Geologists for many years have been trying to find a satisfactory theory for the Ice Ages, but none has been offered which is consistent with glacial evidence. But the Bible does have a plausible explanation which is supported by global evidence, on all continents.

Why Is There So Much Trouble in the World?
Theodicy-Why Is Sin Permitted to Exist?
Theological Science Has the Answers
Sin Brought Change in Earth Management
Was Evil in the Creator's Original Plan?
יְהוָה 's First Reaction to Evil
יְהוָה 's Protection Against Evil
The Inventor of Evil and Sin
The Extent of Evil Influence
The Tragedy of Evil and Sin
Evil and Sin Affect Every Aspect of Life
What Man Can Do About Sin
How Sin Enters and Defiles Man
Sin, the Enemy of Truth
How Does Man Overcome Sin?
Forgiveness of Sin Requires an Act of the Will
Overcoming Sin, a Consistent Effort to Build Godly Character
The Spirit of יְהוָה Gives Power Over Sin
Spirit and Word Are Essential for Life Above Sin
Patria "Family", Knowledge of the Word and Fellowship with יְהוָה


The Pleistocene World, the last in the Cenozoic Era, and previous to the Quaternary, is we believe the world called in the Bible the Garden of יְהוָה . This world enjoyed a tropical climate from pole to pole. It was so beautiful that the angels shouted for joy.

Then something happened which angered the Creator, and He brought Catastrophic judgment upon an earth contaminated by evil and sin. Earth's axial position in reference to its travel about the sun was shifted by 23 1/2 degrees changing the Earth from a tropical to a zoned Earth, with Tropic, Temperate and Arctic Zones. This move caused a pendulum reaction to Earth's waters with advances and recessions until the waters finally came to rest.

The global evidence of animal hordes destroyed by swirling waters, the sudden raising of Ocean levels which reversed sea and land ratios inundating the continental shelves and their land animal fossils, the fluctuation of the North Pole from Greenland to the middle Pacific and other strange and unusual developments all attest to an earthshaking Catastrophe.

It is the purpose of this book to throw light on the CAUSE and EFFECT of these strange but numerous phenomena which can explain so much.

Have you ever wondered why there is so much trouble in the world? So much poverty, sickness, accidental carelessness, so many opposing circumstances, hatreds, murders, wars and other crimes? The answer is simple. The world is a mixture of Good and Evil, which are positive and negative forces. Evil causes SIN. Just as dark clouds shut out the sunlight, which is necessary for the growth of plant food, so do evil and sin hinder the goodness and positive forces of יְהוָה from developing a paradisiacal earth. Evil is the opposite of Good. It opposes Good. Evil is the source of sin. What is sin? Sin is any violation of Divine principles which the Creator originally established for the development of a harmonious Universe. These include the laws of nature as well as spiritual laws. No one can violate nature's laws without penalty. This is also true of spiritual laws, which carry more severe penalties and affect society, as well as the individual. Everyone suffers when anyone violates spiritual laws, which represent over 95% of cosmic phenomena and control the natural order involved in the normal functioning of the earth's Ecosphere. Do we mean to say that if there were no evil and sin there would be no poverty, sickness, suffering or death? Yes, we do. None of these existed in יְהוָה 's Plan for men until Adam and Eve disobeyed Divine instructions. Before they sinned they lived in a paradisiacal habitat, all needs supplied. This is proved by both Biblical and secular historical records.

There are six factors related to evil and sin and their effects, which must be understood in order to comprehend the enmity of evil influence in the present world. WHY does יְהוָה who is All Good permit evil to exist? This latter subject is called Theodicy. It is a branch of Theology seldom studied but is very important. יְהוָה has a good reason we may be sure. יְהוָה can do no evil. He created all things good. But evil did emerge. WHY? What effects did it have on יְהוָה 's Plan for the Universe? What did He do about it? We shall see as we take a topical tour of the Bible to find the answers. These are the six questions:

      1.  Were evil and sin in יְהוָה 's original Divine Plan for the Universe?
2.  How did יְהוָה react when evil first emerged?
3.  Who or what originated evil and sin and when?
4.  What was the extent or area affected by evil?
5.  How did evil affect man when he appeared? Was there a remedy for it? What can man do about it?
6.  How does יְהוָה help man to overcome evil and sin?

When we have the answers to these queries we will better understand why the world is so plagued by troubles and problems. Why are evil and sin so destructive? Because they introduce friction, negative forces and ideas, wrongful acts, distortion, false moves and opposition to the harmonious order the Creator provided for a meaningful happy existence for His creatures. The Universe is a highly complex system of energies and principles designed for the purpose of developing a Good Cosmos. Evil and sin oppose this. They retard and try to destroy it.

Theological Science, which is Theology supported by the natural sciences, proves that יְהוָה 's original Plan for the Universe was Good. The operations to develop the earth into a habitat for living creatures was also good. The earth which saw the beginning of life in the Universe, when completed was very good, lovely and beautiful. Then something happened. Evil emerged and wrecked the plan for a paradise on earth. The earth underwent a Catastrophe, known by geologists as the Ice Ages. Life energy ceased and all life perished, until the earth's habitat was recreated as described in the six days of Genesis. The development of several hundred thousand planets in our Universe for future habitation also ceased, and only the earth was recreated as we see it today. Why? We must look to the Bible and the physical evidence in the earth for the answers. The entire globe reveals the extent of a past Catastrophe, before Adam's day, and the Bible gives us the reason. The Ice Ages with their advances and recessions were caused by the earth's axial shift in its planetary travel about the sun which changed the former tropical earth to a zoned earth with tropical, temperate and arctic zones as we now see it. The Bible explains this as a Divine Judgment upon the inventors of Evil and Sin. It also explains the change in earth management as indicated in the first two verses of Genesis, and the alternate Plan for the earth which exists today. There was no provision for the forgiveness of sin in the prehistoric world when it first emerged. There was no cause for evil and sin and they were not expected. Had they been anticipated there would also have been an antidote for them, but it is clear that even their inventors were created perfect and had no cause to commit evil. You and I now live in a sin-cursed earth where evil is present, but there is a remedy for it which יְהוָה has supplied through the atonement for sin made by His Son, Malki Tzedik Yahusha HaMashiach, on the Cross of Calvary. By accepting and exercising His power over sin and evil, redeemed men need not live in sin. But the unredeemed man who rejects the Saviour's atonement for him must be rejected for life eternal and will have no part in a paradisiacal Universe. He would be completely unfit and out of harmony there.

How did sin and evil start in the first place? How could a Creator who is all GOOD and Infinite in Wisdom make an evil world? He could not, and did not. But He did create those who later invented sin and evil. They were originally created perfect with no inclination to sin or do evil. This was their own idea and doing as free-willed beings. No one can be perfect unless he is a free-willed being. Perfect beings need not be controlled by a harness to keep them from becoming imperfect. The mystery of the emergence of sin and evil is almost beyond comprehension. It is a difficult subject and few have attempted to explain it. The reason for its emergence is outlined in the Bible, and the effects it has caused are observable to everyone. The HOW, the WHEN and the WHY are also found in the Bible. They are readily confirmed by global evidence in rock strata and normal dating methods available to scientists. There is no other satisfactory explanation for the Ice Ages or the Earth's axial shift. These phenomena and changes were so drastic that they merit the most exacting examination by theologians as well as scientists. But they can only be explained by Theological Science, which can relate the Biblical explanation to scientific evidence. Then we will understand both the cause for the Catastrophe, its effects and results which are so confusing to those who have no explanation for these events. Many of the world's geologists aware of the evidence of the Catastrophe assume that catastrophism was an essential operation in earth's development. But is this true? We shall see later. Theological Science does have the answers to these strange developments in earth's history. We have in other tapes and books explained the original planning of the Universe, the laying of the foundations or energy transmitting media, the creation of the elements and the establishment of the heavens and the earth as the beginning of the Divine Plan fulfillment. We have also covered the long prehistoric development of the earth through a series of different but progressive worlds, as the Bible calls them. There were perhaps 20 or more worlds from a red hot rock-crusted globe to a planet that would support man. We cannot spare the time in this study to repeat these since they require exhaustive exposition. They are covered in the author's books; namely chapter IX in the History of Creation which details the evidence of the Catastrophe.  The Bible student must have an understanding of these matters in order to comprehend the chronology of the Genesis record. Only the first two sentences of Genesis refer to the original creation before the emergence of Sin. The six days all refer to a recreation after the origin of sin and evil. The first deals with the original Divine Plan; the second deals with the alternate Plan after sin. This is why the Divine Author of the Bible record left a very ominous pause or break in the record between the words deep and The Spirit of יְהוָה moved. The original creation was handled by Elohim, while the recreation was controlled by Ruach Elohim. The original involved angelic subordinates who assisted in the development of the earth, whereas the recreation was taken over by the Spirit of יְהוָה Himself. The word moved from the Hebrew marachephath means "hovered over with love in protective custody," like a mother hen protecting her chicks under her wing from a threatening hawk. There was no threat to earth's inhabitants before Evil and Sin emerged; but afterwards the Spirit of יְהוָה , the Almighty, took over the earth and created man as His agent on the earth who would take the place of the previous earth management which had originated sin and evil. The Creator now made provision for sin forgiveness and redemption in the event that man fell into sin as did those who invented sin in the first place. This is why the Bible says, Malki Tzedik Yahusha was slain from the foundation of the world (Rev. 13:8), that is, this world we live in . He offered Himself a ransom before living-soul man was ever created. After Adam and Eve fell into sin the plan of redemption went immediately into effect. The good will inherit good and the evil will inherit evil. This is Divine Justice and fair.

Where is Evil and Sin included in יְהוָה 's original Plan? Some people believe that יְהוָה permitted evil to emerge to prove His Love. But is this true? The Bible must have the answers. The book of Job, we now believe was written before 3000 BC because cuneiform clay tablets of this book have been found. These detail the sufferings and afflictions of a good and righteous man who had lost his wealth, his family and was now suffering from boils all over his body which caused him great pain. Three of his good friends came to comfort him. Job must have had an enemy somewhere who was trying to destroy him. Job wonders why he is being so afflicted and confused, and his friends cannot tell him. Then the L-rd enters the conversation as recorded in chapter 38, verses 1 to 13, which deals with the origin of evil and its effects including suffering. It reads as follows: when the L-rd answered Job out of the Whirlwind. The whirlwind got his immediate attention. Who is this that darkeneth counsel by words without knowledge? The L-rd asks Job, don't you know why you are suffering from evil? Don't you know that I also suffer with you from evil in my Universe? Gird up now thy loins like a man for I will demand of thee, and answer thou me. יְהוָה indicates that evil is not His fault, and Job should know it. He created a good Universe, and there was no evil in it. יְהוָה explains, Where wast thou when I laid the foundations of the earth, declare if thou hast understanding. The foundations were the energy media underlying all existence. They were Good: there was no faulty part in any of the preparations. Who hath laid the measures thereof, if thou knowest, or who hath stretched the line upon it. יְהוָה reminds Job that Infinite Wisdom and Knowledge had planned the Universe and created it according to Divine foreplanning. Whereupon are the foundations thereof fastened; or who laid the cornerstone thereof. יְהוָה alone planned, ordered and created it Himself, and the result was good. There was no evil in it. When the morning stars sang together, and all the Sons of יְהוָה shouted for joy. Other scriptures explain that the whole earth was like the Garden of יְהוָה (in Heaven), a beautiful tropical Paradise from pole to pole with an even climate about the globe. It was so beautiful that angelic beings sang and shouted for joy when the earth was finally finished and made ready for the coming of man. Global evidence in rock strata show this to be true.

Then something happened that ruined the whole earth's surface, its lovely vegetation and its peaceful creature life. This demanded immediate Creator reaction. Or who shut up the sea with doors, when it broke forth, as if it had issued out of the womb? Here יְהוָה explains how He had to restrain violent waters that destroyed the contaminated earth. When I made the cloud the garment thereof and thick darkness a swaddling band for it. This is strange. Swaddling bands were used for wrapping the bodies of the dead in ancient times. It would thus appear that all life had ceased. Then יְהוָה continues; Hast thou commanded the morning since thy days; and caused the dayspring to know its place? This implies that the whole earth's global ecosphere, its climate, its seas and its days had been altered by the introduction of evil into the orderly functioning of earth in relation to the sun, its source of heat energy. This shows that יְהוָה had to deal with enormous changes. יְהוָה continues; That it might take hold of the ends of the earth, that the wicked might be shaken out of it. This means that someone with great power and authority, and who had witnessed the previous beautiful world, had suddenly become wicked, forcing יְהוָה to shake or remove him in order to preserve the earth for its intended purpose. Job was suffering from the effects of evil that he had nothing to do with. But יְהוָה had evil under control and would eventually eliminate it. It is clear, therefore, that יְהוָה carefully planned and created a good Universe and that no wickedness would be permitted to destroy His Plans, even though evil had emerged as a deterrent. Job was encouraged to be patient while יְהוָה worked out His Plan. Even though suffering and affliction existed as a result of evil, יְהוָה 's goodness would overcome evil with Good in spite of any opposition. In the end יְהוָה   restored Job's wealth and gave him a new family doubling that of his previous possessions. There is much to be learned from this chapter, which of course is true of all references in which יְהוָה speaks directly to one individual. The chapter reflects deep disappointment on the part of a Creator who made all things Good. They also encourage the reader to have faith in יְהוָה , who will protect from evil all those who trust Him. He will eventually eliminate evil entirely. The discourse emphasizes the need for self-discipline by every child of יְהוָה , by obedience to righteous laws which are revealed in His Word. There is no doubt that the individual who obeys Divine laws develops a barrier against evil. A free-willed being must of necessity be a self-disciplined being. Paradise has no policemen. It is obvious that whoever invented wickedness broke this Divine law and ruined himself, forever.

What was יְהוָה 's reaction to the creation of evil and sin in addition to His verbal expression of anger and disappointment? The odor and stench of sin permeated not only the atmosphere but its influence distorted the order, harmony and functions of all life in the plant and animal kingdoms. It would seem necessary to wipe out every living contaminated thing and start over under new regulations. There is no fossil evidence of weed growth, such as thorns and thistles, until after the existence of evil. These were formerly good plants whose original purposes was distorted by evil. It also appears that the instinct patterns of animals were distorted by evil and they became wild and uncontrollable. Charles Darwin mentions the signs of animal migrations by hordes which just do not make sense, and their piles of skeletons in valleys, depressions and holes would make it appear that they were running from something. Had Darwin known the Bible he might have surmised the cause of this phenomenon. Undoubtedly it was the earth's axial shift in relation to the sun that sent the earth into a vibrating pendulum motion causing the Ice Ages and the violent conditions which attended them. There were violent earthquakes, violent volcanic explosions, and water hurricanes that swept over the lands denuding the fertile crop lands and carrying boulders and silts for thousands of miles from their former locations. An eminent geologist says that the Hawaiian Islands were formed about this time. There are over 200,000 square miles of Pacific Ocean floor covered by volcanic dust. There is a valley in Alaska filled with foreign silts from all over the world which is over 400 feet thick and 3/4 mile wide. Many mountains were shifted and other land areas worn away by violent waters that left huge citadels standing wherever currents crossed and an eddy occurred. Ice sheets formed in the Northern Hemisphere over 6,000 feet thick. They reached as far south as the Mediterranean in Europe and the Indian Ocean in India, and as far as Mexico in the Americas.

We find the destructive powers of violent floods and waters mentioned in many portions of the Bible that could not possibly have been attributed to Noah's flood. These are always associated with a Catastrophe Flood before Adam was created. This is in line with non-Biblical records and evidence also. There are some 80 credible flood accounts of which 23 refer to the Catastrophe before Adam's day. These include the Babylonian Creation Tablets now in the British Museum in London. These refer to the prehistoric chaos and debris that lay all about the first intellectual-man civilization. The evidence of the Catastrophe and its violence was everywhere visible. The silts in the Euphrates-Tigris valleys in Sumeria, and those of the Nile River in Egypt had moved the deltas from 40 to 60 miles into nearby seas. The Bible in 2nd Peter 3:5, 6 says, By the Word of the L-rd the heavens were of old; and the earth standing in the water and out of the water, whereby the world that then was being overflowed with water perished. The world of Noah's day did not perish, and Noah's Ark without sail or rudder drifted only a few hundred miles, whereas the Catastrophe floods carried chunks of ice and rock for thousands of miles. When examined carefully, the destruction of the Catastrophe is almost beyond comprehension, but it testified to the wrath of יְהוָה upon the wicked. Jeremiah writes in chapter 4, verses 20 to 26, Destruction upon destruction, is cried; for the whole land is destroyed: suddenly my tents are destroyed, and my curtains are ruined in a moment. יְהוָה is complaining that the earth as a dwelling place for man had been ruined. The prophet then continues; I beheld the earth, and lo, it was without form and void. That is, it was bohu-wavohu, in Hebrew, meaning lifeless and empty. And the heavens and they had no light meaning that clouds shut out the sun. I beheld the mountains and lo they trembled, and the hills moved lightly. I beheld, and lo, there was no man; that is, the bodies of the wicked were destroyed, and all the birds of the heavens were fled. I beheld and lo, the fruitful place was a wilderness ... at the presence of the L-rd and by His fierce anger. For thus hath the L-rd said; the whole land shall be desolate, yet will I not make a full end. He would handle evil and sin in His own way and start over again with Himself in complete control. The implication here in Jeremiah, that יְהוָה would handle the wicked with their invention of sin and evil in His own way and start over again under His own supervision, offers a very revealing introduction to the seven days of Genesis with their details of restoration and the creation of "living-soul men" to take the place of the wicked who had been demoted. Living-soul man would be tested and tried, and if he also became wicked he would feel the results of his wickedness but be redeemed if he so desired. Jeremiah's revelation makes very good sense, for it explains why the first three chapters of יְהוָה 's instruction book, the Bible, deal with a tragedy instead of a hopeful and enthusiastic treatment of יְהוָה 's Divine Plan for the creation of a Paradisiacal Universe. This is why Adam was created in the image and likeness of יְהוָה , given dominion over the works of יְהוָה as יְהוָה 's agent, and told to subdue it. The Creator, of course, realized that He was taking a risk in permitting the wicked and their influence to exist in a limited way. Since He had provided a guarantee of salvation and plan of redemption, there was little risk, for those who having tasted evil would make a choice to follow good. They were in fact to enjoy a greater reward after proving themselves as submissive subjects of יְהוָה and Good.

This is very ably explained in Psalms chapter 18, written by David who describes his sufferings and experience while being pursued by King Saul of Israel. Bible readers are familiar with the account of the young David who slew Goliath, the enemy, with a sling shot and became the hero of Israel. Saul then took David into the palace. David became so popular that Saul became envious and when Saul learned that the prophet had predicted that David would one day be King, Saul determined to kill him. Saul's son Jonathan warned David of his father's plan and David fled, with Saul and his army in pursuit. David complains to יְהוָה wondering why Saul had become his enemy. יְהוָה then explains to David that He too had an enemy, the source of all evil, who was responsible for David's problem with Saul. When David became aware that יְהוָה knew all about it and that יְהוָה would not permit David to be killed, he broke out into song and appreciation for the love of יְהוָה he had not realized before his troubles began. Instead of complaining further, David now realized that in spite of circumstances, יְהוָה was looking out for him and protecting him, while training him for future assignment. David also recognized that with יְהוָה as his Protector, he could give thanks for all things. The Psalm follows: I will love thee, 0 L-rd, my strength. The L-rd is my rock; and my fortress; and my deliverer, my יְהוָה , my strength, in whom I will trust; my buckler (or shield) and the horn (or source) of my salvation, and my high tower. The reference to "high tower" means that יְהוָה can see the enemy's moves and will forewarn David of danger. I will call upon the L-rd Who is Worthy to be praised; so shall I be saved from mine enemies. The experience was a terrible trial to David, but he realized it was bringing him closer to יְהוָה . The sorrows of death encompassed me, and the floods of ungodly men made me afraid. The sorrows of hell compassed me about the snares of death prevented (or encircled) me. In my distress I called upon the L-rd; and cried unto יְהוָה ; He heard my voice out of His temple, and my cry came before Him into His ears. Then יְהוָה gives David a vision of the Catastrophe and the extent to which יְהוָה will go in protecting His own from evil. Then the earth shook and trembled; the foundations also of the hills moved and were shaken because He was wroth. There went up smoke out of His nostrils (or volcanic explosions) and fire out of His mouth devoured (that is יְהוָה 's enemies): coals were kindled by it. He bowed the heavens also, and came down: darkness was under His feet. And He rode upon a cherub, and did fly; He did fly upon the wings of the wind. He made darkness His secret place. His pavilion round about Him were dark waters and thick clouds of the shies. At the brightness that was before Him, His thick clouds passed, hail stones and coals of fire. The L-rd also thundered in the heavens, and the Highest gave His voice (or orders); Yea, He cast out His arrows (hail stones and coals of fire) and stretched them; and He shot out lightnings and discomfited them. Then the channels (or sources) of waters were seen and the foundations of the world were discovered at thy rebuke, 0 L-rd, at the blast of the breath of thy nostrils. He sent from above, He took me, He drew me out of many waters. He delivered me from my strong enemy, and from them which hated me: for they were too strong for me. They presented me in the day of my calamity: but the L-rd was my stay. Thus David found that יְהוָה 's power to preserve him was greater than all the efforts of his enemies to destroy him. יְהוָה will move heaven and earth if necessary to protect His own. The record here along with that of Jeremiah, Peter and other Bible writers is a commentary upon the destruction during the Catastrophe which required the restorative operations of the six days of Genesis. Those who may be interested in a more complete account of the restorative six days will find it in the author's work The History of Creation, chapters X through XV. It is very important to know that evil and sin were not included in the original Divine Plan and that they cannot be tolerated in a paradisiacal society.

But who invented Evil and Sin in the first place and why? The answer again is found in the Bible. Isaiah chapter 14 deals with judgment upon an exalted potentate of the mid-east in prehistoric times, for the details could not possibly fit any king or prince of recorded history. The record here deals with the contrast between the results of good and evil. Then verses 12 to 17 identifies the one who created evil and sin, and the final judgment that awaits him and his wicked followers. Isaiah, the inspired prophet, writes down the words given him by the  Ruach HaKodesh/Holy Spirit, to explain a situation that occurred thousands of years before Isaiah's day. Perhaps Isaiah too wondered about the toleration of evil by a good יְהוָה Who is all good. Isaiah was near to the heart of יְהוָה , and יְהוָה revealed the truth to him. How art thou fallen from Heaven, 0 Lucifer, son of the morning. Lucifer must have been an exalted being from the beginning of the creation with access to Heaven, the Throne of יְהוָה . But he lost his position. How art thou cut down to the ground, which didst weaken the nations. He was demoted because he was not in sympathy with יְהוָה 's Divine Plan for man. He apparently wanted the Universe for himself. The word nations means the camps or groups of prehistoric' manlike beings. Little is said about them in the Bible except that there is an indication they were a disappointment to יְהוָה . That such creatures existed is shown by the Creator's instructions to Adam to be fruitful and replenish the earth. Isaiah continues. For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of יְהוָה ; I will sit also upon the mount of the congregation in the sides of the north. This implies that Lucifer tried to make himself equal with יְהוָה , the Father. I will ascend above the heights of the clouds: I will be like the most high. Here he apparently assumes that he will be worshipped like the Most High. He will leave his appointed position and work of earth management and move his headquarters to heaven. This was an enormous affront and expression of self-will on his part for which there was no justification. There can be only One Almighty יְהוָה , the Infinite. All other things can only be subject to Him. Yet thou shalt be brought down to Hell, to the sides of the pit. Other scriptures tell us that Hell was prepared for the devil and his angels, in eternal confinement engulfed in their own evils and sins to torment them forever. They that see thee shall narrowly look upon thee, and consider thee saying, Is this the man that made the earth to tremble that did shake kingdoms. This introduces a mystery. Lucifer apparently had a body similar to that of man, but was disembodied during the Catastrophe. The word kingdoms gives credibility to some of the legends of the ancients which deal with palaces of Lucifer and his followers which were destroyed in the Catastrophe. These ruins are now under water. Plato, the Greek philosopher, gave considerable study and credibility to such theories. We have not had time to do research on these stories and will not speculate about them. Lucifer made the world as a wilderness. This statement is in accord with the vision of Jeremiah, already explained. It is proved by geological phenomena all over the globe. The use of the word world instead of "earth" here indicates that the destruction involved the earth, plant life and its living creatures. The statement in verse 17 that he opened not the house of his prisoners implies that his rule had degenerated to that of a tyrant, which was very displeasing to יְהוָה .

The origin of evil and sin, the identification of its inventor, and its opposition and corruptive influence upon a Divine Plan set up by a good, righteous and wise Creator, is further explained in Ezekiel chapter 28. It is a very strong and emphatic report. The prophet laments that evil and sin in the presence of the Glory of יְהוָה and His obvious perfection and goodness was an insult of greatest magnitude because it introduced corruption and defilement in an otherwise perfect plan. It deserves the utmost penalty. The prophet clearly reveals the source of his information. The word of the L-rd came again unto me, saying, Son of man, say unto the prince of Tyrus. There has never been a prince or king of Tyrus in recorded history who fits the description following: the location of Tyrus in the eastern Mediterranean coincides with the ancient legends dealing with the palaces and mansions of Lucifer and his subjects. Thus saith the L-rd, יְהוָה : because thine heart is lifted up and thou hast said, I am a god, I sit on the seat of יְהוָה , in the midst of the seas; yet thou art a man, and not יְהוָה , though thou set thine heart as the heart of יְהוָה . This was an arrogant assumption and expression of self-will elevating himself as equal to יְהוָה . It was a serious violation of self-discipline required of all subordinate beings, an exaltation of imperfect self-will over the perfect will of יְהוָה . Lucifer was not so created. He was created good, perfect and subject to the perfect will of יְהוָה . Behold, thou art wiser than Daniel; there is no secret that they can hide from thee; with thy wisdom and thine understanding thou hast gotten thee riches; and hast gotten thee gold and silver into thy treasuries. This implies that Lucifer, who had been endowed with enormous wisdom and knowledge in order to carry out the purposes of יְהוָה , had now corrupted himself by exploiting his talents for his own ends contrary to the purpose of יְהוָה . By thy great wisdom and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches: Therefore thus saith the L-rd יְהוָה , because thou hast set up thine heart as the heart of יְהוָה , behold therefore I will bring strangers upon thee, the terrible of the nations: ... They shall bring thee down to the pit. We do not know who these strangers were, but they had the power to confine to the pit, which is one of a number of places for the wicked. The vision now continues addressed to the King of Tyrus, who is obviously the same person, which may mean that he elevated himself. The prophet then gives a description of Lucifer. Thus, saith the L-rd יְהוָה ; Thou sealest up the sum full of wisdom and perfect in beauty. Here again Lucifer is described as a very exalted being endued with supreme intelligence and beauty. Thou hast been in Eden, the garden of יְהוָה ; every precious stone was thy covering. The garden of יְהוָה reference implies that Heaven itself was the pattern for the beautiful prehistoric earth, before evil emerged. It so enamoured the sons of יְהוָה that they shouted for joy. Lucifer's garments were embellished with diamonds, emeralds, rubies, sapphires and gold. Verse 13 says that these were prepared in thee in the day that thou wast created. That is, these were יְהוָה -given. He had everything a potentate could want. Why did he wish more? Thou art the anointed cherub that covereth, and I have set thee so. The word anointed means prepared for a special sacred purpose. That covereth from the Hebrew akak (awe-kak), a primitive term, means protect, oversee, to limit, and to manage for another. It seems to indicate that Lucifer was given a special assignment to control the populations of the prehistoric earth. Akak also means to fence in or limit the creatures involved under his supervision and I have set thee so repeats the assertion that he was יְהוָה appointed. Thou wast upon the holy mountain of יְהוָה ; thou hast walked up and down in the midst of the stones of fire. This refers to energy transformers which govern the natural order. (See chapter VI in The History of Creation for the explanation.) Thou wast perfect in thy ways from the day thou wast created, till iniquity wast found in thee. This shows that he had no reason whatever to originate evil and sin as a detriment to יְהוָה 's glorious Divine Plan for the Universe. By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of יְהוָה : I will destroy thee 0 covering cherub, from the midst of the stones of fire. It seems obvious here that Lucifer decided to take over the Universe for his own selfish purposes, but יְהוָה cut off his power over nature and he would eventually be destroyed in the "lake of fire." Thine heart was lifted up because of thy beauty which indicates pride and self-exaltation, which was offensive to other humble subjects of יְהוָה . Thou hast corrupted thy wisdom means that he became perverted in his thinking and was no longer compatible with heavenly beings. I will cast thee to the ground indicates demotion to a limited position on the earth. The infraction was severe, so the penalty was likewise. Where he formerly had free access and fellowship with Divine beings, profane status now required his removal. There is Biblical evidence to indicate that nearly one third of the angels in Heaven were deceived into following him, and these are now in the pit awaiting the Great White Throne Day of Judgment. I will lay thee before kings that they may behold thee. That is, his demotion and shame will now be apparent before all intelligent beings in the Universe. He would become an example of the end awaiting all evil-doers. I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee; thou shalt be a terror and never shalt thou be any more. The word terror implies derangement and self destruction. Thou hast defiled thy sanctuaries, probably refers to his sacred duties and former offices, by the multitude of thine iniquities, by the iniquity of thy traffic. This word traffic is also used by Isaiah in describing his actions and probably involves embezzlement. Therefore will I bring forth fire from the midst of thee, it shall devour thee. This is an indication that evil beings will be destroyed by the very evils they have caused. It is Divine judgment without recourse.

How far did the influence of evil extend? Did it affect only the earth, or did it involve the whole Universe? Again we must look to the Bible for the answers. Peter, who had been dealing with Evolutionists and Uniformitarians even in the time of Mashiach, supplies the answer, as he was moved by the Holy Spirit. He writes, For this they willingly are ignorant of, that by the Word of יְהוָה the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished. But the heavens and the earth which are now, by the same Word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men 2nd Peter 3:5-7. He also follows this with the information that, the elements will melt with fervent heat and the heavens will pass away with a loud noise, and יְהוָה will then create a new heaven and a new earth wherein dwelleth righteousness. This leaves no doubt but that Lucifer's malfeasance contaminated the entire Cosmos to the horizon of outer space beyond. Paul confirms this view in Romans chapter 8 when he says, the whole creation groaneth and travaileth in pain until now. He too knew that evil and sin caused suffering and pain as the result. Evil affected the entire Divine Plan for the advance of good in both spiritual and natural orders, like botulism affects living organisms. Paul also knew that יְהוָה 's alternate plan for the testing and training of man beings to replace Lucifer, would extend for some 7000 years, after which evil and sin would be irradicated forever.

It is a serious mistake to look upon evil and sin as being only a religious or moral issue affecting only the soul of man. Evil and sin actually affect every aspect of man's existence as well as his habitat on earth. Evil and sin affect every plant and animal in varying degrees by influencing life-energy response which alters structure, instinct pattern and function. Cancer is a result of such an influence. Evil and sin pervert not only the thinking of man and ruin him for eternal purpose but affect everything he does. They affect the climate, they hinder the good that יְהוָה pours upon the earth and the proper use of natural resources. Then יְהוָה has to withhold His providential blessings because man uses them for evil purposes. The poverty, hunger and crop failures of many peoples are a direct result of evil and human idolatries so offensive to the Creator. Were it not for evil and sin, the Creator's lavish goodness would flow freely to all his creatures. There would be no hospitals, no asylums, no diseases or sickness and no pains. These were unknown in the garden of Eden because they were unnecessary. There would be no armies, no wars, no prisons, no racial hatreds, no murders, no careless accidents and no fighting. All would be peaceful, for all would have plenty and nothing to quarrel about. The United States alone has spent enough money on wars and defense since the year 1900 to give every family of 4 persons a $40,000 home and 20 acres of land. This says nothing of the cost of jails, prisons and legal costs to maintain law and order, which would more than double that. Does that sound like evil and sin are only moral and religious issues? Indeed not. Evil and sin are the greatest wasters and destructive forces in the world. They are directly or indirectly responsible for all the troubles that affect mankind. Men and women would have different natures were it not for evil and sin. The Spirit of יְהוָה and His love would engulf everything. Man was originally created so that body was subject to the soul or human mind, soul was made subject to human spirit or subconscious mind, and human spirit subject to the Spirit of יְהוָה . This was the basis of paradisiacal life. The words, יְהוָה rested on the seventh day and sanctified it show that He planned to give His full time and attention to His man creatures for this purpose. The seventh day is still in force. יְהוָה stopped creating other planets in order to devote His attention to the needs of redeemed men. He needs only an invitation from the free will of man and submission to His directions for life more abundant. Sometimes even human satisfaction and prosperity are a hindrance to preparation for the greater blessings that lie ahead. For example, evil, sin and self-will prevent the establishment of brotherhood, which is a by-product of the Fatherhood of יְהוָה . Such brotherhood is essential for persons working together even though they have individual talents. They are more productive than if they are depending only on themselves. This is a cosmic principle. יְהוָה 's principles are all in harmony. There are no cross purposes in His Divine Economy. As a result of evil and sin, human efforts are often in conflict and therefore wasteful and inefficient. Human selfishness introduces friction and resistance to progress. It defeats Divine Purpose, as Lucifer has demonstrated. It also destroys the bond between men which the Creator instituted at man's creation. The primary intent of the Creator in creating man's Universe was apparently the creation of a Paradisiacal Society on which a יְהוָה Who is Love could lavish His Goodness and Love. The Star Gospel, the Great Pyramid and the Bible all testify as to this Divine Purpose. In the mouths of two or three witnesses shall every word be established. The Universe was made for man; man is now being made for the Universe. The present earth is a training center to prepare man for eternal paradisiacal life.

What is sin that results from evil? Sin is any violation of perfect cosmic laws, which underlie the spiritual and natural orders and their principles. These are outlined in the Bible and directed towards the development of an orderly Universe. How does sin affect man, and what can he do about it? First, man has to know the many kinds of sin in order to avoid them and then pursue activities that are not sinful. Malki Tzedik Yahusha lived a normal human life and never committed any sin. He accomplished this perfect record by His conformance to the principles which are outlined in the Bible and available to all men. Man's exposure to evil and temptation is not sin. Sin results when evil suggestion is obeyed instead of Divine order. Resistance to evil suggestion not only strengthens man morally, spiritually and physically, it actually improves his intelligence by alignment with the Spirit of יְהוָה , the source of all positive wisdom and power. Yielding to temptation induces further weakness and susceptibility to evil suggestion and robs the individual by driving יְהוָה 's goodness farther away from him. We must never lose sight of the fact that man's future includes a partnership with יְהוָה and the two must work together in order to reach יְהוָה 's goal for creating the Universe. Sin will either separate man from יְהוָה , or man must let יְהוָה separate him from sin. There are no alternatives. The love of יְהוָה for man demonstrated by Malki Tzedik Yahusha on Calvary's Cross has no equal in any other act of the Creator. As Eve reached for the forbidden fruit, every man must now reach for salvation by a conscious act of the human will. He must submit himself to cleansing from sin and commit himself to the enduement of G-dly power to live above sin. Perhaps we should remind ourselves here again that Adam and Eve when first created were sinless with no leaning or propensity toward evil. They were established in a paradisiacal setting, all needs supplied, in a garden full of trees. Trees in the Bible are symbols of Divine principles that are fast and rooted in cosmical order. Adam was a most apt student of these spiritual and natural principles. He named over 5 million species, a feat never surpassed in the records of intelligent man. After he fell into sin and experienced evil, his intelligence was beclouded by the powers of mental and spiritual darkness. This is revealed to show that a perfect social culture, a paradisiacal setting and an intelligence rating of 2000 IQ are no protection against sin. Freedom from sin and evil demand the surrender of the individual will of man to יְהוָה for alignment with Divine principles. This is where Lucifer failed. If man is to manage the earth, he must not neglect this requirement. Adam was well aware of the necessity of the forbidden tree. He knew he was to avoid mixing the false and the true. He explained this thoroughly to Eve. But she drifted away one day from his side and yielded to evil suggestion bringing sin upon all mankind. Adam was not deceived. He ate to please his lovely wife and yielded to her, thus sharing her guilt. This was sin caused by partaking of sin with a sinner, or guilt by association. Why is this made so plain? It emphasizes the deceitfulness of sin. Sin is the ruin of the careless; it beckons but never gives that which it promises. Every living soul is a self-existent soul with the potential of immortality. But a self-existent soul endowed with free will must be a self-disciplined soul unyielding to sin. Man created in the image and likeness of יְהוָה was created this way. He must in order to enjoy the image and likeness of יְהוָה either remain sinless or be restored this way by redemption. The Bible says have no fellowship with unfruitful works of darkness, but rather REPROVE them. Man proves what he believes by living it, and his disciplined life is a reproof to sinners. Sin is very infectious and contagious. This is why men need to know it and avoid contamination and exposure to it.

Sin enters man through three avenues and affects every part of his being, body, soul, and spirit, namely:

1.  The lust of the flesh, or physical appetites and unclean desires.

2.  The lust of the eyes, mental appetites. Over 80% of the stimuli affecting man enter through the eyes.

3.   The pride of life, or spiritual appetites. The exalted potentials given man by יְהוָה were to be used by man for Divine appointment; not to conform to evil

All that is in the World, passeth away; and the lust thereof, but he that doeth the will of יְהוָה abideth forever, lst John 2:16, 17. This emphasizes the necessity for redemption and full cooperation with Divine principle. Sin involves many features, factors and acts, such as:

1.   Lack of conformity with יְהוָה 's good intent; through carelessness, faults, ignorance, mistakes and lies, little ones as well as big ones.

2.   Offense against Divine order, wish or pleasure, for thy pleasure we are and were created. Anything which resists יְהוָה and good is sin. He wants to do for man. Why not let Him.

3.   Failure to meet Divine expectations in the light of proffered help and grace. יְהוָה loves to give. Man loves to get. But man limits the giving of יְהוָה by selfishness and unthankfulness.

4.   Men sin when they conflict with natural and spiritual laws. They resist their own development and beautification. Let us make man means you and me.

5.   Men sin when they abuse or misuse natural or spiritual resources. יְהוָה meant His natural resources to be used wisely and conservatively. They cost Him much.

6.   Men sin when they reject Infinite Wisdom and instructions. They sin when they fail to seek the Counsel of an all-wise יְהוָה . יְהוָה has given every man a guide or conscience in the human spirit or subconscious mind that is receptive to Divine counsel. The conscience can be weakened by willful disregard or neglect. The Bible calls יְהוָה an all-wise counsel always ready to help man make the right decisions. יְהוָה also works through His Word, and men must know it to use it. The instructions in His Word cover every human need for guidance. Ignorance of the Word is no excuse. It is sin. So is the failure to look up the Word in any crisis or human need, for this amounts to rejecting יְהוָה 's offer of help.

7.   Sin is anything that defeats the Divine purpose יְהוָה intended when He created man. יְהוָה created man a very brilliant exalted being with an exalted purpose. Anything which ruins man for that purpose is sin.

These seven points show why man must examine every desire and impulse to be sure that he is acting rightly.

Satan's evil suggestions to Eve were lies and he is still working overtime today. Satan told Eve through the serpent:

1.   Ye shall be as gods; they became instead sinners ruined for godly assignment.

2.   The tree was good for food; the fruit poisoned their minds instead.

3.   It was pleasant to the eyes; they lost all the beauties and blessings of a carefree happy life as well as the fellowship of the most lovely and beautiful Divine Person in the Universe. They lost their Spirit and Paradise.

4.   It would make them wise; this was a great lie and falsity. For the fruit of the evil tree made them dull, stupid and argumentative. The ancient Persians had a legend that the first created pair in the garden of Eden lost 99% of their intelligence potentials when they fell into sin. This could be true, for while Adam was still a smart man by today's intelligence averages his after-sin exploits were as nothing in comparison with his before-sin productions.

So instead of maintaining and improving their life style in the paradisiacal garden of Eden, with all needs freely supplied so they could spend their time studying the order and laws of the Universe, they were rejected and thrown out of Eden and had to scratch in the earth for a living. They lost their contact with the source of all knowledge which has brought so much confusion upon the human race. The Bible does not explain how Satan forced the serpent to talk, except that it was not a normal creature. This should have warned Eve that it was an enemy. The incident reflects how Satan, the former Lucifer, now keeps himself in the background and exploits others to do his evil actions for him. He is an expert on deception, distortion of facts, and he substitutes spurious theories in the minds of man. He encourages disorders and racial tensions in every way possible in order to encourage men to destroy one another.

All sin falls into three classifications as associated with man:

1.   Inherited sins, which are evil appetites and desires inherited from parents. This makes all men sinners, with the exception of Malki Tzedik Yahusha, the Righteous conceived by the Holy Spirit.

2.   The sins of commission. These are things men do that they should not do. They are violations of Divine statutes "thou shalt not."

3.   And sins of omission, which are the most serious because they involve things men should do which they do not do. If men did what was right they would not harm another human being. There are many "thou shalt's" in both Old and New Testaments of the Bible.

Sin destroys the human body like a small daily dose of arsenic, which can only end in death and the end of life. Sin ruins the soul like cancer ruins the body. And sin defiles the human spirit and conscience making it impossible to prepare the soul for a new spiritual body that will exist eternally in the new paradisiacal order to come. Cleansing from sin is a must for the transformation awaiting all redeemed men. The Apostle Paul told his listeners, I pray that your whole spirit, soul and body be preserved blameless unto the coming of the L-rd. Malki Tzedik Yahusha HaMashiach likens this transformation to being made whole or complete in preparation for eternal paradise. The only alternative is rejection, and relegation to יְהוָה 's garbage heap, called hell, where sinners will be destroyed by their own sins which they have committed. This is why Salvation and cleansing from sin is so important. There are several Hebrew and Greek words used in the original Scriptures to mean sin, of which thirteen are outstanding. These are well explained in the author's work, The History of Creation, and need not be repeated here. These, with the Ten Commandments found in Exodus chapter 20, supply a good treatment of the subject of Sin, as far as relations between יְהוָה and man, and man with man are concerned. So we will concentrate our study upon man's relation to himself and how he must deal with his own sins.

Sin is probably the most insidious and deceptive influence affecting man. It is, in the midst of a sinful world, almost undetectable because everyone is doing it. This is why the discernment and perception of the Holy Spirit, Who convicts men of unrighteousness, is so important. The Holy Spirit sensitivity to sin is very essential to the believer for He checks him from committing sin. The Bible says, if we confess our sins., that is the ones we know, He is just and righteous to forgive us our sins and to cleanse us from all unrighteousness, which includes the sins we are not conscious of (lst John 1:9). Malki Tzedik Yahusha told His disciples, Hearken unto me, every one of you and understand; there is nothing from without a man that entering into him can defile him: but the things which come out of him, those are they that defile a man ... For from within, out of the heart of man proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within and defile the man, Mark 7:14-23. These are the result of the spiritual poisons and toxins of the forbidden fruit and the unholy appetites of a sinful evil world. Men who know better do crazy things because they are sinners. They cannot understand why they do them, because they do not understand the power of sin. The apostle Paul was blessed by יְהוָה with a most unusual understanding of sin and its consequences. His writings on sin may be summarized in few words by saying, that יְהוָה charges every man with the order to be cleansed from sin and then He helps men to obey that order. Paul writes, Now the works of the flesh are manifest which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like, of which I tell you before. . . that they which do such things shall not inherit the Kingdom of יְהוָה , Gal. 5:5-19. Then Paul continues, They that are Mashiach's have crucified the flesh with the affections and lusts thereof. If we live in the Spirit, let us walk in the Spirit. This is the solution to sin. What can any man do about sin? Can he pay something or do some work to cancel it? No, he cannot. The answer is so simple that many neglect it to their own detriment. If we confess our sins He is faithful and just to forgive us our sins. This means that man must approach יְהוָה as a sinner and claim Malki Tzedik Yahusha as his personal Saviour, who will then forgive his sins and cleanse him from all unrighteousness.

The Bible says, Repent ye, and be converted, that your sins may be blotted out, when the times of refreshing (or spiritual cleansing and rejuvenation) shall come from the presence of the L-rd, Acts 3:19. Repentance means turn around and become reattached to יְהוָה . יְהוָה then converts one from a sinner to a son of יְהוָה . Another way of putting it is found in Romans 10:9: If thou shalt confess with thy mouth the L-rd Malki Tzedik Yahusha HaMashiach, that means to publicly confess Him as your Saviour, and believe in thine heart that יְהוָה hath raised Him from the dead, thou shalt be saved. This means endued with Salvation, Spiritual Life and eventually a new spiritual body. Without Spiritual Life a new spiritual body is impossible.

Our Bible and Science Seminars are not revival meetings, although we concur with the need of evangelism and stress on personal salvation. But this must be left largely to other men whom יְהוָה has gifted for this purpose. Our special expertise and effort is directed to the exposition of Theological Science as the practical base of Theology. We are interested in exposing evil and sin because of their negative effect on every phase of human life and daily activities. We will now consider the antidote for sin and evil surroundings and how man may live above them. This is a very serious matter because the result is so final. There are no alternatives. Man will either accept and claim יְהוָה 's remedy for the handling of his sins or be rejected for paradisiacal life. The sooner he surrenders himself to יְהוָה , for this purpose, the better it will be for him. This is why Malki Tzedik Yahusha emphasized, NOW is the time, today is the day of salvation. There is no joy like the ecstatic consciousness of sins forgiven and the experience of new life in Mashiach. The Bible outlines three evil influences which encourage man to commit sin. These three are the World with its sinful surroundings; the flesh of man; and the devil who was the inventor of evil. Of these three, man's own flesh is the biggest problem. The word "flesh" is self spelled backward with "h" for hell at the end. Self-will is the enemy of self-discipline, which is necessary for perfection. Perfection requires alignment with Divine principles and submission to the Holy Spirit for guidance in using them. No one can explain these Scriptural principles like the Holy Spirit who moved the apostles including Paul and Peter to pen the words He gave them. Paul in Romans chapters 6, 7 and 8, include some of the most meaningful words on life and sin found in the Bible. We must ask our readers to give careful attention to these words, for it is יְהוָה that is speaking to us. The Holy Spirit will weave them into our souls as a barrier against sin. No human was better equipped to explain the sins of the flesh than Paul, for he was a violent sinner against יְהוָה , persecuting the Christians when he actually thought he was serving יְהוָה . We will add our own voice only to explain the original meaning where translators may have left it vague or incomplete.

We have asked the Holy Spirit to help us help you to understand in the light of modern day colloquial language. Paul writes, Where sin abounded, Grace did the much more abound; That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Malki Tzedik Yahusha L-rd. What shall we say then? Shall we continue in sin that grace may abound? יְהוָה forbid. How shall we that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Malki Tzedik Yahusha HaMashiach  were baptized into his death. He died for our sins. Therefore we were buried with Him by baptism into death: that like as Mashiach was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection: Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Mashiach, we believe that we shall also live with Him. We should take note here that this is in the present tense. It applies now, as well as the eternal future. It is a confirmation of the scripture If any man be in Mashiach, he is a new creature (or creation); old things have passed away and all things have become new. That is, the old man with his sinful appetites have been crucified and Mashiachs life has taken over. Knowing that Mashiach being raised from the dead dieth no more; death hath no more dominion over Him. For in that He died He died unto sin once, but in that He liveth He liveth unto יְהוָה . Likewise, reckon ye also yourselves to be dead indeed unto sin, but alive unto יְהוָה through Malki Tzedik Yahusha HaMashiach, our L-rd. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof, neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto יְהוָה , as those that are alive from the dead, and your members as instruments of righteousness, unto יְהוָה . This applies to man's mental faculties, his body structure and even the possessions he controls. For sin shall not have dominion over you. But now being made free from sin, and become servants to יְהוָה , ye have your fruits unto Holiness, and the end, everlasting life. For the wages of sin is death, but the gift of יְהוָה is eternal life through Malki Tzedik Yahusha HaMashiach, our L-rd.

Paul then continues in the 7th chapter of Romans to warn his followers that the new life in Mashiach in the midst of a sinful world is not easy. For it is not easy to obey the laws of יְהוָה in a world that is doing the opposite. The flesh wants to conform to society, but no follower of Malki Tzedik Yahusha can permit that for himself. But Paul warns that the desire of the flesh must be recognized. He says, now it is no more I that do it (or wants to do it) but sin that dwelleth in me. For I know that in me, that is in my flesh, dwelleth no good thing: for to will is present, with me, but how to perform that which is good I find not. Now if I do that I would not, it is no more I that do it but sin that dwelleth in me. For I delight in the law of יְהוָה after the inward man, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. I thank יְהוָה through Malki Tzedik Yahusha HaMashiach, our L-rd, So then with the mind I myself serve the law of יְהוָה ; but with the flesh the law of sin.

Paul then continues in chapter 8 with one of the greatest doctrinal dissertations of the Bible. It is obvious that the handling of sin by man is impossible, but with יְהוָה all things are possible. Sin is conquered by complete surrender of the individual to יְהוָה . This is the only remedy for sin. There is therefore now no condemnation to them which are in Malki Tzedik Yahusha, who walk not after the flesh but after the Spirit. For the law of the Spirit of life in Malki Tzedik Yahusha hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, יְהוָה sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. What Paul is saying here is that conformance with cosmic law is impossible in the flesh, but that the indwelling Spirit of Mashiach will enable man to have dominion, conform to cosmic law and share the rule of the Universe with יְהוָה . This elevates life in Mashiach as the greatest gift available to man now and forever. For they that are after the flesh do mind the things of the flesh: They that are after the Spirit, the things of the Spirit. For to be carnal minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against יְהוָה ; for it is not subject to the law of יְהוָה neither indeed can it be. So then they that are in the flesh cannot please יְהוָה . But ye are not in the flesh, but in the Spirit, if so be that the Spirit of יְהוָה dwell in you. Now if any man have not the Spirit of Mashiach he is none of His. And if Mashiach be in you, the body is dead because of sin; but the Spirit is life because of righteousness. That means the righteousness of Mashiach. But if the Spirit of Him that raised up Malki Tzedik Yahusha from the dead dwell in you He that raised up Mashiach shall also quicken your mortal bodies by His Spirit that dwelleth in you. Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of יְהוָה . This is Infinite Majesty and faculty overshadowing the need of man. And we know that all things work together for good to them that love יְהוָה , TO THEM WHO ARE CALLED according to His purpose. This may appear to be very mysterious, but it is true. How can man's sinfulness, weakness, imperfection and his struggles for righteousness work out for good? Because these make him realize eventually that his struggles are insufficient and that he needs יְהוָה who alone can fit him as a son of יְהוָה .

 Malki Tzedik Yahusha, Paul and John all had a most sympathetic interest in the sufferings of men struggling with sin and its effects. John in his epistles illuminates the need for sustained progress which begins with victory over sin, then walking in the light of the Spirit, which leads to fellowship with the Divine and which culminates in Divine Love and Perfection. John wrote, If we walk in the light (the Word) as He is in the light we have fellowship one with another, and the blood of Malki Tzedik Yahusha cleanseth us from all sin. John here emphasizes the necessity of following the original joy and experience of salvation with consistent daily fellowship with Mashiach. Conversion is but the beginning of the Mashiachs' life. Regeneration and progress in spiritual growth and development demand a walking or moving-on in Him. Malki Tzedik Yahusha said, many are called but few are chosen. Malki Tzedik Yahusha here warns that development is necessary for eternal purpose. The man who meets a distinguished person, greater than himself, and then rejects fellowship with his benefactor, is hardly worthy of eternal paradise. יְהוָה is the most wonderful, the most lovely and the most kind Person in the Universe. The new convert should want to associate with Him and become like Him. יְהוָה wishes to associate with His children now, through the Word, so they will get accustomed to Him and His ways, for they will spend eternity in His big house. That יְהוָה , the Infinite One, the most Holy One and Creator of everything and worshipped by heavenly beings, would condescend to associate and fellowship with redeemed sinners defies analysis and understanding. It is a proof of His majestic kindness, goodness and love. Man must never lose sight of the fact that he is a redeemed sinner saved from sin by Divine Grace. If we say that we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins. That is, if we confess the sins we know about, He will also cleanse us from the sins we are not conscious of, for we are unaware of many sins we commit. If we say that we have not sinned, we make Him a liar and His Word is not in us. For all have sinned and come short of the glory of יְהוָה . There is none righteous, no not one in his unregenerate condition. John continues in chapter 2, My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Malki Tzedik Yahusha HaMashiach, the righteous. And He is the propitiation for our sins: and not for ours only but for the whole world. That is, for the restoration of the Cosmos. And hereby do we know that we know Him, if we keep His commandments. He that saith that he abideth in Him ought himself also to walk, even as He walked. Here again we are reminded to make progress in our education in Spiritual things. I write unto you little children, because your sins are forgiven you, for His name's sake. I write unto you young men ... and I write unto you fathers. Here John pictures spiritual growth towards maturity. First children, then young men and then fathers. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. John knew the world was headed for destruction; and anyone allied with it would also be destroyed. The only safe position was fellowship with Mashiach who had overcome the world. Paul confirmed this, We are in the world, but not of the world. What he meant was that redeemed man is already a citizen of Heaven, although a resident of earth. John then continues in chapter 3. Behold what manner of love the Father has bestowed upon us that we should be called the sons of יְהוָה : therefore the world knoweth us not, because it knew Him not. Beloved, now are we the sons of יְהוָה , and it doth not yet appear what we shall be: We know that we shall be like Him, for we shall see Him as He is, And every man that hath this hope in him purifieth himself even as He is pure. This is why association with יְהוָה is so necessary. It purifies, as well as prepares the individual for the particular assignment he is to fill. That is, it regenerates the character and aligns him for a future assignment as yet unrevealed. Whosoever that is born of יְהוָה (or born again) doth not commit sin for HIS seed remaineth in him, and He cannot sin, because he is born of יְהוָה . This means willfully. In this the children of יְהוָה are manifest, and the children of the devil: (for they sin intentionally). Whosoever doeth not righteousness is not of יְהוָה , neither he that loveth not his brother. Brotherly love is necessary for a paradisiacal eternal society. יְהוָה Himself gives this capacity to love others. John then continues in chapter 4. Ye are of יְהוָה little children, and have overcome them, that is the world, the flesh and the devil, because greater is He that is in you, than he that is in the world. This means that the indwelling Holy Spirit has more power and authority than the devil, the flesh or the world. We are of יְהוָה , he that knoweth יְהוָה heareth us, he that is not of יְהוָה , heareth us not. Hereby know we the Spirit of truth, and the spirit of error. He that loveth not, knoweth not יְהוָה , for יְהוָה is love. Herein is love, not that we loved יְהוָה , but that He loved us, and sent His Son to be the propitiation for our sins. Beloved if יְהוָה loved us, we ought also to love one another. Here again we are reminded that the Holy Spirit will make each of us a lovely person to love and be loved. The Holy Spirit is also the unifying power in the body of Mashiach, the assembly. Malki Tzedik Yahusha said, By this shall all men know that ye are my disciples, if ye have love one for another, John 13:35. This means that every child of יְהוָה will love the other children of יְהוָה , for this is a commandment. This is the basis of harmony in a Paradisiacal Society. Divine love is a cohesive force able to surmount all obstacles. He that hath the Son hath life and he that hath not the Son of יְהוָה hath not life. The earlier instruction to walk in the light as He is in the light reverts back to John 1:4, In the beginning was the Word. In Him was life, and the life was the light of man. This means that the life of Mashiach in man supplies light, illumination or power to meet any situation. This light is available to all believers in Mashiach, in whom are hid all the treasures of wisdom and knowledge. He reveals these treasures to us through the Word, the Bible.

יְהוָה 's Divine Plan for the filling of the Universe with righteous beings will go on in spite of Sin, the flesh, the world and the devil/New Age Movement. Nothing will stop it, for He is invincible. Paul sums up this conclusion in Romans 8:35-39 For who shall separate us from the love of Mashiach? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of יְהוָה , which is in Malki Tzedik Yahusha HaMashiach, our L-rd. Thus we conclude with Paul that while the introduction of evil and sin into the Universe increased the cost of the Divine Plan enormously, including great suffering by the Creator who shares the sufferings of His children, it did not and will not prevent the fulfillment of His purpose in the Creation. Creator Intent by His infinite all-wise intelligence involves a concept which only redeemed men equipped with mature spiritual minds can begin to understand. The love of יְהוָה which flowed to mankind in Gethsemane and  through Calvary's Cross will someday be magnified and engulf the Universe with loveliness that will enthrall His own throughout all the Ages of Eternity. Then His children will know the fullness of the scripture which most ably describes יְהוָה -, יְהוָה IS LOVE.