwot of righteousness have been closed to us or that we have to have a revelation from on high in order to comprehend the basic requirements of sinless living.

Actually, the truth is quite manifest. YHWH's laws have been given for understanding and can be understood and obeyed by anyone of us without excuse or argument.

Manifestly, the real issue here, on comprehension and understanding, is that we don't understand, perceive and see our own deceiving, proud, evil hearts and minds and thus don't really recognize the true state of hopelessness and despair which we live in (Job 15:8-9; Ps 19:12-13; Jer 16:19; 17:9. Hos 10:2; Gal 6:3).

The place we ultimately come to on this theme is that we absolutely cannot understand and appreciate our own true wretchedness from carnality and the flesh and our total inability to deal with these problems in our own personal lives and makeups.

YHWH YESHUA Can Deal With Proud Hearts

The point being is that we lack the capability and capacity to address, focus on and deal with the carnality of pride and vanity in our own personalities. There is not a one of us in existence who has the means and ability to correctly resolve our own wretched, proud natures.

Ultimately, we have to come to the realization that there is only one power, force or authority in the universe capable and able to focus on and correct our proud, vain, wicked human natures. And that agency is YHWH YESHUA and no one else.

Shaul the apostle perceptively wrote about this dilemma which we face when he noted that YHWH YESHUA makes stubborn the hearts of some while He shows mercy to others (Rom 9:18). Of course, the essence of this statement opens a profoundly important and far reaching subject on "The Election," which has been covered in previous chapters.

But for the present discussion, the point being is that The ELOHIM must intervene in His way and at His time to deal with the pride, vanity and carnality in the lives of different individuals. And of course, the thrust of this whole process is apparently the true grant of repentance, which comes as a free gift of grace from YHWH YESHUA (Acts 11:18; Rom 2:4; II Tim 2:25).

The Problem

Therefore, the dilemma is not one of our waking up and finding out one day that we have not been, but should be keeping the Sabbath, the feast days, or a certain calendar. The problem is not over identity or race, as important as these items are to some persons. It is not a concern over using pagan names and titles versus using "believed" Hebrew names and titles.

It is not a matter of telling lies, smoking a cigarette, cheating, deceiving, murder, hate, adultery, fornication, or a host of similar things. We all can and many of us do understand many of these subjects from time to time. In which case, some of us actually go through (on our own) some limited process of repentance and change on some of these specific acts of sin.

All of this awareness and change can and does happen in the context of us remaining in a carnal, fleshly state without any evidence whatsoever of dealing with the big issues of pride and vanity in our deceitful, wicked hearts.

Again, the Pharisees and Sadducees of YESHUA's day understood and comprehended most of these things mentioned above and even obeyed many of them. Repentance and change on specific acts of sin are far more different and simpler matters than the questions of dealing with the underlying problems of pride and vanity in our carnal, human natures.

Since we all are capable and able of understanding YHWH's laws, which are not complicated or difficult to understand by Moshe’s own words, then whatever we individually may do from time to time on repentance and change, in terms of these specific laws, will not alter or void the basic problem of pride and vanity in our deceitful, wicked hearts and minds.

We all have the pride and vanity iniquity and it is only YHWH YESHUA Who can address it and correct it. Seemingly, we limited, sinning humans cannot grasp and deal with our basic carnal natures without help and assistance from on high.

Misinformation

Because of this reality, it is no wonder then that millions upon millions of carnal, proud people periodically suppose, assume, think, believe and presume that they have been saved or that they have learned all about salvation or at least that they know all they need to know about salvation.

Consequently, they then move on to believe that by repenting of some specific sin or sins (which any one of us is capable of seeing and understanding, as Moshe declared) and by going through some ritual of some act or actions, then a state of grace, forgiveness and salvation will materialize for them.

Some persons believe that they proudly reach this pinnacle of grace with some limited forms of repentance, by crying a few crocodile tears over perhaps some of the lies they've told, the cigarettes they've smoked, the adultery and fornication they've participated in, the hate in their hearts, their failure to attend church/assembly meetings, their transgressions of the Sabbath, their eating of pork and unclean foods, their use of names and titles for The MOST HIGH which have evident links to paganism, and on and on.

When certain individuals go through this process--coupled with standing up in a meeting; running down an isle; falling at an “altar;” rolling in the floor; muttering some unintelligible gibberish (as prompted by a demon); saying Gee-Zeus, Yahshua, Yahweh or some other unscriptural name; being baptized in water; or doing some other act or action on their part which they are able to perform--they then come to believe, accept and suppose that they are in a state of salvation.

Such people become self righteously proud and vain over their acts and actions which they think have granted them grace. Such Scripturally ignorant fools can never get it through their thick heads, but salvation and grace do not come to a person from doing any of these things.

Only YHWH YESHUA

For sure, the truth is that only the act and action of YHWH YESHUA can grant salvation to any one of us. And in this grant, salvation surfaces when He effectively deals with the pride, vanity, and carnality in our wretched hearts and minds (which motivates and propels us on to commit the host of sins and transgressions that we all are guilty of and which we can see and do largely understand).

Furthermore, the evidence is most persuasive that The ELOHIM handles this whole process by granting us some perception and understanding about our own true condition of fleshliness with the resulting pride and vanity.

The point being is that on our own and seemingly without the supernatural involvement of The ELOHIM, we each can see, realize and appreciate the presence and occurrence of some specific acts of sin in our tragic lives.

But conversely, it appears that it is only YHWH YESHUA Who is able and capable of intervening in our lives to help us understand our sorry, depraved, pathetic, dirty, rotten, human natures of pride, vanity and carnality. On our own, we just can't perceive how wretched and lost we really are.

Given Understanding

In terms of the dilemma we all face, Iyov wrote “Who has given (us) understanding?” (Job 15:8-9). For an answer, the Qumran literature states that man does not have understanding (obviously--no issue here over YHWH's laws which man can understand) within himself, but that he must be given understanding (of his own wretched, lost, proud, vain, carnal state) by The ELOHIM.

Of course, the Scriptures say precisely the same thing as the Qumran writings in terms of answering Iyov's question. We pathetic, sorry, proud, vain, carnal humans must be given a heart of understanding in order to see and understand how wretched and evil we really are. And this gift must come from YHWH YESHUA--since we proud, wretched humans can never grasp it on our own.

Naturally, the Book asserts this very reality (Ex 31:3; 35:31; 36:1; Deut 4:5-9; I Chron 22:12; Job 12:3; Prov 20:12; Isa 28:9; 43:10; Jer 3:15; Matt 13:11, 16-17; Mk 4:11-12; Lu 8:10; Jo 3:27; 6:44-45, 64-65; Acts 16:14; Rom 9:18; II Cor 6:14; Eph 1:18; 4:18; Phil 2:13; II Tim 2:7). Perhaps now, the implication of the coming, future, New or Renewed Covenant becomes manifest.

As the prophets have noted, YHWH will execute a New/Renewed Covenant with Yisrael; whereby, He will take away the stony, fat, proud hearts and grant the Israelites new hearts--specifically hearts of comprehension and understanding of reality (Jer 32:38-39; Ezek 16:60-62; 36:21-32; Heb 8:6-13; 10:16).

Like Yeshayahu said, people will understand REALITY in the Kingdom (Isa 32:3-4).

For a conclusion on this line, the Apostle Shaul penned it well by reflecting that “we are to work out our own salvation, but it is The ELOHIM Who works in us both to will and to do” (Phil 2:12-13). After all, it is YHWH YESHUA, Alone, Who can see into our deceitful, evil, proud hearts and minds and apply the necessary corrective action (Rom 8:27; I Cor 4:5; I Thes 2:4).

What YHWH YESHUA Does

In the previous comments, focus was directed toward the question of "who" it is that can effectively and correctly deal with the awful pride and vanity in each of the hearts and minds of all of so-called humanity.

It is only YHWH YESHUA, Who, on the basis of election and choice, can intervene to grant understanding of the problem of carnality and our total entrapment in it. In essence, there seems to be little or nothing you or i or anyone else can do to successfully attack the pride and carnality problem in our hard hearts.

This writer has never properly handled the dilemma so far to date. Nor do i know of anyone else alive on this globe who has addressed it correctly--although i know large numbers of people who ignorantly, foolishly and proudly claim to have both the "Spirit" and salvation.

Unquestionably, it takes a special act of grace and intervention by YHWH YESHUA to ever begin to broach this personal tragedy that we all are obsessed with. Consequently, the Book declares that YHWH YESHUA chose the very elect to understanding (Isa 43:10).

And the issue here is clearly not a question or concern over the understanding of YHWH's laws, the Sabbath, the feast days, lying, cheating, adultery, fornication, identity, race, Hebrew names and titles, clean and unclean foods, beards, hair lengths, clothes, murder, hate or a host of similar things.

As noted earlier, the issue is clearly a question of our understanding about our own wretched lives and vanities.

YHWH YESHUA Removes the Veil

The New Testament writers all make it abundantly manifest that there is a veil of blindness over the eyes, ears and hearts of each of us which can only effectively be removed by the election and choice of YHWH YESHUA (Matt 13:11, 16-17; Mk 4:11-12; Lu 8:10; Jo 3:27, II Cor 3:14).

The Apostle Yohanan even went on to say that we can only come to The MESSIAH YESHUA by the will and express purpose of The ELOHIM (Jo 6:44-45, 64-65).

In this regard, it now seems evident that the way that The MOST HIGH deals with particular individuals on this theme is that He does act in some way to open their blinded hearts and minds to understanding (Acts 16:14). Again, in this context, there is absolutely no concern over laws and teachings of righteousness which Moshe charged were expressly given to us for understanding.

We probably don't need to look for special revelations about the Sabbath, the feast days, Hebrew names and titles, identity and race, head coverings and beards, clothing and dress, coffee and tea, tobacco and drugs, pork and catfish, lying and cheating, murdering and hate, adultery and fornication or any of these things.

Although various and sundry Christian groups and their offshoots may attach particular importance to some of these items and try to claim that they can only be understood by revelation, such is not the case at all in terms of what the Book seems to declare.

Please note that even the Pharisees, Sadducees and the religious Jews of YESHUA's day some 2,000 years ago understood and appreciated most of these teachings and laws with little or no difficulty.

In fact, many of those people in that time were quite obedient in following many of those teaching--just like some of the Sacred Name and Identity people do today. Categorically, these teachings and doctrines appear to have been given for our comprehension, as Moshe carefully pointed out (Deut 4:6; 30:11-14).

Extraordinary Understanding Is Needed

Thus, the understanding we need from YHWH YESHUA is something far more profound and monumental in scope. And it is this needed understanding and revelation which was just not given to the Jews of YESHUA's day, nor has it been dispensed in our time to Christians, Hindus, Muslims, Jews, Sacred Namers, Identity types or anyone else who this writer has known and been acquainted with over time.

While it is verity that The ELOHIM’s mitzwot and the whole sin question must be addressed and dealt with, the fact is that in opening up our wicked hearts to real understanding, YHWH YESHUA must seemingly focus on the biggest issue of all in each of our lives.

Attention must be directed to the granddaddy of all sin; or as many observers have called it, the essence of sin. And what is this greatest and most tragic of all sin? Why, unquestionably it has to be the presence of deceitful pride and vanity in our wretched, hard, carnal hearts. That surely is the summation and totality of sin.

Humans Love the Status Quo

In respect to all of us sorry humans, the truth is that our natural hearts are desperately wicked and deceiving (Jer 17:9). In this sad state, our hearts just naturally don't want to be converted and changed (I Cor 2:9).

Since we love the status quo of pride and vanity, we stiffen our necks and turn our eyes and ears away so that we won't be told about our own true wretched natures (Jer 17:23).

We love to be told lies and smooth things (Isa 30:10) and to have our ears tickled with deception and general nonsense (II Tim 4:3-4). In a word, our hard, callous hearts are "uncircumcised” (with the fat of pride, vanity and carnality) and can't possibly understand what's going on in our deceitful, mislead lives (Jer 6:10; 9:25-26; Ezek 44:7-9; Acts 7:51; Eph 2:11-12).

And this indictment applies equally well to Sabbathkeepers, feast day observers, Identity types, racialists, Sacred Name proponents, Jews, Christians, Moslems, Protestants, Pentecostals, Charismatics, Catholics, New Agers, and all of so-called humanity alive and functioning in the flesh today. The problem with all of us is--we need a new heart (Ezek 18:31).

Specifically, our proud, hard, callous hearts need to be converted and changed (Joel 2:12-13; Matt 13:15; Mk 4:12; Jo 12:40; Rom 2:5). And this is accomplished only by faith and repentance (Acts 8:21; 15:9; Rom 10:10; Eph 3:17)--apparently dispensed by YESHUA in His true gifts of grace and repentance (Acts 11:18; Rom 2:4; II Tim 2:25).

Circumcision of the Heart

So the "what" which must be done about pride is that YHWH YESHUA has to "circumcise" our proud, evil hearts, by cutting off the pride, vanity and carnality, and thus converting and changing them into organs of value (Deut 10:16; 30:6; Ps 51:10; Jer 4:3-4).

In fact, in the future kingdom, no person, uncircumcised in the heart or in the flesh, will even be allowed into the Temple to worship The HIGHEST (Ezek 44:9). All of those Christian persons so anxious to abolish and do away with physical circumcision should read and reflect upon this text from Yechezkel.

Assuredly, both physical circumcision of the flesh and spiritual circumcision of the heart will be mandatory for entrance into the millennial Temple.

While both circumcision of the flesh and heart are important and go together (since an uncircumcised man in the flesh is hardly a candidate for spiritual circumcision of the heart), Jeremiah 9:25 makes the case that the circumcision of the heart is the far more important one. The KJV fails to give all of this text, but Jewish translations have it right.

House of Yisrael

“The Soncino Books of the Bible” for Jeremiah (p. 74) adds: “For all the nations are uncircumcised but the House of Yisrael are uncircumcised in heart.” Soncino notes that the (physical) circumcision of the Israelites means very little (alone and by itself) to The ELOHIM while the Israelites are uncircumcised in their hearts.

This reference clearly applies to Americans and White Anglo-Saxon-Celtic peoples around the world who have routinely (and unknowingly as to why) followed the practice of physical circumcision for generations.

Yet, these same people who have been so anxious to physically circumcise their own children (all the while that they claim that YHWH’s Torah was done away with and that physical circumcision means nothing) are grossly uncircumcised in their hearts. What a paradox this reality represents--circumcision of the flesh without circumcision of the heart.

Chapter 96--What Must Be Done on Pride

Cut Away the Pride and Vanity

Former chapters herein discussed the problem with the human heart and how it must be dealt with before there can ever be any achievement of reconciliation. As suggested, the human heart must go through a circumcision process which in some way is allegorically alluded to in the physical circumcision of the flesh.

Therefore, our hearts must be circumcised symbolically by cutting the fat, callous, hardness, stubbornness, pride, vanity and carnality off--just as physical circumcision of the flesh involves cutting away skin.

Put another way, The MOST HIGH appears to go through and accomplish this process of circumcision of our wicked hearts by cutting away and stripping off the corrupt, carnal human nature of pride and vanity and all of the associated passions and lusts (Col 2:11-13).

In a sense, true circumcision involves worshipping The EL in spirit and in truth and to be rid of confidence (pride) in self and in this system of man's misrule on planet earth (Phil 3:3). We need to have our hearts cleaned up and to have love and truth placed in them in order to worship in spirit and in truth (Ps 51:10; Rom 5:5).

This circumcision of the heart also involves a complete change or conversion of the heart (Jer 24:7; Ezek 11:19; Eph 3:17). It is a part, if not the substance, of the true repentance process (Matt 4:17; 9:13; Lu 13:3). Hard hearts are categorically impenitent hearts (Rom 2:5) which can only be dealt with by YHWH YESHUA and His gift of grace (Jo 6:65; Acts 11:18; Rom 2:4; II Tim 2:25).

The Needed Change

Because of the state of wretchedness, which we all are in, and because of the change that is needed in our personalities, Yohanan the Baptist preached a need for repentance (Matt 3:2). This was precisely the same message of YESHUA The MESSIAH (Matt 4:17) and the later apostles (Acts 3:19). And it's still the exact same message today in our time.

While it is useful to note that the true gift of repentance, change and election comes from YHWH YESHUA, it is a fact of reality that the called out and selected ones do have some hard times and/or trials to undergo in order for that process to reach fruition (Col 3:8-13).

Seemingly, it does take some effort and willingness on our part, although this writer is uncertain how this takes place and how YHWH YESHUA works to make it take place.

Of course, the bottom line on this whole topic is that The MOST HIGH deals with the Adam kind by a process of election. Surely, there is a positive link between this condition of election and the gift of true grace and repentance which allows an individual to grasp, understand and appreciate the big picture on the whole themes of pride, vanity and carnality.

Incidentally, the so-called “pastor,” Peter Peters, of the Christian Identity movement, added his thinking to this issue in his April 2001 “special alert,” previously quoted from herein. Peters says that in the NT, “circumcision is of the heart and that is done through baptism for the remission of sins.” His ideas on the forgiveness of sin through Christian baptism have been cited earlier.

Of course, Peters seems totally lost with these words and simply doesn’t know what he is talking about. He could not be more wrong on both points. For sure, circumcision of the heart and remission of sin do not occur with Christian baptism. Though one will not get salvation from Christian baptism, he might catch a Christian demon (which is the real world type of thing, as noted earlier).

Dealing With Pride

In comments so far, mention has been made of the need for our proud, vain, uncircumcised hearts to become "circumcised" through a proper experience of conversion and change. The essence of this process is, of course, the receipt of the gift of repentance.

Seemingly, correct and complete repentance is the primary basis and foundation for the acquisition of grace and salvation which so many persons think and presume they are after or have obtained with their limited and incomplete acts of "supposed" repentance. But in this equation, there are still other considerations to focus on.

At this point, it is necessary to address perhaps one of the key features of what all that may be involved in true repentance. To broach this topic, one needs to go back and once more consider the words of Moshe. In his citation of the great blessings and curses in the Torah for Yisrael's obedience and/or disobedience, he wrote some extremely profound and far reaching words of enormous wisdom and truth.

Repentance Is Needed

In terms of relevance here, Moshe noted that at the time of Yisrael's final chastisement and punishment for sin, if the people will confess and repent of their sins and the iniquities of their fathers and if their "uncircumcised," proud, hearts are "humbled," then YHWH will remember His covenant with Yakov, Yitzhak and Avraham (Lev 26:40-42).

Later, at the dedication of the Temple, The MOST HIGH appeared to Shlomo and told him that if the people of Yisrael would "humble" themselves, pray, seek, crave and require His face and turn from their sins, then He would hear from heaven and would forgive their iniquities and heal their land (II Chron 7:14).

Two features stand out in this context. First, please note that there is a clear and precise need for repentance--repentance which is very definitely linked in tandem with a "humbling" process. And secondly, The ELOHIM proclaims that He will forgive and heal.

In other words, the people seemingly will receive grace, mercy and salvation once they are humbled and brought low. Significantly, these exact same ideas are powerfully meshed together elsewhere into one single theme in several other important Scriptures (II Chron 12:7; 32:25-26; 34:27).

More Wisdom from Shaul

In his first letter to the Corinthians, Shaul displayed another illustration of his perception on this needed change in Adam (from pride to humility, in the form of the circumcision of the heart).

In I Corinthians 15:40-49, Shaul likened this change to the situation with the first Adam, a man of the flesh--carnal and worldly (in living this life and deciding issues and questions in life on the basis of the flesh; or effectively, doing what looks good and desirable to carnal, fleshly man). The apostle then compared this first Adam of the flesh to the natural or terrestrial man (I Cor 15:40, 46).

But in the resurrection, the resurrected saved person becomes like The Second Adam YESHUA, Who was a celestial and spiritual person. Clearly, the objective is to be transformed from the natural, fleshly person to a spiritual person.

In addressing this text from I Corinthians, the Oct-Dec 2002 “Hebrew Roots” (p. 1) said: “How do we become more ‘Spiritual?” Some believe that being Spiritual means thinking ‘spiritual’ thoughts. Others believe it is through prayer. Still others believe spirituality comes through the study of Scripture and the discussion of what it means with other like-minded believers. Still others equate spirituality with praising God in song and/or dance, lifting ones hands in praise of God.

“All of the above are aspects of a spiritual life, but no single one makes a person ‘spiritual.’ Spirituality is a total life experience. It means letting Abba (our Father) work His will in every area of our lives. It means that we do not withhold even a small portion of our personal life as strictly our own, but that we allow ourselves to be completely yielded to God and His way of life. The outcome of such a life will then be displayed in our works.”

The above remarks are interesting; and of course, they are things which the true believer wants to implement in his life--especially, in the sense of spirituality being a total life experience. As discussed in a former chapter on Life and the Torah, the idea of living the Torah daily in all activities is the backbone of truth and righteousness. However, this writer would like to go further in assessing Shaul’s words.

This Writer’s View

As mentioned several times throughout this study, the election is commanded to worship The ELOHIM in spirit and in truth (Jo 4:24). The idea of truth seems simple enough. But the concept of spirit is more complex. Since the Scriptural spirit represents mind and intellectual processes, it is easy to surmise that one must worship The HIGHEST in a mental and intellectual awareness and appreciation fashion.

By applying this analogy to Shaul’s words to the Corinthians, it is easy to see that the transformation needed by Adam is from the carnal flesh (where man approaches life and its events from a fleshly point of view--with pride, vanity, greed, selfishness, etc) to a spiritual position (involving the mental processes of the mind and intelligence) to approach life and its events in the same way that YESHUA tackled life (in a mental and intellectual process of conforming to YHWH’s way, as taught in His Word).

We must intellectually understand (from the Book) what needs to be done and then do it. That’s why study is so crucial--so we can intellectually and by mind power gain that knowledge and understanding of truth and righteousness and transform our lives into YHWH’s thinking, thought processes and mental awareness.

Applying this background to the present situation, one can say that the natural man would like Christmas and other worldly holidays. The spiritual man would check these days out to determine YHWH’s position on them and relate them to His festivals and set apart days.

In terms of sex, the natural man wants almost all of it he can get. Conversely, the spiritual man would conduct his sexual life in accordance with the intellectual understanding of YHWH’s Words on sex. And this contrast can be stated in all facets and aspects of man living this life in the present corrupt world of sin and rebellion.

As was discussed in a former chapter on the purpose of life, the idea is that YHWH is not only creating a man (Adam) in His physical image, but He is creating a man (Adam) who can think, rationalize, reflect upon, consider and determine intellectually how to face life as YHWH has taught and outlined in the Torah (in other words, He is creating a man to think like He thinks and/or to think with His mentality).

Therefore, the saved (resurrected) Adam must begin to think like The ELOHIM, instead of a fleshly, carnal human being (in approaching life and its many issues and problems). Thus, man must be changed from the flesh to the spirit. Once in a true spiritual condition, Adamites can use a mental/intellectual process to think like YHWH in living all facets of life daily.

So

Therefore, it might be correct to say that spirituality involves doing the things cited above from “Hebrew Roots,” but doing them in the vein of an intellectual/mental process of trying to duplicate the mentality and thinking of YHWH (as ascertainable from His Word).

Hence, we should study, pray, fellowship, sing songs, etc. But we should do these things with mental awareness of what the Word teaches for the true believer. We should try to duplicate and live YHWH’s thinking on all these issues and practices. Of course, we can determine YHWH’s thinking through study, prayer and so forth.

One can contrast this position of true spirituality with what one can observe in the Pentecostal/Charismatic motions (which will be addressed in some detail in later chapters). Holy Rollers typically equate spirituality with emotionalism--which they demonstrate in their prayers, singing and worship actions.

To the Holy Roller, getting a charge or tingling up the spine or having fun and a good time or muttering some confused gibberish or some other physical manifestation means true spirituality (and as will be covered in the later chapters on the Holy Roller experience, the Holy Rollers accomplish these actions based on their “feelings and emotions” and not as an intellectual pursuit and understanding of truth from the Word).

But this emotionalism, good feelings and having fun in worship (as occurs in Holy Roller practice) are not the way or path of truth and righteousness as recorded in the Book.

Per the Word, true spirituality involves a mental and intellectual process of trying to live life in accordance with the teaching of the Word. Thus, it involves intelligence, study, knowledge, understanding and wisdom in the vein of having YHWH’s mind and thoughts. It means applying YHWH’s mind to every activity and thought one engages in while living in this corrupt world.

Spiritual Blindness

Also, in this regard and in particular, the lover of truth will find hope in a key message which Yeshayahu penned when he described that people's eyes and ears would be physically all right and fully capable of seeing and hearing; yet these same eyes and ears would not see or hear because of the presence of pride and vanity in their wicked hearts and minds (Isa 6:1-10).

As Yeshayahu saw it, this condition of spiritual blindness, apathy and indifference would continue in Yisrael until the people experience their final period of chastisement and punishment. At that time, YHWH declares that He will "heal and restore" them (Isa 6:10-13).

The point being is that in "true" repentance, we must rend our hearts and not our clothes (Joel 2:13). We must be willing to dispense with and give up and surrender our fleshly natures of pride, vanity, and carnality in order to be properly converted, changed and healed.

In this instance, the Psalmist pungently observed that YHWH hears the "meek" and will prepare their hearts and cause their ears to hear (Ps 10:17). The book of Job has similar expressions (Job 33:16-17; 40:11-12).

Therefore, it is no wonder then that the achievement of true repentance also involves the attainment of a level, status or reality of humility and meekness; which is, of course, the very antitheses of pride and vanity. As Yeshayahu saw it, YHWH looks on those individuals with a "humble" heart (Isa 66:2).

As this writer has noted a number of times, over and over, there is no place for pride and vanity in YHWH's program. It's just not there and never will be or can be there. With this background, it is obvious then that YHWH resists the proud and gives grace to the humble which the Book so often proclaims (II Sam 22:28; Ps 18:27; 51:17; Prov 3:34; Isa 57:14-19; 61:1; Matt 23:12; Lu 4:18; Jas 4:6; I Pet 5:5-6).

Humility and Meekness, Revisited

Since humility and meekness are the objectives which all persons aspiring to salvation must attain, it would be well to look briefly at these terms. The English word "humble" and its cognates have several Hebrew and Greek equivalents. Herein, we will look at those primarily used.

First, Strong's “Hebrew Dictionary” says that the Hebrew "anab" (correctly anav, mentioned in a prior chapter) means "a prim. root (possibly...through the idea of looking down or brow beating); to depress lit. or fig. trans. or intrans...abase self, afflict (-ion, self), answer...chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish."

Next, for the Hebrew "kana," Strong's defines it as "a prim. root; prop. to bend the knee; hence to humiliate, vanquish:--bring down (low), into subjection, under, humble (self), subdue."

Also for “kana,” “William Wilson's Hebrew Word Studies” says it means "to be bowed down; applied to the humbling or mortifying the proud; to a wicked person being humbled for his sins by repentance" (as at I Kg 21:29; II Kg 22:19; II Chron 7:14; 12:6, 7, 12; 30:11; 32:26; 33:12, 19, 23; 34:27; 36:12).

For the Hebrew word "raphac," Strong's has it as "a prim. root; to trample, i.e. prostrate:--humble self, submit self." William Wilson says "raphac" means "to trample; to let oneself be trampled upon, to humble oneself."

Another Hebrew word for this usage is "daka." The “Hebrew Word Studies” book says that "daka" means "to bruise, to be in distress; penitent, submissive to the will of God."

In terms of humble, one must finally look at the Hebrew "shaphel," which Strong's defines as "a prim. root; to depress or sink (espec. fig. to humiliate, intrans. or trans.);--abase, bring (cast, put) down, debase, humble (self), be (bring, lay, make, put) low (-er)."

Here, Wilson has it as "to be low in situation, in mind, in condition, or in any other respect" (as at Prov 16:19; 29:23; Isa 2:9, 11; 5:15; 10:33; 42:15; Jer 13:18; Dan 5:22).

Regarding the Greek for humble, Strong's reflects that "tapeinos" means "of uncert. der; depressed, i.e. (fig.) humiliated (in circumstances or disposition):--base, cast down, humble, of low degree (estate), lowly." Also for "tapeinos," “Vine's Expository Dictionary of New Testament Words” defines it simple as "primarily signifies low--lying."

Meek and Meekness

Turning now to meek and meekness, one finds related definitions. First, for the Hebrew "anaw," which links back to anab/anav, defined earlier, William Wilson has it as "adj. oppressed, afflicted, wretched, but everywhere with the accessory idea of humility, meekness, i.e. the humble, the meek, who prefer to suffer wrong rather than do wrong, and who therefore enjoy God's favour."

The related noun form in Greek is "prautes" or "praotes" (as related to the previously discussed praos/praus), which Vine has as "denotes meekness. In its use in Scripture, in which it has a fuller, deeper significance than in non-scriptural Greek writings, it consists not in a person's outward behavior only; nor yet in his relations to his fellow-men; as little in his mere natural disposition.

“Rather it is an inward grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing or resisting;

“it is closely linked with the word 'tapeinophrosune' (humility), and follows directly upon it, Eph 4:2; Col 3:12; cp. the adjectives in the Sept. of Zeph 3:12, 'meek and lowly;' ...it is only the humble heart which is also the meek, and which, as such does not fight against God and more or less struggle and contend with Him.

“This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out of a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him for the chastening and purifying of His elect. In Gal 5:23 it is associated with 'enkrateia' self-control.

"The meaning of 'prautes' is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity to a greater or less extent, whereas 'prautes' does nothing of the kind.

“Nevertheless, it is difficult to find a rendering less open to objection than 'meekness', 'gentleness' has been suggested, but as 'prautes' describes a condition of mind and heart, and as 'gentleness' is appropriate rather to actions, this word is no better than that used in both English Versions. It must be clearly understood, therefore, that the meekness manifested by the Lord and commended to the believer is the fruit of power.

“The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was 'meek' because he had the infinite resources of God at His command. Described negatively, meekness is the opposite to self-assertiveness and self-interest; it is equanimity of spirit that is neither elated nor cast down, simply because it is not occupied with self at all..."

Please note in the above definitions, the very obvious link between the ideas of meekness and humility. Literally, the two concepts go together. Also, it should be observed that there is absolutely nothing in either term which would connote "weakness," at least in usages implying a desirable state or attribute.

Self Humiliation and Abasement

Finally, please observe that the various words are used in the vein of "self" humiliation and abasement. Hence, one must not only be very careful about thinking highly of self (improperly) and/or of bragging and boasting on self; but also, one must be very prudent about even talking about self to others and particularly in a vein that might suggest building up or inflating one’s self in any way allowing for pride.

Perhaps YHWH brings on the humbling process; but somehow, we must be willing to accept it as being good and beneficial for our personalities.

In a word, the transition to humility and meekness involves a “change” whereby proud, inflated, lifted up, glorious, grand, elevated, expanded, important, big, shining people are changed into small, little, insignificant, unimportant nobodies. Such a conversion truly must be incomprehensible to our limited, carnal, human minds and mentalities.

Becoming New Born Babies

When we begin to understand and appreciate the importance and value of humility and meekness, we can also expand our intellect by grasping the meaning of the several references which connect the truly repentant, called out person with the status or position of a new born infant/baby, as outlined earlier.

This relationship surfaces in several places in the Scriptures. Most noticeably, it stands out in YESHUA's declaration that the real truth of salvation is hidden from the wise, clever, learned and mighty men (the proud ones) and is revealed unto babies (Matt 11:25; Lu 10:21).

Effectively, the Word seems to communicate that the state of forgiveness and salvation starts with the very elect becoming like "newborn" infants (I Cor 3:1; Heb 5:13). Kefa puts it well by alluding to the fact that one must become like a newborn baby and through with the sins of carnality and the flesh (pride and vanity) in order to attain completed salvation (I Pet 2:2).

This background takes the student of truth to the question of the born again experience (Jo 3:2-8). This complicated reference has been debated for ages by various Christian scholars. It will be elaborated upon in a later presentation herein and needs not be addressed in any detail at this time. Suffice to say, the idea is a very Jewish one, as will be subsequently discussed.

The Talmud quotes Shimon ben Lakish and R. Yosi as teaching that a proselyte is like a newborn infant (Yevamot 48b, 62a, “Jewish New Testament Commentary,” p. 165). Rabbinic literature teaches conversion in the context of a new creation (i.e. Genesis Rabbah 39:11, “Jewish New Testament Commentary,” p. 165).

Certainly, there are a whole host of other Scriptures which tie this concept of the needed humility and meekness in grown, adult, called out ones in order to transform them into the status of persons with the simplicity of small infants and children with their remarkable humility and meekness.

Consequently, the writer Mattityahu would, of course, quote YESHUA on His point that truly elected individuals must humble themselves into the position of being like a little child (Matt 18:4). Furthermore, Mattityahu recorded for us The MESSIAH's observation that the "little ones" (obviously the meek and humble ones) each have a guardian angel overseeing their progress in the heaven (Matt 18:10).

Another powerful message surfaces in the statement that YHWH has established strength and perfect praise out of the mouths of babies and infants (Ps 8:2; Matt 21:15-16). The point being is that very small newborn babies and infants are extremely helpless and sinless. In terms of secular society, they represent the epitome of humility and meekness.

In a sense, if any person can be in a state of perfection on this earth while in the flesh, it has to be newborn babies. Once we start growing and maturing, in the flesh, pride, vanity and carnality begin forming to make us wretched, dirty, stinking sinners.

Reconciliation, Revisited

Of course, there are preliminary steps to be accomplished before a person can ever begin to experience the new birth. These requirements have been discussed in previous chapters on the reconciliation process--which assuredly involves repentance--to include repair, restoration and restitution. Apologies must be made and the status quo restored, as it was before sin entered the picture.

To summarize, please consider the fact that it is YHWH YESHUA, Alone, Who grants the called out ones the "gift" of true repentance and grace. Too, the Book categorically asserts that grace, mercy and forgiveness can only come to the humble and meek (Prov 3:34; Matt 23:12; Jas 4:6; I Pet 5:5-6).

Since this conversion and change is a free gift, is it conceivable that anyone can earn it by doing any works, actions or deeds? Thus, can anyone of us effectively deal with the pride, vanity, carnality and worldliness in our wicked, evil hearts and minds without the involvement of YHWH YESHUA? The answer has to be “no.”

The Destruction of Pride

Previous chapters and the above comments on pride have focused in a general way on how YHWH YESHUA has dealt with pride and vanity in the lives of certain people. This section at hand will continue this theme with a more careful look at the extraordinary measures called for to finally destroy and crush this evil and wickedness in the hearts and minds of men.

And clearly, there is an abundance of reasons to believe that ultimately an extreme and trying experience is necessary, as was demonstrated in the cases of Iyov, Moshe, Eliyahu, Shaul, Nebuchadnezzar and others before pride and vanity could be successfully concluded and relegated to history.

As has been discussed earlier, the objective of this issue of eliminating pride apparently involves the gift of true repentance and the attainment of real conversion. This change consists of the Scripturally mentioned circumcision of the heart and the replacement of pride and vanity with humility and meekness.

And certainly, these are very difficult and seemingly impossible goals to achieve by limited, mortal men. In a word, the transition isn't easy at all without supernatural help from above.

The process of real reconciliation can be described as one whereby our proud, vain, carnal and fleshly hearts and spirits are crushed and broken in a dramatic and powerful way, so that they will become penitent, humble and meek (Job 24:20; Ps 31:12; 38:8; 51:17; Prov 6:12-19; 15:13, 25; 17:22).

In a sense, conversion can be liken to the situation where a man breaks a proud horse and/or a fat bullock in order to use them for riding and working. It's not an easy chore at all. When David went through his trial of great repentance, he said that he was severely broken and groaned from the turmoil in his heart (Ps 38:8).

Numbers of other Scriptures tell us of various and sundry other individuals and peoples who also went through this transition or who must yet face it sometime in the future--like Naomi (Ruth 1:21), Iyov (Job 3:4), Yonah (Jonah 2:2), Yirmeyahu (Jer 23:9), the House of Yehudah (Ezek 4:2-4), the daughters of Jerusalem (Jer 14:17), the population of Ephraim (Hos 5:11), and evil and wicked persons in general (Isa 28:13).

The Transformation

While most of us in our proud and vain states may have problems in appreciating this change to meekness and humility, the verity is that the end thereof is for our personal benefit. Literally, we must be crushed and humbled dramatically in order to really understand the important topics of repentance, salvation and righteousness (Ps 119:130; Isa 28:9; Lu 10:21; Jo 13:2-17).

Therefore, it is good for us to be humbled and brought low (Ps 119:71). In terms of the future, the Book says that we should seek The HIGHEST and humility in order to be given shelter in the day of YHWH's anger (Zeph 2:3).

In a sense, this movement to true repentance, salvation and righteousness seems to demand an incredible period of punishment, chastisement and correction by The MOST HIGH, as discussed previously, in order to break the presence of pride and vanity in the wicked hearts and minds of men (Lev 26:19; Deut 8:5; Ps 94:10-12; Isa 10:5-16; Amos 3:6).

Discipline, Revisited

Those of us familiar with the need to occasionally use punishment and chastisement to effect correction and change in the habits of children can more readily appreciate what all can be involved in this endeavor.

In this context, please consider just a few of the following far reaching words of wisdom. Moshe wrote that as a man disciplines, chastens and instructs his son, so also does YHWH chastens, disciplines and instructs His people in the same manner (Deut 8:5). Eliphaz observed that the man, YHWH chastens, should be happy and should not reject that correction (Job 5:17).

The Psalmist has it that blessed, happy, and well off is the man whom YHWH disciplines and instructs (Ps 94:12). The wise Shlomo declared that we should not despise the chastisement and punishment from YHWH--since those He loves, He corrects (Prov 3:11-12).

Shaul put it well by saying that when the very elect fall short and are judged by YHWH, He disciplines them so that they might not be condemned to eternal punishment (I Cor 11:32) and that He chastens and disciplines those He loves and punishes every one of them He accepts (Heb 12:6). Therefore, we should willingly submit to YHWH's punishment since human fathers do correct and discipline their sons without which discipline they would be accorded as illegitimate offspring and not true sons at all (Heb 12:7-11).

Yohanan goes on to note that those whom YHWH loves, He rebukes, chastens and disciplines (Rev 3:19). Probably, because of the reality of these charges, it is no wonder then that David would cry out in agony for YHWH to chasten and correct him, but not in anger (Ps 6:1; 38:1).

Obviously, if any of us ever expects to have the gift of true grace and life from YHWH YESHUA, then of necessity, we must desire, anticipate and welcome The MOST HIGH's chastisement, punishment and correction (Ps 118:18; Prov 19:18; II Cor 6:9).

Furthermore, as Iyov eventually learned in his great trial and time of punishment, sorrow and suffering, the discipline process is placed upon us so that we might have our ears opened and hear The ELOHIM's voice, and understand His Word--as He punishes and chastens us with strife in our bones in order to remove, cut off, and destroy the wickedness of pride and vanity from our fleshly hearts and minds (Job 33:16-19).

This single perception by Iyov goes a long way in order to clear up the "why" it is necessary for us to undergo punishment and distress. It is no wonder that we should welcome and court the correction with all our souls and might.

The Prophets

The prophets also saw the process in some other most explicit and precise fashions. Yeshayahu wrote that in the future, the glory of Yakov would be brought low and the fat (pride and confidence) of his flesh would be made lean (Isa 17:4). Yirmeyahu has it that Ephraim, at a later time, is to be chastened to repentance as a bull is put in a yoke to be turned, humbled and broken (Jer 30:11).

Yechezkel observed that The SUPREME will heal the people of Yisrael by destroying their fat (proud), hard hearts in judgment and punishment (Ezek 34:16). Hosea describes it by saying that YHWH turns from Ephraim--until Ephraim turns to Him and repents in a time of affliction and distress (Hos 5:15).

Amos pungently noted that punishment for sin won't come upon us--except that The EVERLIVING ONE has caused it (Amos 3:6). Unquestionably, the proud, vain, uncircumcised hearts of all sinners must one day be punished and changed in order for The SOVEREIGN to accomplish His plan and purpose for Adam (Jer 9:25-26; 13:15-17; Hos 5:5).

And those of us privileged and blessed to be chastened and corrected by The EVERLASTING in this age should accept it and not be dumb enough to refuse it or to fight against it (Prov 28:14; 29:1; Jer 5:3). For the stubborn and hard headed, the punishment can be extremely tragic and trying--to include even the breaking of arms (Ps 37:17; Ezek 30:22).

Tobit and Shaul

As discussed in former comments, Shaul wrote one of the most beautiful expressions of all in the Book when he noted that all things work together for good for those who love The ELOHIM and are called according to His purpose (Rom 8:28). For certain, in the case of the members of the election, this piece of wisdom must ring true. Despite all the troubles and sorrow, all things will work together for good for the election.

The ancient Apocrypha book of Tobit had some interesting words along the same lines which clearly linked to the book of Job and the later wisdom of Shaul. As outlined earlier, Tobit was a very ancient story of two House of Yisrael families in far away Assyrian captivity. Like Iyov and so many others, their lives were extremely difficult.

The “Dictionary of Judaism in the Biblical Period” (p. 636) offers this assessment of the point of the book of Tobit. Per this source, Tobit recognizes A Providential MOST HIGH Who “orchestrates events toward a beneficent resolution for the pious even when they are totally oblivious of this fact.”

Going on, Tobit provides that through suffering, The ELOHIM scourges righteous individuals and the nation (of Yisrael) for their sins so that they might obtain mercy--a release from their ills and a return to a restored Jerusalem.

Chapter 97--The Difficulty in Dealing With Pride

Reconciliation Is Like Refining Gold and Silver

The putting of the flesh to death is no easy proposition. There is every reason to believe that the process can take and probably often does take a long span of time, as is the practice in Judaism for her converts even to this day (Acts 13:15-43; 15:21; 16:13; 17:2-4, 10-12, 17; 18:4, 7-11, 19, 24-25; 19:1-8).

Of course, on our own, no human could ever achieve reconciliation. In a word, this repentance, conversion and change process involves a time of “trial” in a fiery furnace of trouble and testing.

The severity of the process is poignantly thrown at us in a most convincing way in the Scriptures. The ELOHIM has chosen to correlate it to the methods followed by men in purifying and refining silver and gold ore into pure, fine products by using intense heat to remove the impurities.

This practice consists of placing the silver and gold in a furnace of fire and great heat (Ps 12:6; 66:10; Jer 6:27-30; Zech 13:8-9; Mal 3:2-3; Mk 9:49; Acts 15:9; Jas 4:8). Yirmeyahu aptly described this process by saying that YHWH will melt the chosen ones by the process of affliction to remove the dross and to test them (Jer 9:7).

In a word, The MOST HIGH purges away the dross (Isa 1:25; Jer 9:7) in a fiery furnace of affliction (Isa 48:10; Dan 11:35; 12:10) in order to make a man more rare than finest gold (Isa 13:12; Lam 4:2). Obviously, the melting process will remove the impurities of fleshliness and carnality from the hearts and minds of the election.

The linkage of the election’s true conversion to the refinement of metal (Prov 17:3; Isa 48:10; Jer 9:7; Zech 13:9; Mal 3:3) is of great importance in attempting to understand salvation from the Book; because in allegory, The HIGHEST uses refined silver as a type or example of converted, reconciled, saved individuals in general. Apparently, the gold analogy is for only a specific limited portion of the election (the very elect?).

Thus, there is a positive linkage of the concept of refining silver to the conversion and reconciliation of the elect ones for salvation in the Apostolic Assembly and in the age end. The point must be made that the election will enter the Kingdom under much adversity, trial and trouble. It has been and will be a very tough road for them.

Effectively, the elect will be receiving new hearts and minds (Jer 24:7; 31:33; 32:39: Ezek 18:31; 36:26; Heb 8:10; 10:16). Thus, this trial of faith (clearly, for some men--like maybe the very elect) is more precious than gold tested by the hottest fire (I Pet 1:6-7).

The Trial

The trial which one must go through perhaps may include slavery and bondage; sickness, disease and loss of health; economic poverty and want; loneliness with no social intercourse with others; lack or curtailment of the basic needs of food, water, shelter, heat, sleep, rest, etc; lack of physical comforts like clothing, transportation, etc; great, trying, mental distress; and other equally harsh and painful measures for human beings to experience.

The punishment needed to effect correction may seem severe and trying. But it has to be that way because most, if not all of us, are so incredibly proud, vain, stubborn and rebellious that the breaking procedure has to be severe and to include any or all of the punishments just mentioned.

Literally, if The HIGHEST has His hand on any one of us with an objective of conversion and change from pride and vanity to humility and meekness, then we can be assured that He will break our backs, blind us, place us in outright slavery and bondage, or do whatever is called for and over whatever time period is necessary in a physical, correcting sense to bring about His objective.

We may be big, proud, vain, arrogant, important, wise, prosperous, fat, healthy, stubborn persons one day; but YHWH can change all of that very quickly in one fast motion, as He did with Iyov; or He may take some time and spread the punishment and correction out over years and years, as He seemingly did with Moshe and Nebuchadnezzar.

However, which ever way He chooses, it will come and come about obviously in the proper fashion. Consequently, we can be brought to abasement through such things as sickness; affliction; slavery; war; oppression; loss of relatives, friends and loved ones; and so forth--in the context of horrible and terrifying ordeals of fire and suffering.

Effectively, we can be crushed so hard and thorough that our human natures of "self"--self righteousness, self confidence, self trust, self esteem, self satisfaction, self sufficiency, self will, etc--will collapse and fall by the wayside.

Or as the Apostle Shaul put it to the Romans--the very elect must undergo a process whereby the carnal flesh, with its passions and lusts are impaled ("crucified," as the KJV incorrectly has it) and nailed to a tree of death and destruction (Rom 6:6).

Of course, too, as we are defeated in our battle with YHWH and as we are brought low enough to give up "self," then we will also be giving up the pride of life--confidence in others and this worldly system of man-made institutions, programs, governments, ideas and thinking.

The point is that as YHWH does start to work on any one of us (and we each should pray that He shall), then He will do whatever is necessary over whatever time frame that is called for in order to bring about the desirable state of humility and meekness.

The End of Self Will

Self will, which is perhaps one of the most difficult issues of all in pride, has to eventually be crushed and destroyed. As long as we persist in our self will for our lives and every day acts and actions, then we cannot receive the gift of grace and salvation. In a word, we must be broken and broken so dramatically that we surrender, abandon and give up self will in our lives.

Naturally, this is a very hard task to be accomplished because we all want to do things our way and according to our thinking and judgment about right and wrong. However, The MOST HIGH knows how to address the problem. Therefore, in time, self will must go. It must be exterminated. And by YHWH's Word, He will see to it's destruction in the elect.

As the Psalmist wrote it, we are brought low and humbled through oppression, affliction and sorrow (Ps 102:23; 107:39). It is no wonder then that we can say "before i was afflicted, i went astray" (Ps 119:67).

In other words, i sinned and YHWH corrected me by affliction (Ps 88:7; 90:15; 118:18; 119:75; Lam 1:12; 3:31-33: Mic 4:6). Or as Yeshayahu wrote it--YHWH has afflicted me so that He might hear me and give me grace (Isa 30:18-21).

Obviously, He must humble us in order to hear us--since His Word carefully notes that He does not hear or listen to sinners (Job 35:12-13; Ps 66:18; Prov 15:29; 28:9; Isa 1:15; 59:1-3; Mic 3:4: Zech 7:12-13; Jo 9:31; Jas 4:3). Truly, it does take a period of real trial, affliction and repentance in order to be heard on high (Job 34:28).

Once the proud, vain, human spirit is effectively crushed, broken and reduced to humility and meekness through the terrible ordeal of affliction, then The ELOHIM is ready to grant us the gift of grace and use us for enormously constructive and beneficial purposes which are just out of the question in the context of the flesh of pride, vanity and carnality.

The Outcome

In terms of the end result of the transformation, the Psalmist described it by saying that The MOST HIGH delivers the elect from their many afflictions (Ps 34:19); heals and binds up the wounds and cures the pains and sorrows (Ps 147:3); and revives after afflicting (Ps 119:107), as we cry for mercy in the trial of our affliction (Ps 25:16).

For the ultimate outcome, the writer of Chronicles put it well by noting that if we humble ourselves, The HIGHEST will hear and heal (II Chron 7:14); and when we cry out to Him in our affliction, He hears and heals (II Chron 20:9).

Iyov learned through his incredible ordeal that YHWH binds with affliction the profane in heart and delivers the poor (humble) in affliction as He opens their ears in oppression (Job 34:28; 36:13-15).

David observed that YHWH is close to those of a broken heart and saves such as are crushed with sorrow for sin and those who are humbly and thoroughly penitent (Ps 34:18), and that the sacrifice which is acceptable to The ELOHIM is a broken spirit and heart with sorrow for sin and being humbly and thoroughly penitent (Ps 51:17).

Yeshayahu has it that The EVERLIVING looks upon the broken hearted and heals by removing the stumbling block from the penitent, and humbling the one bruised with sorrow and sin (Isa 57:14-19; 61:1).

Yirmeyahu put it well by observing that The SUPREME will break down, destroy and afflict before building and planting (Jer 31:28); that YHWH is a refuge in the day of affliction (Jer 16:19); and therefore, happy is the man that The ELOHIM chastens--since He bruises, wounds and heals (Jer 5:1-29).

Hosea said it by noting that The EVERLASTING has torn and stricken so that He may heal and bind up (Hos 6:1). Luke saw it in his words that YESHUA was sent to heal those broken in heart and spirit (Lu 4:18). And finally, Shaul summed it up by saying that we are afflicted from The HIGHEST for our own salvation (II Cor 1:6).

Following the trial in the burning furnace of affliction, the Book tells us--happy is the man YHWH corrects (Job 5:17); blessed is the man The ELOHIM chastens (Ps 94:12); it is good that i was afflicted (Ps 119:71); The HIGHEST corrects those He loves (Prov 3:12); The SUPREME corrects in right judgment (Isa 28:26); and of those He loves, The ELOHIM chastens them like sons, so that they won't be illegitimate (Heb 12:5-11).

The Paradox

It is a paradox of sorts, but when we humans are fat, prosperous, well off, have health, enjoy possessions, have position and status and live the so-called "good" life, then we become proud and vain over ourselves and turn from The MOST HIGH, as noted previously.

Consequently, we become cut off and separated from His grace, mercy and salvation. It is in this context that Iyov, Moshe and the rest of us have found ourselves. And as outlined above, the removal and destruction of this resulting pride and vanity from our wicked hearts seem to take a time of great trial, testing and affliction. It is not an easy proposition to become truly humble and meek in the proper sense.

On this, a report from the Sep 1989 “Wisdom & Power” Christian magazine said that "a rabbi was asked a question by a pupil referring to Deuteronomy 6:6: 'And these words, which I command thee this day, shall be upon thy heart. Why is it said this way?' the pupil asked. 'Why are we not told to place them in our heart?' The rabbi answered that it is not within man's power to place the divine teachings directly in his heart. 'All that we can do is place them on the surface of the heart so that when the heart breaks they will drop in.' "

In terms of real wisdom, Yirmeyahu wrote a prayer which David had uttered centuries before that should be on the lips and in the hearts and minds of all of us. As quoted earlier, he said: "Oh YHWH, chasten and correct me, but not in your anger" (Jer 10:24).

Of course, the elect are judged and chastened here in this age and life so that they will not be condemned in a future age and life (I Cor 11:31-32). Finally, David put it well by saying that “in the day of my trouble, I will call upon You (YHWH), for You will answer me” (Ps 86:7).

Carnality Must Be Put To Death

Thus, numerous Scriptures describe the process of reconciliation and conversion. Shaul put it well at Romans 8:1-15, which was a prelude to the introduction of the subject of adoption, discussed earlier. Shaul stipulated that conversion means putting the flesh (which is enmity towards The ELOHIM) to death and replacing it with the Spirit.

In allegory, this putting to death of the flesh is additionally liken in the Scriptures to the circumcision of the heart, described earlier (Lev 26:40-42; Ps 34:14-18; Jer 4:1-4, 14).

It involves a human, emotional response of literally being extremely ashamed and sorry (for one’s carnality and resulting sins) and hating and loathing one’s self (Ezra 9:6; Job 9:21, 31; 40:4-5; 42:6; Jer 31:19; Ezek 6:9; 16:63; 20:43; 33:10-12; 36:31; Matt 16:25; Mk 8:35; Jo 12:25).

The Manual of Discipline from the Dead Sea Scrolls mentions this circumcision of the heart as “to walk humbly, and circumcise in unity the foreskin of evil inclination and stubbornness” (“Who Wrote the Dead Sea Scrolls,” p. 70). So this idea was one found evidently among the Essenes, as well as the Nazarenes.

The Psalms have a number of references that focus on the change which a repenting sinner must undergo. Repeatedly, the message is that the process of repentance and dealing with human carnality involves the attainment and possession of a broken and contrite heart (Ps 34:18; 51:17, 19; 147:3).

In a commentary on Psalms 51:17-19, Piska 24.5 states that “When praying for the sacrifices of God, the spirit must be bowed and broken” (“Pesikta De-Rab Kahana,” p. 368). Yes, the proud and vain heart (spirit) of a sinner must be broken and crushed.

Effectively, the goal of this process is that the formerly proud, vain, fleshly person must be reduced and changed to being a reconciled individual of true humility. This need is repeatedly brought out in the Book in the statement that The ELOHIM resists the proud and gives grace to the humble (II Sam 22:28; Ps 10:17; 18:27; 51:17; Prov 3:34; Isa 57:14-19; 61:1; Matt 23:12; Lu 4:18; Jas 4:6; I Pet 5:5-6).

Many persons are familiar with YESHUA’s remarks on the practice of humility at a wedding feast (Lu 14:8-11).

Those words are very similar to the teachings of the famous Hillel (whom YESHUA may have identified with) who said “whoever humbles himself, the Holy One, blessed be he, raises him up, but whoever exalts himself, the Holy One, blessed be he, humbles him” (Babylonian Talmud, Eruvin 13b, per Nov/Dec “Jerusalem Perspective,” p.14).

A Personal Testimony

From time to time, in this production, this writer has mentioned some of my sins and how they were recalled and brought to my attention many, many years after they occurred. In the main, these were sins which i engaged in before my “supposed” conversion, which happened some 30 years ago.

In other words, whether these before conversion sins were sins definable as chet, pesha, maal, awon, shagah or asham, they would all probably be of the same caliber in terms of forgiveness from YESHUA’s shed blood in the context of a true transformation.

In other words, this writer believes that upon conversion, those sins would be forgiven--providing that i have went through the proper process of repentance--which includes recall, regret, repair, restitution, restoration and return, described earlier. Manifestly, once i went through the proper repentance course for all, “100%,” of my sins, then i would achieve reconciliation.

The problem that surfaces is that while i was “supposedly” converted some 30 years ago, i never properly repented of all 100% of my sins at that time nor did i deal with the carnality problem, mentioned above.

Even when i understood that transgression of the law (the Torah) was sin and after I had accepted the Sabbaths and made a resolve to obey all the Torah completely, i did not achieve reconciliation with my supposed conversion. As so many other people have went through a limited repentance process upon conversion, i, too, followed this same path of so-called repentance when i was first supposedly changed.

But my repentance then was only of a general nature in an acknowledgment to YHWH YESHUA that i had sinned. At that time, i knew nothing about having to deal with the many specific sins in my life in the context of recall, repair, restitution, restoration and regret.

Now, i am convinced that true reconciliation did not come with this first step of conversion years ago. Instead, what has happened is that in the ensuing years, i have been recalling the grueling, nitty-gritty details of specific sins that i committed many years earlier. In my recall, i have been greatly hurt, ashamed, crushed, anguished and humiliated over having to think about them.

In appropriate situations, i have had to face up to repair, reconciliation and restoration which can be a very difficult procedure to follow. After 30 years of this hurt, i now know and understand that i never ever got away with sin. This writer has had to seemingly face up to all of them and be terribly hurt and in sorrow with tears and grief over them--and often on an individual, specific basis. This has not been a easy process for me.

In making this statement, it must be said in the sense that i have not knowingly rejected or refused to address the recollection of my sins (as painful and sorrowful as the process has been). On the contrary, i have essentially wanted them to come out in my life and in my conscious awareness, so that i could deal with them on a case by case basis.

In the main, i have not run from my former sins because it is better that they be dealt with in this life than of having to face them in a future age (blessed is the man that YHWH corrects in this life).

After going through this repentance process for years now, i am assured that as i have properly repented of those sins (in the context of recall, repair, restitution, restoration and regret), i have been forgiven. This writer can sleep nights with that assurance. However, these remarks are made in the context of “past” sins of whatever nature and however they are to be defined.

Supposed or a Real Conversion

But all of my sinning didn’t stop with my supposed conversion some 30 years ago. This writer believes presently that my sins of pesha, maal and awon were perhaps addressed and dealt with in that initial conversion.

However, the possibility (indeed likelihood) of sins of chet, shagah or asham remained because i simply never dealt with the flesh at that time and the sins of the flesh (of a chet, shagah or asham definition).

Manifestly, when i was supposedly converted, i had almost no understanding or comprehension of the pride problem and the need to be crushed and brought into a true state of humility.

Even today, i am not certain that i am properly humble as i should be and as i really want to be. Assuredly, i want true humility. But achieving that state is no easy proposition; because, in many ways, there is a dilemma in defining and intellectually grasping an understanding of true humility.

True humility (not weakness) involves a very difficult process and one which seems to include an intervention into the life of a supposed convert by The MOST HIGH with action by Him to crush and destroy the carnal flesh and replace it with true humility. This can take many, many years.

As outlined formerly, it was Iyov who was to be a member of YHWH’s election and not the children of Iyov (who died during Iyov’s trial). Accordingly, Iyov was the one who was punished, chastised and corrected, as a father corrects and disciplines a son. Once The Potter YHWH put His hand on Iyov, there was no escaping the ultimate outcome. Iyov was punished sufficiently for him to achieve humility and reconciliation.

A Great Trial

As discussed earlier, this writer has went through a great time of punishment, hurt and pain. Not only has this trial been tough from the standpoint of recalling and repenting of my enormous sins, but i have had other problems which simply would not go away.

After i messed up my life and the lives of two former wives, i so badly wanted another wife. But it was not to be--hopefully, because i had never before properly repented and dealt with the sins in my life (particularly, in the context of fornication--to include adultery). This has been an extraordinary punishment for the last 30 years.

Coupled with this need and desire for a woman, i developed some sickness also some 30 years ago. It started with damage to my inner ear which resulted in a continuous, day and night trial of having a constant ringing in my ears.

Later, i developed some digestion problems. All of this has been a very difficult thing for me to have to face for many years and especially in the sense that i believe in faith healing from The MOST HIGH.

For years, i agonized over my dilemma and never understood what all was involved in true repentance. Finally, about ten years ago, i stumbled (or hopefully was led by YHWH YESHUA) into the reality of the pride and vanity problem and how i had never dealt with it or of the repentance of all of the specific sins in my life. While i perhaps am still unreconciled, i am working on it daily.

Since i was still in the flesh and still thinking and addressing the problems of life from a fleshly point of view, i have committed further sins since my alleged conversion. However, in those cases, it would seem that the succeeding sins have been in a category of chet, shagah or asham--due to the weakness of my flesh.

A Woman In Need

As an illustration of how recall works, something that happened some 24 years ago came to my attention just recently.

Some 24 years ago, i became acquainted with a woman overseas with a child in a wheelchair (a rea, racial kinsmen, supposedly of a faith similar in some ways to mine). The woman’s husband had apparently abandoned her and she was working trying to support herself and the child. She learned of a treatment at a hospital in the US which would help the child who otherwise was not expected to live much longer.

She wrote me asking if i could help her financially to bring the child to the US for this treatment. Despite YHWH’s laws dealing with charity to needy rea brethren (Gen 18:19; Lev 25:35-36; Deut 15:7-11; Isaiah 54:14) and the wonderful words of Yakov which address the need to help widowed women and orphaned children (Jas 1:27), i failed to perform a mitzwah and help this woman.

While i didn’t have a lot of money, i had some and certainly enough to give her some help--assuming that the treatment would have been legal and proper, per YAH’s Torah (to be broached in a later chapter). And if not, i should have at least discussed it with her and offered some help or an alternative.

Well, i did nothing of value for her and failed to seize the opportunity to perform a positive mitzwah. Instead, i referred her to a religious group of her faith which i irresponsibly thought would help her. Actually, they didn’t help. So the child died.

Two Issues

Two points now surface from this presentation. First, i thought no more about this whole event until last night (the 22d day of the 4th moon in 1999) when i recalled this great sin (of the flesh due to ignorance, carelessness, indifference, selfishness, pride and/or whatever). Shame and sorrow now dominate my feelings.

Now, this sin (probably of chet) happened some five years or so after my supposed conversion. When it happened, i gave it no thought. In fact, until 24 years later, i really never ever addressed it in the context of sin, although i have done so this date.

Probably, if the Temple was now standing, i could go there (after the appropriate repentance, regret, repair, restitution, restoration and apology) and render a sacrifice to cover that single sin done in ignorance--evidently because of the flesh (the evil inclination in man).

In that case, i would assuredly be forgiven. Alternatively, i can call upon YHWH YESHUA’s shed blood--after suitable repentance, regret, repair, restitution and restoration (again and once more in the sense of a future sin following my conversion).

There is a second feature about this illustration. Most of us go through life and ignore, by-pass, or fail to take hold of each and every opportunity to perform a positive mitzwah (in other words, do a positive commandment from the Torah). Whenever we allow one of these chances to go by without action, the later repentance is even more difficult.

One would hope that AVINU would take a switch or board and lay it on his bottom until he gets the message. But that’s not the way YHWH typically reacts. Instead, the punishment, discipline and correction will come in some other manner--perhaps as it has come to me in the sense of having to recall the above incident and be in pain and sorrow over it.

The Privilege of Obeying A Positive Commandment

Yes, all of us should welcome, seek, desire and strive after an opportunity to perform a positive commandment from the Torah. Hence, if we are walking down a road and see a neighbor’s animal in a ditch, we should welcome the privilege to help the animal out of the ditch.

Whenever we have a chance to offer charity and help to needy, rea brethren (especially widows and orphans, who usually are needy), we should count it a privilege that such an opportunity came to us.

As described in a former chapter, the great Jewish scholar Maimonides compiled a list of at least 613 mitzwot specifically addressed in the Torah. Manifestly, these 613 mitzwot (and possibly some others missed by Maimonides) define and establish what is sin. The violation or transgression of any one of them does constitute sin. Our violation of these laws is why YESHUA chose to die.

As Maimonides found, some 365 of these mitzwot consist of negative commandments (things we are not supposed to do) while 248 are positive commandments (of things we are supposed to do). A positive command seems to always take precedence over a negative command. Yes, we each should walk the extra mile and desire an opportunity to perform a mitzwah.

Chapter 98--Pride and Truth

The Problem Over Truth

The reality of people being apathetic, indifferent and just don't care toward truth has been mentioned in preceding chapters.

While the Word seems clear enough that we fleshly humans cannot see the carnality, pride and vanity in our own evil hearts--and thus, cannot correctly repent and be converted--the relevance of the apathy, indifference and don't care usually projects far beyond the matter of repentance and change.

Clearly, the apathy, indifference and lack of interest seemingly affects and extends to cover much of our general attitude toward the whole idea of truth. In short, we just are not particularly interested in anything of true spiritual content, whether we can understand it or not.

Having said that, it appears manifest that while many persons are not especially interested in overall truth, sometimes, some of them can muster a measure of concern and even get on fire over certain specific Scriptural truths which can promote, fuel and contribute to pride and vanity in their wicked personalities.

Thus, most people are just not interested in the broad concept of truth, but occasionally some will muster concern, energy and yes even spend some money to supposedly learn several Scriptural points.

For instance, Christians like ideas on being "saved" and obtaining a state of "righteousness" by saying the words "I believe in so and so," falling down on the floor, standing up in a meeting, running down a church auditorium aisle, muttering some gibberish from a demon, being baptized in a certain name, having a false preacher lay hands on them, and on and on in terms of the granting of self righteousness, confidence, security, pride and vanity.

Furthermore, some individuals can actually get all excited and motivated over some specific item or items of truth which sometimes can even include one or more of YHWH's mitzwah. Therefore, the subject of identity, the so-called "Sacred Names," the weekly Sabbath, the annual Sabbaths, etc can become points of interest and even passion to certain people.

Even Truth Can Become Pride

But too often, these few issues are just about the extent of interest; and they quickly become the basis for pride and vanity to surface and cause evil and wickedness from things which should be known and used for good.

One can see this very situation materializing especially when religious persons come to accept a belief and theory that they are saved, righteous and good because they have accepted a particular belief and hold to it seriously. Thus, because they keep the Sabbath, the feast days, don't say the word "Gee-Zeus" or something else, they really think that their ticket is punched and that they've got it made.

Once our carnal, evil hearts and minds convince us that we have satisfaction, security, contentment, confidence, trust, pride and vanity from some act or action on our part, we then can become quite apathetic, indifferent and don't care about the overall spectrum of truth, although we may retain some interest in the particular manifestation giving us the confidence, pride and vanity.

Of course, apathy and indifference remains as one of the primary problems facing so-called humanity at large. Even religious Jews, Christians, Muslims, Buddhists, Sacred Namers, Identity types, and on and on in terms of man’s religions are all under and face the same indictment.

Virtually all persons presently in the world and here for the last 1,930 years or so (since the Apostolic Assembly times) have been and are filled with apathy and indifference with but few exceptions--if any.

People, collectively, just are not interested, dedicated and committed to the task of finding out much truth. The hearts of man, generally, are not focused on the topic of truth, the acquisition of truth or the spreading of truth--except for purposes of carnality, pride and vanity.

Why?

And why is it that the hearts of man, generally, are so incredibly apathetic and indifferent toward truth? If the hearts of man won’t get interested in truth, where are they focused and directed? Why it should be quite obvious to anyone above the moron level that man is completely obsessed with his idols, loves and gods which react in his mind and mental facilities to breed and promote pride and vanity.

As pointed out previously, carnal man is specifically devoted to his sources of pride and vanity--like his women, his children, his land holdings, his investments, his automobiles, his entertainment, his hobbies, his pet animals, his interests, his churches and yes, even his pet religious ideas and beliefs, etc.

Of course, all of these things settle in our carnal, fleshly hearts, minds and attitudes to promote within us self righteousness, self satisfaction, self sufficiency, self will, self esteem, self confidence, self trust, pride and vanity.

Yes, men’s hearts and concerns are pointed toward their real loves, idols, and gods. Truth is just not high on the agenda of carnal, corrupt man. In short, the hearts and minds of evil men are just not on truth. They are decidedly pointed in other directions. It is no wonder then that the Book declares that no one understands. Understanding is just not important when apathy and indifference are present.

The Apathy Dilemma

To demonstrate how far this apathy and indifference can extend, this writer will share a few first hand observations on the historical distribution of some of the information contained herein. In this production, several possibly important topics focusing on the reality of the incredible evil, wickedness, and sickness of our time have been brought together for the lover of truth to address.

Many of these presentations have been made from a very new perspective with original, new material which surely would make the lover of truth sit up and project some interest and concern about their own individual lives and for the futures of their children, neighbors, friends and family members.

However, the vast majority of people, including Christian readers, with but few “rare” exceptions, could care less one way or the other.

What in the world does it take to wake up, motivate and impress upon individuals the need to get rid of the lethargic, could-care-less attitude and replace it with some genuine passion, care, concern, zeal and interest which translates into taking some action--doing some things about the problems at least in their own personal lives and in the lives of their children who are still at home and under their control.

For sure, most people just don’t care much about anything--except continuing on with everything as it is. They like things the way they are and they don't want to change. They want the status quo to persist. They don’t want the boat rocked and the darkness they are in is just fine.

And why do people like the darkness they are in? Well, probably many would tell us that they can’t do anything about the perplexity of the issues facing man or that they don’t have time in their lives to do anything about the dilemma of our time. To these responses, this writer would just say “hogwash.” The truth is clear that such persons have got a problem with pride and vanity and nothing else.

Pride and Vanity Samples, Revisited

And what are some of the forms and manifestations of pride and vanity in most peoples’ lives of apathy and indifference? Why, of course, most are caught up with trying to achieve or at least maintain their status and position in life.