TRUNEWS with Rick Wiles - Date: September 23, 2026. Lesson 188-2026. When Pride and Anger Take Control

Episode Date: September 23, 2026

In this edition of Morning Manna, Rick Wiles and Doc Burkhart examine Proverbs 29:21–23 and three patterns whose consequences often appear long after they begin: indulgence, anger, and pride. Solomon warns that sustained indulgence can produce entitlement rather than gratitude, while uncontrolled anger not only stirs up conflict but opens the door to further sin. The Septuagint adds a vivid picture: fury “digs up sin,” resurrecting old grievances that should have remained buried. Beneath much of that anger lies an even deeper problem: pride. Solomon declares, “A man's pride shall bring him low: but honour shall uphold the humble in spirit.” This lesson challenges us to establish healthy boundaries, govern our anger, and choose humility before pride brings us down. Lesson 188-2026 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 Manor. Welcome to Morning Manor. Your teachers, Rick Wiles and Dr. Burkla. Get your Bible and notebook and get ready to here before. Good morning and welcome to Morning Manna. This is the best breakfast cafe to get a nourishing meal for your soul. I'm Rick Wiles and my teaching partner is Dr. Raymond Browell. work hard together. We labor to bring to you new understanding of the Word of God five days a week.

And we hope it's a blessing to you. We hope you also share this Bible study with your friends and loved ones. For the past year, we have worked our way through the book of Proverbs. And presently, we are in the 29th chapter of Proverbs. And today, our study verses are 21, 22, and 23. Our lesson number is 183-2026, and it is arched at manna nation.com. Let's pray and invite the Holy Spirit to lead this Bible study. Then Dr. Burkhart will read today's scriptures. Almighty God, Father, we pray in the name of Jesus. We ask for your anointing and inspiration upon the teaching of your word

and that the people would receive your word, and that revelation and understanding would be transmitted and received all for the glory of Jesus and the expansion of His kingdom. In His name, Jesus Christ, we pray. Amen. Amen. And welcome morning, Manna, everyone. Today's lesson number is 188-2026. So if you're following along, either on YouTube or on manana Nation.com, you'll know where to pick up at.

And you'll get the full episodes at both of those locations as well. happen to be watching up television today. Proverbs chapter 29, verses 21 through 23, I'm going to read the King James, and then follow up with reading from the Septuagint. Let's get started today, Proverbs chapter 29, starting with verse 21, and it reads in the King James, He that delicately bringeth up his servant from a child shall have him become his son at the length. An angry man stirth up strife, and a furious man aboundeth in transgression.

A man's pride should bring him low. but honor shall uphold the humble and spirit. And now reading from the Septuagint, He that lives wantonly from a child shall be a servant, and in the end shall grieve over himself. A furious man stirs up strife, and a passionate man digs up sin. And then verse 23 in the Septuagint,

pride brings a man low, but the Lord upholds the humble-minded with honor. Let's get started with today's lesson by looking at verse 21. Rick? Yes, sir. The King James translation, he that delicately bring it up his servant from a child, shall have him become his son at the length.

What does this mean? It actually refers to pampering, pampering a servant, pampering an employee, pampering someone who is in an organization serving you. You know, in the ancient times, you know, Solomon. was referring to servants. Today, we would refer to employees, to members of an organization. In other words, you're a leader, and you pamper somebody beneath you. And that's what Solomon is talking about here. But you pamper them from their youth. And there's going to be consequences when they grow up. I am convinced, Doc, that Solomon wrote all these proverbs from personal

experience. I agree with you, I think he's just expressing what he experienced. So the Hebrew word is Panak. And

it is related vocabulary suggests, as I said, to pamper, to indulge, to treat someone with excessive delicacy to, now here's the key, to give someone more than his or her position warrants and deserves, to shield that person

from the ordinary demands. The setting is in a household with bond servants, and the man in question has one who has been with him since childhood, and Rather than training this young man for his role, the owner of this house, master of this house, we're talking in ancient terms, not modern terms. So the master of his house, instead of training this young man,

has indulged him, shall have him become his son at the length. The Hebrew would be, and his end shall be, Manon. La known is a word that occurs only here. And Bible translators have been divided

about its meaning, its purpose. I don't pretend to know the exact definition. The King James Bible translators presented it as son or heir.

Now others, other translations, presented as grief, sorrow, or a thankless one. So there's differences of opinion among Bible scholars and translators. What the renderings, the various translations share in common is this sense. The relationship ends somewhere other than where it started, and it's not in the master's favor. Now, the most common interpretation of this verse,

it was something like this. A servant raised without the discipline appropriate to his station in life. He eventually loses any sense of being a servant. And he or she comes to regard himself or herself as a number of the family that they're working for. and eventually a claimant on what belongs to the family. In other words, I want my share of the inheritance. So Solomon is warning people, if you treat your employees too well,

if you pamper them, if you indulge them, someday they may actually make a claim on your estate and say, that belongs to me. So, and then there's this phrase at the length, meaning the end, the latter part, the outcome. The indulgence operates over years, and the result emerges long after the pattern is set.

So here's the principle. Sustained indulgence does not, not produce gratitude. It produces expectation. And expectation eventually becomes entitled. So what began as kindness is after, when it's repeated often enough, is no longer experienced as kindness. It is experienced as the baseline. This is what I'm entitled to. This is what I expect. This is what I'm used to. And if the man or woman who had been indulging this other young man or young woman tries to withdraw some of the blessings, the reduction is treated as an injury. How dare you take this away from me? I'm entitled to it. So Matthew Henry,

Docs, he observed that those who are too tender with their inferiors will find their tenderness repaid with presumption and that the fault in such cases does not lie with the servant who claimed too much, but with the master who gave too much. Right. Rick, this is one of those verses that this is why we studied the scriptures, because at first, glance, this sounds like a positive thing that the master who raises a servant from youth creates him like a son. Well, that sounds like a great thing. But when you dig down into it, you have to understand that this is really talking about boundaries. And so the foundational,

doctrinal foundation beneath this verse, it talks about that relationship between love and appropriate boundaries. It's that biblical conviction that genuine care includes structure rather than the absence of it. So what do we mean by this? So the whole chapter here has been developing that conviction throughout. You recall back in verse 15,

it established that the rod and reproof give wisdom. And that a child left to himself bringing his mother to shame. And then in verse 17, it promised rest and delight to the parent who corrects. So we're continuing in that pattern of correction here. Really, that's what Solomon's talking about. And so verse 21 approaches the same principle,

but looking at it from the reverse side. Whereas back in verse 15, it warned about a child left to himself. Verse 21 warns about a servant that's indulged. I hope our audience sees that and understands that today. So these two failures look opposite, but they produce similar results. Neglect withholds attention. Indulgence, and you can observe this in any relationship, withholds structure. In both cases, what is withheld is the formation that the person actually needed.

All right, so the New Testament principle that we can draw on from this is found in Hebrews chapter 12 starting at verse 7 and it has this same underlying principle it says if you endure chaste me god dealeth with you as sons but if you be without chastisement where of all our partakers then are you bastards and not sons so what what we're trying to get across here is the presence of correction is the evidence of belonging the presence of correction is the evidence of belonging, whatever the relationship is. That means its absence would indicate that the relationship was not what it's supposed to be or what it claimed to be. Now, many people who genuinely care for someone, isn't this the case? Isn't this human nature?

They withhold correction. They withhold structure. Or they withhold consequence in the belief that doing so expresses love. But what both problems, The Proverbs and Hebrews teach is that both are actually denying love. So let's consider Eli in the Old Testament in 1st, Samuel, Chapter 3. His, it says in 1st Samuel 313, his sons made themselves vile, and he restrained them not. Wow. And the Hebrew word for restrained is Caha. It means to weaken or to rebuke.

Eli spoke to his sons. In 1st Samuel chapter 2, verse 23 through 25, he records his words, but he spoke to him, but he never acted on that. And God's judgment later on, names the failure precisely. He restrained them not. He restrained them not.

And so Proverbs, first of all, let's be clear here that Proverbs nowhere commends severity. And actually, in the New Testament, Ephesians chapter 6, verse 4, it forbids provoking children to wrath. Now what verse 21 warns against is the withholding of appropriate structure from someone under your care. And the specific danger that it names is that the withholding. It feels loving. It feels loving at the time. But it produces its bitter result years later when it is considerably harder to address.

Like I said, this verse at first glance, you think, oh, you know, a servant becomes a son. Is that appropriate? Is that appropriate? And so we're going to dig in to what the Septuagint says here regarding verse 21. Rick? Well, Doc, you worked for me for 12 years.

You know, I got to raise my hand and say, I'm guilty. I've done this. Okay. You know, these are lessons that learn. These are lessons that we learn. And this is why we teach upwards and to go into death to take it line by line and pick it apart. What does the Word of God teach us here?

How can we avoid, how can we avoid, you know, disappointment, heartbreak, pain? Because we didn't handle relationships, right? Right. Great lesson here. Yeah, it is. Hey, I don't know about Doc. I can only speak for myself. I am not exempt from the disappointed.

on the book of Proverbs. Every week, I'm sitting here as I'm teaching going, oh boy, that's me. I'm going to take care of that one, all right? I'm not trying to pretend to be somebody perfect. No way. I'm as human as you are. And we're learning as we go.

Now, how does the Greek situagint translated? verse 21 to King James, he that delicately bringeth up his servant from a child shall have him become his son at the limb. Septuagin says, he that lives wantonly from a child shall be a servant and in the end shall grieve over himself. Right.

So the Greek Septuagint reverses the direction of the King James entirely. Where the King James addresses the master who indulges the servant, the Septuagin addresses the person indulged. One who lives wantonly, meaning luxuriously, self-indulgently, soft-living,

and the outcome is inverted. The King James' indulged servant rises towards the status of a son. The Septuagint's self-indulgent youth descends into servant-tend shall be a servant. So the Septuagin is opposite of King James. The King James warns the one providing the indulgent. saying you are producing a cleanant. The Septuagint warns the one receiving it, that self-living in your youth will produce bondage in your maturity.

So the Septuagin's logic is that a young person who is shielded from demand, from consequences, from a struggle, from difficulty, discipline, does not develop the capacities that independence requires. And that young man or woman arrives at adulthood, unequipped for life. A man or woman without the capacity ends up serving someone else who has it. So you become a servant. Go back and look at how it is presented in the Septuagint. He that lives wanton.

luxuriously from childhood shall be a servant and in the end shall grieve over himself. Right. And this is one of the perfect examples here. Rick and I have taught Proverbs before, but this is the first time we've worked through it using the Septuagint alongside the King James. And I hope our audience understands that the Septuagint does give us some great insight here in clarifference. what is actually being taught here. And that phrase there, and in the end, shall grieve over himself,

that's what the Septuagic brings out. He shall experience pain concerning himself. And so the Greek, the Septuagin, describes a specific grief, not sorrow over the circumstances, but sorrow over what he has become. In other words, like you were talking about, the heartbreak, Rick,

So to help you understand this, that indulgence feels like advantage, right? It feels like advantage while it's being received. But the bill arrives at the moment the person needs capacities that were never required of it. Now, at first glance, this may look like a contradiction between the King James and the Septuagint. But really, what it does is it frames.

both sides of a single transaction that we're talking about here. Indulgence damages the one who gives it by producing entitlement, and it damages the one who receives it by producing incapacity. It's a great lesson, and I'm glad, Rick, that we're using the Septuagint this time to give us that additional insight that we never would have seen if we just looked at the King James Lum. That's right. You know, and some of our classmates, a small number, have become angry and we're using this to it.

And I don't understand why. It's almost like they think we're committing some kind of sin by using the original translation of the Old Testament. It's what Jesus quoted. It's what the apostles quoted. Yes. And so, it's only been a small number of people who've been upset over using the Septuagint. We just pray that they'll seek the Lord and the Lord will show them the origin of the Septuagint translation of the scriptures. And they'll understand that it's the correct English translation is the Greek.

Let's see, the Greek translation is the correct translation of the ancient Hebrew Old Testament scriptures. Let's look at verse 22. The King James, an angry man stirreth up strife and a furious man aboundeth in transgression. So now King Solomon names two men. The first is in Hebrew it is a is a A man now listen it's a Hebrew idiom a man of nose We've talked about this in the past A man of nose doesn't mean he's got a big nose no

It's a Hebrew idiom for anger Because a person you're not what you do when you get angry Your nose flares up Right? Yes. The nostrils expand. Your nose flares up, okay? There's heavy breathing when somebody's really,

what do we say? Oh, they're huffing and puffing. All right. What does that mean? They're furious. They're angry. Their noses expanded, you know? So it is a man of nose, okay?

This describes a person who is characterized by their hot-headed temperament. The second person here, the Hebrew phrase is Ba'a-Tema, a master of heat, a master of fury. The word Hima means burning, hot displeasure, fury. The word ba'a means only. owner, possessor, the husband, the one who is married to it. So it's saying that this is a person who's married to his temper.

This is a woman who is married to her temper, can't separate from it. So the progression is from temper to fury. And Solomon says each one has a different outcome. Let's take a look at the two. An angry man stirth of strife. Provokes incites, incites contention and arguments. And the angry man or woman has an impact on everybody around him or her. They just try to be in a room with an angry person.

It doesn't mean that they're shouting and yelling. They're just boiling. They're just mad. Okay. You will feel it. The whole room, the atmosphere of the room. room feels that tension because that person's an angry person, they don't have to shout to let you know they're angry. They can shoot far balls from their eyes. So everybody, laser beams come out.

They can let you know they're angry, okay? But the room will have the atmosphere of their anger. So it affects everybody. Now, if you, if you know, We've been in our morning manna class for some time. We've encountered this in previous lessons not too long ago. Proverbs 28, verse 25. Used it of the proud heart that stirreth of strife. Proverbs 26, 21, compared to contentious man to a charcoal that added to burning holes. A person whose presence reignites quarrels that were dying off.

and they bring them back to life. It's like you do when you stir charcoal. Yes. And then you have a, you have, first you have the angry man, but then now you have a furious man who abounds in transgressions, abundant in transgressions. That's what abounds, abundant, abundant in transgressions. Whereas the angry person has an impact on the people around them.

but the furious man's effect is mainly on himself. The angry man or woman damages the community. The furious man accumulates his own guilt from the sins of his anger. And then there's this word in the Hebrew, Peshaw. It means rebellion, revolt, a breach of the breach of the word. covenant. The same term that Solomon used back in chapter 28, verse 21, to hold a man who sold his judgment for a piece of bread. Remember that lesson? Then we have this word that we translate as aboundeth. It does not say that the furious matter woman commits a transgression. It says he or she is

abundant in them. Amen. Meaning this person's fury is productive. It generates offenses continuously. In other words, this is a person who is always offended, always gets up in the morning looking for an offense. Goes to bed at night, angry about offenses throughout the day. You could say, the sky is blue and they're offended.

You could say that flower is nice and they would be offended. They're just, they're just, they've got a temperament to be offended. And so they abound in their transgressions. They don't see their anger as sin, but they are abounding in sins inside of them because of their anger. anger itself let's look at it not so much as a sin but it's a doorway okay

what does a man or woman do when he or she is furious think about the words that are spoken the accusations that fly out of their mouths the decisions that they make in their anger the damage that they do to themselves, to relationships, to others, to organizations, it's always greater than the anger itself. Apostle James said the wrath of a man worketh not the righteousness of God.

It does not produce what it believes it is producing. Adam Clark observed that an angry man's chief deception is his conviction that his anger is justified and that this conviction is precisely what allows it to produce a harvest of transgressions that this man or woman would never have committed deliberately. Yes. And Rick, just to be clear,

the anger itself is not always sin. Okay, so if someone just read this passage today, they would say, well, I better not ever get angry. But Ephesians 426 in the New Testament says, be angry and sin not. And so what does that mean? That assumes that there's a category of anger that doesn't cross that line.

Okay? For instance, God himself is described as angry throughout Scripture. Christ, this is in Mark 3-5. So, well, Jesus didn't get anger. Oh, yes, he did. Christ looked on the Pharisees. says in Mark 3-5, with anger being grieved for the hardness of their hearts. Did Jesus sin? Of course not. He was angry, but it didn't sin. So what Proverbs is condemning here is not that, not the emotion arising, but the person that's characterized by it.

You know this person. You've seen them. You've met them. It's the, that Eschaf, that you were talking about is a man of anger. and the Ba'al Khama, the one married to fury. In other words, it's a lifestyle. Anger is a lifestyle. In Ephesians 426, it supplies the boundary in the second clause. Let not the sun go down upon your wrath. So anger has a permitted duration. It has a time limit, breaking.

And the duration is short. what turns a legitimate emotion into the condition proverbs condemned is retaining that anger holding on to that anger making that anger a part of your life and it goes on in ephesians very next verse verse 27 and ephesians 427 it then names the consequences what what's the result neither give place to the devil wow retained anger is described as giving ground to the adversary, which actually matches Solomon's observation that the furious man abounds in his transgression. And so, you're right, Rick, the anger opens the door. It's a gateway, and what comes through it is abundance, the abundance of that. Throughout the New Testament, it consistently lists anger among the dispositions to put off. Example, Colossians 3, but now you also would put off all these, anger, wrath, malice. Galatians 520 names wrath and strife among the works of the flesh, and James 119 describes the remedy. Slow to wrath, slow to wrath. Now, if you recall

earlier in this chapter, we studied verse 11 that says, a fool uttereth all his mind, but a wise man keeps it until afterwards. So the wise man's restraint is not the absence. of feeling, but the interval he places between the feeling and its expression. Anger is frequently a symptom rather than a root. But beneath sustained anger, there is usually something else, something else going on. Grief, that was never addressed. A fear presenting itself as aggression. Wounded pride, or a sense of,

of injustice has never been surrendered. And so as we get into verse 23 later on in our lesson today, it's going to name the most common root of all. And Solomon has placed it at the very next verse, which we'll talk about after we examine the Septuagint's rendition of verse 22. Rick? Okay. Septuagint, King James Version is an angry man stirroth out strife, and a furious man aboundeth

in transgression. the Septuagint translation goes like this. A furious man stirs up strife, right? And a passionate man digs up sin. So the Septuagint preserves both figures and both consequences, but changes the verb in the second half to something considerably more vivid. Where the King James, where the King James has the furious man abounding in his transgressions,

the Septuagin has him digging it up, all right, excavating, digging, mining. So you have an agricultural image here, or a mining image. A man with a shovel goes into the ground where something has been very, for some time and brings it back to the surface. So the furious man or woman does not merely commit new offenses. He or she excavates, digs up old ones. Hmm, are we touching any nerves right now?

Anybody pulling covers over their head? Have you ever brought up old sins, old offenses? Have you ever gotten angry? And the first thing out of your mouth is something that happened 25 years ago? This is what the proverb is talking about here today. Could that be you? I'm just asking, we're all guilty of it, aren't we? None of us have ever passed through this life without committing these wrongs.

You know, if you haven't done any of these wrongs, you should just live in heaven all day long. Okay, but you've got to die to get there. You've got to die to get there, okay? So anyone who has ever witnessed a serious quarrel recognizes this behavior. The dispute begins over a present matter. You know, there's a disagreement. There's an offense. It's a present-day offense.

But within minutes, the first one who becomes furious, loses control of his or her temper, retrieves grievances from years ago. Matters that had been settled, matters that had been forgiven, matters that had simply been left alone. Some things see, just leave it alone. Just let it be buried, okay?

But that fury that's in someone says, oh, no, I've got my shovel. I know where that offense is buried. I got markers in. I'm going to go get it and bring it out right now. I'm going to make this a really hot fight. The digging is not accidental. It's what Fury does, because Fury requires ammunition, and the present offense is not sufficient to keep the fight going. Is that not it, Doc? That you got it. The present argument is not big enough to keep the fight going. And so you've got to go back and get material from the past to keep that fight going.

So what had been buried, what had been buried is now back in the open. And the reconciliation that had been achieved over a past matter must be achieved again. And this time, with the additional injury of discovering that it was never actually buried. at all in the other person's life. Now you've got to deal with them. I thought we settled that. I thought we I thought we settled that matter five years ago. We didn't mean you never got over it? Yeah. And Rick, you and I have observed, and of course Solomon observed this in Proverbs that what a man says while he's furious is frequently the most damaging thing he ever does to a relationship. Isn't that the case? Not because

the anger itself is uniquely wicked, but because it excavates material that ordinary conflict leaves undisturbed. So together, both the King James and Septuagint describes the full scope and harvest for this. King James says that fury multiplies transgressions. The Septuagint says it digs up, retrieves old ones. And so the man married to the heat, if you will, married to that, fury both generates new offenses and resurrects buried ones. And the combination is why anger damages so far beyond this occasion. Now, as we look at verse 23 here, we're going to get the full scope of what this all ends up with. And sir, so King James says a man's pride shall bring him low, but honor shall uphold the humble in spirit pride to rise up.

to be exalted, to melt up high. Pride always describes elevation, and it's self elevation. The proud person is the one who lifted himself or herself up. Wasn't somebody else doing it. And what does this elevation accomplish? It brings low. It casts down.

It makes that person, base. And this is the irony. The rising is what produces the falling. The rising is what produces the falling. So pride is not punished by an unrelated consequence imposed from the outside. The elevation itself is the mechanism of the descent. That ought to be enough to warn anybody to avoid pride. the elevator that you send off is going to come down. And when you push the up button in your life and say, I'm going to elevate myself, that elevator becomes an autonomous driven elevator,

and it pushes a button that says we're going to go back down. Amber Tom. And Doc, you usually go back down lower than where you started when you went off. Amen. Okay. So you may have started the upward drive at floor five, but when you come back down, you're going to be in the basement. Okay. So now the second half of this verse, invertsy the irony, the humble in spirit, the low of spirit. The proud man is brought low, but the humble man is already low. You can't bring down a humble manner.

Do you ever think about that? You can't bring down a humble man or woman because they've already made themselves low. And they did it by their own choosing, just like the proud man or woman chose to be elevated. And the low manner woman, the humble man or woman, receives what the the Hebrew word is Kavad honor weight glory it

it comes from another Hebrew word Kaved meaning heavy so Kavad is the weight the weight of significance the man or woman who made himself or herself light receives weight. The man or woman who inflated himself or herself is deflated.

And it says shall uphold, support, sustain, take hold of. Honor does not merely arrive at the humble man. It holds him or her up. So the contrast is between a man or woman who elevated himself or herself and fell and a man and woman who lowered himself and is held up. It's the biblical world. And the biblical world is not upside down from the world. The world is upside down from the biblical world.

God's kingdom is the right side up. Satan's kingdom is everything upside down. And so when we look at these principles, we go, Oh, that's, that's crazy. If I lower myself, I'll be lifted off. If I, if I'm lowered, I'll be held off and sustained. That doesn't make sense. You know why?

Because you still got worldly thinking. You've got to think like country you live in. And the country you live in is the kingdom of God. I always talk about dog hairs in our brain. fur balls in our brain. See, we have these fur balls in our brain. We've got to pull this stuff out. You've got to think like kingdom citizen.

We studied back in Proverbs 25, verses 6 and 7 said, Put not forth thyself in the presence of the king. For better it is to be said unto thee come up hither than that thou should have be put lower in the presence of the prince. Remembering that lesson? You know, when you're in the presence of somebody important, don't maneuver your way up to the front.

You run, you take the chance, you're going to be sitting back to the back of the room. Let the person who is in authority invite you to come to the front. Charles Bridges, he was an Anglican vicar, and he observed that the proud band's dissent does not require any divine intervention. Since his own elevation has placed him somewhere, he cannot sustain himself. Because gravity is sufficient. That's right.

So, you know, Rick, Jesus himself addressed this principle three separate times in the New Testament. So the first example that we have is in Luke 1411. this is after the parable of the wedding feast. It says, for whosoever exalted himself shall be abased, and he that humbleth himself shall be exalted. Then, a few chapters later, Luke 1814, Jesus gave the parable of the Pharisee and the publican, and he said, for everyone that exalteth himself shall be abased,

and he that humbleth himself shall be exalted. And then once again, Matthew 24th. 5.12, in the midst of his indictment of the scribes and Pharisees, and whosoever shall exalt himself shall be abased, and he that shall humble himself, shall be exalted. So three different occasions, three different settings, but the identical formulation. Jesus treated this as a fixed law of God's governance rather than just a general encouragement. The apostles repeated it with equal consistency. James, also James in chapter 4, verse 6, and Apostle Peter, 1st Peter 5.

They both quoted Proverbs 3, verse 34. God resisteth the proud, but giveth grace unto the humble. So that quotation identifies what is actually happening here in Proverbs 29, verse 23. The Greek word that's used for resist and the tussity, I think is how it's pronounced. That's a military term to array oneself in battle against someone else. going to war going to war all right

so the proud so the proud man is not merely unblessed he is opposed and God himself has taken up a position against him God has gone into a warlike mode

against the proud man that describes why it's guaranteed that person is going to fall this ought to be a warning to every politician who gets puffed up on his or her own publicity and political image, starts thinking that he or she is a dictator,

that people have to dance when he or she says dance. How about what happens to these people when they get into political power? Something happens in their head. You see it also in some corporations, CEO just starts to become a dictator. But it's throughout life because this is the way people act. And you need to be aware that when you allow pride to take over your life, God himself is going to get involved.

God himself is the one with the pin that's going to pop your balloon and go, oh, you deflated. I see you falling down to see how long it takes you to get back up. What happened to Nimrod? He built a tower. He said, hey, we're going to go up to heaven. Let's build a tower.

What happened? God said, we will go down. The Trinity will go down. So Nimrod's building project got an inspection. from heaven. A heaven's inspection team came down and said, you know, this doesn't meet code. We're going to bring it down. Don't puff yourself up. And when you see someone getting out of control, if they don't change, eventually they're going to be brought down. First Peter, Apostle Peter, this is chapter 5. Apostle Peter said, humble yourselves, therefore, under the mighty hand of God,

that He, meaning the Lord, may exalt you in due time. When you are humble, God chooses the time to exalt you. And when God exalt you, nobody's going to bring you down. If you stay humble. There's two things in that verse in 1st Peter. A humbling is something the believer does to himself or herself. they humble themselves and the exalting is something that God does

at a time he chooses in due time. So this is the pattern that we see throughout the book of Proverbs. What a man or woman does is active and what comes back to him is done to him. The confessing man or woman shall have mercy. The generous man or woman is made fat, is made abundant. the humble man or woman shall be exalted. It's a pattern.

It's a principle throughout the proverbs. Yes. And the ultimate example that we have is Jesus himself. And Philippian chapter two states it starting at verse 7 in the same structure. What does it say there? It says, he, talking about Jesus, made himself of no reputation, and took upon him the form of a servant, humbled himself and became a good, obedient unto death, even the death of the cross,

wherefore God hath highly exalted Him. So when we look at that passage out of Philippians, we see that pattern. The self-humbling is His, Jesus. The exotation is the fathers. And here in verse 23, that principle is displayed most completely in the one who stated it. And when we talk about the one, we're not talking about Solomon,

and talk about the Lord himself who inspired this scripture. And so it's interesting. Solomon plays verse 22's Furious Man and Verse 23's Proud Man side by side. And I believe that was deliberately because pride is the most common root of sustained and anger, right? A man who is chronically angry is usually a man who senses of what he's owed is being repeatedly violated.

If you remove that reflated estimate and most of the occasions for fury disappear, really, not because the circumstances have changed, but because the claim that was being offended no longer exists. Now, let's take a look at what the Septuagin has to say about this, Rick. Okay, we're going to close today's lesson with this comparison. King James, a man's pride shall bring him low, but honor shall uphold the humble in spirit. Septuagint says pride brings a man low, but the Lord upholds the humble-minded with honor.

One significant difference between the King James and the Septuagint. The King James says, honor upholds the humble, so the subject is abstract. Honor itself does the sustaining. The Septuagint names the Lord as the one who upholds the humble manner. The Greek translators understood that honor does not act on its own. And so they identified who is actually upholding the humble manner. So the effect is not to move the verse from a description of how the world tends to work towards a disfew a statement about God's direct involvement.

The humble man is not benefiting from a social pattern. He is being upheld by God himself. That's right. And this matters in practical term because the social pattern is not always observable. See, humble people are often overlooked, and crowd people frequently prosper. Isn't that the way of the world? A reality that Psalm 73 addresses at length and that this study in Proverbs has repeatedly acknowledged. Yes, in the world's terms you see this.

But the Septuagint's rendering supplies the answer to that objection. It says that the upholding is not a sociological trend that can be falsified by, let's say, counter-examples from the world. It's God's own action, and the timing is his. And that word, the Greek word for humble-minded, it means lowly-minded. It's the same root word that the Apostle Paul uses in Philippine chapter 2, verse 3, where believers are told, in lowliness of mine, let each esteem other better than themselves. And it's also the root word that's used in the three examples. examples that we gave of Christ and dealing with pride.

It's the same verb in every one of Christ's three statements. He that humbleth himself shall be exalted. He that humbleth himself shall be exalted. And so what the subtergents thereby connects here, Proverbs 2923, 23, directly to the gospel. And he uses the same vocabulary. Christ would use centuries later and identifies the Lord himself as the one who does lift it.

Rick, what are your closing thoughts here on today's lesson? All of us need to meditate on these scriptures and see how they apply to our lives. Because we're all, at some point, we're prone to, make these violations, the things that Solomon is teaching us. And again, as I said in the beginning, I personally think Solomon taught from personal experience. I think the Lord allowed him to go through these things. And he's now teaching young people saying, hey, this is what I learned. Here's the

mistakes. He didn't come out and say, here are the mistakes I made. But as a teacher, where does a teacher get this. A teacher gets things from divine revelation, from personal experience, and from study. So I think it's a mixture of things that Solomon taught, that there were things that God divinely gave him. There were things that he learned through experience, and there are things that he learned through observation. This is a man that studied nature. He studied science. He brilliant man. But Doc, I think he experienced many of these things, and it was his desire to pass it on to others saying,

hey, if you learn this, maybe you won't go through it yourself. But I would really, I think out of this for today, be careful about anger. Don't let anger be a settled disposition in your life. don't let offenses rule in your life and don't dig them up don't walk around in life with a shovel

that's the image I see people that have a shovel in their hand like I'm ready to start digging up old stuff you want to have a fight I'm going to fight about stuff 10 years ago it's not going to work out well and a lot of people are going to get hurt by it Take care, enjoy today, and please tell people about Morning Mata.

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