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Self Exaltation
(From Forerunner Commentary)

The self-exalted person is he "who thinks he stands" on his own merits. Self-exaltation is an excessively intensified sense of well-being, power, or importance. At its worst, it is self-tribute, self-praise, self-honoring, self-glorifying, and self-worshipping. It overtly breaks the first three commandments by placing oneself as more important than God, setting oneself up as an idol, and making the name of one's god, "I" or "me." Martin G. Collins Overcoming (Part 9): Self-Exaltation

Self-exaltation naturally follows self-deception. We deceive ourselves into thinking we are greater than we really are. The father of pride, Satan, encourages this self-deception that produces pride, and once pride is introduced, human nature takes over. Ironically, in our quest for self-exaltation, in the end we receive the opposite of our intended goal of personal glory; our quest ultimately results in shame. Martin G. Collins Overcoming (Part 9): Self-Exaltation

Numbers 16:3  (Go to this verse :: Verse pop-up) To paraphrase, they said, "Look! Who are you, Moses? You've taken this authority to yourself, but it should be shared among all the people, because we have all been called out. We are all holy before God. Why then do you exalt yourself above the congregation of the LORD?" Notice what they say. It is quite ironic. They say, "You are taking too much authority to yourself. Everybody should have this authority." And then they accuse Moses of exalting himself: "You put yourself in this position." But were they not attempting to do the very same thing? These words would come back to haunt them very shortly. Richard T. Ritenbaugh Countering Presumptuousness

Isaiah 2:5-20  (Go to this verse :: Verse pop-up) Isaiah 2:5-20 mentions a number of idolatries that are just as present in our society today as they were Isaiah's time. Enslaved by the superstition of astrology, they were more concerned about what the omens read than the judgment of God (verse 6). They craved the power of money and the recognition and influence it drew, and took enormous pride in their military, political, and economic sway in the world (verse 7). They worshipped "the work of their own hands" (verse 8). The underlying motivation for these idolatries is exposed in verses 11: "The lofty looks of man shall be humbled, the haughtiness of men shall be bowed down" (see verses 12, 17). Pride brings forth idolatry, and its destruction is idolatry's cure. Pride elevates its owner to find God and His ways as unnecessary, too restrictive, boring, or beneath his intelligence, station, or needs. It leads him to choose his own way, be his own man, and do his own thing according to his judgment. In short, even if a person of pride knows of God's way, he will not submit to worship God in the way He wants. John W. Ritenbaugh The Second Commandment (1997)

Isaiah 2:6-12  (Go to this verse :: Verse pop-up) The same principle appears everywhere in the Bible: Pride has its roots in a feeling of wealth or accomplishment. "Wealth" does not necessarily mean money, although that is included. Remember Lucifer and his intelligence, beauty, and power. But there are other things like position, skill, natural ability, social status, knowledge, strength—even hair, clothing, a house, or an automobile. The list of things that can motivate this elevated feeling is virtually endless. In the New Testament, pride is in the Greek, huperephanos, which means "to show oneself above." It does not imply one that others look up to, but one who stands on his own self-created pedestal. Psychologists tell us that pride is actually a mark of inner inferiority and uncertainty, and such people compensate by over-emphasizing and flaunting the qualities they think they posses that will cause others to think well of them. This feeling of wealth or strength in a given area is highly relative because each person can set his own standard of comparison, regardless of his real accomplishments. Like the sluggard who in his conceit is wiser than seven men to render a reason (Proverbs 26:16), we are able to promote ourselves in areas that we think we are good in. John W. Ritenbaugh Faith (Part 6)

Isaiah 14:12-15  (Go to this verse :: Verse pop-up) "Lucifer" means "Light-Bringer" or "Day Star." Ezekiel calls him "the anointed cherub who covers," which means he was one of the chief angels whose wings covered God's throne in heaven. He is specifically shown to be a created being, possibly the most beautiful, wise, and perfect of God's creations. But this mighty angel grew proud and vain in his beauty. He began to become envious of God's authority over the universe, and over maybe millions of years, he schemed to induce other angels to support him in an attempt to overthrow God. When he finally led one third of the angels (Revelation 12:4) to war against God in heaven, God cast him and his angelic troops back to the earth (Luke 10:18). Richard T. Ritenbaugh Basic Doctrines: Satan's Origin and Destiny

Isaiah 14:12-15  (Go to this verse :: Verse pop-up) Satan is the archetype of the self-exalted being, beginning with his attempt to usurp God's throne. Nebuchadnezzar follows his example by his self-praise: "Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?" (Daniel 4:28-37). The man of sin, the Antichrist, will be the most self-exalted human being on earth, and this same spirit of pride will drive him (II Thessalonians 2:3-4). Martin G. Collins Overcoming (Part 9): Self-Exaltation

Isaiah 14:12-15  (Go to this verse :: Verse pop-up) Probably all of us have thought that we know better than those in charge. Watch out! Thinking like this is not wrong in itself, but it is something that lodged itself in Lucifer's mind: "I know better than the one in charge," and in this case, it was God. We can begin to see how his pride was beginning to exalt itself against God. It was moving to break the relationship between theem. It was coming between Lucifer and God so that their relationship could not continue. Lucifer could not continue to serve God. Most have felt that we have been overlooked, neglected, or abused. Most of us have felt rejected a time or two. Of and by themselves, these feelings are not wrong. But, again, we must beware, because these feelings can begin to generate pride. Such a thing fed Lucifer's feelings about himself. They simmered in him and made him angry, and he desired to assert his will to control the governance of all that was happening. "I will ascend to heaven," he said, and he tried to. We see the pattern here; we can see the process involved from beginning to end. It ends in warfare against God, which is why a person of pride cannot have a good relationship with Him. A proud person cannot have faith in God, at least not very much. A small amount of faith can be there, but pride will definitely be a hindrance. This is why the Parable of the Pharisee and the Publican in Luke 18:9-14 follows immediately after of the Parable of the Importunate Widow (Luke 18:1-8), which Jesus ends with, "When the Son of Man comes, will He really find faith on earth?"—because humility is essential to faith. John W. Ritenbaugh Faith (Part 6)

Isaiah 14:13-14  (Go to this verse :: Verse pop-up) We can see in Lucifer how pride will show itself in us. Pride brings us into contention with God. It will exalt us into breaking one or more of His commandments, perhaps as a way of life. It will exalt us to deny what a scripture clearly says to defend a privately held belief (i.e., women speaking in church, hair length). It will cause us to reject the leadership of the ministry, given to the church as a gift of God (cf. Jeremiah 43:1-2). It will exalt us into striving for positions of leadership in the church (study all of Numbers 16). Pride will exalt us against brothers in the church fellowship so we do not really love them (i.e., gossiping about them, accusing, cutting them down [even in jest], never fellowshipping with them). It will make us contend with our brothers over scriptures that have little or nothing to do with salvation, but "winning" an argument will become very important to us so we will not lose face. It is no wonder Proverbs 28:25 says, "He who is of a proud heart stirs up strife, but he who trusts in the LORD will be prospered." God resists the proud, but gives grace (gifts that prosper one spiritually) to the humble. The father and king of pride is an adversary. Whenever we witness contention that disrupts unity, where confusion and frustration are being produced, we can be sure that his dominant attitude is infecting the group. We need to examine ourselves to see where we may need to repent. John W. Ritenbaugh Pride, Contention, and Unity

Isaiah 14:13  (Go to this verse :: Verse pop-up) Biblically, God's throne is in the north—way in the north of heaven. What Lucifer or Hillel had decided to do (he was already in the attitude of Satan) was to exalt himself and his throne by attacking God and supplanting Him. Richard T. Ritenbaugh Countering Presumptuousness

Jeremiah 17:9  (Go to this verse :: Verse pop-up) A person breaks the second commandment when he exalts himself against God by trusting in his own or another's reasoning and lives that way rather than the way God ordained and commanded.  Too often, the heart is easily led to satisfy its own desires rather than follow revealed knowledge. But God faithfully searches and tests our hearts to rid us of all idolatries so we will follow His way as closely as possible. John W. Ritenbaugh The Second Commandment (1997)

Obadiah 1:3-4  (Go to this verse :: Verse pop-up) God eventually removes all the physical accomplishments of the self-exalted person. Anyone who glories in himself will receive his true reward in the form of condemnation, debasement, degradation, and humiliation. Glory is praise, honor, or distinction extended by common consent. If we glory in ourselves, it is because no one else is glorifying us for our perceived accomplishments—probably because we have done no real, glorious deeds in the first place. Martin G. Collins Overcoming (Part 9): Self-Exaltation

Matthew 4:8-9  (Go to this verse :: Verse pop-up) Satan's power is over all the nations of the earth. That could be very frightening when we realize he can influence men in such a way that they are not even aware that they are being influenced toward evil. His power is so extensive that he is over all the nations of the earth. Jesus calls him the ruler of this world (John 14:30). He affects people's attitudes by moving our reasoning processes toward satisfaction of the self. He gives disinformation and stirs up our spirit. Here is what is so perverse about this: It is not evil for one to take care of himself. What is evil is to make the satisfaction of the self more important than God or others. We are to serve God before all else (the great commandment), and the second is like it—we are on an equal par with others physically. Nowhere are we given the right or privilege by God to make ourselves greater than or more important than God or other human beings. We can imagine the direction Satan is going to move us toward—to the point that satisfaction of the self becomes more important than conforming to what God says is the limit of our authority. In other words, he will push us toward making ourselves greater or more important than righteousness or truth. John W. Ritenbaugh Satan (Part 3)

Luke 14:15-24  (Go to this verse :: Verse pop-up) In analyzing the Parable of the Great Supper (Luke 14:15-24), we must consider the two parables that precede it: the Parables of the Ambitious Guest (verses 7-11) and the Feast (verses 12-14). Although all three are spoken at the same time in the same house, Jesus describes three different occasions: a wedding, a feast, and a great supper. It is evident that His entire conversation contains a single, main theme. First, Jesus tells the Parable of the Ambitious Guest, which is about a wedding and the right and wrong ways of inviting people. He adds to what He had said about the Pharisees loving the best seats in the synagogue (Luke 11:43), making it clear that humility comes before true exaltation. Those not seeking promotion are to have the important places in social life. Those who exalt themselves will be abased, and the humble will be exalted (James 4:10; I Peter 5:6). Then, Jesus tells the Parable of the Feast, giving his host a lesson on whom to invite to a meal. The key to the parable is, "Lest they also invite you back, and you be repaid." If the host invited only his rich friends, of course, he would expect them to offer him like hospitality, but when people act on this basis, they derail true hospitality. Godly hospitality occurs when one serves others while expecting nothing in return (I Peter 4:9). The Parable of the Great Supper is Jesus' response to a fellow dinner guest exclaiming, "Blessed is he who shall eat bread in the kingdom of God!" All three parables deal with the general theme of hospitality, but the last adds humility and self-examination. Jesus pictures God's choice in the kind of guests He desires at His table. The parable shows a progression of urgency as time grows short. The first invitation is conveyed to the Israelites simply as "come." The second, "bring in," is directed at the spiritually poor, injured, crippled, and blind, symbolizing the Gentiles without previous access to the truth. The third, "compel," affects an even lower class of people representing the spiritual fringes of this world. None of the three invitees has any desire to fellowship, expressing the same willing captivation by the cares of this world. Many fail to realize that the invitation is from God the Father to his children, and failure to respond constitutes willful disobedience. None who so decidedly reject the offer of the Kingdom will be saved (Hebrews 6:4-6; 10:26-31). It is dangerous to reject the truth of God. The invitation is full and free, but when people turn willfully away from it, God leaves them to their chosen way of destruction. How important it is to cherish God's offer of the blessings of His way of life and eternal life in His Kingdom and to examine our own dedication. Martin G. Collins Parable of the Great Supper

Luke 18:9-14  (Go to this verse :: Verse pop-up) Notice Jesus' teaching in verse 9: "Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others." This specific problem is religious egotism; the Pharisee despised others. Despised means "to count as nothing" or "to be contemptuous of." Can one have a good relationship with someone he despises? Pride finds fertile ground in our process of evaluation and begins to produce corrupt fruit. This parable reveals the Pharisee to possess a misguided confidence that caused him to magnify himself by comparing himself against someone he felt to be inferior. It fed his own opinion of himself, causing separation from his fellow man. While that was happening, it also brought him into war with God! The Pharisee became separated from God because, as the parable says, he was not justified. We need to take warning because, if we begin to feel contaminated in the presence of a brother—if we begin to withdraw from him or are constantly finding fault with him and being offended by almost everything he does—we may well be in very great trouble! The sin of pride may be producing its evil fruit, and the division is strong evidence of it. This parable features a self-applauding lawkeeper and an abased publican. One is not simply good and the other evil; both are equally sinners but in different areas. Both had sinned, but the outward form of their sins differed. Paul taught Timothy that some men's sins precede them and others follow later (I Timothy 5:24). The publican's sins were obvious, the Pharisee's generally better hidden. The Pharisee's pride deluded him into thinking he had a righteousness he did not really possess. His prayer is full of self-congratulation, and like a circle, it keeps him firmly at its center (notice all the I's in Luke 18:11-12). He makes no lowly expression of obligation to God, he voices no thanksgiving for what God had given him, he gives no praise to God's glory. He asks for nothing, confesses nothing, and receives nothing! But very pronouncedly, he compares himself with others. He is filled with conceit and is totally unaware of it because his pride has deceived him into concentrating his judgment on the publicans—sinners who were contaminating his world! The humble publican did not delude himself into thinking he was righteous. What made the difference? It was a true evaluation and recognition of the self in relation to God, not other men. The basis of their evaluations—pride or humility—made a startling difference in their conclusions, revealing each man's attitudes about himself and his motivations. The one finds himself only good, the other only lacking. One flatters himself, full of self-commendation. The other seeks mercy, full of self-condemnation. Their approach and attitude toward God and self are poles apart! One stands apart because he is not the kind of man to mingle with inferiors. The other stands apart because he considers himself unworthy to associate himself with others. One haughtily lifts his eyes to heaven; the other will not even look up! How different their spirits! Anyone who, like the Pharisee, thinks he can supply anything of great worth to the salvation process is deluding himself! Against whom do we evaluate ourselves? Pride usually chooses to evaluate the self against those considered inferior. It must do this so as not to lose its sense of worth. To preserve itself, it will search until it finds a flaw. If it chooses to evaluate the self against a superior, its own quality diminishes because the result of the evaluation changes markedly. In such a case, pride will often drive the person to compete against—and attempt to defeat—the superior one to preserve his status (Proverbs 13:10). Pride's power is in deceit, and the ground it plows to produce evil is in faulty evaluation. John W. Ritenbaugh Pride, Humility, and the Day of Atonement

Luke 18:9  (Go to this verse :: Verse pop-up) The Pharisee's prayer manifests his mindset (II Peter 2:3). People like him trust in their own works to gain salvation and eternal life, not trusting in Jesus Christ for them. They do not really think they need His sacrifice or help because they think they are good enough in themselves. So, they toot their own horns, making sure God knows how righteous they are. While kneeling before Him, they tell Him all the good things they are always doing, and believe that He is impressed. They act as if God owes them salvation because of their good works. This attitude shows how little they understand of the true holiness of God and the lowliness of our spiritual state. While on earth, Jesus worked more easily with tax collectors and sinners than with the Pharisees, though the latter were more dedicated to adhering strictly to the letter of the law. The Pharisees, knowing they were more righteous, made sure others knew it. In their self-delusion and self-righteousness, they could learn little from Christ. The Pharisee, considering others as nothing, treats them accordingly. It is typical of human nature to elevate itself while putting down others, and some believe that this is the only way to elevate themselves above their peers. Isaiah writes about such people: ". . . who say, 'Keep to yourself, do not come near me, for I am holier than you!' These are smoke in [God's] nostrils, a fire that burns all the day" (Isaiah 65:5). The Pharisee compares his own flaws, not with God's infinite perfections, but with the imagined greater flaws of others. His pride has made him bankrupt of genuine compassion and concern (James 2:13). He presumptuously errs in his prayer in that it is neither his duty nor his right as a sinner to point out another's sins. In trusting in Christ for righteousness, our inadequacies and guilt are revealed, and we become willing to admit that others may be much better than we are. Martin G. Collins Parable of the Pharisee and the Tax Collector

Acts 5:1-5  (Go to this verse :: Verse pop-up) These two church members apparently did not take Satan into consideration. They listened to a lie and were divided, first, from God's church and then from life itself. What did Satan do? He moved them toward self-satisfaction to the point (the actual sin) that they lied to take credit for a greater sacrifice than they actually made. The sad part of this is that no one asked them to donate the entire sale price of the piece of land. What happened was they committed themselves to it and then undoubtedly began to feel put on. "Hey, Sapphira, that's too much money." Maybe they began to think, "We didn't expect we'd get so much money from the sale of this, and it is too much to donate." They began to think, undoubtedly, of other uses that they could put the money to. "We could buy new clothes. We could improve the house. We could buy another piece of land as an investment and make even more from it." They had apparently already told those who were in charge of the collection that they would contribute the entire amount of the sale, and when the time came to give the contribution, they gave only a part of it but let on as if it was the entire sale price. They kept the difference for themselves. Who led them to dare to lie? Satan has a modus operandi. He will always move us in the direction of self-satisfaction at the expense of obedience to God, service to God, or service to others, so that we elevate ourselves over the others. Is that not what Satan did originally? In his own mind, his vanity elevated him higher than the position God had given to him, and it then began to work on his mind so that he had to do something about it. This process repeats itself over and over again. John W. Ritenbaugh Satan (Part 4)

Romans 1:22-23  (Go to this verse :: Verse pop-up) These verses show that pride motivates us to do things that make no sense in the light of God's truth. It motivates us to exalt ourselves above others, to compete against others, and to reject truth to continue the exaltation and promotion of the self. We will take this to such an extent that we will gamble—even with our own and other's lives—to bring that result about. John W. Ritenbaugh Pride, Contention, and Unity

1 Corinthians 12:18  (Go to this verse :: Verse pop-up) The members of the church of God are Christ's body, and God has placed each of us just where He wants us in the body. It is not that He has just placed us in the body, but that He has placed us in a particular place in the body. He wants us to do the job He has assigned us and not try to do something that He did not give us the position or the authority to do. We need to be content with the wisdom of His placement of us in the church, letting Him exalt us in due time. Richard T. Ritenbaugh Countering Presumptuousness

2 Corinthians 4:4  (Go to this verse :: Verse pop-up) Satan, the "prince of the power of the air," influences mankind by "broadcasting" his moods and attitudes of vanity and selfishness to the human spirit in each individual. Humans unwittingly accept and express these attitudes as their own. "Human nature" is actually Satan's nature expressed in humans. Because they have been deceived, they are unaware of this spiritual broadcasting by Satan, and do not even know that they have been deceived. Staff Is This the Only Day of Salvation?

Philippians 2:5-11  (Go to this verse :: Verse pop-up) God commends the humble, not those who consort with the rich and famous, and He promises to exalt the humble at the appointed time (Proverbs 16:18-19). Jesus Christ's example of humility helps us to realize the meek stature of true Christians. In Him we see the zenith of virtue from which the apostles drew illustrations and admonitions for us. He gave up inexpressible glory to take upon Himself the humble form of humanity and perform the lowliest of services to us. He consented to be without distinction or honor and was willing to be despised and disregarded. When He laid aside his former rank and dignity, He became as nothing, yet now He is exalted above everything and everyone. He set this example for us that we might overcome self-exaltation and develop the true and ultimately exalting trait of humility. Martin G. Collins Overcoming (Part 9): Self-Exaltation

2 Timothy 3:1-2  (Go to this verse :: Verse pop-up) Self-love is the very hallmark of this age, and all the others that follow are results of it. It is this selfishness, broadcast at us incessantly, that causes men to be proud and blasphemers, traitors and boasters, unthankful, and unholy, because everything is inward. "Me first, and if I have time, maybe I'll think about seeing to your needs" is the credo of most. But Christians are supposed to have a different hallmark (John 13:34-35; 15:12-13). A Christian's attitude, his outlook, the way he approaches life, is 180-degrees away from the way society has been set up to function by Satan the Devil. We are not to be lovers of ourselves, but we are to love one another as Christ has loved us—totally opposite to the way we would naturally want to go. Richard T. Ritenbaugh It Takes a Church

James 3:14  (Go to this verse :: Verse pop-up) Self-Seeking - A speaker once said, "Young people feel like they have to 'find themselves,' so they search this and that, here and there, all in an effort to 'find themselves.' So, what if you spend all this time and energy to find yourself, and in the end you discover nobody's home?" Humorous but so true! The loneliest people on the planet are those focused on themselves. If I am brutally honest in recalling the lonelier times of my life, I was lonely mostly because I was focused too much on myself. We learn to recognize self-focused people by their constant talking about themselves, their achievements, their experiences, their things, their opinions. They drone on endlessly. One author writes, "People sometimes talk about themselves because there is nothing else rattling around in their heads." Such people usually have a better way of doing almost everything, yet one often wonders why they are not more successful in life. They ache to express an opinion and believe in their abilities so wholeheartedly that they must be restrained from taking charge. One learns that, when around them, a person's value is significant only in regard to their personal plans, and they will seldom alter their course to fit another in. Test: How much of our needs and desires fills our agenda each day? Conversely, how much room do we make for others? I used to say with pride, "I usually don't do anything I don't want to do." I meant that I was master of my choices and in control of my life, but I was actually saying, "My plans, ideas, and schedule are far more important than anyone else's." Staff Are You Sharp-Tongued? (Part Two)

3 John 1:9-11  (Go to this verse :: Verse pop-up) Who is this Diotrephes? Perhaps a better question is, "Who does this Diotrephes think he is?" Was he an apostle? Was he an evangelist? Was he a pastor? Was he a leading man in the congregation? Was he an "ordinary" member? John does not say, but it is interesting that John mentions that Diotrephes just loved to have the preeminence among them. It almost sounds as if he was only a member of the church or perhaps an elder. We do not know. One of his most marked characteristics is he liked to be "Number One." He had to be the important guy, the one everybody came to for answers to their questions, the one to make the big decisions. He even went so far as to say malicious things against John—one of the original twelve apostles. He prated against him with malicious words. He spoke down on him. John was the disciple that Jesus loved, and here some little man, probably in the church at Ephesus, was talking against the apostle who had put his life on the line for the church many times, who had spent years in exile on the Isle of Patmos, who (tradition says) was put in a vat of boiling oil and was not harmed a bit, a man whom God was obviously with—and this Diotrephes thought he was so important that he could point out John's flaws to the rest of the congregation. Then he started disfellowshipping people because they did not agree with him. He kicked people out of the church who wanted to fellowship with their brethren whom he had put out. John promised, "When I get there, I'm going to take care of this. I will call to mind all these things and make what this man is apparent." Given the way he treated the congregation, Diotrephes was a "Satan in the flesh." What he did was evil, which is what John writes in verse 11: "Beloved, do not imitate what is evil." He is warning, "Do not imitate the actions of this man, Diotrephes. He is doing exactly what Satan did." Richard T. Ritenbaugh Countering Presumptuousness

Revelation 2:12-13  (Go to this verse :: Verse pop-up) Pergamos was no more wicked than other cities of the day—consider Corinth and Ephesus, for example. Some commentators say the governor of Pergamos, like Satan, heavily persecuted the church, and likely oversaw the martyrdom of Antipas. Satan, king of all the children of pride (Job 41:34), deceives the whole world and is the accuser or persecutor of the brethren (Revelation 12:9-10). The lesson for us may be that where criticism, put-down, and persecution of others are common, Satan spends a great deal of time, taking bizarre, twisted pleasure in accusation and negativity. Satan dwells where pride and self-exaltation are present, attitudes we need to avoid diligently. Staff The Seven Churches: Pergamos

Revelation 18:7  (Go to this verse :: Verse pop-up) First, she glorifies herself. This implies pride, even to the point of arrogance. Jeremiah 51:41 is used in relation to ancient Babylon, but it applies to modern Babylon as God uses it here in Revelation 18. Jeremiah writes: How is Sheshach [a biblical code name for Babylon] taken! And how is the praise of the whole earth surprised! How is Babylon become an astonishment among the nations! This refers to the fall of Babylon. When Jeremiah wrote this, they were so powerful as a nation that nobody wanted to deal with Babylon as an enemy. He calls her "the praise of the nations." This means, essentially, "the greatest of the nations." Everybody praises Babylon as the greatest of the nations on earth. God applies this to Babylon in Revelation 18. It is something implied, not directly stated. However, even Babylon "has glorified herself." Second, "she has lived deliciously" or "she has lived luxuriously, extravagantly, lustfully, unrestrainedly." The woman is the very apex of luxury on earth. This phrase indicates satiety, that is, over-indulgence, super-abundance, the state of having too much. Third, she says, to magnify these, "I sit as a queen, and am no widow, and shall see no sorrow." "Nobody's going to bother with me. I'll never know any sorrow." Taken together, there is in her an avoidance of suffering, an unwillingness to sacrifice, and it indicates a rather "in your face," cocky superiority. Interestingly, an avoidance of suffering, the unwillingness to sacrifice, inevitably produces compromise with law and conscience. In this one verse, a nation is portrayed as proud to the point of arrogance, self-confident in its security, thinking that it has produced its power by its own means, and living extravagantly relative to the rest of the world, as it seeks immediate gratification while failing to discipline itself to conform to a set standard. John W. Ritenbaugh Where Is the Beast? (Part 4)

 

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