EZEKIEL
and YHWH’s
Judgment
for the
Good News
PEOPLE
VOLUME V
Reconciliation
EZEKIEL and YHWH’s
Judgment for the
Good News People
Volume V--Reconciliation
by
an unworthy servant
And you shall know the truth,
and the truth will make you free.
(John 8:32)
Common Law Copyright, 2003 & 2005 CE, an unworthy servant, Calder, Idaho. The author claims his Right of exclusive ownership and control of this publication, the fruit of his labor, as a matter of Intellectual Property protected by the Laws of YHWH and as guaranteed by the US Constitution for the United States. Permission is granted to quote provided appropriate credit is cited together with the Publisher’s web site name and postal mailing address––WWW.AgeEnd.Com PO Box 473, Calder, ID 83808, USA.
Contents
Volume V--Reconciliation
CHAPTER PAGE
- Cover Page 1
- Title Page 2
- Contents 3
- Publisher’s Preface 5
Part O--Reconciliation
59 The Sin Cycle 6
60 Reconciliation 17
61 Repentance I 32
62 Repentance II 44
63 The Demon Problem 51
64 More From Jews on Demons 66
65 More on Reconciliation 72
66 And Still More on Reconciliation 81
Part P--The Pride and Vanity Problem
67 Pride and Vanity 93
68 Conceptualizing Pride and Vanity 105
69 Pride in Modern Christians I 118
70 Pride in Modern Christians II 123
71 Pride in Modern Christians III 134
72 Pride in Modern Christians IV 143
73 Pride in Modern Christians V 154
SHEERIT YISRAEL
PO Box 473
Calder, Idaho 83808, USA
Publisher’s Preface
Greetings! The following presentation is volume five of a 36-volume production of some 6,000 pages on “Ezekiel and YHWH’s Judgment for the Good News People,” all of which is on the Internet at the www.AgeEnd.com web site.
This overall effort provides an interpretation of the Good News message in the New Testament, its linkage to the book of Ezekiel, and an application of both to the age-end prophecies relating to certain nations and peoples now out in the world. In order for this single volume to be understood and comprehended, it is imperative that the study be read from its beginning--from page one of volume one.
Anyone trying to read this volume or the study’s 6,000 pages at any mid-point will end up in a state of confusion without having read and digested the preceding material. It is crucially important that this work be read in sequence from its beginning--otherwise, the reader will almost certainly end up missing the essence of the message!
The effort was originally set on a Macintosh computer with Microsoft Word 6.0.1. It was set in Helvetica, 12-point type (18 pt on chapter headings); single line spacings; and margins: left 1.2”, right 0.8”, top 0.7”, bottom 0.8” and footer 0.6” (for page numbers).
For further information on obtaining this study in 18 computer floppy disks (IBM-formatted, high density, 2HD, 1.44 MB, 3 1/2 inches); in a single CD-Rom; or in hard copies (when the Internet or a compatible computer is not available); please write the publisher at the above address and send a stamped, self-addressed, long (legal-size), return envelope.
With a CD-Rom or computer floppy disks, the study is readable on Macintosh (systems 5.0 and later) or IBM/compatible (with Microsoft Word-Windows) personal computers. May The Great CREATOR and SOVEREIGN OF THE UNIVERSE bless you as you study His word to learn His will and to obey Him. Shalom (peace) to you and yours!
an unworthy servant, Hanukkah 2003 CE
Chapter 59--The Sin Cycle
The Problem
Unbeknown to a lot of people, there seems to be a cycle of events associated with much sin--especially in the chet category. There are also some similarities in the context of open rebellion--as found in pesha, maal and awon wrongs (which seem to depend enormously upon so-called human carnality for propulsion, as will be addressed in chapters to follow).
Manifestly, pesha, maal and awon are more prevalent, premeditated and conscious acts of rebellion, which are generally at odds with accidental or unintended sins (like those in chet). So the sin cycle may not be as readily identifiable with the acts of rebellion as with accidental or unintended sins.
In years of looking at this question, this writer has thought about and reflected upon the sin cycle just allowed. There seems to be several features or processes about it which are worth some study and thought.
The Opportunity for Sin
Other comments herein have or will broach the question of whether spiritual powers work in some manner to create conditions, circumstances or opportunities for sin. This writer cannot be dogmatic on this possibility. But if it happens, it probably is not a very common occurrence and surfaces only in limited situations--like as needed for the fulfillment of prophecy or in the lives of the election.
Beyond this question of the role of spiritual powers to alter and change circumstances to allow sin to surface, there is furthermore the overall question of opportunity from the standpoint of the average person and in those situations where spiritual powers do not expressly take action to create the opportunity.
Perhaps the difficulty one faces upon this theme is the fact that we are not all born equal and with the same opportunities. It seems that we all are born with opportunities to sin, but those opportunities and even the resultant sin may differ in different people.
Some children are born and mature with two parents. Some only have one parent. And some never have the privilege and blessing of even one parent. Some children suffer great abuse, hurt and harm in developing, while others do not. There is an obvious difference in these children which is manifestly carried with them into their adult lives.
Another facet linking to parents and the raising of children is the matter of teaching, discipline and instruction in righteousness. Other comments herein have or will discuss the possibility that some children are born into a cursed state from their birth (because of the sins of their parents). Whatever they do, it almost seems to go wrong for them.
Yet, other children are blessed with relatively good parents who do teach some righteousness, honor and integrity. Maybe, some of these children are blessed richly (again, because of the second commandment in the Decalogue which promises blessings to those who descent from obedient parents).
However, there can be an adverse fallout from having good parents who do raise their children in a responsible and good manner. Many of these children have never wallowed in sin, as some other persons have done (who were not so blessed with the same type of good parents).
But tragically, many people who have not experienced much sin, tend to grow up being very self-righteous and proud (as will be elaborated upon in succeeding chapters herein). It is very hard for self righteous people to accept the fact that they, too, are sinners. Like the Word declares, YESHUA came to call sinners to repentance (and not self righteous people, in the generic sense).
Good People Can Fail
There is another aspect of this question of having a good parent or parents. Many supposedly good parents fail miserably as a parent. Perhaps David, a man after YHWH’s Own heart, best illustrates this phenomenon. Probably David was a fairly good man by our standards. Yet, he had major problems with his children (which he seemingly failed to teach and instruct properly).
So having good parents is not always the solution (although it helps). Surely, the well trained and disciplined child should enter adulthood only facing sins of asham, shagah and chet and not those of awon, maal and pesha.
There is next the question of affluence and the possession of at least material blessings. The former Governor of Texas, Ann Richards, spoke at the Democrat National Convention a few years ago and castigated George H. W. Bush for being born with a silver spoon in his mouth.
It is one thing to steal for the thrill of stealing (things which could be bought with money that is available), but it is another thing to steal to eat (as some people have done). Many persons never enter life with any particular need in terms of the necessities of life (as opposed to so many who are born poor and in need).
Many parents can and do provide for the financial and material needs of their children in any number of ways. Surely, this proviso affects the sins which a child will face or entertain in the context of opportunity.
Another one of the fallouts from parents is the matter of genetics. Some children are born sick, handicapped and in poor health (or become that way from parental neglect). Others are born pretty, handsome, healthy and rich. Obviously, different children have different states of health and physical blessings.
We Are Born Different
The point of this is that we all are born different. And these differences affect the opportunities which we will have for specific sins. Moreover, the question of opportunities for sin are somewhat different between the accidental and unintended sins of chet, as opposed to the open rebellion of pesha, maal and awon.
The person in rebellion lives by the flesh and will make his opportunities for sin while the person committed to YHWH, obedience and truth will normally go out of his way to avoid allowing an opportunity for sin to surface. The person in rebellion on adultery will go out of his way to be with a woman for sex (married or whatever).
The person trying to obey will make every effort to not be alone with a woman (and especially a married woman) beyond his wife. The obedient follower of YESHUA is simply not going to give opportunity a chance. He will walk the extra mile to close all possibilities. If the opportunity does arise, it will not be because he didn’t try to avoid it. It will surely be an unavoidable situation.
Of course, in the generic sense, all of us will have opportunities (and many of them) for sin. It’s just that the types of sins some people can face are different from those of other persons.
If there is a point of equalizing on this issue, it is that all it takes to earn death is the committing of one sin (that remains unforgiven). Any one unforgiven sin condemns each and every one of us in the same way. Thus, the child raised halfway right, who does not commit many sins (beyond the obvious self righteousness), earns death just as much as the gross sinner who has done all kinds of things wrong.
We earn death just as quickly from one sin as from a million sins. There is no difference in the death. We are dead either way. Once dead, it will take a gift of life (from The LIFEGIVER) to grant us life in a future time frame and/or in the resurrection.
Carnality
Succeeding chapters herein will discuss and describe the subjects of carnality and the flesh extensively. Surely, pride is the essence of sin. As will be proven herein, pride is the substance of carnality and the flesh.
It is easy to understand and define greed, selfishness, lust, envy, jealousy and so forth as being a part of the flesh. But as will be demonstrated in the later chapters, it is verity that even these evils of the flesh have their origins in pride and vanity. Yes, we are greedy, selfish, lustful, envious, jealous and so forth because we have pride and vanity in our flesh.
Assuredly, we all are born with this problem. There are no exceptions. The task of overcoming pride and vanity involves a miraculous, supernatural work of The ELOHIM. For the benefit of the election (His choice for redemption in the current age), He does intervene to grant them repentance.
Though the truly converted/reconciled person has dealt essentially with carnality, it seems that as long as we are in the flesh, the question of carnality can arise (as will be proven later herein on Moshe, Kefa and others). Conversely, the person in open rebellion lives totally by the pulls of the flesh. So there is this difference in people.
Human Emotions
The Art Bell Coast to Coast AM radio talk show had a guest on Feb 5, 2000, a man named Findlay from Oregon, to talk about certain emotions which he seemed to link to elemental, demonic spirits (apparently the stoich, as described at length elsewhere herein), although he was not as curt in making this connection as he could have been.
This man noted the dilemma so many of us face in the context of anger, anxiety, fear, frustration and other emotions which keep us on edge. He seemed to suggest that these emotions come to us from external sources (apparently demons).
The show’s host, Rollye James, and her guest tackled this problem with an assessment of what so often happens to upset us. The case they discussed was one where a driver cuts another driver off in traffic, in a manner to cause anger and an upset disposition in the cut off (offended) driver.
Another Aspect of the Traffic Problem
While the above discussion focused on the emotional fall-out accruing to a person trying to drive a car in traffic, there is one more aspect about crossing paths with irresponsible or inconsiderate drivers (which raises the possibility of sin on the part of inconsiderate drivers). And this issue does not arise only in situations with aggressive drivers who are in a hurry and cut people off in traffic.
This contrary profile arises in areas where drivers drive slow and back up traffic--especially on two lane roads in rural areas with few passing opportunities. This writer has lived in North Idaho where many highways are just two lanes with many curves and limited opportunities to pass slow moving vehicles.
The state has a law requiring drivers to pull over on a side-bar if they are holding up three or more cars. But few drivers ever do this. Even trucks which go slow up-hills will almost never pull over to allow a bunch of cars following to pass. Truly, it is real emotional stress to have to follow such slow drivers who are totally inconsiderate and irresponsible.
Yes, it is selfish people who drive along on a road without any regard for other drivers also trying to use the road. Thus, if someone wants to drive slow (while there are other vehicles stuck in traffic behind him/her), why wouldn’t the slow driver immediately find a side-bar or place to pull over and let the other drivers pass. Yet, it is a rare situation where this occurs (and even with the state law demanding it).
There is no question about it, such inconsiderate drivers are indeed extremely selfish people (yes, inconsiderate people in general are always extremely selfish, only concerned with themselves and their own wants and desires).
These inconsiderate and selfish drivers don’t care anything about the needs of other people. Once they get the right of way on the street, they selfishly keep it and will never concern themselves with others. Here, man is back to the pulls of selfishness versus selflessness.
In any case, selfish people seem to be sinners in violation of the first and second commandments (as discussed elsewhere herein).
Recently, this writer was driving on a rural Idaho state highway from Rose Lake, ID to St Maries, ID (where the speed limit is 55 miles per hour). A number of cars (from three to a dozen at any one time) were backed up behind at least three slow moving vehicles for about 30 miles. The first slow mover pulled off in time and sure enough, the next car was also a slow mover. He pulled off and the next vehicle was also slow.
Yes, it is frustrating and makes one angry to be trapped in such a trying situation and especially when a person is in a hurry and facing a deadline (in my case, i was trying to get to the post office before it closed). The evidence is massive that these slow movers are very inconsiderate and selfish and probably are acting in sin.
More on the Question of Emotions
Frankly, the explanation of tying these emotional feelings (arising from driving in traffic) to an external source like possible demons (as implied in the above cited remarks on the Coast to Coast program) somehow didn’t make sense to this writer.
From my contemplation and study of this theme, these emotions are just that--emotions. It’s not to say that through mental telepathy demons might not be funneling bad information to us to heighten those emotions. But this writer is hesitant about laying the emotions entirely on demons.
The problem is that even animals have emotions. Dogs are enormously excited and happy when their masters come home (they wag their tails with obvious happiness). Also, animals have all kinds of fears and frustrations.
Some years ago, psychological studies were conducted by various psychologists to determine what would happen when various stimuli were used on animals. The Nobel Prize winning Ivan Petrovich Pavlov (1849-1936) of Russia gained some fame with his work on conditional reflexes.
The case of Pavlov’s work with dogs is well known--where a dog is fed (rewarded) when a bell sounds. The dog becomes attuned to this stimuli. He will anxiously jump up and down with excitement and the saliva will flow to be fed when the bell rings.
The same dog can be trained to express fear and terror. Tests were run on the dog by having him in a room with a light on. When the light went off, a man entered and beat the dog ferociously. The dog would run to the corner of the room in fear and terror to try to get out of the reach of the man and avoid the beating.
Interestingly, the exact same dog would enter a state of confusion and crisis when the bell rang and the light went off at the same time. The dog would quiver and shake, not knowing what to do--whether to salivate, when expecting food, or to cower in the corner of the room, when expecting to be beat.
The emotions of animals are certainly not the same as humans/humanoids. But the idea that both animals and men do possess emotions has to be allowed. Our environment and teachings surely must impact upon our emotions to some extent.
The fear emotion is something which actually seems to have some merit. Certainly, the fear of The ELOHIM is the beginning of wisdom, as the Book proclaims. Do not loving, human fathers instill some fear in their children to induce obedience? It is a fear of punishment that promotes obedience from children. So maybe, fear is not such a bad thing after all.
The Demon Influence
While it might be true that emotions do not come directly from demons, there is no question about it but that demons play upon and use the emotions we possess in an attempt to promote sin and transgression. Probably, when opportunities for sin come and when we emotionally respond, demons do enter our minds through mental telepathy to encourage and promote those feelings in the direction of sin.
There is quite a feeling among Christians that Satan or demonic powers make them sin. As discussed elsewhere herein, there is the popular slogan--the Devil made me do it. Of course, many Christians will qualify that assumption somewhat by declaring that the Adversary and his henchmen tempt us into sin.
But also, as covered in other comments herein, there are some questions about the source of temptation. If the Devil tempts the election, he does it in the context of the express approval and authority of The MOST HIGH. The Adversary is a prosecutor who works for The ELOHIM. He does his job well and serves The CREATOR. He does what he’s supposed to do.
So, does The HIGHEST tempt man? Well again, as discussed elsewhere herein, the Word says no (Jas 1:13). As Yakov noted, the temptation actually surfaces from the flesh (lust, carnality and pride, as will be later described). Demons may plant ideas of sin into our minds, but these ideas only take hold and germinate into reality based upon how our flesh entertains them.
No wonder Yakov would write for the believer to resist the Devil and draw nigh to The ELOHIM (Jas 4:7-10). Resist the Devil and he will flee from you. The Apostle Shaul also broached this dilemma by saying many times over to flee sin (I Cor 6:18; 10:14; I Tim 6:11; II Tim 2:22).
Perhaps these texts are saying that when the opportunity arises, when our emotions surface in our hearts, and when demonic powers bring us mental telepathic messages encouraging us to fulfill those lusts in the context of sin, then we are to flee those ideas, reject them and thrust them from our minds with determination and resolve.
Sex
Sexual temptations are one of the most prevalent and powerful kinds of sin among many persons--especially men. Opportunities arise so easily when an attractive woman displays her body to various male observers--both those who want to look at her equipment, as well as those who do not want to look at it.
Of course, those living in the state of pesha, maal or awon rebellion will immediately look at, study, contemplate and desire everything the woman has to offer. Their eyes will stay upon her. And given a chance, their lusts can be translated into fornication (and sin, as the definition may apply). As YESHUA noted, it isn’t only what a man does physically--since sexual sins can surface even in the heart.
But for the man trying to obey YHWH, the sin of chet can also very easily manifest itself. The opportunity comes up when the attractive woman displays herself and the man sees her equipment (why he initially sees her is often irrelevant). Immediately, there is the desire of lust to look more carefully at her display.
Surely, demonic temptation enters the mind by mental telepathy to encourage the continuing look and the possibilities of what an encounter with her could offer. Of course, the so-called human mind (the flesh or carnality) wants to look and enjoy the sight.
Resist and Flee
But the Word enjoins us to resist this temptation and flee from it. We resist and flee by turning our head and not looking upon it. Yes, Shem and Japheth walked backward to cover their naked father; so that they would not even have to look upon his naked body (Gen 9:23).
Sometimes, nakedness will inadvertently be exposed to us. But we need to have enough wisdom and foresight to turn from it and not even look upon it. Now, it is manifest why so many of today’s modern movies and TV programs are so incredibly depraved and evil. They are full of nudity to lead us into sin (this course will be addressed in later chapters herein on the current culture and civilization).
It is no easy proposition to turn from an attractive woman who has exposed herself. But every second spent watching her allows the flesh of lust to combine with our emotions and mental telepathy from demons to lead us astray.
The elect follower of YESHUA must learn to immediately turn from sin and not even think about it in his mind. Admittedly, this is a tough process. But it represents the goal and the objective of the follower of YESHUA.
The Sin Act
Given the opportunity, the presence of carnality, the surfacing of emotions and the reception of demonic impulses and ideas from mental telepathy (which can lead anyone of us into sin), it is so easy to get entrapped into sin and depravity and often unconsciously.
A subsequent chapter herein will discuss the situation with Moshe. The opportunity for sin came up when the people grumbled and complained (as they so often did). Effectively, they not only grumbled about YHWH’s government and Kingship over them, but also over Moshe’s role of being His prophet and spokesman.
As will be covered in those later remarks, the people were grumbling and contending with Moshe over the lack of water (Num 20:1-5). Moshe and Aaron went to YHWH (Num 20:6). He told Moshe to assemble the people and to speak to the rock at that location, to bring forth water (Num 20:7-8).
All of this is opportunity. And in view of what was to happen, Moshe perhaps had his pride hurt some because of their rejection of him as YHWH’s prophet. In any case, he lost his cool. And in a moment of emotional anger, he disobeyed the ELOHIM by striking the rock and stealing credit for the water from The MOST HIGH (Num 20:10-12). Surely, this involved chet sins.
Although not clear from the Scriptural record of this incident, it is very likely that Satan or demonic powers came to him by mental telepathy--capitalizing upon the situation (the opportunity), his remaining carnality (pride), and his emotional anger. All of this stuff came together in a few seconds to lead Moshe into sin.
Adam and Eve, Revisited
Other chapters herein have or will discuss the situation with Adam and Eve. Adam and Eve had the opportunity for sin when Satan came to teach them (evidently on that first Sunday). They were carnal and in the flesh with the pulls of the flesh. They sinned. They were then apparently fearful of The ELOHIM and hid themselves from Him (Gen 3:10).
Seemingly, things combined (surely, with some mental telepathy from Satan or evil spirits) to induce them to both lie to YHWH and try to deceive Him when He questioned them about their conduct.
Here’s a case where it all came together--opportunity, carnality, emotions, demonic or Satanic influence and sin. Evidently, it is this cycle which the election faces routinely after they receive YHWH’s call for salvation. Perhaps it is this cycle which leads or tries to lead the election into at least a chet sin, even after they have taken a stand to follow YHWH YESHUA and truth.
MESS
Max Altmann of Escondido, CA, a friend of this writer, once suggested that the problem man faces here in this life can be reduced to the acronym MESS. My friend defined MESS as being: M--Money, the love of; E--Ego (which is inherently the basis of pride and vanity); S--Sex (surely, the wrong and improper use of sex); and S--Selfishness. These four issues typically help lead all of us astray at one time or the other.
In this present discussion on the sin cycle, assuredly, the reality, meaning and ramifications of MESS must play a crucial role. If Adam and indeed the whole creation could just deal with these four issues, things would be a lot better. It is no wonder that one key feature of YESHUA’s model prayer pleads that His kingdom will come soon (Matt 6:10).
But the tragedy is that no human/humanoid (Adamite, behemah, chaiyah or descendant of Satan-Kain) can effectively deal with the basic problems manifested as MESS (in the context of human carnality and the flesh) without the supernatural intervention, help and guidance from The MOST HIGH. Truly, man is incapable of directing his own foot-steps.
Accordingly, we need YHWH YESHUA’s coming government.
Yet, man persists on believing and advocating that he is capable of governing and capable of governing in the right way. This ideology forms much of the basis of the implications of the modern humanist, liberal and leftist motions where the thinking is that the passage of more laws and the creation of a larger government somehow will mean better government and more progress toward good.
A Personal Note on My Greatest Sin and Stupidity
In 1952, this writer returned to the US from a US Army tour in Korea. With some of my money (which my mother had saved for me), i bought a new car that would go on to give me an edge in dating. In 1952, there weren’t many young 18 year old boys with a uniform, some medals, some rank (i was sergeant then) and a new car. Foolishly, i fully exploited my benefits and status--at least, with the girls.
Though i have been grossly evil and sinful over many years and in many cases, one of the worst things that i have ever done happened a few weeks after i came home. i had a friend who lived in a depressed area. He had a poor neighbor woman who was blind with a number of children (the oldest was an extremely pretty, humble girl, about age 16). The woman was a widow woman or at least alone for whatever reason.
Sure enough, i dated this girl and seduced her. Then, to top this depravity off, i bragged and boasted about it to my friend who lived across the street. Apparently, he said something to her and/or others about it--based upon my pride and sin. It must have crushed her and her blind mother profoundly. My sins in this matter were gross and they reached into the high heavens.
i am now so ashamed and sorry for my evil at that time. But my wretchedness did not end then because months later i came back to hurt her still some more. i am so ashamed and sorry for what i did to this girl.
My evil was enormously gross and pathetic. Assuredly, i never dreamed that a day would come when i would have to cry and repent over this sin and the hurt which i put upon a blind, widow woman and a young, vulnerable girl. But that eventually came to me. To top it off, i had to face the reality that not only was i, in sin, but my actions were the most stupid that i ever undertook in my life.
In those days, my friends were marrying and i soon would marry. However, i never was very intelligent about women. i married twice and neither of my wives really had any concept of the greatest need of all for a woman--humility. Both marriages produced unhappiness for me (and them) and ended in divorces.
More tragedy came to me because i could have married the blind woman’s daughter. This would have been a good move on my part because she was intelligent, pleasant, pretty and meek. With a blind mother and poverty, she had to carry much of the burden for her family. Her trouble and plight must have made her extremely little and humble. Although that fact meant little to me back then, it means a lot today.
More on My Evil and Wretchedness
This writer has committed so much sin over the years that i am enormously ashamed to mention it or even think about it. Though many, many sins were committed before i even began to make some effort to obey all of the Torah, the sins have continued--perhaps not as flagrantly as before, but still more than i would wish.
It seems that try as hard as i do, sin inevitably creeps into my life someway and somehow. In looking back on these sins and trying to attain repentance, i have wished that every time a question comes up where i have to make a decision that a little light could come on to tell me what to do.
So many times, i have wanted to do good, but then i end up choosing the wrong action, which results in sin (as Shaul seems to have described his plight).
Oh, how i have desired that something could intervene in my life to change my thinking in all of the situations where i have ended up choosing the wrong course of action. But that’s not the way it has worked out--at least not for me. In struggling with this dilemma, i have had to come to grips with reality.
YHWH has not caused a bolt of lighting to strike me and point out the proper course of action when i have had to make a decision. Instead, it is plain to me that He has given me His Word and that i am supposed to study and learn truth from His Word in such a manner that i intellectually can decide each issue of my life and choose the righteous and proper response to that issue based on knowledge, understanding and wisdom.
In other words, the evidence is substantial that i am learning the hard way, through experience, of how to choose between good and evil. Hopefully, i am learning to choose the good and to reject the evil, wrong way of living this life.
Chapter 60--Reconciliation
An Overview
Salvation and being saved (and the ideas associated with spiritual redemption, as will be described in subsequent chapters herein) are popular words in Christendom because most Christians “suppose” that they are saved, never fully understanding what all is even involved in the concept.
Too often, Christian preachers tell their dumb sheep followers that they are saved because of church membership or doing some specific works or actions supposedly granting salvation. Most ignorant and uninformed Christians believe and accept these words (lies) of their Christian preachers and conduct their lives on that premise.
Even the few of them who have read their “Bibles” have generally read only a few remarks from the NT and they know little or nothing beyond that. Many believe that they are saved from a stated belief in Gee-Zeus, by uttering a few meaningless words, by standing up in a meeting, by sending money to a Christian preacher, by being baptized, or by some other act of works as taught by the various Christian Churches.
To broach the issue of being saved or having salvation (of having future everlasting life), it is best to address perhaps the most relevant word of all-- “reconciliation” because the attainment of salvation involves first reaching the state of reconciliation. Without reconciliation, there is no salvation! The need for reconciliation surfaces when we commit our first sin and become cut off from YHWH.
A prior chapter noted the cycle of “Qara-Hineni-Berit Hadashah-Hesed” which all true believers must apparently face. There is no need to repeat those comments. But in addressing the concept of reconciliation, it is imperative to realize that Qara-Hineni-Berit Hadashah-Hesed must be present in some form with the elected called out ones.
From YHWH
Manifestly, real reconciliation will not be and cannot be realized by everyone in today’s world in the present environment--unless, of course, YHWH chose to intervene and call everyone (but that simply is not on drawing board as His Word so indicates).
That’s why Christian evangelism and growth is such a stupid enterprise. It seems to accomplish nothing (beyond conning money out of the Christian suckers for the leaders to plunder and use in their elevated offices and efforts).
Earning Life?
Were it not because each of us becomes a sinner, the Word clearly allows that a person can “earn” eternal life with the possession of total sinlessness from his birth to a level of maturity--after being suitably tried and tested in the flesh (Lev 18:5; Deut 5:33; 11:27; 28:1-14; 30:11-20; Neh 9:29; Prov 4:20-22; Ezek 18:5-9, 19, 21; 20:11-21; 33:12-19; Matt 19:17; Rom 2:13; 10:5; Gal 3:12; I Jo 2:3; Rev 22:4).
This is a process of works for salvation. If any reader of this dissertation doubts for one second that it is impossible to earn salvation, he should take of his time and read the above just cited Scriptures. There is no question about it whatsoever. A sinless, mature man can and will earn everlasting life.
Actually, this is what happened with YESHUA. He matured in life and was tried and tested in the flesh, yet without sin (up to something near 35 years old, as modern people count ages). He earned everlasting life and never needed a personal savior or sacrifice for sin.
Conversely, the rest of so-called humanity, who live into maturity, invariably become sinners. There are no exceptions (beyond YESHUA). This indictment applies to this writer and every person who reads this study.
Even in the days when Yisrael had the Tabernacle and Temple, and certain sinners in certain situations could offer a sacrifice for forgiveness, the collective all remained as sinners for stacks of unforgiven/unremitted sins (because the sacrificial system was always inadequate to forgive the multitudes of sins that the people were guilty of).
Hence, all of the Israelites became sinners, without exception (beyond YESHUA). Yes, all of the great writers and characters of the Scriptures all became sinners. They all earned death and not life--including Moshe, Yehoshua, David, Yoshiyahu and Hizkiyahu, as well as all of the other judges, kings and prophets (i.e. Nathan, Shmuel, Yoel, Amos, Shaul, Kefa, etc).
Earning Life
Therefore, if a man lives in a continuous state of sinlessness (as happened with YESHUA) from birth to a level of maturity (evidently around age 35, based on the YESHUA example), he will earn everlasting life. He will never face death.
For sure, each person who lives and matures is faced with a fork in the road of life. Each of us face this fork and can either choose to have life, through obedience of the Torah, or death, through disobedience (Deut 30:19; Jer 21:8).
Manifestly, this personal choice seems to be given to each and every person. And tragically, we all, without exception (beyond YESHUA), choose the wrong fork at some point in time.
We All Choose Death!
Hence, the problem with all of so-called humanity is that all of us, without exception (beyond YESHUA), live in the flesh into maturity and become sinners (all of us choose death rather than life). We therefore never earn life. We inevitably earn death with our first sin (Deut 24:16; 27:26; Ezek 18:4, 20; Rom 6:23; Heb 2:2).
With our first sin, whenever committed, we are then dead for ever. We can never earn life thereafter because we have earned death. Therefore, we will be appropriately rewarded with death (which is what we chose and earned in our existence on this planet). Once we commit our first sin, we thereafter can never obey any law to earn life. It is all over for us for eternity (because we have earned death).
It is this precise situation which opens the door to the sacrifice made by YESHUA and His offer of unmerited and undeserved grace in order to grant us life. But the prospect of receiving this free, unmerited gift of life involves the question of reconciliation, which is the theme of this chapter.
Rewards?
In another matter, it must be stated that there are also questions of saved people receiving rewards or blessings for obedience--as hard as this may be to understand by most Christians. While a man (who has once sinned) cannot earn life, he can earn rewards in his future state of salvation, based upon works of obedience in this life time (after he is reconciled and is given the free gift of life by YESHUA).
Yes, the Book is quite precise and clear. There are promised rewards and blessings for obedience (Gen 26:4-5; Lev 26:3-12; Deut 28:1-13; Job 36:11; Ps 1:1-3; 19:7-11; 62:12; Isa 1:19; Matt 5:12; 16:27; 25:14-29; Rom 2:7; I Cor 3:5-15; 15:41-42; II Tim 2:12; Titus 3:8; Rev 3:11; 11:18; 14:13; 20:4; 22:12).
This issue of rewards for obedience (not for the gift of life, which never involves any obedience on our part because eternal life is a free gift of grace granted by YESHUA to a sinner) will be further assessed in later remarks. While Christians disapprove of the idea of obedience for anything, it is totally Scriptural, as just allowed. Obedience brings rewards (not of life, after we have become a sinner).
Finally, on this line, the point must be made that this writer never once suggests that a person can earn salvation through the obedience of any law/mitzwah (that is, any person who has once earned death from sin). A man, who has once sinned, can only receive life as a free, unmerited gift of grace. It can never be earned.
Yet, rewards and blessings in the future kingdom (once a sinner is given a gift of life) is totally predicted upon obedience and our works here in the flesh. These points are made throughout this publication. No reader should ever attempt to come forward and falsely accuse this writer of advocating works for salvation. Such a concept is totally impossible for any person who has once sinned.
Original Sin?
Many Christians believe that man has inherited death from Adam and Adam’s sin (the original sin idea). This theory is assuredly not true since man cannot bear (moral) guilt for the sins of his father (Ezek 18:19-20). The fact that very small, infant babies (in their apparent sinless state) can and do die does not dispute this assertion.
We are not born with a promise of life. Hence, new babies are not automatically born with a grant of eternal life. As innocent and sinless as they are, they can die and many do die. To gain life (on our own merits, through obedience of the Torah, as happened with YESHUA), one must be tested and tried in an adequate mature state where sin is possible. New born babies have not been put through such tests and trials.
Yes, the point must be made that small, sinless babies do not and cannot earn life. Some can and do die--simply because they never live and experience the trials and tests of existence in the flesh in a mature state (in order to earn life).
In terms of our physical existence, we can “earn” eternal life through obedience of the Torah, as amplified and elaborated upon in various OT and NT writings (cited above), and while we are in a sufficient state of maturity--beyond the new born infant stage to allow being tested and tried (just as the adult Adam faced the same predicament in that he could have life through obedience or death through disobedience).
For sure, as pointed out above--if we were to grow into some maturity (as YESHUA did at near 35 years of age) and live a sinless life, we would receive the promise of eternal life (without death) based simply on our obedience (works) of the Torah while undergoing trials and tests. In that case, we would “earn” eternal life and surely we would never die.
Despite having earned life, YESHUA did die for three days and three nights. But His death was entirely on a voluntary basis. He could have been delivered by angels (Matt 26:53) were it not for His choice to die to fulfill His mission and purpose. Otherwise, none of the rest of us have ever been able to experience life without sin. We all have become sinners, very quickly in life.
From Our Childhoods
Yirmeyahu (Jer 3:25) notes the gross shame that Israelites will one day exhibit when they confess their sins from their childhoods (Hebrew “neurim,” given as childhoods in the “Complete Jewish Bible,” but youths in the KJV. However, the KJV does translate the word as childhood at I Sam 12:2). “The Soncino Books of the Bible” (Jer, p. 25) describes this shame as enshrouding us when we put it on as a robe (per Ps 109:29).
Various other Tanakh texts report man’s inclinations for evil (Gen 8:21) and the entrance of sin in a person’s childhood or youth (II Sam 19:7; Job 13:26; Ps 25:7; Jer 31:19; Ezek 23:3). No wonder children need to be taught from their childhood (Ps 71:17; 127:4; Prov 2:17; Jer 3:4).
With sin in our childhood, we earn death very early in life (with our first unforgiven sin) and can never have life thereafter, unless it is given to us later as a free unmerited gift of grace (which is the provision of YESHUA’s sacrificial death). It is the fact of each of us becoming a sinner (very early, in childhood, with our first sin) and earning eternal death in a cut off state from YHWH that necessitates the need for reconciliation.
Reconciliation
The concept of reconciliation is extremely important in both the Old and New Testaments, although one does not find many uses of the applicable Hebrew and Greek words linked to it. Perhaps the best illustration of reconciliation was described by YESHUA when He said that if a believer was angry or had a conflict with a brother, then he should go to his brother and be reconciled (Greek “diallatt” --Matt 5:22-24).
“The Theological Dictionary of the New Testament” (v. I, p. 253-254), edited by Gerhard Kittel, defines diallatt as “to make otherwise,” and quotes a letter from an errant son to his angry mother whereby “diallatt” is a “two-sided process in which the hostility is overcome on both sides.” In a word, this reconciliation is bilateral, involving both parties to a problem and not unilateral, as one may first suppose.
The idea of reconciliation is readily apparent in the parable of the famous prodigal son, who took his inheritance and went to a far country to squander it on high living. In time, he was down and out (chastised and afflicted), woke up (understood and was humbled) and “returned” (repented) to his father. Consequently, he was effectively reconciled to his father and his father to him (Lu 15:11-24).
The Apostle Shaul’s writings used the Greek “katallasso” (translated as reconciled) and “katallage” (translated as reconciliation) a few times (and both meaning “to change” --per Kittel). On one occasion, Shaul used katallasso in the context of a woman, separated from her husband, as being reconciled back to him (I Cor 7:11). Otherwise, he used the words in the sense of man being reconciled to The ELOHIM.
The point of this reconciliation isn’t only that an elected person will go through a process of being cleaned up (to be reconciled to YHWH); but also, that The ELOHIM will forgive and forget the past sins (thus, reconciling Himself to the elected individual). Therefore, reconciliation is bilateral, involving both the sinner and The HIGHEST.
Sacrifice for Reconciliation
Specifically, Shaul said that this reconciliation came because of the death of YESHUA, and once reconciled, the election are then saved by YESHUA’s life (Rom 5:10; II Cor 5:18-20). In Hebrews 2:17, Shaul wrote that YESHUA made reconciliation (Greek hilaskomai) for the sins of the people, which seems to connect to the OT thinking.
In the Tanakh, the Hebrew word (kaphar) is used in the context of reconciliation (between a sinner and The ELOHIM) being achieved in the Temple sacrifice for sin (Lev 6:30) and the sacrifices made by the priesthood for sin (Lev 16:20; Ezek 45:20). Young’s “Analytical Concordance” (p. 798) links kaphar “to cover, make atonement.”
Otherwise, the Hebrew “chata” is used once in the vein of the priests making atonement (reconciliation) with their Temple work and the blood offerings (II Chron 29:24). The OT also used the Hebrew “ratsah” (meaning “to make self pleasing,” per Young’s) in the context of a servant being reconciled to his master (I Sam 29:4).
Clearly, in the Tanakh, the concept of reconciliation is embodied in the idea of atonement. Thus, the OT uses of atonement bring into play the idea of reconciliation, as described in the NT.
The point of this is that there would have been no need for the Temple and/or for the entire sacrificial and offering system were it not for the reality that Adam man becomes a sinner; which, in turn, necessitates the Temple and sacrificial system to bring about reconciliation.
Hence, if Adam and his descendants would have merely obeyed YHWH’s instructions given them (which obviously were given to Adam in the garden of Eden), there would have been no subsequent sacrificial system (which, per an earlier discussion herein, was added unto and delineated in the Torah, as a result or consequence of sin).
Even the coming of YESHUA did not completely eliminate the need for the Temple and the sacrificial system. As illustrated earlier, the Messianic believers continued to use the Temple and sacrificial system even after YESHUA’s death (Acts 2:46; 21:17-27; etc). It was given to believers that they could call upon the shed blood of YESHUA as an atonement for reconciliation for “all past sins.”
But certain, important, future sins were not covered in this grant (Rom 2:13; 6:1-16; Heb 6:4-6; 10:26).
This condition suggests that whenever the disciples slipped and fell into an unintentional, accidental chet, shagah or asham sins (of the flesh, ignorance or ritual impurities), they probably had to use the Temple provisions to restore their reconciliation with The ELOHIM. This focus on future sins will be assessed further in subsequent remarks.
Gerhard Kittel (in the TDNT, p. 254-256) makes the point that The ELOHIM is subject to the reconciling action of prayer, sacrifice, etc; and that Shaul speaks of it in the form of personal confession. The writer of this study would just add that proper sorrow--in the context of fasting, weeping and being totally broken up (for sin) and regretting the wrong done--is also reconciling.
Shaul had one more exceptional use of reconciliation which is most important. In speaking of the lost tribes of Yisrael (the goyim and/or ethne), he noted that they were cast off (yes, in the divorce) in order to be the reconciling of the world (Greek kosmos) and the saving of them to be life from the dead (Rom 11:15).
Yes, Cut-Off Yisrael
The point of this is that all of the Israelites born in the House of Israel’s adultery since the divorce are in a cut off relationship from The SUPREME. They must be reconciled to Him in order for them to ever hope to taste salvation afforded in YESHUA’s sacrifice and life.
Again, this reconciliation must be bilateral--involving those Israelites (and ultimately all of the Adamic gerim in their conversion to the congregation of Yisrael) and The ELOHIM, Who will forgive them (as His indignation and anger is satisfied) and adopt them as His Own--so that they can enter into the New/Renewed Covenant.
The problem is how can one be reconciled to YHWH in order to be saved through the “life” of YESHUA. Well, in both the OT and NT, atonement was necessary through the shedding of blood (of animals at the Temple and by YESHUA for the election). But there are several other related concepts which must be present to allow one to properly use YESHUA’s sacrifice.
These include faith, belief, confession, repentance (which will be described in detail in the next two chapters herein), water baptism and the laying on of hands by an apostle to receive The RUACH HA KODESH (which is not the demonic manifestations found in the modern Pentecostal and Charismatic movements).
Of course, most Christians suppose that they are forgiven and have salvation by saying some meaningless words about belief (like I believe in Gee-Zeus), being baptized, or performing some other act, as determined by the different denominations.
Remission of Sins?
Moreover, one of the popular theories currently floating around in the Christian Identity movement is the Christian idea that water baptism somehow forgives the candidate of all sins (frequently, even including all future sins, as a significant portion of Christendom wishes to believe).
Many, many, Christian Churches have taught that remission of sins occurs with water baptism (as it started with mother Rome). The Church of God Abrahamic Faith illustrated this in an article on “Israel, God’s Chosen” by Francis Burnett in the Aug-Sep 1998 “Restitution Herald” (p. 16). Of course, this thinking is not new.
Christian Identity leader Peter J. Peters, of LaPorte, Colorado, also expressed this very theory in his “Scriptures for America” newsletter (Vol 4, 1997, p. 4).
Peters referred to Acts 2:38 and said that water baptism meant “remission of sins,” in the context of the Apostle Kefa’s words to repent and be baptized in the name of YESHUA The MESSIAH for the remission of sins and to receive the gift of The RUACH HA KODESH.
The Peters’ article in question completely ignored the aspect of “repenting” in this remark on “the remission of sins,” but it did state that the “born again” process includes faith (Jo 8:24), repentance (Lu 13:3) and confession (Rom 10:9) with the remission of sins clearly linked to water baptism. Peters went on to add that this baptism for forgiveness of sin is a doctrine not understood in the Judeo-Christian churches.
Although not mentioned by Peters, it should be noted that Yohanan the Baptist used some almost similar words when he was baptizing at the Jordan. The Book reports that he came “preaching the baptism of repentance for the remission of sin” (Lu 3:3). But Luke’s record specifically highlights the idea of repentance for forgiveness. Thus, it was not just a simple matter of baptism for forgiveness.
Elsewhere, the Scriptures also declare that forgiveness of sin is linked to faith (Rom 3:24-25); YHWH YESHUA’s name and belief in Him (Acts 10:43); and to those who call on the name of YHWH, humble themselves, pray, seek YAH’s face and turn from their wicked ways (II Chron 7:14; Jas 4:6; I Pet 5:5).
First century CE Jewish historian Josephus knew some things about both Yohanan the Baptist and his baptism. Contrary to Peters’ belief, Josephus wrote that Yohanan’s baptism was not to impart a pardon for sins committed; but rather, as a consecration of the body (“Josephus, The Essential Writings,” p. 267).
The Impact of This Thinking
Obviously, if man could be forgiven of sins by water baptism, it would nullify and render the whole sacrificial operation at the Temple and even YESHUA’s Own blood sacrifice of no avail. Instead of going to the Temple and offering a sacrifice (as the Torah taught), people could have been forgiven by being baptized in water in Yohanan’s day (as Pete Peters teaches).
In this sense, the act of baptism (which is a ritual involving works) would become a process of works for salvation. Surely, people like Peters and the other Christian Identity big shots should have brains enough to realize that salvation does not come by works. It comes through the unmerited grace of The CREATOR. Of course, Peters and his followers are very wrong!
So, where did this false teaching come from that is now engulfing the Christian Identity motion? As will be proven later, some of the old sun cults used something along this line (like Mithra, Chrishna, Serapis, etc) in the form of sun worship baptism involving sprinkling or pouring.
It appears that the Roman Catholic Church picked upon this nonsense from the sun cults and spread it within Christianity (as will be covered herein in a later chapter).
Other Requirements for Forgiveness
And of great importance, in interpreting Acts 2:38, the Apostle Kefa shortly thereafter specifically linked forgiveness of sins and conversion to repentance (Acts 3:19).
Furthermore, any person reading the NT, in particular, comes to grip with a number of other statements suggesting forgiveness, reconciliation and salvation for various actions, as noted above and in an earlier chapter.
This list includes--love of truth (II Thes 2:10); faith (Heb 6:12); belief in the person of YESHUA (Jo 3:15-18; 6:35, 40; 8:24; Acts 4:4; 10:43; 13:39, 48; 15:11; 16:31; I Cor 1:21); believing that The EL raised YESHUA from the dead (Rom 10:9); calling upon YESHUA (Acts 2:21; Rom 10:13); confessing YESHUA before men (Matt 10:32; Lu 12:8); confessing that YESHUA is YHWH (Rom 10:9; Phil 2:11; I Jo 4:2, 15); water baptism (Acts 2:38; I Pet 3:21); and obedience (Acts 5:32; Rom 6:16; Heb 5:9).
Beyond the linkage of forgiveness, reconciliation and/or salvation to the above stated items, perhaps the most important factor of all must be repentance (Matt 3:2; 4:17; Mk 1:15; Lu 13:3; Acts 2:38; 3:19; 8:22; 17:30; 26:20)--to include a (public?) confession of sins (Matt 3:6; Mk 1:5; Acts 19:18) with appropriate restitution and restoration, as required in YHWH’s Torah.
The Baptism of The RUACH HA KODESH
And while the above outline does not address the baptism of The RUACH HA KODESH (as discussed in some detail throughout this publication), its receipt also would seem to grant salvation and life in some verses (Jo 7:38-39).
Correctly, in the NT, water baptism does not seem to be much of a big deal at all in comparison with the baptism of The RUACH HA KODESH which is most relevant and extraordinary in the spiritual life of a convert.
This baptism of The RUACH HA KODESH is profoundly important to the believer because it is at this point in time where The SPIRIT OF EL comes to dwell in the body of the elected believer. The human body then becomes a temple, as it were, for The SPIRIT OF EL to dwell in.
Christianity stupidly believes that this event happens in Christian baptism or with the laying on of hands by a Christian preacher (the Holy Rollers particularly cling to this idea). No, not so at all--because Christian preachers cannot impart this unique experience to anyone by any act or action (baptism, laying on of hands or anything else).
Proof of this surfaces in cases where people received water baptism and were seemingly not in the body (with forgiveness, reconciliation and salvation) until the spiritual baptism took place later, at the hands of the apostles. Even the wicked and deceitful Simon the sorcerer “supposedly believed” and was baptized in water in Samaria by Philip and/or the other ministers (Acts 8:5-24).
Though Philip was a high ranking evangelist, he could not administer the baptism of The RUACH HA KODESH since it could only be accomplished by an apostle (to be defined shortly below and in later chapters), as clearly established in Acts 8:14-15. Hence, the apostles Kefa and Yohanan came down from Jerusalem to Samaria to lay hands on the new converts so that they could receive this baptism.
However, they refused to lay hands on Simon. In fact, Kefa told him that his heart was bad and that he still needed repentance (Acts 8:21-23). Certainly, the earlier water baptism could not have granted Simon forgiveness--since he still needed repentance (which is also stipulated in Acts 2:38).
There is an interesting subsequent case involving the Apostle Shaul. Late in his ministry (perhaps around 56 CE), he came to Ephesus and found twelve believers who had previously experienced Yohanan’s baptism of water. Shaul proceeded to baptize them in YHWH YESHUA’s name and to lay hands upon them and they received The RUACH HA KODESH (Acts 19:1-6).
Free Gifts of Grace
But in all of the above cases, there is an overriding principle--that is that justification, forgiveness of sins, reconciliation and salvation involve YHWH YESHUA’s unmerited grace with no works or actions on our parts (Rom 3:24-25; 5:10; 11:5-9; Eph 1:7; Col 2:13; II Tim 1:9). And this comes about through two interesting gifts of grace which so-called human beings cannot produce or muster on their own.
These two gifts of grace are--faith and repentance. Yes, saving faith is a free, unmerited gift (Rom 10:6; 12:3; I Cor 12:9; Eph 2:8; Col 2:12; Heb 12:2; I Pet 1:5), and saving repentance is a free unmerited gift (Matt 9:13; Mk 2:17; Lu 5:32; Acts 5:31; 11:18; Rom 2:4; II Tim 2:25).
And these gifts, necessary for forgiveness, reconciliation and salvation, come upon the people elected and chosen for salvation by YHWH The ELOHIM (Jo 6:44, 65; Acts 2:47; Rom 9:11; 11:5-9; Eph 1:4; Phil 2:13; II Tim 2:1). The MOST HIGH gives these gifts freely to the election.
YHWH YESHUA does this whether the elected recipients like it or not. In the form of The RUACH HA KODESH, He takes the actions and applies the precisely needed chastisement and corrective punishment (to be described in detail in later remarks), coupled with instructions and teachings from His Word, for the grant of these free gifts.
If there is a single point in time for the remission of sins, it might possibly come as early as the gift of true repentance (Acts 3:19--however, this is probably not a single point in time; but apparently involves a process over a span of time--to be discussed in comments to follow); and/or ultimately, in connection with the eventual Baptism of The RUACH HA KODESH.
Of course, water baptism at best is only a physical act of work symbolic of repentance and forgiveness and means little or nothing in itself (as one sees with Simon Magus and the billions of Christian baptisms over the years).
If forgiveness does not occur with repentance, then most assuredly it would happen by or at the time of the baptism of The RUACH HA KODESH which is a more precise and identifiable point in time (and one which does clearly link with the remission of sins in Acts 2:38). This baptism seems to be accomplished usually with the laying on of hands by a true apostle (as will be discussed in later chapters).
The Shaul Example
An illustration of possible symbolism happened with Shaul the apostle three days after his encounter with YESHUA on the road to Damascus. He was sent to Ananias who seems to have placed hands on hand for him to receive the baptism of The RUACH HA KODESH, have his sight restored and receive his commission to preach YESHUA (Acts 9:17-19; 22:10-16).
But there are some interesting features in this event. For instance, Ananias went on to tell Shaul to be baptized and (for him--Shaul) “to wash thyself from thy sins” (Acts 22:16, per the Diaglott NT) while calling upon YESHUA’s name (see Acts 10:43, where forgiveness is linked to that name). As noted elsewhere herein, baptism in Judaism involves baptizing one’s self. Thus, Shaul followed the Jewish practice.
In this situation with Shaul, it is certain that he had repented and received the baptism of The RUACH HA KODESH by the time of the water baptism. Since Ananias seems to have imparted The RUACH HA KODESH with the laying on of his hands, it would seem likely that Ananias was an apostle. The qualifications and appointment of apostles will be discussed in a future chapter.
The most that can be said about Luke’s report on Shaul’s immersion was that it was symbolic for him to wash himself from his sins. Perhaps the reality of true forgiveness had already been established with Shaul’s repentance and/or baptism of The RUACH HA KODESH. In view of the related texts, it has to be questionable that Shaul forgave his own sins or even that they were forgiven in the physical act of water baptism.
More on the Baptism of The RUACH HA KODESH
From this writer’s study of the Word, it is plausible that almost everything in the way of reconciliation and the attainment of a state of salvation is finalized and realized when the spiritual baptism takes place--but only through the operation of The RUACH HA KODESH and involving no human works (and certainly not the work of water baptism).
It is also very possible that forgiveness, reconciliation and the attainment of salvation all come about through the grants of faith and repentance at some time with no recognizable evidence of anything happening at all.
But the better view on forgiveness, reconciliation and salvation is that these experiences come about over a long time period and are finally realized, recognized and authenticated whenever the baptism of The RUACH HA KODESH takes place.
Consequently, the truth is that reconciliation and salvation (probably including forgiveness of sin) is a process which can require a long span of time--perhaps long years or a lifetime.
Regardless, all of the collective steps outlined in the Word (cited earlier) should take place in the spiritual life of a new convert--faith, believing, calling upon YHWH YESHUA (audibly), confession of sins, repentance, water baptism, laying on of the apostles hands, etc.
John 20:23
One day in a conversation with a Christian Identity believer (asso