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.AgeEnd.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.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 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 fore