Updated: Dec 28, 2021
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[Note: This is one of a series listed under the heading: Wordie Post." It was originally posted on the Word Press blog entitled "Our Daily Bread," found at firstname.lastname@example.org. The changes at Word Press are similar to those on Twitter and Facebook, where I was posting to an empty space. That was because I began and maintained that blog as one of their free offerings. When their force to change to a paid blog website did not move me, they cancelled their "Reader," so posting on Word Press has become like a caged animal at the zoo, where only workers occasionally toss the animals a bite to eat. Word Press [et al] is like what I imagine life was like in the satellite countries of the Soviet Union: meager, bleak, spiritless. So, I am transferring those forty articles here.]
Those verses begin what some erroneously call the Sermon on the Mount. It should be seen as the first of many “sermons” [better called “teachings”], spoken from the hillside that overlooked the eastern shoreline of the Sea of Galilee (or Lake Tiberius).
Now, I want to place singular focus on verse five. Verse five is literally translated into English as saying: “Blessed are the meek , Because they will inherit the earth.” In my commentary I wrote this:
“Verse five is one that I could never get my head around, as the way it is worded makes it seem that being a weakling is blessed by God. While I can grasp how God would bless someone meek, my question focuses on why would anyone want to inherit the world, because the world is the only place where sinners can exist. Who wants to inherit sin? I would be waving wildly at Jesus to get him to explain this one.
The truth is hidden by not seeing “Blessed” as meaning a Saint. The verse can then be seen in a better light as “Saints [the Blessed] those gentle , Because they will possess this body.”
Instead of “inheriting the earth,” which a soul in a body of flesh has already done through reincarnation, the soul has married with the Holy Spirit and that means the body of flesh no longer possesses the soul. By having sacrificed self to be married to Yahweh and being reborn as Jesus Christ, the flesh-earth-dust has been possessed by a Saintly Spirit.
The Greek word “klēronomēsousin” translates as “will inherit, obtain, acquire,” but has symbolic association with “sonship.” The Greek word “praeis” translates as “meek, gentle,” which is a statement about one’s self-ego after having been filled with the Holy Spirit. This makes one act as did Ezekiel, who responded to God’s question “Mortal, can these dry bones live?” by saying, “You know,” too meek or gentle to say, “I think.”’
The “Beatitudes” are actually Jesus listing what will make one a “Saint.” Making Saints is why Yahweh sent the soul of His Son into a body of flesh (born of a woman). In my commentary, I placed focus on the intent of what defines a Saint. However, the reason I could not grasp the aspect of “meek” as being a characteristic of saintliness is each trait listed for Sainthood is stated as a double-edged sword, that cuts two ways. One way is the intent; the other way is failure to meet the intent.
That which makes a Saint is then also that which keeps one’s soul from becoming one with Yahweh’s Spirit, becoming Holy.
Lazy Christians make the mistake of reading the words “Spirit Holy” [“Pneumati Hagiō“] and thinking it means a “Holy Spirit,” which they see as the weird one of the Trinity … weird because nobody has a clue what a Holy Spirit is. The reality of two words – “Spirit” and “Holy” – is two states merging. A filthy sinner meets Yahweh, falls in love and begs to be married to Him. That union at the altar of confession and commitment [the Covenant sworn to] means the Spirit envelops the previously filthy with sin wife [all souls in flesh are bridesmaids to Yahweh]. That presence of the “Spirit” then makes the wife “Holy.” Therefore, the “Holy” part is impossible without Yahweh and His “Spirit,” so “Holy” equates to the creation of a “Saint.”
The jagged edge that slashes is when the bridesmaids never fill their lamps with oil [hint: the Spirit], so they do not become Saints. This means a Saint is humble and kind, while also meaning one who rejects Yahweh and does not become Holy, they are the filthy meaning of “meek” [chickensh*ts] and the “earth” they will “inherit” is called a grave.
In verse five is written the Greek word “klēronomēsousin” [“κληρονομήσουσιν”], which is the third-person plural future form of “kléronomeó,” meaning “to inherit.” The usage then implies, “they will inherit, obtain (possess) by inheritance, acquire.” This word was stated by the young rich man [I believe it was Nicodemus], who approached Jesus beyond the Jordan and asked him, “ti poiēsō , hina zōēn aiōnion klēronomēsō ?” That literally translates into English as asking, “what shall I do , in order that life eternal I might inherit ?” The question of “inheritance” was not asked by the soul of the asker [Nicodemus?], but by the flesh that led that soul. “Inheritances” are enjoyed by the living, not the dead; so, the young rich man wanted to know what he could do to ensure a positive judgment of his soul after death, which he could measure well beforehand.
The young rich man wanted Jesus to tell him, “Well, you are rich aren’t you? What more indication of inheritance do you want?” Jesus told him the opposite, basically telling him, “Being wealthy says what you do is a curse upon your soul; so, you need to stop doing as you do and do as I say.” Jesus was saying everything humans routinely see as valuable before death – inherited from dead relatives or inherited by stealing from the flock – will be seen at death as the millstone tied around the neck of one’s soul.
To grasp this point fully, one needs to look deeply at the parable of the prodigal son.
There is a tendency to see the young son demand his inheritance when he wanted it, rather than wait for the father to die and get what was leftovers, after the elder son got the lion’s share. The Greek word for “inheritance” is not written in that parable told by Jesus. It says the property was divided and half went to each son. The youngest son then left into the world, where he wasted his material wealth “prodigally” [thus his moniker]. It is at that point that the young son of the father is a reflection of the young rich man, as both had inherited material wealth [with the word translated as “obtained”] that meant nothing.
Meanwhile, back at the farm, the elder son also reflects the young rich man, as he still had all he “obtained” from the father, doing nothing to waste his share or increase it. The truth of both sons is everything that had in the material world was nothing, kept or lost.
When the young ‘prodigal’ son had given up everything he had – given to the poor wretched who stole it from him, before the great famine befell the land – he had done as Jesus told the young rich man. It wasn’t by choice (certainly), but once it was gone, he found out the only thing of value was remembering the father’s way. The loss of material gods ruling over his soul [those in the wicked city] meant he was then free to repent and seek redemption. His struggle to return to his father’s house, as a servant, not a special son, became his ministry. The ‘prodigal son’ was in ministry as a sacrificial lamb.
When the father ran and hugged his lost son [the lost shall be found] and welcomed him home, preparing a feast in his honor, the elder son became angry. His attitude reflects the young rich man hanging his head and walking away from Jesus, “because he had many things.” The elder son then reflects the young rich man, who was a ruler in Jerusalem [symbolic of the father’s farm]. The anger of the elder son is the young rich man thinking he deserved everything he had, simply because he never left and never did anything ministerial. Instead, he hung around the father, never once experiencing the difficulties of a life of famine.
In that parable, both sons were meek. Both inherited the earth, when the father divided his estate in halves. Both were souls given human flesh. The Saints are the ones who see life through the eyes of those who have given up everything material, with their only strength being a return to be with the father. That is the meek who shall inherit salvation as the Son resurrected within. Those too meek to make self-sacrifices will only inherit death (and if lucky, reincarnation, for another chance to be a Saint there).