TRUNEWS with Rick Wiles - Date: September 1, 2026. Lesson 172-2026. Title: Stop Hiding What God Wants to Heal

Episode Date: September 1, 2026

In today’s Morning Manna, Rick Wiles and Doc Burkhart examine Proverbs 28:9–11 and three dangerous forms of self-deception. Solomon warns that prayer cannot substitute for obedience, that those who deliberately lead the righteous astray are ultimately constructing their own downfall, and that wealth can insulate a person from the correction needed for genuine wisdom. This lesson challenges us to open our ears to God before asking Him to hear us, guard our influence over others, and never confuse success, status, or confidence with genuine spiritual discernment. Lesson 172-2026 Teachers: Rick Wiles and Doc Burkhart You can partner with us by visiting MannaNation.com, calling 1-888-519-4935, or by mail at PO Box 399 Vero Beach, FL 32961 MEGA FIRE reveals the ancient recurring cycles of war and economic collapse that have shaped history for 600 years. These patterns predict America is now entering its most dangerous period since World War II. Get your copy today! www.megafire.world Get high-quality emergency preparedness food today from American Reserves! www.AmericanReserves.com It’s the Final Day! The day Jesus Christ bursts into our dimension of time, space, and matter. Now available in eBook and audio formats! Order Final Day from Amazon today! www.Amazon.com/Final-Day Apple users, you can download the audio version on Apple Books! www.books.apple.com/final-day Purchase the 4-part DVD set or start streaming Sacrificing Liberty today. www.Sacrificingliberty.com

Welcome to Morning, My North. Welcome to Morning, Manor. Your teachers, Rick Wiles and Dr. Burckhardt. Get your Bible and notebook and get ready to here before. Welcome to Morning Matter. This is the cafe that serves nutritious soul food to get your day off to a good start. Hello, I'm Rick Wiles. My teaching partner is Dr. Raymond Burckhardt.

And our website is manna nation.com. Our lesson number today is 172-2020.26. And our lessons are archived at manna nation.com. That's also the place that you can send a generous gift to support this international Bible teaching ministry. Are you eager to study the Word of God? I hope so, because Doc and I are ready to teach. And so let's pray, invite the Holy Spirit,

and Dr. Burkhart will introduce today's lesson from Proverbs chapter 28. Let's pray. Our Father in heaven, Father, thank you for this beautiful day. Thank you for life. And thank you, Father, for the gift of your Holy Word, which is your son, Jesus Christ. So, Father, we have come to feast on the Word, which means that we are feasting on Christ. And, Father, we ask for the presence of Holy Spirit. to guide and direct and inspire this lesson today, all for the glory of Jesus and for the

strengthening of His glorious church. In the name of Jesus, we pray, amen. Amen. And welcome everyone to morning man and glad to be here with you today. As we explore the Word of God, we're in Proverbs chapter 28, looking at verses 12 to 14 today and we send greetings to you no matter how you're watching us all around the world. For those of you, they're watching on broadcast television, via satellite and our various outlets there. You can see the full version of this lesson on manna nation.com. That's M-A-N-N-A, manna-nation.com. And today's lesson number, as Rick mentioned, is lesson number 172.

So you can stay right up to date with the latest information. Proverbs chapter 28 versus 12 through 14. I'm going to read the King James and then follow up with a reading from the Septuagint. Let's read together, shall we? When righteous men do rejoice, there is great glory, but when the wicked rise, a man is hidden. He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. Happy is the man that feareth always, but he that hardens his heart shall fall in the mischief. And then the Septuagint, by reason of the help of righteous men, great glory arises, but in the places of the ungodly men are caught.

He that covers his own ungodliness shall not prosper, but he that blames himself shall be beloved. Blessed is the man who fears always through godly fear, but the heart of heart shall fall into mischief. And so as we start our lesson today, this passage, Proverbs 28, 12, through 14, stands at the center of this chapter, chapter 18, and verse 13 is, by probably wide agreement,

the closest thing the book of Proverbs contains to a direct statement of the gospel. We'll be getting into that today. Verse 12 examines what happens to a community depending on who holds influence when righteous men rejoice. There's great glory. And when the wicked arrives, ordinary people go into hiding. Verse 13 moves from the public square to the individual conscience with the chapter's most important sentence. He that covereth his sin shall not prosper, but whoso confesses and forsakeeth them shall have mercy.

Oh, thank God for that verse. Verse 14 supplies the disposition that makes confession possible. Happy is the man who fears always, while the man who hardens his heart falls into mischief. A tender conscience is the precondition for the confession that verse 13 commands. And so together these three verses form a deliberate progression from the outside inward. Verse 12 describes those public conditions that we talked about that produce those by those who rule.

Verse 13 addresses what a person does with his own sin, and then verse 14 reaches into the heart, the interior disposition beneath both. And so today's lesson is aimed to give the Morning Manna audience scripture's clearest Old Testament statement on how a sinner obtains mercy and to show that the mercy is available in terms simple enough that the only obstacle is a hardened heart unwilling to meet them.

For those that think that the Old Testament is about judgment and about nothing but rules and laws, today's lesson is going to be able to lift up your heart today because we're going to see the merciful God exhibited in the book of Proverbs today. Rick starts us out with an examination. Verse 12.

Rick, good morning. All right, thank you, Doc. Verse 12, when righteous men do rejoice, there is great glory. But when the wicked rise, a man is hidden. The Hebrew is translated as, in the exalding of righteous ones, great is splendor. There's a Hebrew word, We need to take a look at Chief F.

Chief Arendt. It describes beauty, an ornament, a glorious display. It is the, in this context, it is the visible flourishing of a community, a state, a province, city, a nation. when the right people occupy positions of power and influence, leadership. It's not merely that things function better because evil people can make things, they can make the trains run on time. I mean, it has nothing to do with the efficiency of government. It means that the whole society takes on a certain luster of the opposite.

But when the wicked rise, a man is hidden. So the verb describes searching out. But in this form, it describes, I'm talking about the proper meaning of this word hidden in the Hebrew. It describes searching out. But in this form, in this verse, it describes a man. hiding himself. The picture is of ordinary people going to the ground. When the wicked come to power, those who might otherwise speak, lead, invest, simply live openly, become invisible instead. They withdraw from public life. They stop commenting about important issues. They know long.

provide the salt, the flavor in the society. They guard their speech. They reduce their exposure. It's not because they're cowards. This is actually a sign of wisdom. Now, I know this, that concept messes people's minds. Wait a minute, that sounds like a coward to me. No?

They're not afraid to speak. But sometimes wise people know it's very dangerous to speak. And it's going to get you hurt. And the climate is so influenced by the presence of evil that you're speaking out is not going to change anything. Every society passing under corrupt rule produces the same effect. the disappearance of the honest people from public view. Not because they were removed by the wicked, because they concluded on their own that visibility had become dangerous.

We see this in nations when strong men rise to power, and people who disagree with them become afraid to speak. When business leaders are afraid to say anything about the belief, leaders' decisions, when the politicians that the Congress, the parliament, become a rubber stand, and they just agree to anything the strong ruler is proposing, there are threats to punish enemies. We will have you investigated. We will look into your taxes. We will go back 10 years in your life and see what you've done wrong. We will have you deported. We will revoke your visa. We will revoke your federal licenses. These are the tactics of a strong

ruler who makes honest people afraid to speak. So the proverb is not making explicit moral judgments on the hiding. The scripture records King David hiding from Saul. Was David a coward? I don't, I don't think so, Doc. Nobody could ever describe King David as a coward. The man was extremely brave. He killed a lion and a bear with his bare hands. He was in many battles, but he hid from Saul. Obadiah hid a hundred prophets in the caves.

Joseph and Mary took the Christ child and hid in Egypt. Were they cowards? No, they were wise. They were prudent. because prudent withdrawal in the face of a genuine threat is not cowardly behavior. It's prudence. What this proverb establishes is the cost when good people are driven into hiding, into silence. The community, the city, the state, the nation loses precisely what it needs the most.

voice of conscience. The wisdom, the integrity, the stabilizing influence of the righteous become unavailable at the moment that they are most needed. Matthew Henry observed that a nation's condition can be accurately read by noting who feels free to be visible. Because tyranny need not imprison the righteous if it can be. persuade them to silence themselves. The silence is safer.

I often say, Doc, that if you want to know who is in control, just identify who you are not allowed to criticize. Amen. That's right. So right now, in our country, who would get, who would, what? What entities? What people? What groups? What power structures? Are you not allowed to criticize? That tells you who is in control? Yes. Well, Rick, the theological framework of this passage here connects back to the chapter's opening.

If you recall back in verse 2, it established that a land's transgression multiplies its rulers. And verse 12 here is describing what life feels like for ordinary. people under those conditions. So this is the result of what happened back in verse 2. Now, when we get to verse 28, when we close the chapter here, it'll deliberately repeat this observation when the wicked rise, men hide themselves, but when they perish, the righteous increase. So this bracketing across this whole chapter here signals really something important in Solomon's

argument here. You start at the beginning. We've got it right here in the middle of the chapter, right in the very middle, and then at the very end, too. And that supplies here what verse 12 leaves implicit. The hiding is a season rather than a permanent condition. You gave examples of those that were hidden, but they were obedient to God in their hiding. That was the key. So you mentioned Obadiahed.

Scripture provides an extended illustration in Obadiah's hundred prophets. What happens? They were hidden in caves because of Jezebel's persecution and they were fed with bread and water. They were invisible to the nation that needed them, yet preserved by God's faithfulness during a season when public faithfulness was impossible. Okay. So, what is this trying to teach us here? I think that this is trying to teach us that the application here requires balance. Believers under hostile conditions need to discern between prudent withdrawal, when scripture permits, and the abandonment of witness out of mere social discomfort.

There's a big difference there, okay? It doesn't allow your absence out of discomfort. For instance, the disciples in Acts chapter 4 verse 29. that prayed not for safety. But what did they pray for? That with all boldness, they may speak thy word. And so in that season, they were asking God for boldness. And so the encouragement here in verse 12, in its first half, deserves equal emphasis here.

Where righteous influence is genuinely present, the result is not merely tolerable governance, but great glory. You see, a believer's faithfulness contributes directly to his community's flourishing. What if, for instance, think about Obadiah in that situation there. What if they had not been hidden? Well, if they had not been hidden, Jezebel probably would have killed the prophets, right? But the fact that they were hidden after Jezebel was eaten by the dogs, they were free to proclaim the glory of God and His Word.

with great freedom at that point. And so I think that, you know, this is really a teaching lesson for us here today, Rick. There are times, especially in extreme persecution, where it's best to stay hidden. But some people are choosing today to be hidden, Rick, because they're uncomfortable. That is not the message here, amen?

Amen. Definitely not the message. There are times that the Bible requires us to speak. There are times the Bible advises us to be quiet. And you need the Holy Spirit. You need discernment to know the difference. For example, in Proverbs we learned months ago that we are obligated to act to save the lives of the innocent who are being dragged off to death. And I apply that to abortion.

and genocide, that we are obligated to intervene on behalf of the innocent who are being slaughtered. You can't hide from that. But there are other times the Bible says that the times are wicked and the righteous are silent. It requires discernment from the Holy Spirit to know the difference. I'll give you two examples of, you know, in the past century, Dietrich Bonhoeffer, the German Lutheran pastor who defied the Nazi regime in Germany. He was a German pastor. He defied them. But he knew what he was doing, Doc.

He knew it was going to cost him his life. He didn't go into it blindly. And he was executed. You know, 30 days before the end of World War II, if he had just lived 30 more days, and then there was Corey Tim Boone, the brave young woman who hid Jews from the Nazis, and she was placed in a concentration camp along with her sisters. And so they were obligated by the Lord to speak out. But there are other times that the Lord says it's wise to hide, to be seen.

still to be quiet, to wait until the Lord removes the wicked. So again, you have to decide, you have to discern through the Holy Spirit what the times call for. All right, let's take a look at the Greek Septuagint translation of this proverb. The King James says, when righteous men do rejoice, there is great glory, but when the wicket rise, a man is hidden. The Greek Septuagin puts it this way, by reason of the help of righteous men, great glory arises, but in the places of the ungodly men are caught. So the subtergit adds a casual specification that's absent from the King James. The glory arises, by reason of the health.

and the aid, the assistance of righteous men and women. So the emphasis shifts from the righteous rejoicing to the righteous helping. The glory comes from their active assistance to those around them. But the second half is darker than the King James, where the King James has a man hiding himself, the Septuagin has been caught, captured, seized. The hiding in the King James is not always successful, but in the Greek Septuagint, places controlled by the ungodly function as traps.

Right. And so, Rick, if you put these two together, both the King James and the Septuagint, they give us the full range of what life underwomen wicked rule produces. Some withdraws successfully into invisibility, and others are caught. Both represent the same loss,

and both explain why the Septuagint's emphasis on the righteous man's help matters, since his active assistance is precisely what disappears under those harsh conditions, Rick. Right. I just go to verse 13. King James, he that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy. This one is serious.

The single verse contains the entire logic of how a sinner obtains mercy. This is the new covenant gospel in old covenant scriptures. He that covereth his sin, covering his transgressions. It describes concealment, hiding, denying, minimizing, excusing, explaining away what one has actually done and is doing. The Hebrew verb that's used in the King James is Casa. And this is the same word that's used for covering something with a garment or lid, that the image shows a man or woman covering his or her sin so that neither

he or she or anyone else has the ability to look at it. You're putting a lid on it. You're covering it up. But it says, the person who does this shall not prosper, shall not succeed, shall not advance, shall not thrive. So the concealment of sin, does not merely fail to help, it actively prevents the flourishing that the man or woman is presumably concealing in order to protect. So, Doc, this man or woman is concealing his or her sin so he or she will prosper. Like, hey, I don't want anybody to know about this. I've got to prosper.

But the concealing of the sin is what stops the prosperity. King David in Psalm 32, verses 3 and 4, he said, When I kept silent, my bones waxed old, through my roaring all the day long, where day and the weight I had was heavy upon me, my moisture is turned into the drought of summer. What do we learn from this? That the concealment costs David more than the disclosure of his sins

would have cost it. Proverbs says, but whoso confesseth and forsaketh them shall have mercy. So the promise names two actions and one result. Two actions. Confessing and forsaking. Confessing. It comes from the root word that means to acknowledge, to admit, to say the same thing. Confession is agreement with God about what the sin actually is. without softening the description. Forsaking means to abandon, to lead behind, to turn away from. Confession without forsaking is incomplete. So this proverb requires both the acknowledgement of the sin and the departure from the sin.

And then you get to promise mercy. this person shall obtain mercy, compassion. Mercy is received, not achieved. The confessing man or woman does not earn compassion and mercy by his or her honesty. He or she positions themselves to receive what God gives. Charles Bridges, who was an evangelical Anglican vicar, He observed that the two halves of this verse describe the only possible relationship a person can have with his or her own sin. He or she covers it and God exposes it.

Or he or she uncovers it and God covers it. Doc, this is amazing to me. The sin will be covered by someone. The only question is who does the covering? If you cover the sin, the Lord will uncover it. But if you uncover the sin, the Lord will cover it. That is an amazing thought. It's great.

It's great. A great principle of it. What a promise from the Lord. Reform Baptist Charles Spurgeon observed that no sinner was ever refused who came confessing. and that the exhausting labor of maintaining a cover over sin may end the moment a man is willing to be honest with the discovery that what waited on the other side was mercy rather than the exposure he dreaded. Amen. Aren't you glad mercy waited on the other side?

Wow. You know, according to Matthew Henry, I bring him in as a conversation. here. The concealment of sin is probably the most self-defeating labor a man can undertake. Was Roman say Roman 323 for the rate wages of sin as death? Since it costs his continually and secures him what? Nothing. So the theological significance of verse 13 is that it states in the Old Testament now, the exact structure of forgiveness that the New Testament is going to fill out with the person and the work of Jesus Christ. Now, if we look in 1 John chapter 1, verse 9, we have the direct parallel to this.

What does it say there? If we confess our sins, he is faithful in just to forgive us our sins and to cleanse us from all unrighteousness. It's the same condition, same promise, same passive reception. What the New Testament adds is the ground. Proverbs promises mercy without fully explaining how a righteous God can extend it. But 1 John supplies the answer. God, by his character, is faithful and just, faithful and just to forget.

So justice, not merely kindness. We need to be careful here. We don't confuse that. Justice, not merely kindness, because the debt has been paid at the Christ. cross. Justice was fulfilled at the cross. God forgives without any violation of his own unrighteousness. Now, First, Sean also supplies, you know, that full extent there. In Psalm 32, which you quoted Rick, was composed after David's own concealment ended. He'd been exposed by Nathan the prophet, really by God. Nathan was the messenger. And it opens with the

resolution. What does he say? Blessed is he whose transgression is forgiven, whose sin is covered. Wow. That's us, Rick. That's where we're at. Now note that reversal. When David stopped covering, God covered as you brought out. And so there are two required actions that guard against two opposite errors here. And what are those errors? Confession without forsaking sin produces the man who repeatedly admits the same sin while continuing in it. There are certain churches that allow you to confess every sin, but don't demand that you stop sinning. Forsaking without confession produces a man who quietly modifies his behavior while never

honestly naming what he did. In other words, it's self-improvement, Rick. Okay? I don't have to admit anything. I just have to be better. But the obstacle between a sinner and mercy, just to be clear, is never God's unwillingness. God's not willing that any should perish, the Bible says.

The mercy is promised. The terms are simple. And the only thing preventing its reception is the cover, the sinner is still holding in its place. The exhausting labor, my friend, can end today. It can stop today. And what waits on the other side of the honesty of confession is not the exposure that you fear, but mercy is waiting for you on the other side.

Praise God for that, Rick. It's a good message, Doc. Let's take a look at the Septuagint translation of verse 13. King James says, He that covereth his sin shall not prosper, but whoso confesseth and forsaketh them shall have mercy, but the Septuagin states it this way. He that covers his own ungodliness shall not prosper, but he that blames himself shall be beloved.

Two changes, and both enriches this proverb considerably. First, the phrase confesseth and forsaketh becomes blames himself. So the emphasis is falling. on acceptance of responsibility. The man or woman who stops assigning his sin to circumstances, to others, to unfortunate timing, to, you know, how they grew up, whatever, excuses. Finally, that man or woman says, no, it's me. I own the sin.

It's me. So this is a very useful sharpening because most incomplete confessing, fail at exactly at this point. The confession that says, I made mistakes. I shouldn't have reacted that way. That person has not yet taken responsibility of saying, no, it happened because I'm a sinner. And I own that sin.

And that's the difference here, taking ownership. Secondly, and this is probably more striking, the phrase shall have mercy becomes shall be beloved. And this word for beloved comes from the Greek word agape, the great New Testament word for love. So the Hebrew, the King James promises compassion. The Greek Septuagint promises love. So the man or woman who owns his or her own sin honestly does not merely escape judgment,

he or she becomes the object of God's affection. Amen. Let's connect this to Luke 15, the prodigal son. Father, I have sinned against heaven and before thee. and am no more worthy to be called by son. This is self-blame. The prodigal son comes home, and he doesn't blame his upbringing.

He doesn't blame his schooling, his environment. He blames himself. And his father's response was not merely mercy. The father was merciful. But the father provided a robe, a ring, a fatted calf, and a running embrace. He was beloved. See, it's one thing to be to show mercy. It goes to another level to show love.

And so the Septuagin says that when you confess your sin, take ownership of it, and turn away from it. not only are you going to receive mercy from God, but he's going to love you. Well, Doc, that can get into some theological discussions about God's love. Do we cut ourselves off from God's love? I don't think we have enough time today to go there, but we need to have that discussion someday. Let's go to verse 14.

Happy is the man that feareth always. But he that hardenedeth his heart shall fall into mischief. So verse 14 supplies the interior disposition that makes the confession of verse 13 possible. This person is happy. Okay. It's the same word that opens up the songs. Blessed is the man that walketh not in the council of the ungodly. It describes genuine well-being, flourishing, not just a happy mood. The verse is a claim is that this blessedness attaches to fearing always, fearing God.

It's being in all continually of God. So this fear, this reverence, this sense of all of God, is not anxiety about circumstances, which we're not allowed to have as believers. We're not supposed to be anxious, be anxious for nothing, Jesus told us. But it is the settled reverence toward God that produces a tender conscience,

a sensitivity and sin that has not been dulled by repetition or excuse, a conscience that has not been seared. So this is the fear that makes the confession in verse 13 possible. A man or woman with a tender conscience notices his or her sin, feels its weight and is moved to deal with it. a man or woman whose conscience has been dull notices nothing that requires confession and therefore that person never confesses

listen to the next phrase but he that hardened if his heart shall fall into mischief the one hardening his or her art shall fall into evil mischief here isn't just bad behavior, it's evil. The Hebrew word saw,

which is used for hardening. It describes the process of making something stiff, rigid, unyielding. So the image here is of a heart that has lost its capacity to be moved by conviction from the Holy Spirit, by warning, by the appeals of God's word or the counsels of others. The hardening is not a single event. It just doesn't happen overnight,

but it's a process that operates through repetition. Each conviction that's resisted makes the next conviction easier to resist and ignore. And each warning dismissed, reduces the force of the next warning. So the heart does not harden suddenly. It hardens by degrees, incrementally, and usually without the person even noticing that is happening to himself or herself.

Amen. Talk Methodist theologian Adam Clark. He said that a man or woman may know the exact moment he or she has committed a particular sin. but can never identify the moment his or her heart became hard. Because the hardening happened in a thousand small refusals, none of which felt decisive at the time. Yes.

Well, Rick, looking at the theological framework here underneath verse 14, it's the scripture's extensive teaching on the hardened heart. we should just do a teaching on the hardened heart one of these days too this is a condition that treats with unusual seriousness because of its self-perpetuating nature all right the great biblical example is pharaoh and the narrative in the book of exodus describes that hardening from both the directions

pharaoh hardened his own heart and says that clearly in Exodus chapter 8, verse 15, and in Exodus chapter 8, verse 32, that Pharaoh hardened his own heart. But it also says that God hardened Pharaoh's heart in Exodus chapter 9, verse 12. Okay. Now, both are true. And the sequence of the text places Pharaoh's own hardening first. So I want our viewers and listeners to understand that. Now, over in the New Testament, Hebrew chapter 3, verse 13,

it explains both the mechanism and the remedy. And what does it say that? It says, exhort one another daily while it is called today, lest any of you be hardened through the deceitfulness of sin. Now, notice the diagnosis here. The diagnosis is that sin is deceitful, meaning that the hardening is not pretextful. perceived by the person that's happening to.

And this is why the remedy that's prescribed is communal rather than individual. What do we mean by that? A hardening heart cannot detect its own condition. It requires others to notice and to speak. So in verse 14 here, where it talks about that blessedness, it connects directly to that honest friendship that we were looking at back in Proverbs chapter 27, verses 5 and 6,

and then later on in Proverbs and verse 17 of chapter 27 as well. So this all connects together here. So the contrast that we're looking at is between two trajectories rather than two static conditions. The man or woman who fears God has always kept tender,

but the man or woman who hardens becomes progressively less reachable. and every person, each person, Rick, is moving in one direction or the other. A conscience is still capable of being troubled. That's evidence of grace at work. Not necessarily spiritual failure. It might be heading in that direction, but it's not there yet. The believer, so if you're watching today or listening today,

and you're a believer and you're distressed by your own sin, you are actually in a far better position than the one who feels nothing. And the fact that you're distressed, the distress itself is the tenderness that verse 14 is talking about and calls blessed here, Rick. All right, well, we're going to close our lesson today by taking a look at the Greek Jewish interpretation of verse 14. Now, I'll give you the King James first, so we can compare them side by side. James says, happy is the man that feareth always, but he that heartneth his heart shall fall into mischief.

The Septuagin says, Blessed is the man who fears always through godly fear, but the heart of heart shall fall into mischief. So the Septuagint adds a qualifier that's absent from the King James. The fear is through godly fear, which is reverence, sense of all, of the holiness of God. So this addition performs an important interpretive service by foreclosing a misreading. Without it, the man that feareth always could be taken to commend anxiety. Durative circumstances or the fearfulness that Scripture forbids. But the Greek uses a word deulabea. And it's the same that Christ used of himself.

He was heard in that he feared, which is in Hebrews 5, 7, that the same revered, godly fear that's exercised in Gassimony by the sinless son of God. This is not the fear of a guilty man spreading exposure, but the reverence of a son honoring his father. Right.

Now, if we look in the New Testament, Rick, in Hebrews, chapter 12, verse 28, it uses that very same root word of that. when it instructs believers to serve God acceptably with reverence and godly fear. So the idea here is that the disposition here in verse 14, the disposition there that is called blessed is therefore the same disposition that the New Testament commands for worship. Okay.

So the Septuagin qualifier thus resolved what might otherwise seem like attention in scripture. The Bible commands believers not to fear. Isaiah 4110, one of my favorite verse, fear, you know, not to fear, and commends the man who fears always. So we're to fear not, but we're to fear always in Proverbs 2814. So this is how it happens. So the two commands together address entirely different objects here.

anxiety and fear and worry about the circumstances of this life is forbidden godly fear reverence toward god is commanded and the second is precisely what dissolves the first rick yes having that godly fear cast out all fear amen that's right so we should never fear people but always fear god Amen. That's a simple way to state it. Well, that's it for today.

Thank you so much. Being with us this hour or so in Morning Manor. As always, we appreciate you setting aside time to be with us. This is a labor of love for Doc and me. And I am deeply honored that you would set aside an hour or so five days a week to hear us teach the Word of God. I hope you invite other people, tell them about Morning Manna.

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