Daily Archives: November 24, 2018

NOVEMBER 24 MY FIRST PRIORITY

I was glad when they said unto me, Let us go into the house of the LORD.

—Psalm 122:1

What are we going to do about this awesome, beautiful worship that God calls for? I would rather worship God than do any other thing I know of in all this wide world….

I cannot speak for you, but I want to be among those who worship. I do not want just to be a part of some great ecclesiastical machine where the pastor turns the crank and the machine runs. You know—the pastor loves everybody and everybody loves him. He has to do it. He is paid to do it.

I wish that we might get back to worship again. Then when people come into the church they will instantly sense that they have come among holy people, God’s people. They can testify, “Of a truth God is in this place.” WHT018, 020

Lord, I pray that Your Church would discover a renewed passion for worship, that we would become a people who make Your presence known through our very actions, attitudes and presence in the world. Amen. [1]


[1] Tozer, A. W., & Eggert, R. (2015). Tozer on the almighty god: a 365-day devotional. Chicago, IL: Moody Publishers.

November 24 Meditate on These Things

Whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.

Philippians 4:8

Today’s verse gives a comprehensive list of the types of things we should be dwelling on.

True things. You will find what is true in God’s Word.

Noble things. We are to think about whatever is worthy of awe and adoration—the sacred as opposed to the profane.

Just things. Right thinking is always consistent with God’s absolute holiness.

Pure things. This refers to something morally clean and undefiled.

Lovely things. This means “pleasing” or “amiable.”

Good report. This speaks of that which is highly regarded or well thought of.

Virtue and praiseworthy things. This refers to what is reputable in the world at large, such as kindness, courtesy, and respect for others.[1]


[1] MacArthur, J. (2001). Truth for today : a daily touch of God’s grace (p. 353). Nashville, Tenn.: J. Countryman.

November 24, 2018 Afternoon Verse Of The Day

The General Instruction

With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints. (6:18)

The four alls introduce the five emphases Paul makes regarding the general character of the believer’s prayer life: the variety, the frequency, the power, the manner, and the objects of prayer.

the variety of prayer

Proseuchē (prayer) refers to general requests, while deēsis (petition) refers to those that are specific. The use of both words points to the idea that we are to be involved in all kinds of prayer, every form of prayer that is appropriate. Scriptural precept and allowance suggest we may pray publicly or privately; in loud cries, in soft whispers, or silently; deliberately and planned or spontaneously; while sitting, standing, kneeling, or even lying down; at home or in church; while working or while traveling; with hands folded or raised; with eyes open or closed; with head bowed or erect. The New Testament, like the Old, mentions many forms, circumstances, and postures for prayer but prescribes none. Jesus prayed while standing, while sitting, while kneeling, and quite probably in other positions as well. We can pray wherever we are and in whatever situation we are in. “Therefore I want the men in every place to pray” (1 Tim. 2:8), Paul said. For the faithful, Spirit-filled Christian, every place becomes a place of prayer.

the frequency of prayer

The Jewish people of Paul’s day had several prescribed times for daily prayer, but the coming of the New Covenant and the birth of the church brought a new dimension to prayer as it did to everything else. Jesus said, “Keep on the alert at all times, praying in order that you may have strength to escape all these things that are about to take place” (Luke 21:36). Among other things, the earliest Christians in Jerusalem “were continually devoting themselves … to prayer” (Acts 2:42). The God-fearing Cornelius, to whom the Lord sent Peter with the message of salvation, “prayed to God continually” (Acts 10:2). In many of his letters Paul urged his readers to regularly devote themselves to prayer (Rom. 12:12; Phil. 4:6; Col. 4:2; 1 Thess. 5:17). The apostle assured Timothy, his beloved son in the Lord, that he prayed for him “night and day” (2 Tim. 1:3). The early church knew the importance of prayer, and God honored their prayers, even when faith was sometimes weak—as in the case of those who were praying for Peter’s release from prison but did not believe Rhoda when she reported that he was knocking at the door (Acts 12:12–15).

David said, “Evening and morning and at noon, I will complain and murmur, and He will hear my voice, … God will hear and answer” (Ps. 55:17, 19). There is no time when we do not need to pray and no time when God will not hear our prayers. In many ways prayer is even more important than knowledge about God. In fact, only through a regular and sincere prayer life can God’s Holy Spirit add spiritual wisdom to our knowledge. D. Martyn Lloyd-Jones wrote, “our ultimate position as Christians is tested by the character of our prayer life.” A person may be a Bible school or seminary graduate, a pastor or a missionary, but his deep knowledge of and relationship to God are measured by his prayer life. If knowledge about God and the things of God do not drive us to know Him more personally, we can be sure that our true motivation and commitment are centered in ourselves rather than Him. Jesus’ deepest prayer for His disciples was not that they simply know the truth about God but that “they may know Thee, the only true God, and Jesus Christ whom Thou hast sent” (John 17:3). Studying and learning God’s Word in the right spirit will always drive the believer to know Him more intimately and to commune with Him more faithfully in prayer.

To pray at all times obviously does not mean we are to pray in formal or noticeable ways every waking moment of our lives. Jesus did not do that, nor did the apostles. And it certainly does not mean we are to devote ourselves to ritualistic patterns and forms of prayer that are recited mechanically from a prayer book or while counting beads. That amounts to no more than the “meaningless repetition” that characterizes pagan worship (Matt. 6:7).

To pray at all times is to live in continual God consciousness, where everything we see and experience becomes a kind of prayer, lived in deep awareness of and surrender to our heavenly Father. To obey this exhortation means that, when we are tempted, we hold the temptation before God and ask for His help. When we experience something good and beautiful, we immediately thank the Lord for it. When we see evil around us, we pray that God will make it right and be willing to be used of Him to that end. When we meet someone who does not know Christ, we pray for God to draw that person to Himself and to use us to be a faithful witness. When we encounter trouble, we turn to God as our Deliverer. In other words, our life becomes a continually ascending prayer, a perpetual communing with our heavenly Father. To pray at all times is to constantly set our minds “on the things above, not on the things that are on earth” (Col. 3:2).

The ultimate purpose of our salvation is to glorify God and to bring us into intimate, rich fellowship with Him; and to fail to come to God in prayer is to the deny that purpose. “What we have seen and heard we proclaim to you also,” John said, “that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ” (1 John 1:3). Our fellowship with God is not meant to wait until we are in heaven. God’s greatest desire, and our greatest need, is to be in constant fellowship with Him now, and there is no greater expression or experience of fellowship than prayer.

the power of prayer

The most important and pervasive thought Paul gives about prayer is that it should be in the Spirit. This supreme qualification for prayer has nothing to do with speaking in tongues or in some other ecstatic or dramatic manner. To pray in the Spirit is to pray in the name of Christ, to pray consistent with His nature and will. To pray in the Spirit is to pray in concert with the Spirit, who “helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God” (Rom. 8:26–27). As the “Spirit of grace and of supplication” (Zech. 12:10), the Holy Spirit continually prays for us; and for us to pray rightly is to pray as He prays, to join our petitions to His and our will to His. It is to line up our minds and desires with His mind and desires, which are consistent with the will of the Father and the Son.

To be “filled with the Spirit” (Eph. 5:18) and to walk in His leading and power is to be made able to pray in the Spirit, because our prayer will then be in harmony with His. As we submit to the Holy Spirit, obeying His Word and relying on His leading and strength, we will be drawn into close and deep fellowship with the Father and the Son.

the manner of prayer

Whenever he prays, the believer should be on the alert with all perseverance and petition. Jesus told His disciples to watch and pray (Matt. 26:41; Mark 13:33; cf. Luke. 18:1). Paul counseled the Colossians to “devote [themselves] to prayer” (Col. 4:2). The Greek verb behind “devote” (proskartereō) means to be steadfast, constant, and persevering. It is used of Moses’ faithful endurance when he led the children of Israel out of Egypt (Heb. 11:27). To be devoted to prayer is to earnestly, courageously, and persistently bring everything in our lives before God.

The parables of the persistent neighbor and the importunate widow were both told by Jesus to illustrate the manner in which His followers should pray. At the end of the first parable He said, “And I say to you, ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened” (Luke 11:9). At the end of the other parable He explained, “Now shall not God bring about justice for His elect, who cry to Him day and night, and will He delay long over them? I tell you that He will bring about justice for them speedily” (Luke 18:7–8).

To dispersed and persecuted Christians in the early church, Peter wrote, “Be of sound judgment and sober spirit for the purpose of prayer” (1 Pet. 4:7). To pray in the right manner is to pray sensibly, with our minds and our understanding as well as our hearts and spirits. “I shall pray with the spirit and I shall pray with the mind also” (1 Cor. 14:15), Paul said.

To pray in the right manner also involves praying specifically. “Whatever you ask in My name,” Jesus promised, “that will I do, that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it” (John 14:13). God answers prayer in order to put His power on display, and when we do not pray specifically, He cannot answer specifically and thereby clearly display His power and His love for His children. To pray, as young children often do, “God bless the whole world,” is really not to pray at all. We must think about particular people, particular problems, particular needs, and then pray about those things specifically and earnestly, so that we can see God’s answer and offer Him our thankful praise.

Most Christians never get serious about prayer until a problem arises in their own life or in the life of someone they love. Then they are inclined to pray intently, specifically, and persistently. Yet that is the way Christians should always pray. Sensitivity to the problems and needs of others, especially other believers who are facing trials or hardships, will lead us to pray for them “night and day” as Paul did for Timothy (2 Tim. 1:3).

Because the greatest problems are always spiritual, our greatest prayer concern and concentration—whether for ourselves or for others—should be for spiritual protection, strength, and healing. It is certainly appropriate to bring physical needs before our heavenly Father, but our greatest focus should be for spiritual needs—for victory over temptation, for forgiveness and cleansing of sins already committed, for unbelievers to trust in Christ for salvation, and for believers to have greater dependence on Him. The context of Paul’s call to prayer is that of spiritual warfare, and the Christian’s prayer should, above all, be about that warfare. Our greatest concern for ourselves and for other believers should be for victory in the battle against the enemy of our souls. Our deepest prayers for our spouse, our children, our brothers and sisters, our fellow church members, our pastor, our missionaries, and all others would be that they win the spiritual battle against Satan. Examining the prayers of Paul throughout his epistles yields the insight that he prayed for the spiritual well-being of the people of God (see, e.g., 1 Cor. 1:4–7; Phil. 1:9–11; Col. 1:9–11; 2 Thess. 1:11–12).

Many years ago a saint of God prayed:

O Lord, in prayer I launch far out into the eternal world, and on that broad ocean my soul triumphs over all evils on the shores of mortality. Time, with its amusements and cruel disappointments, never appears so inconsiderate as then. In prayer, O God, I see myself as nothing. I find my heart going after Thee with intensity, and I long with vehement thirst to live with Thee. Blessed be the strong winds of the Spirit that speed me on my way to the new Jerusalem. In prayer all things here below vanish and nothing seems important but holiness of heart and the salvation of others. In prayer all my worldly cares and fears and anxieties disappear and are as little in significance as a puff of wind. In prayer my soul inwardly exalts with thoughts of what Thou art doing for Thy church, and I long that Thou shouldest get Thyself a great name from sinners returning to Thee. In prayer I am lifted above the frowns and flatteries of life to taste the heavenly joys. Entering into the eternal world I can give myself to Thee with all my heart forever. In prayer I can place all my concerns in Thy hands to be entirely at Thy disposal, having no will or interest of my own. In prayer I can intercede for my friends, ministers, sinners, the church, Thy kingdom, with greatest freedom and brightest hope as a son to his Father and as a lover to his beloved. And so, O God, help me to pray always and never to cease.

the objects of prayer

Elsewhere Paul commands us to pray for unbelievers, for government leaders, and for others, but here the focus is on all the saints. It is only saints, Christian believers, who are involved in the spiritual warfare for which God provides the armor Paul has just been describing and who are able to pray in the Spirit.

It is not inappropriate to pray for ourselves any more than it is inappropriate to pray for physical needs. But just as the Bible primarily calls us to pray about spiritual needs rather than physical, it primarily calls us to pray for others rather than ourselves. Even when he was concerned about his own needs, Paul does not mention that he prayed for himself but that he asked other believers to pray on his behalf, as he does in the next two verses (Eph. 6:19–20). The greatest thing we can do for another believer, or that he can do for us, is to pray. That is the way the Body of Christ grows spiritually as well as in love. When one member of the Body is weak, wounded, or cannot function, the other members compensate by supporting and helping strengthen it. Samuel said to the people of Israel, “Far be it from me that I should sin against the Lord by ceasing to pray for you” (1 Sam. 12:23). With God’s own Holy Spirit to indwell us and help us even when we do not know how to pray (Rom. 8:26), how much more do we as Christians sin against God when we fail to pray for fellow saints?

The spiritually healthy person is devoted to the welfare of others, especially fellow believers. On the other hand, the root of both psychological and spiritual sickness is preoccupation with self. Ironically, the believer who is consumed with his own problems—even his own spiritual problems—to the exclusion of concern for other believers, suffers from a destructive self-centeredness that not only is the cause of, but is the supreme barrier to the solution of, his own problems. Usually such selfishness isolates him from the other believers, who if they were intimately involved in fellowship with him, would be regularly praying for his spiritual welfare.

Praying for others with sincerity and perseverance is, in God’s immeasurable grace, a great blessing and strength to our own souls. D. Martyn Lloyd-Jones reported that before the outbreak of the Spanish civil war that country was experiencing such an epidemic of neuroses that psychiatrists could hardly handle them all. But the war, terrible and destructive as it was in most respects, had the unexpected effect of “curing” many of Spain’s thousands of neurotics. When they became concerned about the welfare of their families, friends, and country instead of their own, their neuroses disappeared and hospitals and clinics were almost emptied of such cases. “These neurotic people were suddenly cured by a greater anxiety,” an anxiety that reached beyond their own selfish welfare. (The Christian Soldier [Grand Rapids: Baker, 1977], pp. 357–58.)[1]


18 Abandoning the metaphor of the soldier’s equipment, Paul now instructs the believers to engage in prayer “on all occasions” and “with all kinds of prayers and requests.” The formidable nature of the battle against the evil powers underscores the need for prayer. Prayer is a key weapon in the battle; it gets more attention in Paul’s summary than the other weapons do. Yoder Neufeld, 305, observes, “Prayer is ‘militarized’ and drawn into the struggle with the powers.” Paul employs the common verb for prayer, proseuchomai (GK 4667), which means “to petition the deity.” The tense of the verb “pray” is present: believers are to keep on praying. “All kinds of prayers and requests” (the two terms are roughly synonymous) should accompany this continual praying. They ought to pray “on all occasions” or at every appropriate time (kairos, GK 2789); recall Paul’s use of kairos in the phrase “making the most of every opportunity” (5:16). And they ought to pray “in the Spirit,” suggesting prayers that are consistent with the Spirit’s desires and are energized by the Spirit. Schnackenburg, 282, puts it well: “Our human praying only achieves power and effectiveness in the strength of the divine Spirit.”

What is more, believers ought to pray in a continually watchful mode (“be alert”); alertness ought to rouse their prayers into action. Jesus also connected these ideas: “Be always on the watch, and pray” (Lk 21:36). Who knows what will require urgent prayers and petitions? The enemy will not let up. Watch and pray! This alert praying should be accompanied by, literally, “all perseverance” (en pasē proskarterēsei [GK 4675], NIV, “keep on”). This noun, another hapax, means “firm persistence” (BDAG, 881). Do not be quitters; discipline yourselves in prayer.

Finally Paul adds an object for their prayers: “for all the saints.” “Saints” comprise God’s people—those who belong to him (see commentary at 1:1; 15; 2:19; cf. 1 Co 1:2). Perhaps to counter the normal tendency to pray mostly for their own concerns, Paul reminds his readers that they need to remember the entire body of Christ in their prayers. Pray for other believers, particularly those in the thick of the spiritual battles.[2]


6:18 / Although the military imagery continues into this verse—arm yourselves and be alert—the prayer to which the readers are summoned should not be taken as a seventh piece of the Christian’s armor. God has given his splendid armor to the believer, but the “putting on” and the utilization of that armor in battle calls for discipline in prayer in the Spirit. According to Stott, “Equipping ourselves with God’s armor is not a mechanical preparation; it is itself an expression of our dependence on God, in other words, of prayer” (p. 283).

The prayer that the believers are admonished to utter has some significant qualities about it. First, it is to be unceasing: pray … on all occasions. The Christian warrior, although heavily armed, can only stand firm against the enemy through the agency of prayer. Praying is done in the Spirit. To do so is not to be transposed into some ecstatic or euphoric condition beyond the senses but to live in the realization that the Spirit is the believer’s helper (5:18) and intercessor (Rom. 8:15, 16, 26, 27). “It is an approach to God relying not on our own piety, but on the help which God in his Spirit offers to us” (Mitton, p. 228).

The Greek, and most English translations (rsv, niv), employ the two expressions prayers (proseuchē and “supplication” or requests (deēsis). Most commentators feel that “prayer” always addresses God, whereas “supplication” may be used to address either God or humankind. The gnb “asking for God’s help” takes the Greek as a request to God and not as intercession on behalf of human beings.

Second, prayer is to be intense. Be alert and always keep on praying. In other words, maintain a spirit of watchfulness and perseverance. A Christian warrior must not be caught off guard. This exhortation toward constancy and watchfulness in prayer and the Christian life is common to the nt (Luke 18:1; Rom. 12:12; 1 Cor. 16:13; Phil. 4:6; Col. 4:2; 1 Thess. 5:17; 1 Pet. 5:8). But since this phrase falls between two other exhortations, it is not entirely clear where “perseverance” (keep on praying) belongs. Should it go with the idea of praying constantly with all alertness, or does it relate to the following phrase, in which believers are summoned to intercede for others? Beare suggests that alertness refers to the believer’s spiritual conflict but that this, in turn, leads to “persevering intercession on behalf of all his comrades in the fight” (p. 746).

Third, prayer is unlimited. Always keep on praying for all the saints. Since all believers are involved in a spiritual battle, prayer must transcend its narrow individualism and encompass the entire body of Christ. As members of an army, believers must manifest a concern for all who are fighting along with them. Here the apostle’s concerns are not unlike those in 1 Peter, where, in a similar context of warning his readers about the devil, Peter writes: “Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings” (5:9).[3]


18. by means of all prayer and supplication,

praying at all times in the Spirit,

and with a view to this, being on the alert in all perseverance and supplication,

for all the saints.

In his own power the soldier can do nothing against so great a foe. Hence, as he takes and puts on each piece of his armor and as he makes use of it in the battle he must pray for God’s blessing.

  1. The Variety of Prayer: “all prayer and supplication”

The apostle makes a special point of it that the soldier’s communion with his General—the believer’s fellowship with his God—should not be of just one kind. Some people are always asking for things. Their entire prayer-life consists of that. But prayer—the first word is very general—should include not only cries for help but also confession of sin, profession of faith, adoration, thanksgiving, intercession. Moreover, prayer-life should be definite, not just “O Lord, bless all that awaits thy blessing,” which is a big order, but “supplication” or “petition” for the fulfilment of definite needs, a request for specific benefits. This means that the man who prays should become acquainted with concrete situations all over, at least not limited to his own contracted horizon, situations in connection with which help is needed. He should set aside, perhaps, today to stress this need, tomorrow to remember another.

  1. The “when” and the “where” of Prayer: “at all times … in the Spirit.”

Prayer in time of “great calamity” or “catastrophe” has long been in vogue. For many people, however, “Thanksgiving Day” comes just once a year. It is the day set aside by the national government. The apostle admonishes the addressed to take hold on God “at every occasion.” “In all thy ways acknowledge him” (Prov. 3:6).

As to the “where” of prayer, it is not to be confined either to “Jerusalem” or to “this mountain” but should always be “in (the sphere of) the Spirit,” that is, “with his help” and “in harmony with his will” as revealed in the Word which he inspired.

  1. The Manner of Prayer: “being on the alert in all perseverance and supplication.” Cf. Col. 4:2.

Those who are not “alert” but listless and indifferent to what is going on in their homes, in the streets of their city, in their state or province, in their country, in their church, in their denomination, or in the world at large will have a very restricted prayer-life. Those who do not know the will of God because they devote so little time to the study of the Word will fail to harvest the fruits of prayer. Those who do not know the promises cannot be expected to “go to the deeps of God’s promise” in their devotions. They will not partake of a deep and satisfying communion with God. Consequently, they will perhaps pray now and then only. There will be no “perseverance” and little “supplication” (petition for definite benefits).

  1. The Indirect Objects of Prayer: “for all the saints”

Christ during his sojourn on earth evaluated intercessory prayer (“prayer for others”) very highly, as is shown by many incidents (Matt. 9:18–26; 15:21–28; 17:14–21; etc.). So did Paul. The heart of our Great Intercessor who not only intercedes for us but actually lives in order to do so (Heb. 7:25) is deeply touched by such petitions! Thus the fellowship of saints is kept alive and real.

In this fellowship of prayer the Jewish convert must not forget the Gentile convert, the old must not ignore the young, the free must not neglect those in bondage, nor vice versa. It must be prayer “for all the saints.” With God there is no partiality.

Up to this point the apostle has said very little about his own physical circumstances. He is not a complainer. He has made brief mention of the fact that he was writing as a prisoner (3:1; 4:1), and has also urged the Ephesians “not to lose heart” over what he was suffering for them (3:13). But that was all; and even in the given passages he was thinking not of himself so much as of the welfare of those addressed.[4]


18 διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἀγίων, “through every prayer and petition, praying at all times in the Spirit, and to this end keeping alert in all perseverance and petition for all the saints.” Standing ready for combat is to be combined with prayer. The participles “praying” and “keeping alert” are probably to be connected with the verb of the main exhortation in v 14, στῆτε οὖν, “stand therefore,” rather than with the intervening δέξασθε, “receive,” in v 17, which should be seen as subordinate to στῆτε (cf. also Meyer, 341; Abbott, 187). But prayer is not the seventh piece of spiritual armor as some claim (pace Schlier, 298, 300; Gaugler, 228). The military metaphors are limited to vv 14–17. Instead, the close link between the material on prayer and what has preceded, through the participles and διά, “through,”underlines the spiritual nature of believers’ combat. This is more than a worldly or a human conflict. The writer has taken over material from Col 4:2–4 and employed it differently as an elaboration on what it means for the Christian soldier to stand firm and be strong in the Lord. Putting on, taking up, and receiving God’s armor all require an attitude of dependence on God. Prayer for strengthening from God can be seen as a major way in which believers appropriate the divine armor and are enabled to stand. The expression for prayer is a double one, using the two terms προσευχή and δέησις. Paul had also used this twofold expression in Phil 4:6, “in everything by prayer and petition with thanksgiving let your requests be made known to God” (cf. also LXX 3 Kgdms 8:45; 2 Chron 6:19 [twice]; 1 Tim 2:1; 5:5; Ign. Magn. 7.1). They are employed together here primarily for the sake of intensification, but usually the former term has a more general and comprehensive reference, while the latter indicates more specifically the request or petition aspect of prayer. In this verse, the two elements are taken up separately: first, “praying at all times in the Spirit,” and then “to this end keeping alert in all perseverance and petition for all the saints.”

The need to pray “at all times” is a theme found frequently in the Pauline writings, though the expression may vary (cf. πάντοτε, “always,” in Phil 1:4; Col 1:3; 4:12; 2 Thess 1:11, and ἀδιαλείπτως, “’unceasingly,’ ” in 1 Thess 5:17; Rom 1:9, 10). Earlier in Eph 5:20, giving thanks is also an activity which is to take place always (πάντοτε). The writer has demonstrated the importance he attaches to prayer, and particularly prayer for awareness of divine power and strengthening through that power, in his own prayers for the readers reported in 1:15–23 and 3:14–21. The immediate context of the battle against evil powers only makes all the clearer the constant need for calling on divine aid. Praying “in the Spirit” has reference to the Holy Spirit (cf. also Jude 20, “Pray in the Holy Spirit”) rather than to the human spirit (pace Westcott, 97). In Paul’s thought, the Spirit is intimately involved in believers’ prayers (Rom 8:15, 16) and enables them to repeat the prayer of Jesus to the Father, “Abbe” (Gal 4:6; Rom 8:15, 16). Jones (RevRel 27 [1976] 128–39) rightly sees a connection with 2:18 and access to the Father in the one Spirit, but pushes this too far when he interprets 6:18 as also about unity between Jew and Gentile because of its association with the preceding allusion to Isa 59:17, which in its context is tied to the notion of God’s salvation of the nations (cf. also Schnackenburg, 288 n. 740). The writer is calling for prayer inspired, guided, and made effective through the Spirit. Those who are united in their access to the Father through the Spirit (2:18), who are built into God’s dwelling place in the Spirit (2:22), and who are being filled with the Spirit (5:18) can and should pray constantly in and through this Spirit (for further discussion of “prayer in the Spirit,” see Adai, Der Heilige Geist, 237–43).

To give oneself to this sort of prayer, it is essential to keep alert. This is underlined by the prepositional phrases which surround ἀγρυπνοῦντες, “keeping alert.” The preceding εἰς αὐτό, “to this end,” stresses that the purpose of keeping alert is to pray constantly, and the following ἐν πάσῃ προσκαρτερήσει καὶ δεήσει makes clear that this watchfulness is to be accompanied by perseverance and prayer. The exhortation to watch and pray was part of early Christian paraenetic tradition, and either ἀγρυπνεῖν or γρηγορεῖν, which are found as synonyms in the LXX and the NT, can be employed for the former concept. In Mark 14:38 Jesus in Gethsemane tells the sleeping Peter to watch (γρηγορεῖν) and pray. This had been preceded by the threefold call to the disciples to watch (once with ἀγρυπνεῖν and twice with γρηγορεῖν) in Mark 13:33–37. Luke makes this watching a constant activity and links it with prayer for strengthening: “But watch [ἀγρυπνεῖν] at all times, praying that you may have strength” (Luke 21:36). (On this traditional association of watching and praying, see further E. Lövestam, Spiritual Wakefulness in the New Testament [Lund: Gleerup, 1963] 64–77.) To be alert involves renouncing the spiritual sleep of the darkness of this age (cf. also 1 Pet 4:7). As Lövestam (Spiritual Wakefulness, 75) observes: “For the one who fails to keep awake … but is entangled and absorbed in this world and age, this becomes hindering and devastating for the prayer life.” The notions of perseverance and prayer come together elsewhere, although Eph 6:18 is the only place in the NT that the noun προσκαρτέρησις, “perseverance,” is used rather than the cognate verb (cf. the exhortations to persevere in prayer in Rom 12:12 and Col 4:2; cf. also Acts 1:14; 2:42; 6:4). If earlier in the passage much emphasis has been given to God’s provision of resources, there is now also stress on the need for effort and self-discipline on the part of believers, in order to avoid spiritual complacency and fatigue and pursue a life of prayer.

The petitions believers offer as part of this life of prayer are to be “for all the saints.” The writer has earlier reminded his readers of their links with all the saints (cf. 1:15; 3:18), and this consciousness of fellowship with all believers, of being part of a universal Church, which he has attempted to instill should bear fruit in the breadth of their concerns and prayers. The fourfold use of πᾶς “all,” in this verse is both typical of the writer’s plerophory of style and indicative of the significance he attaches to prayer. As Barth (778) comments, “Nothing less is suggested than that the life and strife of the saints be one great prayer to God, that this prayer be offered in ever new forms, however good or bad the circumstances, and that this prayer not be self-centered but express the need and hope of all the saints.”[5]


18. Praying always with all prayer. Having instructed the Ephesians to put on their armour, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer.

With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardour we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all earnestness, I would have no objection to the change.

But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything flows on prosperously,—when we are easy and cheerful, we seldom feel any strong excitement to prayer,—or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass,—on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.

For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity,—let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions,—are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.[6]


Ver. 18. With all prayer and supplication praying.—[The connection of this verse is with στῆτε (ver. 15), not with δέξασθε, which is a subordinate thought referring to a definite act, hence inconsistent with the “all,” “always” of this verse (Meyer). Meyer is scarcely justifiable in disconnecting διὰ πάσης προσευχῆς καὶ δεήσεως from προσευχόμενοι on the ground of tautology and logical difficulty. Each phrase expresses a proper qualification of the participle, and to pray always with every form of prayer involves no contradiction. Hodge seems to have been led into Meyer’s view. Conybeare improperly takes the participle as an imperative and begins a new paragraph with this verse.—R.]

The participle (προσευχόμενοι) is closely connected with the summons to the conflict and the putting on of the armor. The summons to prayer did not appear independently. Prayer is rather to be regarded as attending the taking up of the weapons and the conflict, as the present strongly indicates. The phrase: διὰ πάσης προσευχῆς καὶ δεήσεως, placed first, only requires, that prayer should not be neglected and that constant prayer of every form be earnestly offered up. The first term means prayer in general, the second the special request. [So Harless, Meyer, Fritzsche, Trench (Syn. II., § 1), Ellicott, Alford and most recent commentators.—R.] The opinion [Grotius] is untenable, that the former refers to the bestowment of a blessing, the latter to the averting of an evil (Jas. 5:16, 17).

At all times in the Spirit.—Ἐν παντὶ καιρῷ gives prominence to the prayer as persevering, despite all change of relations and circumstances, at every opportunity, ἐν πνεύματι to prayer, as fervent and Christian occurring in the impulse of the Holy Ghost. Bengel: Quoties cunque oratis, orate in Spiritu, quippe qui nullo tempore excluditur.

Intercession in general. And watching there unto in all perseverance and supplication for all the saints.—With reference to the already described prayer (εἰς αὐτό) there should also enter (καί), “watching” (ἀγρυπνοῦντες, from ἅϋπνος, Mark 13:33; Luke 21:36), which is elsewhere also joined with prayer (Matt. 26:41; Mark 14:38; Col. 4:2). [Alford: “continual habits of prayer cannot be kept up without watchfulness to that very end.”—R.] This should take place: “in all perseverance and supplication for all the saints.” The feeling of fellowship in the conflict finds its immediate expression in the supplication for all the fellow-combatants, whose standing fast is strength and assistance to their neighbor. The Christian should have a clear view about him, to the companions in conflict at other positions, in other places, and besides continue constant in such supplication. [“Perseverance and supplication” here amounts to “persevering supplication,” though it is not a grammatical Hendiadys, since the order would be inverted in that case. Ellicott says it is “a virtual or what might be termed a contextual ε͂ν διὰ δυοῖν.” Eadie: “In praying for themselves they were uniformly to blend petitions for all the saints.”—R.] How much depends on this is exemplified in what follows.[7]


6:18. The manner in which a soldier takes up these last two pieces of armor is suggested by two Greek participles: “praying” and “being alert.” When the enemy attacks—and on all occasions—Christians are to pray continually in the Spirit (i.e., in the power and sphere of the Spirit; cf. Jude 20). With all kinds of prayers and requests suggests the thoroughness and intensity of their praying. And like reliable soldiers, they are to be keeping alert, literally, “in all persistence” (en pasē proskarterēsei; the noun is used only here in the NT). Their requests are to be for all the saints because of Satan’s spiritual warfare against Christ and the church. In the Greek “all” occurs four times in this verse; three are translated in the NIV and the fourth is rendered as always (lit., “in all times” or “every time”).[8]


6:18 Prayer is not mentioned as a part of the armor; but we would not be overrating its importance if we say that it is the atmosphere in which the soldier must live and breathe. It is the spirit in which he must don the armor and face the foe. Prayer should be continual, not sporadic; a habit, not an isolated act. Then too the soldier should use all kinds of prayer: public and private; deliberate and spontaneous; supplication and intercession; confession and humiliation; praise and thanksgiving.

And prayer should be in the Spirit, that is, inspired and led by Him. Formal prayers recited merely by rote (without giving thought to their meaning)—of what value are they in combat against the hosts of hell? There must be vigilance in prayer: watchful to this end. We must watch against drowsiness, mind-wandering, and preoccupation with other things. Prayer requires spiritual keenness, alertness, and concentration. And there must be perseverance in prayer. We must keep on asking, seeking, knocking (Luke 11:9). Supplication should be made for all the saints. They are engaged in the conflict too, and need to be supported in prayer by their fellow soldiers.[9]


6:18 — … praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints .…

None of us can long survive, let alone prosper, without the sincere prayers of others offered on our behalf. God has designed the Christian life as a community event, not as a solo endeavor.[10]


[1] MacArthur, J. F., Jr. (1986). Ephesians (pp. 378–383). Chicago: Moody Press.

[2] Klein, W. W. (2006). Ephesians. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, p. 169). Grand Rapids, MI: Zondervan.

[3] Patzia, A. G. (2011). Ephesians, Colossians, Philemon (pp. 290–291). Grand Rapids, MI: Baker Books.

[4] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Ephesians (Vol. 7, pp. 280–282). Grand Rapids: Baker Book House.

[5] Lincoln, A. T. (1990). Ephesians (Vol. 42, pp. 451–453). Dallas: Word, Incorporated.

[6] Calvin, J., & Pringle, W. (2010). Commentaries on the Epistles of Paul to the Galatians and Ephesians (pp. 340–341). Bellingham, WA: Logos Bible Software.

[7] Lange, J. P., Schaff, P., Braune, K., & Riddle, M. B. (2008). A commentary on the Holy Scriptures (pp. 225–226). Bellingham, WA: Logos Bible Software.

[8] Hoehner, H. W. (1985). Ephesians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 644). Wheaton, IL: Victor Books.

[9] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1953). Nashville: Thomas Nelson.

[10] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Eph 6:18). Nashville, TN: Nelson Bibles.

National Security Group Puts Out Dire Warning About Interfaith Dialogue — Pulpit & Pen

[Washington, DC] The Center for Security Policy, a Washington thinktank comprised of former national security experts, has put out a dire warning about Christians engaging in Interfaith Dialogue.

Written by national security experts, Bill Johnson (not of Bethel Church Redding ) and James Simpson, the report highlights the intentional use of Interfaith Dialogue by both Marxists and Islamic Extremists to weaken American resolve to protect its national sovereignty, culture and Judeo-Christian values. The Center for Security Policy is not a Christian organization, but one founded in 1988 by more than 30 national security experts, the chief founders of which served the Reagan Administration. These experts, who ranged from service to the National Security Administration to the Senate Intelligence Committee, created the organization to defend liberty in the face of invasive, subversive ideologies.

The 35-page white-paper by Johnson and Simpson on the danger of interfaith dialogue to American freedom and national interests is entitled Michigan Faith Communities in the Cross-Hairs.

The paper begins…

Islam’s goal in the West, as articulated in the Muslim Brotherhood’s Explanatory Memorandum, is to destroy the legal and political institutions of our society and replace them with the rule of shariah (Islamic Law). To accomplish this goal, U.S. Muslim political leaders have partnered with the Left, giving them otherwise unavailable access to the many institutions controlled by the Left.

As described further on, and as most of us know through our own experience, this control extends to many U.S. mainline churches and synagogues, which the Left has turned into little more than propaganda shops for the latest leftwing fad. In so doing, they have opened the door to Islam to first present itself to Christians and Jews in a non-threatening manner and then to begin the process of “dawah,” that is, the proselytizing or preaching of Islam. Today, even some evangelical churches have fallen for the trap. It is called “Interfaith Dialogue.”

From a national security perspective, Johnson and Simpson seem to echo many of the concerns expressed about interfaith dialogue (IFD) during the summer of 2017, when apologist, James White engaged in an IFD with Yasir Qahdi. White claimed that Qahdi was an Islamic moderate and that the dialogue was justifiable on the grounds that the Gospel was presented. Others, like Janet Mefferd, Brannon Howse, and Steve Camp demonstrated (quite factually) that White’s claim that Qahdi was a “moderate” was spurious. Other evangelicals were uncomfortable on religious grounds, unsure of the wisdom (or lack thereof) of finding common ground and having “fellowship” (a term used in the event’s advertising) with those whom the Scripture says we have no fellowship (2 Corinthians 6:14-17). The warning of the Center for Security Policy seems to echo the concerns of many following the White-Qahdi dialogue.

Howse repeatedly mentioned White, referring to him as “Gomer Pyle,” “Forrest Gump,” a “moron,” insinuating he was unintelligent, and claiming that he wouldn’t be able to find a job in the private sector in an episode of a political-talk webcast, The Haggman Report. Ironically, James White is one of the signers and contributors to the Dallas Statement on Social Justice and the Gospel, which has attempted to thwart the advance of Cultural Marxism in the evangelical church. While White has been stalwart on the issue of so-called Social Justice, Howse is trying to demonstrate that White’s Interfaith Dialogue is a part of the same overarching plan to commandeer Judeo-Christian culture by promoting Marxism. Regardless of Howse’s bluster and characteristic causticness, there seems to be some truth to the connection between Interfaith Dialogue and the advance of Marxism.

It is probably not a connection that Dallas Statement signers will be eager to investigate if for no other reason, it is Brannon Howse who has raised the issue (he has a stormy past with many, if not most, of the original signers of the statement). Nonetheless, Howse’s claims of a connection between Social Justice and Interfaith Dialogue seem supported by the 35-page dossier provided by the Center for Security Policy.

Using the advance of Islam in Michigan as a microcosm and test-case for the United States, Johnson and Simpson claim that IFD is responsible for the Islamic takeover of much of Michigan, writing, “Whatever their actual numbers, Muslims are having a profound impact on Michigan’s faith communities. Interfaith Dialogue can take credit for much of this.

It continues…

Furthermore, in practice, Interfaith Dialogue has become a vehicle for Muslims who preach and practice an ideology of uncompromising domination and subjugation to draw Christians, sometimes well-meaning, sometimes with ulterior motives, into acceptance of Islam, without any corresponding acceptance of Christianity. Interfaith Dialogue is often referred to as “Building Bridges,” and some programs are specifically so-named.

Discussing the World Council of Churches (hereafter called “WCC”), the paper connects the dots between Interfaith Dialogue and Marxism…

East Bloc intelligence agencies and the Soviet KGB targeted the WCC for infiltration as early as 1961 or before. With their influence came Liberation Theology, a KGB-spawned invention which turned Christian doctrine into Marxist theology. It was introduced first in Latin America, not coincidentally by a Peruvian Catholic priest, Gustavo Gutiérrez, and a few others, where conservative Catholicism stood in the way of communist efforts to overthrow rightwing authoritarian governments. At the same time, the WCC began discussing Interfaith Dialogue at its international conferences in 1961, 1963, 1964, 1967, 1968 and 1970, and adopted it as a program in 1971.

The paper continues…

Interfaith Dialogue is nothing more than a communist-contrived influence operation that continues the Cultural Marxist attack on Western Civilization. The American hard Left has partnered with Islam in an unholy alliance we call the Red-Green Axis. Their mutual goal is the subversion of Western laws, culture, and traditions, and our nation’s ultimate destruction, in preparation for the imposition of totalitarian rule.

It will be interesting to see if and how James White responds to the accusations that IFD are a part of a greater strategy to subvert Western culture and Judeo-Christian society. In spite of coming from Howse, who White does not consider astute on matters relating to Islam, the alleged tie between Islamic IFD and Marxism seems credible. If not, the accusations presented by the Center for Security Policy at least seem credible enough to give a thorough response.

As someone who has watched White with admiration as he’s handled issues (albeit belatedly and unoriginally) relating to Social Justice with articulation and intelligence, and also as someone who disagreed with his IFD (and in particular, how it was done) on Biblical grounds, I’m eager to see if James White is willing to reconsider the wisdom of engaging in dialogue over debate.

The paper from the Center for Security Policy, explaining the connections between Islamic IFD and American cultural subversion seems compelling.

You can see it here.

via National Security Group Puts Out Dire Warning About Interfaith Dialogue — Pulpit & Pen

Asia Bibi’s daughter thanks Christians worldwide for support, but fears ‘religious enemies’ want them dead

One of Asia Bibi’s daughters has appeared on a video thanking God and Christians worldwide who’ve been praying for her family as they continue to face many uncertainties.

Source: Asia Bibi’s daughter thanks Christians worldwide for support, but fears ‘religious enemies’ want them dead

How to keep your kids safe from toys and apps that pry into their lives

As the holiday season kicks into gear, it’s important to understand that a lot of kids’ toys and apps collect and store information about them, often with little regard for privacy and security. Here’s how to think about the trade-offs and mak

Source: How to keep your kids safe from toys and apps that pry into their lives

November 24 Disciplining Yourself for a Purpose

“Bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come.”

1 Timothy 4:8

✧✧✧

Godliness should be the believer’s priority in life.

I’m amazed at how devoted people can be to what they believe is important. There are many people outside Christianity who live in rigid conformity to a lot of meaningless rules. People in totalitarian countries, for example, live in rigid conformity to rules predicated on a denial of biblical truth. They walk circumspectly and toe the mark.

Some cultists are so rigid and walk so circumspectly according to the principles dictated to them that if they’re told they can’t get married or can’t be with their spouses, they conform. They’re made to live in abstinence from physical relationships, follow strict diets, fast, and so on. Some attempt to attain spirituality through such self–disciplined acts as lying on a bed of nails or walking through hot coals.

Others, such as athletes, go through tremendous self–discipline through dieting, running, weight training, and other means that involve great sacrifice.

People disciplined in things that are ultimately meaningless may be lax in things that count. I know people who run three miles every day but will not bother to read the Bible regularly. I know other people who cannot discipline themselves to feed on the Word of God but stick rigorously to a diet. Many Christians worship physical fitness and health and are so conformed to the world’s system that they’re careless and lazy about conforming to Christ.

If you are a wise Christian, you’ll be sure to discipline yourself for godliness. You’ll know what pleases God, watch for Satan’s traps, resist the Devil, defeat temptation, and be selective about your behavior. In other words, you’ll not walk as a fool; you’ll walk in wisdom—living by God’s standards.

✧✧✧

Suggestions for Prayer: Thank God for His Son, the perfect example of spiritual discipline and godliness. Ask God to help you be like Him.

For Further Study: According to 1 Timothy 4:7, what is the purpose of spiritual discipline? ✧ According to 2 Peter 1:3, what has God’s divine power granted us?[1]


[1] MacArthur, J. (1997). Strength for today. Wheaton, IL: Crossway Books.

Top Weekly Stories from ChristianNews.net for 11/24/2018

Celine Dion Launches ‘Gender-Neutral’ Children’s Clothing Line to ‘Liberate’ Kids From ‘Traditional Roles of Boy/Girl’   Nov 18, 2018 04:25 pm

Pop singer Celine Dion has announced her partnership with a gender-neutral clothing company to create a line for children and babies that is neither male or female, stating that she wishes to encourage equality and counter “stereotypes” about gender, such as pinks for girls and blues for boys, by allowing individual “freedom of spirit.” “CELINUNUNU liberates…

Continue reading the story


Macy’s Thanksgiving Day Parade Features Lesbian Kiss During Performance of Broadway Musical ‘The Prom’   Nov 22, 2018 05:09 pm

NEW YORK — Thursday’s annual Macy’s Thanksgiving Day Parade featured two women kissing during a performance of the Broadway musical “The Prom,” a story about a lesbian who is prohibited from taking her girlfriend to the prom. The cast of the show performed a song from the musical shortly after the opening of the broadcast, which aired live on NBC. “The Prom”…

Continue reading the story


Number of Witches Rises Dramatically Across U.S. While Millenials Reject Christianity   Nov 21, 2018 02:19 pm

Photo Credit: Drugilla/Wikipedia (Newsweek) — Witchcraft and other pagan religious practices increased in the U.S. over the past few decades, with millennials turning to astrology and tarot cards as they turn away from Christianity and other traditionally dominant Abrahamic religions. The number of witches and Americans practicing Wicca religious rituals…

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Canadian Woman Upset After Church Revokes Membership Over Unrepentant Lesbianism   Nov 20, 2018 05:16 pm

OSHAWA, Ontario — A woman in Canada who is in a same-sex relationship recently took to Facebook and the media to express her objection after her church revoked her membership status as she had been repeatedly urged to repent of homosexuality but would not heed the counsel of her pastoral leadership. Kimberley Mills, a former youth leader, told the outlet The Star…

Continue reading the story


Blasphemous Video From ‘Queer Theology’ Founder Claims Jesus Is in ‘Pansexual, Polyamorous’ Relationship With Church   Nov 19, 2018 07:22 pm

A blasphemous video released on Tuesday by the founder of “Queer Theology” claims that Jesus is in a “pansexual, polyamorous” relationship with the Church, and that Christians can therefore have multiple romantic relationships as well. “If you’re one of those people who believes in a personal relationship with Jesus Christ, well, Jesus is having personal…

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UK Mother Advised to Abort Baby Thought to Have Down Syndrome Gives Birth to Son Without Condition   Nov 19, 2018 09:22 pm

Photo Credit: Markus Knigge (The Christian Institute) — A young mother has shared her anger at how keen doctors were to abort her baby when they believed he had Down syndrome. Jordan Squires, 22, said she and her husband Jonathan would love their child regardless of the disability. But she fears for others: “When you’ve been told your baby has a…

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Vatican Interreligious Dialogue Council Sends ‘Prayerful Good Wishes’ to Hindus for Pagan Festival Diwali   Nov 17, 2018 06:07 pm

Photo Credit: Amila Tennakoon/Wikipedia ROME — The Pontifical Council for Interreligious Dialogue recently sent greetings and “prayerful good wishes” to Hindus for Diwali, a festival in which adherents pray to various pagan gods and goddesses to seek a blessing of prosperity and wisdom for the new year. The council sought to use the occasion as a time to…

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Believers Trapped as Cameroon Wages War on Two Fronts   Nov 19, 2018 01:21 pm

Cameroon (Mission Network News) — The stakes are high and believers are running out of places to go as Cameroon wages war on two fronts. Illia Djadi, the Africa bureau chief at World Watch Monitor, describes a Boko Haram insurgency in northern Cameroon. “Ministers in that area are not safe,” he notes. “They had to leave the area or attacked, ransacked,…

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Parents Complain of ‘Religious Indoctrination’ After Video Shows Students Reciting Bible Verse   Nov 19, 2018 12:40 pm

SMITHVILLE, Texas — Some parents at a public school in Texas have voiced a complaint after a first grade teacher recently posted a video online showing her students reciting a Bible verse. The video, recorded at Brown Primary School in Smithville, shows children sitting in a circle and reciting in unison a paraphrase of Romans 12:9-10. “Love from the center…

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American Missionary Killed by Indian Tribe on Remote Island   Nov 23, 2018 12:15 pm

Photo Credit: John Chau/Facebook (The Insider) — The 26-year-old American who police say was killed by a remote Indian tribe last week, said he believed God helped him dodge authorities and reach the isolated island he referred to as “Satan’s last stronghold.” John Allen Chau, a tourist and Christian missionary from Washington state, wrote in a final diary…

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Monica Lewinsky says Bill Clinton hinted she should perjure herself, arranged a farewell Christmas tryst before dumping her

Now that Hillary is a loser and embarrassment, and Bill old, feeble, and evoking shame among those Dems that are capable of that emotion, the former intern has a platform and an audience.

Source: Monica Lewinsky says Bill Clinton hinted she should perjure herself, arranged a farewell Christmas tryst before dumping her

Merkel Swipes At Trump, Brexit, Calls For One World Government

German Chancellor Angela Merkel has been a disaster as leader for her nation and a thorn in the side of President Donald Trump. But what she said this week should send a chill into the bones of any patriot in any nation from the U.S> to the U.K. As Chancellor Merkel is on her way… The post Merkel Swipes At Trump, Brexit, Calls For One World Government appeared first on The Federalist Papers .

Source: Merkel Swipes At Trump, Brexit, Calls For One World Government

Weekend Snapshot — Top Stories This Week for Nov. 24, 2018

Many Reasons to Give Thanks

Despite the current political rancor, Americans have so much for which to be thankful.

The Conservative’s Guide for Where to Shop

Some companies invest to oppose your values. But there are plenty of other places to shop.

Giving Thanks for Climate Authenticity

Once again, we find overheated stories about the end of the world. People should chill.

‘Nuke Americans Who Resist Gun Confiscation!’

Rep. Eric Swalwell suggests a mandatory gun buyback program, stepping all over the Second Amendment.

DeVos Rebalances Due Process in Title IX

The secretary of education restores students’ basic rights in sex-abuse cases.

An Obama Judge Blocks Trump’s Asylum Order

The president won’t be able to limit asylum requests only to those who legally enter the country.

Why Our Military Forces Aren’t Ready for Prime Time

A new report indicates that our military would struggle to fight stronger foes like Russia and China.

‘Undermining Democracy,’ Democrat Style

It’s all over but the recriminations in the Georgia and Florida elections.

No, Ivanka’s Private Email Use Is Not the Same as Hillary’s

To borrow a quote from Hillary Clinton, “What difference, at this point, does it make?”

The Family Is Still the Building Block of Society

As leftists redefine marriage and family, more Americans are beginning life at a disadvantage.

Liberals Have Gone Mental

Modern liberalism is diseased.  It is wrought by mental maladies exacerbated by postmodernism’s delusional insistence that empirical facts are figments of white male rule.  This warped view subverts reality if it doesn’t conform to their revisionist left-wing propaganda.  Eight years ago, Michael Savage made this call in his book, Liberalism is a Mental Disorder.  The mass malady also foments mental discontinuity and cognitive dissonance, ensnaring misguided college students in particular.

Cognitive dissonance occurs when an individual’s thoughts or beliefs are rooted in inconsistency, which is precisely what modern liberalism wallows in.  Under the auspices of effete liberal intellectuals, postmodernism is prevalent in academia where it enfeebles budding liberals’ thoughts with nihilistic notions that ravage objective truths.  The resultant relativism engenders delusions and waywardness amongst malleable students – particularly in the soft social sciences that the would-be social activists pursue.  Is it any wonder, when combined with their addiction to social media, that depression is the most common health problem afflicting college students?

Whereas classical liberalism underpins much of America’s greatness, modern liberalism dallies with madness that develops in the contrived curricula that pervades the humanities, sociology, and women’s studies.  Research in these fields is tainted by biased academicians  who manipulate their methodologies to predispose positive results that favor social activism.  Often motivated by the “publish or perish” syndrome, null results are given short shrift, skewing social science literature towards leftist tautologies.  And skewering the impressionable minds of their dutiful minions-cum-social warriors who are all too willing to intimidate non-believers and desecrate the public square.

Stifled by an overwhelmingly liberal orthodoxy on campus, even instructors risk professional peril should they dare jump off the bandwagon bias.  What chance do the gullible students stand other than to embrace the pathos of resentment and bitterness toward Western Civilization, and America itself?  The susceptible students are even conditioned to question whether America is the land of opportunity.    They are told that America was never really that great, even as many of the world’s wretched masses have been entranced by our brilliant beacon of freedom throughout our magnificent history.

These perverted teachings reverberating around campus do not nurture happy, well-adjusted people.  Instead, postmodern liberalism provokes mental discomfort when confronted with empirical facts.  For example, migrant caravans continue to assemble on our southern border – not so much in search of asylum, as they wave their home nation’s flags, but better economic opportunities, especially under President Trump.   Liberals — who put globalism over nationalism, and illegals over citizens — welcome the disruptive hordes.  Nevertheless, they deny their obvious motivation:  seeking a better life in the land of opportunity, the last great hope of earth.  Now that’s madness, but it gets even more dissonant when the postmodern intelligentsia root for the United Nations over America; when they will a recession; and when they make a mockery of superb economic indicators.

Even as liberal media outlets such as the AP recently proclaimed that “Democrats fight vibrant economy in bid for House,” and the NY Times conceded that the economy is firing on all cylinders, college kids are being hoodwinked into the benefits of socialism. I wonder if they could even find Venezuela, North Korea or Cuba on a map since their propagandizing professors have glossed over the human misery socialism hath wrought?

Mental illness is often accompanied by a break from reality, such as believing something to be true that is false, or vice-versa.  Such delusions may explain why misguided youth support socialism, and why polling indicates that most Dems do not approve of President Trump’s handling of the economy, arguing his deregulatory agenda and tax cuts are merely a “sugar fix.”   Actually, they incentivize production and profits, and repatriate factories.

Whereas defeatist Obama defiantly told us that manufacturing jobs weren’t coming back to America, Trump is bringing them back.  Manufacturing and industrial production indicators are generally bullish.  One has to be delusional to deny that policies have stimulated record low unemployment, and have inspired record high consumer and small business confidence.  But that doesn’t stop today’s perseverating liberals from conjuring a dystopian reality.

Harboring such misguided sentiments in the face of overwhelming contradictory evidence can usher cognitive dissonance or other mad stuff like dissociative disorder.  Now, there are more job openings than candidates.  Now, the soft-science snowflakes can escape indulgent mommy’s yoke and embark on a rewarding career.  Now is simply not the time to be dallying with socialism.  One wonders if they actually prefer Marxist mobs over jobs. Perhaps their liberal disease has progressed so insidiously that they are actually disassociated from the here and now.

It’s a shame they have been inculcated with such postmodern pessimism proclaiming, “You’re in danger, you’re in danger.  You can’t succeed.”   That’s so Obama, and guaranteed to elicit mental discontinuity from the quantifiable economic optimism prevalent under Trump.  Many impressionable students haven’t developed the mental faculties to resist the tenured faculty; they simply succumb to absurdism marked by distorted views of their perceived plight and contorted views of reality.

Examples abound, but perhaps none are more poignant than the wayward female student who’s up on assault charges after disrespecting her male counterparts by indignantly throwing chocolate milk over nice College Republicans at Florida State University.  They remained composed as she went on a bizarre tirade about fascism, apparently lacking any self-awareness or her own antics. Talk about a dissociative mental case!  This tantrum-throwing girl, and her ilk, cannot be allowed to run amok.  She’ll now have to undergo cognitive behavioral therapy to quell her intermittent explosive disorder, and soothe her tormented liberal mind.

The college years are fertile ground for cognitive development in young adults, so it’s a shame they are imbued with leftist dogma which contrives a new “reality” to suit their postmodern sensibilities.  Anyone who strays too far from the liberal asylum is labelled as sexist, misogynist or racist.  But just consider the source – they’re a bunch of delusional socialists.

Vibrant debate born of classical liberalism bequeathed our great birthright, the last great hope of earth.  Today’s liberalism mollycoddles the precious little cupcakes whose delicate psyches cannot withstand the rigors of free speech.  Faced with existential crisis every time they are contradicted, their behavior becomes disturbingly bi-polar.  They either retreat to sympathetic safe spaces, or engage in rapacious, mob-like intimidation that is more reminiscent of the socialist upheavals they bizarrely favor, than a flourishing marketplace of freely exchanged ideas.

George Orwell observed that, “[w]e are all capable of believing things which we know to be untrue, and then, when we are finally proved wrong, impudently twisting the facts so as to show that we were right.”  There sure is a lot of cognitive twisting going on within the impudent liberal intelligentsia as they manufacture prejudiced research to sustain their postmodern madness.

Image credit: Max Pixel

Source: Liberals Have Gone Mental

MI6 Scrambling To Stop Trump From Releasing Classified Docs In Russia Probe

The UK’s Secret Intelligence Service, otherwise known as MI6, has been scrambling to prevent President Trump from publishing classified materials linked to the Russian election meddling investigation, according to The Telegraph, stating that any disclosure would “undermine intelligence gathering if he releases pages of an FBI application to wiretap one of his former campaign advisers.”

Trump’s allies, however, are fighting back – demanding transparency and suggesting that the UK wouldn’t want the documents withheld unless it had something to hide.

The Telegraph has talked to more than a dozen UK and US officials, including in American intelligence, who have revealed details about the row.

British spy chiefs have “genuine concern” about sources being exposed if classified parts of the wiretap request were made public, according to figures familiar with discussions.

It boils down to the exposure of people”, said one US intelligence official, adding: “We don’t want to reveal sources and methods.” US intelligence shares the concerns of the UK.

Another said Britain feared setting a dangerous “precedent” which could make people less likely to share information, knowing that it could one day become public. –The Telegraph

The Telegraph adds that the UK’s dispute with the Trump administration is so politically sensitive that staff within the British Embassy in D.C. haver been barred from discussing it with journalists. Theresa May has also “been kept at arms-length and is understood to have not raised the issue directly with the US president.”

In September, we reported that the British government “expressed grave concerns” over the material in question after President Trump issued an order to the DOJ to release a wide swath of materials, “immediately” and “without redaction.”

Trump walked that order back days later after the UK begged him not to release them.

Mr Trump wants to declassify 21 pages from one of the applications. He announced the move in September, then backtracked, then this month said he was “very seriously” considering it again. Both Britain and Australia are understood to be opposing the move.

Memos detailing alleged ties between Mr Trump and Russia compiled by Christopher Steele, a former MI6 officer, were cited in the application, which could explain some of the British concern. –The Telegraph

The New York Times reported at the time that the UK’s concern was over material which includes direct references to conversations between American law enforcement officials and Christopher Steele,” the former MI6 agent who compiled the infamous “Steele Dossier.” The UK’s objection, according to former US and British officials, was over revealing Steele’s identity in an official document, “regardless of whether he had been named in press reports.”

We noted in September, however, that Steele’s name was contained within the Nunes Memo – the House Intelligence Committee’s majority opinion in the Trump-Russia case.

Steele also had extensive contacts with DOJ official Bruce Ohr and his wife Nellie, who – along with Steele – was paid by opposition research firm Fusion GPS in the anti-Trump campaign. Trump called for the declassification of FBI notes of interviews with Ohr, which would ostensibly reveal more about his relationship with Steele. Ohr was demoted twice within the Department of Justice for lying about his contacts with Fusion GPS.

Perhaps the Brits are also concerned since much of the espionage performed on the Trump campaign was conducted on UK soil throughout 2016. Recall that Trump aid George Papadopoulos was lured to London in March, 2016, where Maltese professor Joseph Mifsud fed him the rumor that Russia had dirt on Hillary Clinton. It was later at a London bar that Papadopoulos would drunkenly pass the rumor to Australian diplomat Alexander Downer (who Strzok flew to London to meet with).

Also recall that CIA/FBI “informant” (spy) Stefan Halper met with both Carter Page and Papadopoulos in London.

Halper, a veteran of four Republican administrations, reached out to Trump aide George Papadopoulos in September 2016 with an offer to fly to London to write an academic paper on energy exploration in the Mediterranean Sea.

Papadopoulos accepted a flight to London and a $3,000 honorarium. He claims that during a meeting in London, Halper asked him whether he knew anything about Russian hacking of Democrats’ emails.

Papadopoulos had other contacts on British soil that he now believes were part of a government-sanctioned surveillance operation. –Daily Caller

In total, Halper received over $1 million from the Obama Pentagon for “research,” over $400,000 of which was granted before and during the 2016 election season.

Papadopoulos, who was sentenced to 14 days in prison for lying about his conversations with a shadowy Maltese professor and self-professed member of the Clinton Foundation, has publicly claimed he was targeted by UK spies, and told The Telegraph that he demands transparency. Trump’s allies in Washington, meanwhile, have suggested that the facts laid out before us mean that the ongoing Russia investigation was invalid from the start.

In short, it’s understandable that the UK would prefer to hide their involvement in the “witch hunt” of Donald Trump since much of the counterintelligence investigation was conducted on UK soil. And if the Brits had knowledge of the operation, it will bolster claims that they meddled in the 2016 US election by assisting what appears to have been a set-up from the start.

Steele’s ham-handed dossier is a mere embarrassment, as virtually none of the claims asserted by the former MI6 agent have been proven true.

Steele, a former MI6 agent, is the author of the infamous and unverified anti-Trump dossier. He worked as a confidential human source for the FBI for years before the relationship was severed just before the election because of Steele’s unauthorized contacts with the press.

He shared results of his investigation into Trump’s links to Russia with the FBI beginning in early July 2016.

The FBI relied heavily on the unverified Steele dossier to fill out applications for four FISA warrants against Page. Page has denied the dossier’s claims, which include that he was the Trump campaign’s back channel to the Kremlin. –Daily Caller

That said, Steele hasn’t worked for the British government since 2009, so for their excuse focusing on the former MI6 agent while ignoring the multitude of events which occurred on UK soil, is curious.

Source: MI6 Scrambling To Stop Trump From Releasing Classified Docs In Russia Probe

November 24 Daily Help

VERY bitter is the enmity of the world against the people of Christ. Men will forgive a thousand faults in others, but they will magnify the most trivial offence in the follower of Jesus. Instead of vainly regretting this, let us turn it to account, and since so many are watching for our halting, let this be a special motive for walking very carefully before God. If we live carelessly, the lynx-eyed world will soon see it, and they will shout triumphantly, “See how these Christians act!” The cross of Christ is in itself an offence to the world; let us take heed that we add no offence of our own, for thus can much damage be done to the cause of Christ, and much insult offered to his name.[1]


[1] Spurgeon, C. H. (1892). Daily Help (p. 332). Baltimore: R. H. Woodward & Company.

Movie Review- American Gospel: Christ Alone

The End Time

By Elizabeth Prata

American Gospel: Christ Alone explores the core question of Christianity, ‘What is the gospel?’ through the distorting lens of American culture. It is written and directed by Brandon Kimber and features interviews from many well-known American preachers and some not so well known. What IS the Gospel, is explored in detail and biblically. Even those familiar with the Gospel of Jesus Christ will come to a deeper understanding and appreciation for the miraculous method for salvation Jesus enacted by his life, death, and resurrection.

It also features testimonies and anecdotes by lay people who have undergone a radical conversion either from atheism, or a false version of Christianity. Their stories of finding joy in experiencing the true Gospel revealed to them by the grace of the Holy Spirit is deeply moving.

The film also examines how this wondrous Gospel has been twisted in America into a prosperity…

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