CHAPTER 80                    LINK TO OTHER PAGES

  1. The Lord taught us to ask of God; "To forgive us our sins as we forgive those that sin against us."  And He taught us; "To pray for those that despitefully use us, to love your enemies and pray for those who persecute you." 

  2. Then again in speaking to such as were priests and ministers of the churches He said; "Woe unto you hypocrites, you serpents, you brood of vipers, how are you to escape being sentenced to hell?"

  3. And at another time when someone wanted to follow the Christ, he begged of our Lord to first let him bury his father. But the Lord said to him; "Let the dead bury the dead, whereas for you, follow Me."  Here thus the Lord pronounced everyone to be dead, except such as followed Him.

  4. And it conveys to love the Lord more than even your father, mother, brother or sister, son or daughter.  Or by the same token; to love the living, and not to meddle yourself with the dead, lest you perish along with them.  Then John the apostle in his letter said:

  5. "If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that.  All wrongdoing is sin, but there is sin which is not mortal."

  6. As there are rights and wrongs - so there are one and the other. On the one hand we should forgive, and on the other hand, we should not do so.  On the one hand we ask for forgiveness, while on another hand we do not ask for it.  On the one hand we judge, while again on the other we refrain from judging.

  7. How is all this interwoven so that at all times we may perform that which is righteous to perform?  It my dearly beloved is in the knowledge of God, in the wisdom and understanding that He imparts unto us.  For we, as it is said; "Shall all be taught of God."

  8. Who therefore is to know right from wrong if not them that are the sons of God. And how are these taught of God?  If it is not written anywhere the Lord will reveal it to them by the Counselor, by His Spirit unto them.  But most things are written - are they not? Therefore also it is by His word in speech or in writing that He teaches us.

  9. When the unfaithful read - the words do not enter into them, but we that do love the Lord and do believe upon Him, when we read - He opens the words unto us so that these might be for nourishment unto us, and we are educated by them.  

  10. And to give an clear example thereof, look at the things that I have explained in my many pages, in religion, as well as in the sciences, how I had a clear understanding of them, while the priests and the scientists had not an inkling of the meaning of these many things.

  11. And how did I have that understanding if it were not for the Lord in His abundant grace to have given me the same? For this I say unto you my dearly beloved ones, that I indeed was taught of God, and not of any man, nor of any letters or books, nor by the teachings of any man.

  12. But as there are many vessels in any household, some of one use, and some of another, so the Lord bestows on whomever He will whatsoever He deems right in His un-estimable wisdom. Let each one of us therefore accept and be contend with what the Lord bestows upon them, and not anyone of us seek pre-eminence over the other.

  13. I also my dearly beloved have you to know that I also gather understanding by speaking to you and by explaining the words that are written, for in part it is, and was also in that way that the Lord taught me.  Like when I asked of Him to grant me an understanding in some matter, like in the sciences, when I did not as yet understood it.

  14. But as I went forth to compile the letter of it, in the very labor thereof He granted me that desire of my soul. Or then again in some part of the Scriptures that I may have read a dozen times before without ever having realized its meaning or application, the Lord on a sudden opened the word unto me, or as to say, opened my understanding to it.

  15. Accordingly, we are taught in many ways, and we ought to recall how the Lord said; "That man shall live by all the word that proceeds from God."  As then the Scriptures are the word of God, so are all the Scriptures old or new, canons or otherwise, and even all such letters or writings of admonition that have come forth by such are are, or were His disciples.

  16. Gold as you should know may be found at many places, but remember how it is usually dug out from the rock, and how oftentimes it is gathered out from among the mud surrounding it.  And how noble metals are purified in the oven, the fire removing the impurities from it.

  17. As then there are those that read or will only be taught from the Canons, these are the unwise and not taught of God.  For those that have understanding and that are taught of God, can or will read anything, since God enabled them to discern between truth, and untruth, between right and wrong.

  18. Like the Lord Himself said: "The sheep know My voice, they will follow no other."

  19. And now I should like to thank the Lord our God to have given me this knowledge and this wisdom that it might be for ointment and for the healing of many in this day as well as in days to come.  For so the Lord spoke to Jacob how in the latter days a Star would arise by whom men would be able to find the way unto Him.

  20. And so it has come to pass whereby all that follow me to keep my word will indeed come unto God. But woe to them that ignore the wisdom of God which He, God, causes to come forth from me.


The following is a letter send to the Press Enterprise Newspaper in Riverside, Ca., on the seventh of February 2014:

  1.   In regards to the woman whose wheelchair was stolen from her, and she forgave the thief. And regarding the officers that were so impressed by her forgiveness.

  2. The officers are blind, even as the woman is wicked before God and man; for so it is written; "He who justifies the wicked and he who condemns the righteous are both alike an abomination to the Lord."

  3. Has then the thief returned to apologize and return the wheelchair, so that she in turn may forgive him? For God forgives if one comes to acknowledge his sin, and repents of it.

  4. Therefore the woman is making herself out as if she is more than God, and like the devil, for the devil thought to place his seat next to that of God, while she is placing herself above the seat of God.

  5. Nor are the officers to be excused because in their blind ignorance of the truth they have made themselves an accessory to her crime.

  6. (The woman has committed a crime worse than that thief, but she does not know it, someone ought to enlighten her.)

++++++  End of letter. +++++++++++++

  1.   Why now did I reply to this article in the newspaper?  Was it for my own protection, or out of love and duty?  I did not even consider my own protection wherefore it must be out of love and duty.

  2. If I had not warned them, her blood and that of the officers may very well be upon my hands since I do know the truth.  Since then this came forth by a Newspaper article I replied to the Newspaper so that they in turn by printing it may notify them.

  3. If then these will not do so, these of the Newspaper will have her blood upon their own hands, and I will be free of the blood of the former as well as of the latter.

  4. It is one thing to sin, but to sin in a way as to place themselves greater than God Himself, to make of God a sub-ordinate to themselves is a crime that can not remain unpunished.

  5. And yet man does this so easily and by it consider themselves to have done a good and righteous thing, while it is an evil thing. For also it is written;  "The wicked do not know that they are doing evil."

  6. Forgiveness comes with repentance; for this is the whole of the Scriptures, and as to why the holocausts, and why so many people throughout the centuries were killed, and why there are wars, and why there is preaching. 

  7. All of this the woman in her ignorance essentially made of no account.

  8. The Lord for example said; "You shall not steal."  Thus the thief stands condemned by the law.  If then you free him from that law by forgiving him his theft, are you not then acting contrary to the law, and judging the law? 

  9. You therefore in doing so, are not just judging the law but also God who made that law.  If then you think to be a gracious person in Judging God and overthrowing His law, you are anything but gracious, but rather extremely wicked.

  1. So thus let us consider where the Lord said;  "If you do not forgive men their trespasses, neither will your Father forgive you your trespasses." I spoke of this elsewhere with a view to what the Amish take for a rule unto them.  It then is a good rule, but if it is not paired with understanding, it can likewise be harmful.

  2. If a man murders your wife or child in cold blood with no remorse, will you forgive him for his crime - when clearly it is not of God to forgive him for his crime?  Are you more than God, that you are able to twist His hand in not allowing God to justly reward him for his crime?

  3. Is it not written: "He that justifies the wicked, and/or that condemns the righteous are both an abomination to God!?"  And is it not written; "Judge not that you be not judged!?"  How then is it of us to make this judgment regarding that murderer, to forgive him for his crime, when it is not in God Himself to forgive him?

  4. As thus those Amish forgive the crime; are they not as they do so - judging? Indeed they are. As thus they justify the wicked, these are an abomination to God.  And God clearly said to them;  "Judge not that you be not judged."

  5. If now that murderer had come to you with a heart full of remorse asking to be forgiven, and you would harden your heart against him, then yes, the Lord would also harden His heart against you. Thus there is this lesson not to place ourselves in the seat of God to forgive where the same is not warranted.

  6. Is it not again somewhere written, God speaking; "I will bring you into judgment for this, to say that you have not sinned."? Or again; "A contrite heart is what I will accept."?  Yet we are fearful of this where the Lord taught us to pray; "Forgive us, as we forgive others."

  7. How then my beloved are we to forgive others, so we ourselves might also be forgiven?  Will the Lord forgive us if we do not turn from our wicked ways? Will He forgive us if we do not ask it of Him?  Will the Lord pay even any attention to us, if we do not ask Him from a heart that is indeed contrite?

  8. Did not the Lord say; "If you keep My commandment ask what you will, and it will be unto you." In other words, if there is no reality in the heart, and no understanding of what is right or wrong, how do we expect to receive anything, or be forgiven?  And how thus are we to forgive others when these do not come unto us with remorse?

  9. Read it again how the Lord said;  "IF" you keep -- and you ask --  it will be."  We are to forgive not just seven times but seventy times seven times, so the Lord said.  But if a brother does not want to be forgiven, that in his eyes he is right, and you are wrong, what are we to forgive?   

  10. Or is that brother indeed right with us being in the wrong? And so you see, we must have a right knowledge which is the knowledge of God in order to perform what is right.

  11. I at one time had a stranger in my house that stole from me, and I told him that he had to leave. As then my wife told him to apologize, and ask to be forgiven, he did so. And I indeed forgave him from the heart completely, like as if it had never happened.  

  12. If then you ask if his heart was truly contrite, I do not know, but I acted according to the love of God within me.  If thus his remorse was real or not, the Lord knows, and I for me in forgiving him did what was in the will of God, because he asked me.  If then the Lord will also forgive him is in the knowledge of God since He knows the depth of man, which I do not know.

  13. And how often have I not been robbed, or had to suffer abuse, and yet I did not continue to hold it against them even though these never at all came with remorse.  For how often have I done wrong to others for which I did not come with remorse to them. Wherefore the lesson is not to dwell upon the errors of others, knowing that we ourselves often err as well.

  14. Let us now look at where the Lord when He was on the cross said; "Father, forgive them; for they know not what they do."  It was for those soldiers that placed Him on the cross for whom He asked this of His Father.  He did not ask the same of His Father for the rulers of the Jews that caused Him to be placed on that cross.

  15. As in fact He spoke of them in this wise; "You serpents, you breed of vipers, how are you to escape being sentenced to hell?"  And John who came to announce the Christ also said: "You brood of vipers! Who warned you to flee from the wrath to come?"

  16. The soldiers that physically placed Christ on the cross did not know whom they were nailing to the cross, they simply did their job following the orders of their commander. 

  17. These soldiers did not know any better then that indeed He had committed a crime worthy of death. These thus acted in ignorance, and the Lord wished to forgive them since these were acting in ignorance.

  18. Nor did the Lord of these soldiers say; that their sin was forgiven them, but rather He asked of God His Father to forgive them.  Christ Jesus did not as such forgave them, but asked that they might be forgiven, leaving the judgment of it to God.

  19. Thus there is a difference in people verses people, and in what proceeds from them.  As then the Lord said: "But woe to you, scribes and pharisees, hypocrites! because you shut the kingdom of heaven against men; for you neither enter yourselves, nor allow those who - would enter - to go in."

  20. The wording that applies to us in this day is; "You Judges, lawyers, and you theologians, you priests, and you ministers, as well as evangelists, for so these are currently named that formerly were known as scribes and pharisees.  These are the so called learned among mankind responsible for teaching them the rights and the statutes of the Lord.

  21. Instead they abhor God and teach men that which suits their own fancy, while they fervently proclaim to know God and His word, having read and studied the same.  Yet they set for rules that which proceeds out of their own imagination.  The simple person on the other hand is the one that depends upon them for a right teaching.

  22. For did not the Lord make this division in saying; "How they would not allow those who would enter - to go in!?"  Many would have entered if only that brood of vipers had not shut-up the heavens against them.  Their aim is to drag as many as they can into hell with them, and if these refuse to be dragged into hell with them they persecute and kill them.

  23. Such is the love of that brood of vipers, namely no love at all, acting according to the desires of their master who is the father of the lie. As thus there is a difference between right and wrong so there is a difference between person and person, and by consequence thereof in how one deals with the one and the other.

  24. The judges of the courts are named because while they know of God, they do not honor Him. They have men swear by God, yet themselves they rule and judge by their own concoctions.  Judges and lawyers take their schooling in order to enter upon that profession, but how do these take their schooling?

  25. These do not educate themselves in how to keep law and order, nor how to effect justice in all cases, but rather in how to circumvent the laws of justice to their self-witted profit. These lawyers and judges labor but for their belly, and for the vain glory of men, just as the priests and ministers of the flocks are doing.

  26. Do you not realize my beloved how there is a difference in a shepherd to his flock?  Are not the flocks goats and sheep, or cattle, while them that are called shepherds are the ones leading these for pasture?  And should not a shepherd know how to lead, and indeed bring his flock to green pastures?

  27. We are speaking of "forgiving," to know how and when to do so. If then one has come in the image of His Creator, he will judge as his Creator would judge.  How thus shall we become in the image of Him, lest we know His word, and know it well?  Additionally then there is this that we are human, and we cannot know the depths of any man as He knows, nor is our word over His, but His word over ours.

  28. Consider thus where it is said: "If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.  But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses.   

  29. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector."

  30. What is it that the Lord is conveying to us by these words, if not that we must have patience and love with one another, first in private, and if that does not work to take greater steps. The Lord thus furnished us here with three steps, just as He spoke to Abraham, that the animals in the offering of the ages were to be three years of age.

  31. For this is the meaning; that if a man by a third trial refuses to listen, he is beyond healing, or as such not acceptable before God, since the Lord did not say to Abraham, to bring them of a single year in age, - as in to listen by a first reprove. Nor did the Lord sanction Abraham to bring them four or five years of age.

  32. I now did so for the whole race of man in a special way to know which of mankind might be within these three years of a calling, to know whom might be included or excluded.  I did so for the two females, (Gentiles) in my record called "Love-story."  And for the male (Israel) as recorded  in page 55, "Ram of the Offering."  And likewise with a daughter of Israel, page 67.

  33. Suppose now that after the three admonitions you are not ready to let him or her be as the heathens, as the un-repented, to factually count them lost for the kingdom of heaven.  For these things do happen, us being human and all.

  34. And regarding this matter the Lord spoke of a fourth opportunity as recorded in Luke 13, verses 6 to 9.  Were we in our human emotions are begging for more time, while the Lord is telling us to give up on him or her, since for these three years there has been no fruit, and so why bother any longer.  

  35. As then we the vinedressers placed ourselves in the breach, afterwards - we still placed it upon the Lord to cut him down.  We, in our human emotion, still absolving ourselves from pronouncing him or her as heathen.

  36. How very emotional the heart can be - is it not?  Nor does the Lord frown upon it, upon our human love and our human emotions, yet in the end we will have to agree with the Lord, and lay ourselves down by His judgment, and His wisdom.   

  37. Even as I had to do, with my Anneke (Love-Story) whom I loved with a very great and deep love, a love I was never able to let go, nor will it ever leave me.

  38. Then where it is said; "To love your enemy, and if he hungers to feed him, for by so doing you are heaping hot coals upon him."  Shall we consider it a compassioned thing to burn a person by casting hot coals on him?   Is it not rather a harmful thing to burn and bring pain upon a person just because he affixes himself as an enemy to you?

  39. And yet to feed one when he is hungry, one that takes to abuse you, and causes harm upon you - is rather a compassioned thing is it not?  How then is our compassion for the unjust also like unto a fire upon him, to burn him?  It is so, that we do not return evil for evil, since we are of the good stock, and our love is for all mankind that these might be saved.

  40. And by showing love to the unjust, we are showing him the opposite of what is in his mind, since his love is to perform what is evil, to hurt people, and he would expect nothing other than for his opponent to in turn bring harm upon him.  And so you are truly confusing his mind by helping him, instead of returning his evil upon him.

  41. This will make him think, and realize that you are different, and of the good stock, that you do not hold a grudge.  And he may come to envy you and perhaps turn from his wicked ways, and his harmful desires.  

  42. Therefore we love even our enemies that by our love we may overcome the evil, even as our Lord in His love overcame all that is evil, to cast it into the abyss.

  43. Then as it is written; "For if you love those who love you, what reward have you? Do not even the tax collectors (the wicked) do the same?  And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect as your heavenly Father is perfect."   

  44. Did not the Lord give Himself in His only begotten Son as a ransom for all that by wickedness were bound with the feathers of death?  What great love therefore that is of such a Great Monarch to thus offer Himself for a creature the likes of us.  And if we are to share with the glory of the Lord, to be in the very likeness of Him, we must do likewise.

  45. What person now among us would offer his life for his fellow man? We know of those that have given themselves for their loved ones, and perhaps some even for such as they did not know. But who is ready and willing to offer himself even for his enemies, for such as with malice seek to kill him?

  46. As now there is a fine line in the answer to this, to some it is given, whose love is that great, and so deeply seated in the love of God bred within him.  But as we look upon the rulers of the earth or its hired teachers, not a one of them would do so, but rather kill any number than to offer themselves for their sake, the history of mankind showing ample proof thereof.

  47. Again it is written; "See that you do not despise one of these little ones; for I tell you that in heaven their angels always behold the face of My Father who is in heaven."  Is not this ample proof that we are at all times watched and guarded by angels, and that nothing at all escapes them?

  48. If these were not there we would soon cease to exist, for the devil with his helpers would if he had any chance kill us all.  These angels however are sworn to reveal all that is done, good or evil.  

  49. If thus in your heart you despise the poor or the lame, or the fatherless, or any of those that believe in God and His Christ, it is directly known to God, even as the Spirit of God goes through all things, and not the least of thought or inclination is unknown to Him or recorded to be disclosed on the great day of judgment.

  50. As then there came to be the law as given to Moses, and all mankind is to be judged by it, the Lord in addition thereto gave us a new law as He said;  "A new commandment I give to you, that you love one another - even - as I have loved you, that you also love one another."

  51. Why now would this be a "NEW" commandment when the old one already stated; "To love the Lord your God, and your neighbor with you?"  The law by Moses - if one will so accept it - was one as pertaining to the flesh, even though its precepts were spiritual and effective as such.  

  52. By that law one would hate his enemy, that by name is called wickedness in them that were wicked, and to stay aloof from them.   Wherefore also the Israelites kept to themselves, not to mix with them by which they would be turned from that good law of the Lord.  

  53. In that "new" law then the key is; "As I have loved you."  A law that displays grace along with the Spirit.  In the old law one could be accounted righteous if he kept it unspotted, while in the "new" one could be forgiven,  and as in by grace only.

  54. In the old law one would be adulterous if he physically laid with the wife of another.  In the new law he would be adulterous even to lust after her in his heart.  In the old law one would be guilty of theft if he stole something.  In the new law he would be guilty to even in his heart contemplate upon the theft.

  55. But more than anything it is; "As I have loved you." Meaning, to be like unto the Lord, to have a love and compassion for all flesh, friend or enemy, and to give oneself for another, for so the Lord loved us, to give Himself not only for us that are of His household, but for all the race of man.

  56. The Apostle John in his letters emphasized upon loving one another, since in so doing one would fulfill the whole law.  And so the Lord after these words said: "By this all men will know that you are My disciples, if you have love for one another."

  57. As thus that new law is one of true love and of grace, the old law specified the same spirit in where it stated;  "Not to covet what is your neighbors."  As therefore the new and old are one law, there is a greater love in the newness of it. (Note then how I worded that.)


  1. It is written; "Judge not that you be not judged."  And; "For with the judgment you pronounce you will be judged."  And how is it of so many persons that attempt to reprove me and others for judging things?  These come with the excuse; "But O you cannot judge since you are not supposed to judge, and let everyone do as they see fit, for we are not to judge."

  2. Such words can only be spoken of a person that is not in the inheritance of heaven, since the Lord placed it upon His sons that they are to judge the whole of the world.   If then these cannot judge a simple matter, how are they to judge the world?   This thus by consequence makes them unfit for the kingdom of heaven.

  3. These very same persons however in pronouncing such words are in fact judging, they are making this judgment that we are not to know, nor to pronounce a right from a wrong.  And since that is a judgment contrary to the command of God, these are judging an ill judgment upon themselves.  The words; "Judge not that you be not judged," thus rests on them.

  4. The Lord told us to tests the spirits, to judge whether they be true or false, and to know all deeds as well as words if they be of God or not so.  The Lord therefore in no uncertain way told us, to judge all things.

  5. It is utterly impossible for any person not to judge, since not only in words, but even in the absence thereof he or she judges, and that is in all that man speaks or conceals.  To speak of a person that he is a good person, when in fact he is not a good person is making a false judgment.

  6. Or to speak of anything that is contrary to the word of God is rendering a false judgment.  If then the thing which he or she saw in that way, rendering his word accordingly, he is nonetheless making a false judgment. For again it is written: "Do not judge by appearances, but judge with a righteous judgment."

  7. Whom therefore is able to judge a righteous judgment?  It shall be those that know the word of God and that judge accordingly, whose love and faith is seated in the Son of God, for these receive the Spirit of right judgment. Like it is written; "Evil men do not understand justice, but those who seek the Lord understand it completely."

  8. If then we understand it completely, how is it that we are not allowed to judge? That sentiment thus is of the wicked and of them that are ignorant, not knowing how to judge.

  9. And again; "The spiritual man judges all things, but is himself to be judged by no-one." If then I am spiritual, since I speak by the Spirit, who is to judge me?  For in judging me the same is judging God in His Spirit.

  10. There are those that are Christian, but only in name, or in hypocrisy that will say; "God helps those that help themselves."

  11. We however, that do not worship in ignorance, nor in hypocrisy, know that it is not for those that help themselves, but rather God will help those that cannot help themselves. Then again; who is to be helped if he does not ask it of God? And, to whom it is it that the Lord will listen?

  12. Did He not say; "If you abide in Me, and My words abide in you, ask whatever you will, and it shall be done for you."  Should not therefore the words be like: "God helps those that do not mistrust Him, and that keep His word."?

  13. These so called Christians therefore are pronouncing a lie to say that God helps those that help themselves. These are in fact ignorant of the very word of God!  And how then do they portray themselves as Christians when they are far from Christ?

  14. Have you ever been in one of these congregation - to behold how in all things they make a mockery of God and Christ?  They have a woman in her devils pride and nakedness making a prayer, and in the one same breath as they pronounce a so called prayer, these continue to speak of secular duties, not even as much as taking a single breath in between.

  15. And the stupid ones in the congregation pronounce to say amen. These therefore in that single word pronounce their own damnation upon themselves, and not one of them shall escape from being cast into the fires of regret.

  16. There then is this for them on the horizon, where it is written: "I tell you, on the day of judgment men will render account for every careless word they utter, for by your words you will be justified, and by your words you will be condemned."

  17. It is written; "The simple believes everything, but the prudent looks where he is going."   And while many pronounce themselves to be Christians, or Jews believing upon the Messiah, making all sorts of prayer and songs to satisfy their false ego, these have no conception to the meaning of the words where it is written;

  18. "The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight."  And;  "The Lord is near to all who call upon Him, to all who call upon Him in truth."   And;  He fulfils the desire of them that fear Him."

To Judge and to judge;  

  1. "He who says to the wicked; "You are innocent," will be cursed by peoples, abhorred by nations; but those who rebuke the wicked will have delight, and a good blessing will be upon them."

  2. What then is it that the Lord teaches us, if not there is a right and a wrong, the righteous and the wicked, and that we are to dispel between them.

  3. The pastors among the Messianic Jews; as I have noted; continue to label themselves as rabbi's. What therefore do you presume the Lord will say of them?  He will say this; "You have set yourself up as a master, and delight in the glory of men, while you cast My words behind you; do not therefore presume that I will acknowledge you before My Father."

  4. It is a small thing; so these presume - to have the people refer to them by rabbi.  But it is by no means small to by knowing the commandment to blatantly disregard it.   

  5. And it is hypocrisy to call oneself after the Messiah (to wit Messianic) and to flagrantly make out the words of the Messiah as being no more than nonsense.

  6. By allowing the people to address you as Rabbi, you are in all respects making a mockery of the Messiah, since you are mocking His very words.


  1. It is written, the Lord saying; "And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You therefore must be perfect as your heavenly Father is perfect."

  2. If then you are small in knowledge and you wish to perform what the Lord desires of you, to go forth and greet everyone without making any distinction, you are heading for a great deal of pain in the fires of regret. 

  3. For again it is written, the Holy Spirit speaking by John;   "If any person comes to you and does not bring this doctrine, do not receive him into the house, or give him any greeting, for he who greets him shares his wicked work."

  4. Under normal circumstances I greet people, but the other day two men were coming up my driveway, and as I just came home, they said that they were missionaries. I then knew that they were of that cult called Jehovah's witnesses, a cult that teaches the desires of the devil, and not of God.

  5. I therefore did not greet them, nor acted with kindness, but said to them; "I am not interested." and so they left.  If I in any way had greeted these persons, I would have committed a great sin before the Lord my God, to share with the works of the servants of the devil.

  6. Nor therefore was I of any mind to allow myself to be defiled by the works of the devil, since God has given me His Holy Spirit, which is not to be defiled. And I knowing God and His son, I know better being fully enabled by Him to judge righteously.

  7. In all things we are to make a distinction in what is right and what is wrong, for the Lord placed before us a whole forest full of trees from which we may freely eat, but there is one tree from which we are not to eat.  

  8. The Lord thus placed before us both what is right and what is wrong, and commanded us to take of the right only, and spurn the wrong.  Such then as are called of God will hear only the word that is of God, and not listen to any other doctrine.

  9. Like the Lord Himself said; "The sheep will hear the voice of their shepherd, they will follow no other."  Those therefore that are called only of themselves follow whatever their imagination tells them, leading them astray.

  10. Yet these in themselves think that they are well on their way to heaven because the Lord God for their wicked heart is causing them to believe the lie.

  11. This then applies not only to the words we accept, and the deeds of our hands, but to all things be it to the flesh, or in spirit, or in any presentation of either or both.

  12. Many of the Jews for example wear this kippah as they call it.  And these in wearing these things upon themselves are pronouncing and/or doing the very same thing that this devils cult known as Jehovah's witnesses are doing.  Therefore also I will in no way greet any of them that so present themselves.

  13. If then I say, that by me the way unto salvation may be found, and I am ridiculed for that truth in me, it is but of them that are born to perdition.  Look for yourselves who may be right or wrong;  The Jews acclaim to be glorifying God by wearing a hat.

  14. Yet the Lord God himself said; "To uncover their heads in all praise and glory to Him."   Who then is right to speak the word of God?  Is it me, or these Jews?  Obviously it is me!   And with me is not only the Word of God, but even nature in itself teaches us, for a man to uncover his head in respect, and that even to man.

  15. For how will anyone come before a judge with a baseball cap on his head, or sunglasses upon him. Will not the judge tell him to remove them?  Or the German SS, who considered the Jews as no more than rats, yet they were to remove their head covering before them - in a sign of respect.

  16. It is of no consequence as to what type of head covering any man or woman will adorn themselves, and even those kippah's if they were worn only on the streets, who cares.  

  17. But if these are not removed when they enter into some-ones house, or even in their own house, these persons are showing themselves as having been brought up in a pig-style, with no upbringing at all.

  18. And yet worse when they enter a place of eating, or to consume food with these blatant things still upon their heads. And still worse if these dare to enter into a house of prayer or synagogue.  It is a vile thing for any Jew or Gentile to sit down in a restaurant, and not remove his head covering.

  19. But that vile thing is not as vile as for a person failing to remove that sort of head covering by which he pronounces a certain religion that in fact and indeed is nothing more than devil worship, an act directly contrary and in opposition to the command of God.

  20. So thus it is not in the head covering, but in what it represents.  Therefore also such persons are not to be greeted, since to all that are around them they are pronouncing a false doctrine.  

  21. Do not therefore you that are my beloved, and beloved of the Lord, greet them, nor even sit down with them, nor enter into their dwellings, nor allow them into your own dwellings.

  22. And do not enter into any kind of prayer-house where these false ones congregate, for as you ought to know it is impossible for anyone to keep himself unspotted when he lays down to wallow in the slime of the gutters.  

  23. The Lord commanded us to be Kosher, as He said not to eat of any person that does not clove the foot, and chew the cut.  Note therefore how I said "person" rather than animal.

  24. You are bought with the pure blood of the Son of God to be for a holy seed unto Him, keep therefore yourself holy unto Him.

  25. As therefore you look upon the words of the Lord, to greet not only them that are for brothers unto you, but to be kind and courteous to all men - do make a distinction between men and men.  

  26. Between them that are born of God, born in the blood of man, and those that may appear as men, but are born of an evil seed, from the seed of a liar.

  27. The Lord did not cleanse you from the filth of this world - just so that with a new suit you can make yourselves filthy again.  Remember that He died for you, and why should you wish to grieve His Holy Spirit? Or like a dog return unto your vomit?

  28. For anyone that wishes to be contentious there is this word; "Hold to the traditions which you were taught by us, either by word of mouth or by letter.  If anyone refuses to obey what we say in letter, note that man, and have nothing to do with him, that he may be ashamed."

  29. By our Godly love in compassion thus we do so to shame him, like Paul said; "Do not look on him as an enemy, but warn him as a brother." 

  30. And how close are we to look, or how near shall we come to anyone?  Is it not written: "Save some by snatching them out of the fire." And; "On some have mercy with fear - hating even the garment spotted by the flesh." 

  31. Have mercy, yes, but be careful fearing the very garment that is anything but clean.  If then this last sentence is a dark saying one has yet a lot to learn, and I fear for him or her.

  32. If by shaming a person that is caught in the snares of the devil he comes to awareness, to realize how wrong he is, and comes to do the right thing, you will have rescued one from the fire that awaits him.


  1. It is written; "Help your neighbor as much as you can, but see to it that in the same you do not bring yourself to harm.  It is enough in this life that one has water, bread, clothing, and a home with which he can cover his needs."

  2. And again;  "If you will do well, then consider to whom you will do well, so that with it you may receive thanks.  Do well to a Godly man and you will be richly rewarded, and if not of him, will surely be of the Lord.  

  3. But those who are evil, who show no gratitude for well doing, there shall be no good to them.  Give to those who fear God, let not your compassion be upon the ungodly, do well to the needy. 

  4. Then again it is written;  "Give to him who begs from you, and do not refuse him who would borrow from you."  And; "When you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you."

  5. And once more; "Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you." 

  6. And;  "Give not to the ungodly, withhold your bread from him, and give him nothing that he may not gain strength therewith to trample you under foot.   For then you will receive twice the evil from him for the good you have done, for the Most High hates the ungodly, and shall punish them."

  7. Is it not obvious that we are to make a distinction in all that we do, and do not do.  In what we judge right, and in what we judge wrong.  In when to give and when not.  And to whom, and whom not?

  8. For  who indeed shall come to dwell with the Lord? Is it not;  "He who walks blamelessly, and does what is right, and speaks truth from his heart, who does not slander with his tongue, and does no evil to his friend, nor takes up a reproach against his neighbor, in whose eyes a reprobate is despised, but who honors those who fear the Lord.

  9. Who swears to his own hurt and does not change, who does not put out his money at interest, and does not take a bribe against the innocent. He who does these things shall never be moved."

  10. And furthermore; "Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles;  lest the Lord see it, and be displeased, and turn away his anger from him."

  11. It is written; "Blessed are the meek for they shall inherit the earth."   And; "Blessed are the poor in spirit, for theirs is the kingdom of heaven."  Are then the meek to inherit heaven as well as those that are poor in spirit?

  12. It is good to be meek for these will remain alive to enter into the Sabbath, but not as good as those that are poor in spirit whom will inherit the new world that is called the kingdom of heaven.  If there is understanding hear to what I am saying.

  13. Again it is written; "Blessed are the merciful, for they shall obtain mercy."  And; "Blessed are the pure in heart, for they shall see God."  It is indeed good to be merciful, but it are the pure in heart that shall enter into heaven to behold the glory of God, and of His Christ.

  14. So thus my beloved there is a difference in all things.  It now my dearly beloved is not in me to repeat what has been said by others before me, to as such seat myself upon their words, but for a reminder.  

  15. And are not the Psalms and the Proverbs written down for this purpose, that we should come to know them and live by them? And the Gospels that pronounce to us the words which the Lord Himself in His person as the Son of man, and Son of God spoke to us?

  16. For these indeed are lessons of life, like Solomon said; "For I give you good precepts, do not forsake My teaching."  And must I repeat all of them for a reminder when you yourselves have full access to them?

  17. If you indeed desire to serve the Lord and save your soul from hell, train yourself in the words of wisdom, in the Psalms and the Proverbs, and in all the word of God.  This is to the intend for which cause I wrote this very page, that when it is said; "To give," and again; "Not to give," you may know the difference.

  18. But before all else seek the Lord in simplicity of heart, and do not doubt His word, for why should you have any doubt of the truth, of the word spoken of the Lord?  What greater sin can any man commit than to hold God for a liar? For so the man does that has any doubt regarding His word!

  19. Allow me to show you an extremely great evil that the churches of this day are practicing. The women no longer wear a veil when they enter into the congregation.  And they look upon it as something very minor, like a custom of the old folks, or of the unwise, seeing themselves as wiser than anyone, and wiser than even God.

  20. What then is the EXTREME EVIL?  It is this; that the Lord said; "You shall do!" While these answer back; "We will not do!"

  21. In this so called minor thing they are in fact boasting themselves against God, as if His rules are nonsense, with their foul imagination as the right thing to do. They are quite in fact blatantly scorning God to His face.

  22. What then do you think God will do to these vile blasphemers of His name? Their whole churches will be found in the fires of hell, that is together with every single one of them that enters therein, unless, like the Lord said; "They stood up to reprove them for their extreme evil."

  23. The crime of this is far worse than what Eve did in the garden of Eden. She at least confessed that God had told her -- "Not to." She did not say to the devil;  "O I can eat of it, because the Lord does not know what He is doing," -- like those brutes in the churches do.

  24. Dwell upon these words where the Lord said; "Not everyone who says to Me, Lord, Lord, shall enter the kingdom of heaven, but he who does the will of My Father who is in heaven."


  1. What does this word mean, the word "believing"? Shall it be a "maybe", a "perhaps," or; "We will see if it comes to pass"?  Or better yet to believe is; "That which I deem in my mind is correct, if and when it comes to be true."

  2. And so it is written"He who believes in the Son has eternal life; - he who does not obey the son - shall not see life."  It is that little word "obey," that somehow did not ring through.

  3. Since then these want to save their precious hide from being cast into a pool of fire, we better believe this word, that in the Son of God we will be saved from being thrown into that fire.  "Therefore; Yes we believe, and, we have taken Christ into our heart, we are born anew."

  4. How very simple is it not?  And with it they act as if Christ better listen to them, and do as they want Him to do unto them, because so they surmise -- they believe.

  5. All very simple, and they are happily on their way to heaven.  And as they read the Scriptures wherein the will of the Lord is manifested, these glance over it, and yes we are doing just fine, we will give a dollar or two to the poor, and faithfully go to church to feed those serpents that preach to us.

  6.  But then comes one like me - a son rather than a hireling - to remark to these blind ones how in glancing over those Scriptures they missed a few things, like where the Lord said; "He who has My commandments AND KEEPS THEM, he it is that loves Me."

  7. But now I am in trouble by having stepped on their toes, to pronounce to them a word that is not to their likens, nor rooted in their faith, namely; "That their believe is a dead belief, and that instead the fires of hell are awaiting them."  For while they believe in the Son of man, they have little concern for His commandments.

  8. How very mean it is of me therefore to remark to them; "The reason that you do not hear to me is because you are NOT OF GOD.   For again if you were, you would have listened to me, yes even me, and believe even my very words." But I, so they look on me, am no more than a man.  And whom does he think he is, calling himself a son of God?

  9. I then could quote to them what James said, namely; "For as the body apart from the spirit is dead, -- so faith apart from works is dead."  But of what earthly use would that be when the Scriptures are to them a closed book?

  10. The only solitary thing that they have is; -- That they believe.  For this very thing was driven into them by such foul preachers like that Billy Graham, and others like him, to -- simply believe, and the rest is mere hogwash, something that the real sons of God take upon themselves.

  11. And why in fact are they perishing? It is;  "Because they refused to love the truth." Therefore God caused this delusion upon them - to believe what is false.

  12. What then my beloved is it that I am procuring?  I am procuring this where it is said; "Whosoever believe on Me shall not die but have everlasting life."  That the same is but part of the whole truth. That; "To believe," entails more than just to believe.  Or, that believing is paired with the works of it, to show itself in the very works of faith.

  13. It is written; "But all who received Him, who believed in His name, He gave power to become children of God."  If thus we say; "We have heard of the Christ and we believe on Him."  Will these then have the power to become God's children?  

  14. No, not necessarily, since again it is written; "He who eats My flesh, and drinks My blood abides in Me and I in him."  And what does it entail to eat His flesh, if not to in your deeds show forth that you know Him keeping His commandments.

  15. And what does it entail to drink His blood?  It means to take upon yourself all such hardships or ridicule as may be placed upon you by those that act in hypocrisy, who say to you "not to be over-religious."  

  16. If you indeed against all odds keep the word that Christ gave you, even if it means becoming like a fool and an enemy to all of your family members, as well as the rest of the congregation, then you have made a beginning.  

  17. What it means is; to in heart and soul factually practice the things which are written and commanded, even if that makes you an oddball, and enemy to all the world. For again it is written; "Friendship with the world is enmity with God."

  18. It is written;  "If any one serves Me, he must follow Me." Serving the Lord then is easy, just believe and go to church.  But in following; the Lord expects you to know His word, and to keep it, to keep all of it. And this is where they fail since that does not bring them friendship with the world.

  19. When I hear them having endless debates about politics, and what should and should not be done, and how are we going to get more riches to ourselves.  And things are bad, before long we might not even have enough to eat, or money to pay our bills, etc, etc.

  20. How poor indeed these creatures are, when for their presumed faith they should have not only recalled, but adhered to where it is written: 

  21. "Therefore do not be anxious, saying, `What shall we eat?' or `What shall we drink?' or `What shall we wear?'  For the Gentiles seek all these things; and your heavenly Father knows that you need them all.

  22. If thus you have any such concerns, how do you say to know the Christ, and to believe upon Him?   Should it not be so, as written;

  23. But seek first His kingdom and His righteousness, and all these things shall be yours as well.  Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day."

  24. Speaking unto you therefore that are my dearly beloved, my brothers and my sisters allow me to once again remind us of this; "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves."

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