TRUNEWS with Rick Wiles - Date: September 8, 2026. Lesson 177-2026. Title: When Pride Keeps Starting the Fight

Episode Date: September 8, 2026

In today’s Morning Manna, Rick Wiles and Doc Burkhart examine Proverbs 28:24–25 and two ways self-trust can corrupt our judgment. Solomon confronts the person who does wrong and then rationalizes it by saying, “It is no transgression.” He then exposes the proud heart that continually stirs up strife. This lesson examines how easily we can redefine our own wrongdoing, why pride produces conflict even when we are not deliberately looking for a fight, and how unbelief often hides beneath our need to control circumstances and protect our position. Scripture offers a radically different path: “he that putteth his trust in the LORD shall be made fat.” What pride attempts to grasp for itself, faith trusts God to provide. Lesson 177-2026 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 Mirate your North. Your teachers, Rick Wiles and Dr. Burkla. Get your Bible and notebook and get ready to here before. What does the Bible say about people who stir up strife and arguments? We're going to talk about it today in today's edition of Morning Manna. Good morning. My name is Rick Wiles, and we are delighted.

that you have found us that this is your first time. And if you are regular, we are absolutely delighted that you keep coming back. We are eager to study the Word of God. And we're happy that you would like to join tens of thousands of other saints worldwide in this international virtual Bible study class, because that's what we are. We meet online and on television, and there are just tens of thousands of people who are participating in this class through various means of communication. And we're glad that you're one of them. Today's lesson is 177-2026.

Our lessons are archived at mananenetian.com. and also on the Rick Wiles Today channel on YouTube, manna nation.com is also the place that you can show your partnership with us and help support this international Bible teaching ministry giving a generous gift. And we would deeply appreciate it. So let's open your Bible or open your phone app, whichever one you're using, to read the Word of God, and turn to Proverbs, chapter 28 verses 24 and 25 dr raymond burckhart will introduce today's lesson after we pray and invite the holy spirit almighty god our father in heaven we come to you with love and adoration and praise and thanksgiving father teach us your word we invite the holy spirit whom we know is already here with us but we out of respect, out of reverence,

we ask the Holy Spirit to lead as class and bring forth wisdom and knowledge and revelation and truth. So that Jesus would be glorified, that his church would be edified, that we would be brighter lights and saltier witnesses in this world for His glory. In the name of Jesus Christ, we pray. Amen.

Amen. And welcome, everyone, Good morning, man. I'm so glad to have you here with us today. This is lesson number 177-206. So if you're watching via television and you want to see the full version of this lesson, normally on TV you get the half-hour version, but there's a much fuller version online available at manna nation.com. So just look for lesson number 177-26. Today we're looking at Proverbs chapter 28 and verses 24 and 25. And this is a continuation. This has been an interesting chapter so far. And today's lesson is no exception with that. Two verses today. The King James and the Septuagin is what we read

normally. And so I'll start with the King James. Whoso robeth his father or his mother and saith it is no transgression. The same is the companion of a destroyer. He that is of a proud heart stireth up strife when he that puteth his trust in the Lord. shall be made fat. And then the Septuagin, he that cast off father or mother and thinks he sins not. The same is partaker with an ungodly man. An unbelieving man judges rashly, but he that trusts in the Lord will act carefully. And so Proverbs 28, 24, and 25

pairs two verses on, I guess we could call it misplaced confidence, the confidence that rationalizes and wrong and the confidence that generates conflict. Now, verse 24 addresses a specific and really an unusually vivid form of self-justification. We're talking about the man who robs his own father or mother and declares the act no transgression at all. Now, the proverb does not merely condemn the theft itself. It condemns the rationalization attached to it.

And then as we get into verse 26, excuse me, verse 25, it addresses the proud heart and the strife it produces, setting it against the man who trusts in the Lord and is made fat. And when we see that term used throughout the Old Testament, it's a Hebrew idiom, meaning flourishing or abundance. And so the two verses together share a common concern with the direction of a person's trust. the man that we're talking about in verse 24 trust his own assessment enough to overrule

the plain moral character of what he's done. Then the man of verse 25 trusts himself enough to generate conflict rather than deferred. Both are contrasted with the man of verse 25 second half who trust in the Lord. So our lesson today aims to examine two ways that self-trusts

corrupts judgment. One through rationalization of wrong and the other through the pride that turns to disagreement into stride and to present the alternative that the scripture commands. As we'll get started with our lesson today, Rick is ready here with verse 24.

Rick, yes, sir. Verse 24, King James, who so robeth his father or his mother and saith, it is no transgression. In other words, I didn't do anything wrong. I was justified. I didn't commit a crime.

I didn't commit sin. I didn't violate anything. That's what they're saying in their mind. The Hebrew were that the King James translators used, Gazal, it describes seizure, by force or plunder. So this isn't just a quiet embezzlement. This is blatant, blunt, robbing person's father or mother or both.

And it's taking something that's not your own openly without pretense of legitimacy. It's not a discreet theft of a stranger's property. It is the appropriation of what belongs to those who raise this man or woman. This isn't, like you said, this isn't, you know, silent, a silent theft. Like mom and dad don't realize that a junior has found their bank account on or junior has found the combination of the family safe is taking a few gold coins out every month. That's not what this is. This is outright robbery.

Blatent. And we studied something similar a long time ago in proper words. And I remember, Dr. We said, you know, this type of person in their mom. mind is justifying that belongs to me. I don't have, I'm not going to wait for the inheritance. I want it now and I'm going to take it now. The various reasons why somebody would do such a horrible act is to violently rob their own parents. So the proverbs part of it is not merely the theft, but you find it in the sentence that follows. And this person saith,

it is no transgression. The thief does not deny the act. He denies the moral character of his act. He acknowledges stealing. He acknowledges stealing, but disputes that the stealing was theft. He calls it something else, kind of like the way government does. They commit theft of people's resources, and then they call it taxation or imminent domain.

We took your property. This is what distinguishes verse 24 from the ordinary condemnation of theft. The Bible obviously forbids stealing. That's without a doubt. What this verse addresses is the specific corruption of a person's conscience that has learned to redefine, reclassify their conduct. By giving it another name, they refuse to call it theft. Maybe it's an advanced inheritance. They prepay on inheritance, prepaid inheritance.

paid inheritance. They come up with something in their mind to justify their crime. So the rationalizations in this particular case are unusually plausible. In other words, the person says, it will be mine eventually. They told me they were going to leave it to me in the will. Well, I took it. They had already put it in the will. I took it now. Or they owe it. me. They owe this to me. Or my parents have more than they need. They're old. They don't need all this stuff. I have earned it by what I have endured. I spent 20 years of my life taking care of them, doing all their chores when I was young. They owe this to me. People come up with some really crazy explanations for their crimes.

Proverbs says the same is the companion of a destroyer. He is a friend, a companion, an associate of a man of destruction, a person who destroys, who leaves behind a path of destruction. It's a very severe verdict. And the severity is the point that Solomon is driving home. The man or woman in question, because women will do something like this also. The man or woman in question regards himself or herself as having done something minor within the family. Nothing that places him or her in the company of destroyers.

But that's exactly where Solomon places this person. Again, Solomon wrote about things that he had observed in his lifetime. So he had obviously come across people like this. It was the king. He saw and heard a lot. The Hebrew word in this proverb, Meshit, meshit describes one who ruins, who corrupts, who lays waste. It's, Doc, it's the same.

word used of the destroying angel at Hasselrook. Really? Okay. And the same word of the armies that devastate territory. The same word. So this is not a light word. This is an extremely serious word. So Solomon is placing a man who steals from his parents

In the same category as the destroying angel of Passover, does that show you how severe this is in the eyes of God? Matthew Henry spoke about the doubled, that the sin is doubled by its defense. It's one thing to commit the theft, but it's an entirely different thing. to justify the theft. Henry said that the theft of the parents' belongings was one offense,

but the declaration that it was no offense at all is a second and greater offense because it attacks our consciences' capacity to identify wrong at all. That's right. So, Rick, we have a theological framework that under Pine Sut, verse 24 here. In that framework, we can look back to the Fifth Commandment and its unique standing among the Ten. The honoring a father and mother. You know, it's the commandment that's probably the most neglected. And Paul identifies as the First Commandment with a promise.

The first commandment was a promise in Ephesion 6-2. And so the commandments placement in the Decalogue matters, right? It stands at the hinge between the commandments concerning God and those concerning your neighbor, indicating that the family is the very first place, the very first arena, in which reverence for authority is learned and the first place where its absence appears. Now, Jesus addressed a religiously respectable purse of exactly this sin, if you recall in Mark 7. Starting at verse 9, we read, the Pharisees permitted a man to declare his property, Corbett, meaning dedicated to God, and thereby escapes his obligation to support his aging parents.

But Jesus's verdict, full well, ye reject the commandment of God. full well, you reject the commanding of God that you may keep your own tradition, making the word of God of none effect through your tradition. And so obviously the parallel here in verse 24 is not lost on anyone. It's exact in structure. In both cases, the man takes what should have gone to his parents and produces a justification that makes the taking appear legitimate. Now, the Pharisees' justification was more,

sophisticated and legal, then it is no transgression, but it accomplished the very same thing, right? So in 1 Timothy chapter 5 verse 8, we have the New Testament response to this, and it's for the opposite obligation. If any, and it says this in 1st Timothy 5, 8, if any provide not for his own, and especially for those of his own house, he had denied the faith and is worse than an infidel. So provision flows toward family, not away from it. And so you have to, you know, we've changed the definition of family. We've cast parents off in the modern age. And so the pastoral application extends beyond literal theft to the broader category of the verse addresses. So elderly parents' resources, their inheritances, sometimes are treated as entitlements before they're given.

And caregiving obligations shifted onto a sibling while the benefits are shared equally. These are the modern forms and each comes with its own available rationalization. And so the searching question is the one verse 24 really actually asked, not have I taken something, but have I explained something to myself in a way that made it acceptable? The explanation is the Proverbs real subject here, Rick. So I'm interested to hear what the Septuagint has to say about it. Yes, sir. Now, let's take a look at the Septuagin translation, verse 24.

As always, we read the King James first and compare it to the Septuagint. King James says, Uso loveth his father or his mother and saith. It is no transgression. the same is the companion of a destroyer. The Septuagin translation says, He that casts off father or mother, and thinks he sins not.

The same is partaker with an ungodly man. Now, this is entirely different. Because the King James says, the person who robs his parents. The Septuagin says he who casts off his parents, his father and mother. The casting off is

throwing them away, rejecting them, discarding them. How about no contact? Not talking to your parents, maybe for years. Maybe putting dear old mom and dad in a nursing home because you don't want to be bothered with. Maybe moving, you move away, you know, I'm talking about the person

moves away and puts 500 miles distance between mom and dad and the son or daughter, because now you've got an excuse, you don't have to go over and see you, dear old parents. I'm 500 miles away. See, there's a lot of ways to discard your parents. And God says it's a sin. So there's no theft here except theft of relationship. It's the relationship that has been stolen by refusing to give time and attention to your aging parents. The Hebrew, the King James addresses the act of theft. The Septuagint addresses the abandonment parents. the adult child simply disposes of the relationship

and his or her obligation to care for his parents, her parents. So I think the Septuagint is more common in modern society, and God calls it a sin. Because, Doc, think about this. Outright theft, son or daughter, robbing his or her parents, that is extremely rare. Right.

You don't hear of this very often, but the abandonment of parents justified by distance, busyness, career, old grievances. Well, you hurt me when I was young, and I'm not going to talk to you anymore, says this is a sin. This takes on a different level in the eyes of the Lord.

Because anybody's going to condemn robbing your parents. What about robbing your parents of attention, friendship, of visitation, of care? Many young people rob their parents by a baby. abandoning them, throwing them all, not necessarily putting them in a nursing home, just never pulling them, never visiting them, never checking in with them, never taking care of them, never helping them as they age. And it's a very selfish mentality, extremely selfish. And again, they make excuses, as we were talking about with the King James, if you go with the King James translation that they steal, they robbed their parents. They're making rationalizations of why they

stole. In this case, but the Septuagint is not the theft of possessions, it's the theft of affection. I'm not going to show you affection. I'm not going to show you respect. I'm not going to show you honor. I'm not going to show you attention, robbing you of these things because I'm angry. I'm hurt. I feel justifying what I'm doing. When I was 10 years old, you took away my favorite story and I ever got over it. When I was 20 years old, you disciplined me because of my choice of friends, and I remember how you hurt.

See, just these rationalizations that young people make as adults towards their parents. So they justify adults. And I think this is the common theft that is prevalent in today's society. And Oprah Winfrey is responsible for a lot of it because she is the one that really popularized this concept of no contact. Just have no contact with your parents. Write them all. Oprah Winfrey is a new ageer. She's not a Christian.

She's a new ageer. And she introduced that concept into Western society. I don't know if she's the originator of it, but she's the one who made it popular. And you've got several generations now, particularly here in America, that practice this no-contact relationship. There's a lack of relationship with their parents.

I just cut you all. I got my life to live. You do yours. I don't have to talk to you. And so God says it's a sin. Yeah. And it is a sin, Rick, and I agree with you, but you have to balance that out, too, with the difference in generations here as well, in that the boomer generation is spending their wealth and not saving an inheritance for children and grandchildren.

And then the response is going to be, well, we're not going to support you in your old age. And so there's a two-way street here. I'm not putting blame on anybody. I'm just saying it's an observation that we need to consider here. The sin is still the same. Whether an inheritance has been withheld or whether an inheritance has been given, you still have the Fifth Commandment to deal with. And that's to honor your father and mother. And the subtergent really preserves that second crucial clause there.

He thinks he sins not. The guy might be, he might be justifying in his mind. Well, they didn't leave anything for me, so why should I do anything from them? And what I look at it, Rick, is that this confirms that both traditions identify the rationalization rather than merely the act as the proverbs target. So the offender's self-assessment is the problem in both readings, whether it's the King James or the Septuagint. Now, the Septuagin, though, its verdict places it, he's a partaker with the ungodly man. The Greek word there is Acebe, and it locates the offense in the category of impiety, as, if we recall, what we did back in verse three.

So neglect of parents, no matter what the motive is, is not merely a family failure, but it's a religious one, a spiritual one. So if we put these two together, the two traditions cover the full range. Taking what belongs to parents and discarding the parents themselves. Both are accompanied by the same self-justification and both receive the same verdict. This is really a spiritual issue for this age, because we're coming to a point in time. As you and I have both, we are students of generational changes. And as the boomers continue to age and the millennials and the Gen Zers, they grow up,

the reason why they're leaning more towards socialism and everything is they feel like they've been robbed of an inheritance. and at some point, and God help us as this ever takes place, is that the millennials and Gen Zs are going to say, well, we're just going to take that wealth for ourselves. And it's this verse applies to that, Rick. This verse applies directly toward that. And so this is a verse and observation for this day and age, Rick. I'm glad you brought that up, Tom.

I hadn't thought about it. And so both of these behaviors, the children, the adult children, throwing off their parents and refusing to associate with them, take care of them, or the aging adult parents who are spending their inheritance instead of saving it to pass it on to their children and grandchildren. of doc both of those mindsets and behaviors are driven by selfishness both of them are selfish all right let's go into verse 25 he that is of a proud heart stirroth upstright but he that puteth his trust in the Lord shall be made fat the the the Hebrew phrases one broad of soul stirs up contention. Broad of soul. That's something we don't say

in our modern English world, but it means a person with an expansive, enlarged appetite. They can also be described as proud, greedy, arrogant. It describes a soul

that has expanded its claims, whether for status or position, possessions or recognition, they enlarged who they really are. And then you have this Hebrew word, gara, to stir up, to provoke, to enrave, to drive someone to strife. This is the same word that we encountered in Proverbs 28, verse 4, where those who keep the law contend with the wicked.

So here, the stirring up is not principled resistance, but the friction that is caused by an enlarged self, an inflated ego. They automatically generate. So if you remember in verse 4, Proverbs 28, those who keep the law contend with the wicked, That's a different kind of strife. I guess you would call it it. It's a righteous strife. You're putting up resistance to the wicked. This is different here.

Same word, but it's different contexts. So the connection between pride and strife, it's more mechanical than incidental. A soul that has expanded its claims will inevitably collide with other souls making claims of their own. And every enlarged self, every enlarged inflated ego, require space that someone else is currently occupying. I never thought about it that way, dog. The reason you have conflict is it because someone with an inflated ego, to someone who suffers from grandiosity,

they see themselves as bigger, more important, more valuable than the other people in the room. There's not enough room in the room for their ego and yours. And so their ego, their inflated ego, their grandios view of themselves, is bumping up against you. And that's what causes the conflict. I'm going to think about this differently now, Doc,

every time I encounter somebody with this sense of grandiosity, this inflated ego, that what they're doing is that they're sucking all the air out of the room to allow their inflated ego to dominate everyone. This is why proud people generate conflict without even seeking it. They're not always seeking a fight. It just shows up. They're simply taking up more room than the situation allows.

And then friction follows. We see the same dynamics in Proverbs 21. I know, not 21, Proverbs 26, 21, where the contentious man or woman, that their presence reignites dying quarrels. Remember that the embers were going out with that contentious person fans them and gets the flame going again? So now this proverb says, verse 25, but he that puteth his trust in the Lord shall be made fat. The word fat here is an idiom for prosperity, not talking about weight.

It's talking about prosperity, richness, flourishing. And it comes from the imagery of wealth. well-fed cattle, livestock, rich soil. Do you want a herd of skinny cows or a herd of fat cows? Which one do you want? The fat cows represent prosperity. So in the Bible, when the word talks about made fat, it doesn't mean you're going to gain 100 pounds.

It's a phrase, it's an old ancient phrase that says, God has made this person prosperous. They've been made fat. See, here's the difference, Doc. The person with the inflated ego makes themselves fat. What do we say? They got a fat head. Do you think about this?

Hey, that guy's got a fat head. He thinks himself more important than he really is. But the humble person, the righteous person who loves the Lord, the Lord makes them fat. the Lord enlarges their life, enlarges the sphere of their influence, their possessions. The Lord does it, whereas with a proud, haughty person, they do it for themselves. And the Lord has not done anything. It's an act of self-will.

So the proud soul expands its own claims, and that produces strife. because they're bragging. They come into the room and they start bragging about who they are and what they are. And the next thing you know, there's there's strife. But the trusting soul makes no such expansion and is made fat by God. So the proud man grabs for something, but the trusting man or woman receives something. Adam Clark observed that the proud person's enlargement is self-administered and produces only conflict while the trusting man or woman's enlargement is administered by God and produces nourishment. And that the same expansion is done by two entirely different mechanisms with entirely different results.

Yes. One itself generated. One is heavenly generated. Yes. And so here underneath verse 25 is the biblical opposition between pride and trust, Rick. You have two dispositions, and as scripture treats as mutually exclusive mindsets and orientations of the same heart. Back in Proverbs 1310, we looked at this. It states that pride, strife connection directly.

only by pride comes as contention, but with the well-advised as wisdom. And so that word only is striking. Solomon traces contention to a single root. Then we look at the New Testament, and James chapter 4, verses 1 and 2 says, that from whence come wars and fightings among you. So he's talking to the church here. He's not talking to the political sphere or to the Roman Empire or anything like that. He's talking to the church.

From whence come wars and fightings among you? Come they not hints even of your lust that war in your members? You lust and have not, you kill and desire to have and cannot obtain. You fight and war, yet you have not because you ask not. And so James' final clause supplies the exact contrast here in verse 25. The conflict arises because the desire was pursued through that grassy, spring rather than to ask you. You have not because you ask not. You have not because you ask not. That's the negative statement of he that put it to this trust in the Lord should be made fat.

So you've got the contrast there. Now in James chapter four, verse six, it quotes Proverbs chapter 3 versus verse 34 and it names the outcome it says god resisteth the proud but give it grace and to the humble and so the proud man is not really producing strife with his neighbors he's positioned himself against god's own disposition toward it and so this passive construction of shelby made fat deserves some attention and emphasis the trusting man does not enrich himself He is enriched. That's the difference there. This is the same passive reception that we've looked at in Proverbs chapter 28 back in verse 13, shall have mercy. And verse 18, it shall be assisted. So as you walk with the Lord, these things come to you rather than you going out and grasping them. And so the pastoral application, here. If I'm looking at this as a pastor, I'm sitting across the table from you. What should be understood and pressed here at the level, it's at the level of self-diagnosis.

A believer who finds himself repeatedly in conflict. Okay. So if you're an individual and you find yourself constantly in conflict with others, across unrelated relationships, whether it be it were at church, in the family, has some evidence worth examining. The common element in every one of the conflicts is usually himself. And verse 25 names the most likely cause here. And so the remedy is not merely conflict management, okay? And the techniques associated with that.

And they're all well and good, but it's really a reorientation of trust. the man who genuinely believes God will supply what he needs really has no occasion to expand his claims at somebody else's expense, which removes the friction at its source rather than managing it after it appears. And so, Rick, what does the Septuagin have to say about verse 25? There are a few differences. The King James says he, that is, of a proud heart stirth up straight. But he that puteth his trust in the Lord shall be made fat.

The Septuagin says, an unbelieving man judges rashly. But he that trust in the Lord will act carefully. Doesn't even talk about strife. So the Septuagint reframes both halves of this proverb around belief and its effect on judgment. And it produces a genuinely different, a complimentary reading of the proverb. The proud man that's in King James becomes an unbelieving man in the subtergant,

faithless, untrusting. And then the Septuagint identifies the root beneath the pride, that this proud man is proud because he does not believe. And his self-expansion is what unbelief looks like in the real world, in real time. So in the situative point of view, pride is not only an inflated opinion of yourself, this grandiosity. It is the necessity that follows from believing no one else will provide for you. So the proud man who does not trust God, they might believe in God, but they don't trust God. That proud person says, I've got to get it myself.

There's nobody who's going to make me successful other than me. I've got to do it. I'm a self-made man. Is that in the Bible anywhere? I'm a self-made man. God desires you to be a self-made man. made man. No, but society extols it. We have songs about it. We write books about it. We talk me of politicians that talk about it. I'm a self-made man. Well, you poor thing, I feel

sorry for you if you're self-made. I mean, remember Frank Sinatra's signature song, I did it my way. Right. That's what modern society likes. Self-made, do it your way. But that's not the biblical way. The biblical way is to trust God and let God make you successful. So the proud man who does not trust God must secure his own position and his possessions. And securing your own position and possessions is what pride looks like from the

outside. From the inside, the proud person is, doesn't see this as pride at all. They're doing what's necessary. It's up to me to take care of myself. But there's on the outside, you see pride. You see arrogance. And then, Doc, there's another difference in the Septuagint, where they switch out stirring up right, excuse me, they replace stirring up strife with judges rashly. Well, you're right, Rick. And in the Septuagint, you got that comparison there between the two. In the Greek, it's the word Crenet Episimanos, and it means rendering hasty or careless judgments.

And so the unbelieving man's characteristic failure is his own self-assessment, without allowing others to make that assessment. So the connection follows the same logic. A man who has to secure his own position judges quickly because deliberation costs time that he believes that he can't afford. trust actually permits patience, permits an unbelief demand speed. You know, you've got to do it now.

You've got to do it right now. And so the second half of this verse where it says, well, act carefully and subduegen, the trusting man's characteristic mark is carefulness, deliberation, the willingness to take time. So, whereas in the King James, from the Razzaritic text, the Hebrew promises him nourishment, which is still true.

The Septuagint credits him with prudence and patience. Now, if we put these two together, the two traditions give a broad, full picture here. The trusting man is both careful in his conduct, in his conduct, and also enriched in his circumstances, while the unbelieving man judges hastily and generates the strife that haged Steve judgment. reliably produces Rick. Doc, Charles Pergin said something like this, he says that the person

who's complaining that people are always fighting with them, that everywhere he or she goes, somebody starts to fight with them, that that person should stop and think about, what is the one common element in all these fights?

What's the common denominator? And if you're honest with yourself, you come to the conclusion, you are the one who's in all these fights. Not all the other people. It's you. Wherever you go, there's a fight. And that comes from pride, pride and arrogance and selfishness. These are all attributes of the devil himself. That's our lesson for today.

Thank you so much. As always, it's an honor and a privilege. to teach you the Word of God. And I am grateful that you come here and spend an hour or so to be with us. We will be back here tomorrow with another Morning Manner. Please invite somebody. Take care. See tomorrow.

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