TRUNEWS with Rick Wiles - Date: September 15, 2026. Lesson 182-2026. What Took Generations to Build Can Be Destroyed

Episode Date: September 15, 2026

In today’s Morning Manna, Rick Wiles continues Proverbs 29 with verses 3 and 4, showing how quickly something that took years or generations to build can be destroyed. Solomon first contrasts the son who loves wisdom and brings joy to his father with the man who gives himself to sexual immorality and wastes his substance. Rick explains that the loss is greater than money—the prodigal can consume an inheritance built through the labor, sacrifice, and discipline of generations before him. The same principle then moves from the family to the nation. A king establishes a land through justice, but bribery and corruption can tear down what generations worked to build. Justice gives a society stability, allowing ordinary people to trust judgments, make plans, invest, and live with confidence. Corruption destroys that foundation by allowing money and influence to distort what should be decided righteously. Whether it is personal appetite consuming a family inheritance or political corruption consuming a nation, the warning is the same: building is slow, but destruction can come quickly when wisdom, righteousness, and justice are abandoned. Lesson 182-2026 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, my new ritual north. Your teachers, Rick Wiles and Dr. Burkla. Get your Bible and notebook and get ready to here before. Good morning. I'm delighted that you have found your way to the Morning Manor Cafe on this beautiful Tuesday morning. My name is Rick Wiles, and I've been in the kitchen all morning, preparing a nutritious, great breakfast for your soul.

Your body needs food. You feed your body several times a day, and your soul needs food too. Start every day with the Word of God, and watch how your life improves over time. That's because the Word of God is alive, and it is alive because the Word of God is Jesus Christ himself, the eternal son of the living God.

God. Jesus said this is not himself. Man shall not live by bread alone, but by every word that proceeded out of the mouth of God. Well, is your soul hungry for breakfast? If yes, open your Bible or your phone app. Do the book of Proverbs chapter 29. Let's pray and invite the Holy Spirit, and then we will begin our study. Our Heavenly Father, Father, we love you. with all of our heart, mind, and soul. And we are deeply grateful for your goodness, your graciousness, your generosity, all of the wonderful things that you do for us every day. We acknowledge your goodness and we thank you for it.

Now, Father, we come to you as sons and daughters desiring to be fed by our father. And so we invite the Holy Spirit to take charge. of this Bible study and bring forth wisdom and knowledge and understanding and discernment of your word that we would be brighter witnesses for your son, Jesus, and expand His kingdom on earth. In His name, Jesus Christ, we pray. Amen. Well, let's begin. Proverbs 29, verse verses 3 and 4. I'll read to King James in the Septuagin. the king james says whoso loveth wisdom

rejoiceth his father but he that keepeth company with harlot spendeth his substance verse four the king by judgment establishes the land but he that receiveth gifts overthroweth it

the satuagin translation goes like this verse three when a man loves wisdom his father rejoices but he that keeps harle will waste wealth. Septuagen, verse 4,

a righteous king establishes a country, a transgressor destroys it. So, Proverbs 29 versus 3 and 4 pair two verses that operate

on entirely different scales. One addressing a son and his inheritance, the other addresses a king and his nation. while making the same fundamental observation. Brilliant the way Solomon did this. Verse three, contrast the son,

who loves wisdom and gladdens his father with the son who keeps company with harlots and squanders his wealth. The father's joy and the family's wealth are both at stake in the same choice. Verse four, contrast the king, who establishes his land through justice. And that contrasts with the ruler who overthrows it by receiving bribes. What careful judgment builds corruption dismantles. The connection between the verses is the theme of dissipation, the squandering of something that took a long time to accumulate.

A father's substance was built across a lifetime and can be wasted in a season. And a nation's stability was established across generations. And it can be dissolved shortly by a corrupt political administration. Both verses share a concern with what is being exchanged. The prodigal son trades an inheritance for sexual pleasure. The corrupt ruler trades his nation's foundation for personal gain. In each case, something enduring is surrendered for something that's immediate. The aim, this lesson today for the morning manna audience,

is to show how quickly what took a long time to build can be dismantled and to identify the specific appetites, personal and political, that accomplish this dismantling of people's wealth and a nation's stability. So let's start with the King James Version of verse 3. Whoso loveth wisdom rejoices his father, but he that keepeth company with Harlet spendeth his substance. A man gladden, a man loving wisdom gladdens his father. The Hebrew word is ahav to love. The proverb does not describe a son who merely possesses wisdom.

or who has been successfully instructed in it. It describes a son who loves wisdom, who has developed genuine affection for what he was taught. It's not just his compliance out of a sense of duty to his father, but he loves wisdom. The distinction matters. A child can be trained into behavior without a child be trained into behavior without ever developing love for what that behavior expresses.

And the trained behavior frequently does not survive the eventual removal of the trainer. So the father's joy in this verse rests on something that's more durable, an affection that his son now holds on his own account. Why does that matter? Because the father knows. perhaps the son behaves correctly in honor of me the father, but he doesn't truly honor the wisdom I passed on to him that I taught him. And when I pass away, he is going to be free to do what he wants to do

because he no longer has to honor me and please me. But a father knows that when a child, a son or daughter, loves wisdom, that when the father passes away, that child will continue to walk in the ways of wisdom and train his or her children to love wisdom. That's why the father rejoices. But he that keepeth company with Harlot spendeth his substance. In other words, one who associates with prostitutes,

and this is not necessarily paid. prostitutes. There are a lot of prostitutes who don't get paid. They're, their morality, their immorality, they're prostitutes, whether they get paid or not. And there's different ways of paying a prostitute, not just paying some harlot on the street corner. People pay prostitues by giving women promotions in companies, giving them better jobs and pay raises. There's all kinds of ways. But the woman is still a harlot because she's performing for a five, financial reward. The verb, Abad, is, it's stronger than spend. It's not just spending money. It means to destroy, to cause to perish, to make something vanish. The son who hangs out with

prostitutes and harlots and loose women does not merely reduce his substance. He causes it to disappear. The word substance describes accumulated wealth. Now, in an agrarian agricultural society, that kind of wealth was inherited because the father would pass the family farm to the firstborn son. So what the son is destroying by his association with Harlitz is destroying a family business, a family farm that was built over generations. The prodigal is not merely wasting money. He's dissolving the accumulated waiver of ancestors who worked before him so that he would not have to start life with nothing. His father and mother, his grandfather and grandmother, his great-grandfather and great. They worked, they twirled, they sacrifice so that their children and grandchildren and

grandchildren would not come into life and start life as young adults with nothing. They would have a family farm. What took generations to build is consumed in a short season by a man who never had to acquire a farm. He didn't have any skin in the game. They didn't work for it. He didn't labor. He didn't sacrifice doesn't mean anything to it. This usually happens in the third generation. When wealth has passed to the next generation, they hold on to it fairly good. But as the wealth has passed to the next succeeding generation, they become less willing to use any sacrifice discipline to hold on to that wealth. And eventually, one of those generations just wasted.

And there's nothing to pass on to the next generation. In the parable of the prodigal son, that son wasted his substance with riotous living, according to the word of God. And the older brother's complaint names the specific offense. Jesus said in telling the prodigal for the parable, this thy son, which hath devoured thy living with harlots. He devoured his inheritance by living with prostitutes.

Adam Clark observed that the parable was almost certainly composed with this proverb from chapter 29 in view that when Christ gave the proverb to his disciples. and that Jesus's addition to Solomon's observation is the endy in the parable, the father watching the road, the father running and giving an embrace in a robe and having a party. The proverb doesn't give that kind of ending, but Jesus did. First three concerns the relationship between sexual immorality and the dissipation of financial resources.

And this is a theme that runs throughout the Holy Bible. Proverbs chapter 5, verses 9 and 10, lest thou give thine honor unto others and thy years, unto the cruel, less strangers be filled with thy wealth, and thy labors be in the house of a stranger. Proverbs 6, verse 26. I mean, we were studying this last year, last fall. Proverbs 6.26 states the economic reduction with compression, brutal compression,

by means of a horridged woman, a man is brought to a piece of bread. The trajectory is from substance to a crust. as somebody goes from an estate and they end up with all they've got is bread crust. The connection is not merely that immorality is financially expensive, and it is. The deeper issue is that the appetite it serves is insatiable.

It can't get enough. And it will consume whatever resources are available to it in order to get it. Once a person is addicted, to some immoral activity, substance, behavior, that person will spend every dime they get in our hands, every dollar, whatever the currency is, they will spend it to get more. We saw that in Proverbs 27, verse 20. The eyes of man are never satisfied.

You see how this is coming together now in our study of Proverbs? So the father's grief in this proverb deserves our attention alongside the son's loss. The book of proverbs repeatedly frames wisdom and folly, foolishness, in terms of their effects on the parents. And give you a number of proverbs. 10-1, 15, 20, 17, 21, 17, 21, 17, 25, 23, 24 and 25, 29, 3. I mean, it's the same message that parents suffer. Why?

Because the biblical family is a unit across generations, and a child's conduct, an adult child's conduct, affects those who raised him. It affects their joy. They're standing in the community. And the disposition of what they spent their lives accumulating. How does he wreaks of tuagin? I'll read the King James first to remind us, and then we'll look at the Septuagint. King James says,

whoso loveth wisdom, rejoiceth his father, but he that keepeth company with Arlitt spendeth his substance. The Septuagint says it this way. When a man loves wisdom, his father rejoices, but he that keeps harlots will waste wealth. So the Greek Septuagint tracks the King James close. with just one shift keeping company with becomes keeps. It's not a major difference, but here's what it means. It literally means he shepherds, like a sheep shepherd. He shepherds, harlots.

He's got a flock of harlots, and he takes care of them like a shepherd. The Greek word is poit manet. And that's a word used for shepherding to tend to, to pasture, to maintain a flock. And the identical verb appears in the Septuagintz translation of Proverbs 28 verse 7, where the sons, where the son shepherds debauchery. He just doesn't associate with it. He shepherds debauchery. You can go back to Lund, Proverbs 28, verse 7.

So there's a shepherding aspect to this wayward adult son. The repeated use of this Greek verb across several chapters of Proverbs marks the difference between drifting into a pattern and actively maintaining that pattern. The shepherd does not stumble into the word. to a flock of sheep. He tends it daily at cost with sustained attention. Now you get the picture.

It's not a one-time moral lapse that causes the person to lose their wealth. It is a sustained attention to that immorality that eventually, causes that person to lose their financial resources. So the picture is of a man whose immorality is not an occasional lapse, but a maintained arrangement sustained by ongoing expenditure of funds, deliberate attention. The same attention, the same faithfulness, a shepherd gives his sheep, and it's directed at the thing that is consuming him. He's burning up his resources to get that pleasure. Do you know anybody like that?

Have you ever come across somebody in your extended family, cousins, nephews, anybody at work? What happened to them? They were doing so well, and then they just spent everything they had. have living an immoral lifestyle and now they're broke this proverb is telling you how it happened why it happened occasional sin occasional sin is expensive there's a price to pay for all sin but a maintained arrangement of sin is will ruin you because it requires continuous funding The wealth does not vanish in a single moment of sin,

but it drains steadily through a channel that the man himself keeps open to keep that sinful activity alive. So the Septuagint explains the King James' stronger verb. The substance is destroyed. rather than merely spin because the arrangement consuming it never stops requiring more. Okay, let's go to verse four.

The king by judgment establishes the land, but he that receiveth gifts overthroth it, a king by justice causes the land to stand, to be stable, to be solid, to be strong. The Hebrew word is, a month, and it means to cause to stand, to set up right, to establish something on a foundation. The image is architectural. It's saying justice is what holds a nation upright, and its absence is what permits collapse.

it is commonly extolled in my nation, USA, in modern times. We like to brag that our military is the greatest, and that's what makes America great. And I agree, our military is excellent. But it's not what makes us great. Our righteousness is what made us great. And if we lose our righteousness, we will no longer be great. And we see it slipping away. The Hebrew word Mishpat is judgment, justice.

It's the same word that we examined back in a month ago, Proverbs 28, verse 5. Evil men understand not judgment, but they that seek the Lord understand all things. Same word. Here in chapter 29, verse 4, it appears as the instrument by which a nation is made stable.

The nation's stability rests primarily on the justice of its administration rather than on its wealth, its military power, the skill of its economic management. The reason is that justice is what makes ordinary life possible.

Where judgments are reliable, people can plan, invest, honor agreements, trust that their efforts will be rewarded, have confidence that tomorrow will be just as stable as today,

but where judgments are purchasable, purchasable, none of that holds. And the society's a capacity to sustain long-term activity dissolves.

He that Receiveth gifts overthroweth it. A man of contributions tears it down. We're talking bribes. This is about bribery. This is about corrupt political influence. This is about the corrupting influence of big money in politics and government. Because the big money is not given to candidates and parties because of civic duty.

It is given to influence the behavior government officials. And when a society reaches that point, it begins to corrode. There's a Hebrew word in this proverb, terrumah. Tehruma. And it's used in other scriptures in association with the Heave offering in the Old Covenant. a contribution that is lifted up, presented to Almighty God in worship. What is used here in chapter 29 of Proverbs in verse 4 as a bride, how does this work? Why is Tehruma?

Again, associated with lifting an offering to God. How does it end up in Proverbs 29 talking about bribery? because the money, the resources that should have been lifted up to God in worship and Thanksgiving is being given to men. And the man is receiving worship as a payment. Humans receiving what God should have been offered. So saying, God, we worship you with this offering. We are faith and our trust is in you to do good things for us. You've got these corrupt people who are giving money to politicians say,

we lift up this worship offering to you, believing that you will do the things that we desire. The politician becomes the little God. And the people giving the bride become the worshippers of that God. You want me to go on? I can say a lot about what politics. I've seen a lot of it in my lifetime. and it is disgusting.

Would you like a photo with this politician? That'll cost $25,000. Would you like to come to this dinner and be seated next to the leader? That's $50,000. That's what this proverb looks like in real time. Solomon, he was a king and a rich king, the richest, who would ever live. But he that receiveth gifts overthroth it, tears it down. not the person who gives the bribe,

but the one who receives the bribe. That's who's destroying the country. The Hebrew word haras, to tear down, to overthrow him to demolish. It's the exact opposite of the architectural word Ahmad. One king builds a structure, the other, pulls it down. So note to symmetry. Establishing a successful country, a stable country, requires sustained, careful judgment over time, but overthrowing it requires only the receiving of bribes.

Charles Spurgeon, the great reformedist preacher, observed that construction is slow and demolition is fast in nations, just as it is in Billy. Putting up a big building is slow, but bringing it down is fast. And this is Spurgeon said this is why a single corrupt government can destroy what generations of previously living citizens established in that land. Charles Bridges observed that bribery is uniquely destructive among political sins because it corrupts the very instrument by which all other corruptions would be addressed. A nation can survive many failures, but not the failure of the mechanism designed to correct the failures.

Throughout the Bible, we read that justice is the foundation of legitimate governmental rule, and that bribery is one cause of its decay and dissolution. In Psalm 89, verse 14, justice is in God's own throne. The Psalm says, justice and judgment are the habitation of thy throne. Mercy and truth shall go before thy face. Human thrones are stable to the degree that they reflect the divine throne. The Mosaic law addressed by the first. Exodus 23 verse 8, thou shalt take no gift for the gift blindeth the wise and perverteth the words of the righteous.

The reason in both scriptures is significant bribes blind people. Bribery is not condemned as unfair to the losing party, and it is. It does. It is unfair. but it's an assault on the judge's capacity to see clearly. The politician, the bureaucrat, the judge, their sight is blinded by the money, by the gift. Isaiah chapter 1, verse 23, indicted a society where this became normal. He said,

"'Thy princes are rebellious "'in companions of thieves. "'Everyone loves gifts "'and follows after rewards. "'They judge not the fatherless. "'Nither do the calls of the widow come under them. "'The prophet, Isaiah, "'was condemning corrupt politicians and judges.

"'In judgment, "'God sent judgment on Israel because of bravery. "'Note who suffered. in Isaiah's case in Israel, the fatherless and the widows, the people who had nothing to offer, the politicians and the judges, they are the ones who suffered. So robbery does not merely tilt justice towards the wealthy.

It removes justice from the vulnerable. It denies them justice, because they have nothing, they have nothing to bid with against the wealthy. All right, let's want to go back to this Hebrew word, terumah, the heave, lifting up by the heave offering. Bribery is misdirected worship, honor, resources, dependence,

directed towards a man who has, position himself where God should stand. So any position that involves rendering a judgment in hiring people, in evaluating people, arbitrating a dispute, allocating resources, deciding whose concern gets attention, how a ruling will be made on a contract, all those things are subject to this first, because a bribe will deny justice to someone. So the question is not whether cash exchanged hands, but whether something has been received that has shaped a judgment that ought to have been made on other grounds.

Again, the issue in bribery is not that money has changed hands. It's that the eyes of the person who received the money has changed. Their eyesight changed. They can't see justice anymore. They can only see the money that they got. How does this Septuagint? Look at this. King James says the king by judgment establishes the land,

but he that receives gifts overthroth it. Septuagin says, A righteous king establishes a country, but a transgressor destroys it. The Septuagint generalizes both hands with his power. The King James specifies the means. Justice on one side. one side, the receiving of gifts on the other, but the Septuagint names the character, a righteous

king and a transgressor. Something's lost in the generalization. The King James's Tehruma, the worship, lifting up the heave offering, is a very striking detail that is not in the Septuagint, but something is gained as well. By naming, By naming the character rather than the method, the satuagint indicates that bribery is one expression of a larger condition rather than an isolated failure, that the man or woman who receives gifts does so because he or she is a transgressor. And the transgression would have found another outlet had this one been unavailable. In other words, the person's heart was corrupt before the bribe ever showed up. And bribe like water, we'll just move until it finds an outlet.

Another, the Greek word in the Septuagint for transgressor is haraumous. It's built on the Greek word of nomas law. The destroyer of the country is, the lawless man. So that places verse four squarely within the law theme that ran throughout chapter 28. Remember, the Torah

appeared four times in chapter 28, the law of God. So the Septuagint removes any suggestion that a ruler's private character and public performance are separable. The King James

could be read as described an action a king takes, but the Septuagint describes what the king is. The king is corrupt. And the country's fate follows from that man's nature rather than from his policies. The Septuagint identifies the lawless character that destroys a nation. The King James names the transaction, the bribe. But they both end the same way. The nation is destroyed. We always should think about this when we vote for politicians. Because this attitude, I'm voting for the lesser of two evils. Where does that come from?

Tell me what verse in the Bible says you should vote for the lesser of two evils. I'm not voting for any evil. You vote for a lesser evil. You're just getting less evil. What do you think is going to happen? The less evil person is suddenly going to give you righteous government? No, they're going to give you an evil government, but just happens to be less evil than the other one.

We've got to stop talking like this. We've got to stop voting for people who are evil and corrupt. I don't care who they are. I don't care what they say. If you know that person's character is immoral, you should not vote for them because they're going to destroy your country. That's it for today.

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