Daily Archives: June 27, 2019

June 27 Conquering Faith

Scripture Reading: 1 Samuel 17:1–11

Key Verse: 2 Timothy 1:7

For God has not given us a spirit of fear, but of power and of love and of a sound mind.

David put into practice several sound biblical principles when he faced one of the biggest challenges of his life—Goliath. These principles are effective for all of God’s servants:

  • Recall past victories: David immediately recounted his victories as a shepherd when he defeated attacking lions and bears. Recounting those times when the Lord has come to your aid will fortify you for your present challenge.
  • Reexamine and reaffirm your motivations: David’s love and devotion to the Lord and defense of His name superseded any of man’s paltry rewards. We must be ever-vigilant to gauge our true motivations.
  • Reject discouragement from others: David did not listen to his older brother or even King Saul. He listened to the Lord’s voice. Well-meaning people sometimes can quench your faith if you heed the wrong voices.
  • Recognize the true nature of the battle: God is involved in every aspect of the believer’s life. This means that everything is spiritual in our lives—everything that touches us must come through Him first.
  • Rely upon God’s power for victory: From the beginning, David proclaimed that the battle was the Lord’s. This isn’t “psyching yourself up.” It simply means that you trust the Lord so much that the victory already is decided in your mind. It is a settled issue.

Dear Lord, I am relying upon You in the conflicts of life. The battle is Yours! The victory is already decided in my mind. It is a settled issue.[1]


[1] Stanley, C. F. (2006). Pathways to his presence (p. 186). Nashville, TN: Thomas Nelson Publishers.

June 27 The Sweet Fruits of Brokenness

Scripture Reading: Psalm 34

Key Verse: Psalm 34:4

I sought the Lord, and He heard me, and delivered me from all my fears.

The process of brokenness is not interminable. God knows your frame and will not overload you or bring unnecessary sorrow.

As the crushed seed erupts into bountiful life, the sweet fruits of brokenness are released during your turmoil and heartache.

Perhaps the most precious fruit is peace. You are no longer left to your own cleverness. You no longer have to rely on your strength. You are not vainly wrestling with God over who is in charge of your life.

The Holy Spirit fills the broken heart with the peace of Christ. It is the peace of submission, the peace of resting in Him, the peace of knowing your times are in His wonderful hands.

There is a new intimacy with Jesus. You trust Him. You rely on Him. You look to Him. You can do nothing apart from Him. He is all you need. He is sufficient. He undertakes all of your concerns and bears every burden.

The broken man or woman enters a new dimension in the relationship with Christ. It is the place of blessing, healing, and new beginnings. It is a time to rejoice in both the sovereignty and the goodness of God.

Almighty God, I claim Your peace! Bring me into a new level of relationship where nothing on earth can agitate my spirit. I want to walk in greater intimacy with You.[1]


[1] Stanley, C. F. (1999). On holy ground (p. 186). Nashville, TN: Thomas Nelson Publishers.

‘Our Country Belongs to Jesus’: Millions Gather in Brazil at the ‘March for Jesus’ Event, Including President Bolsonaro — Faithwire

Last week, three million Christians filled the streets of São Paulo to share the word of God and “cry out for Brazil, for the families, for the end of corruption, for the afflicted hearts.”

The March for Jesus has been celebrated in São Paulo for 27 years, and is the largest Christian march that takes place in Latin America.

Estevam Hernandes, the President of the March for Jesus in Brazil, gave the opening prayer at one of the main metro stations in São Paulo.

“We cry out for Brazil, for the families, for the end of corruption, for the afflicted hearts, our country belongs to Jesus Christ,” Hernandes said. “To Him all honor, glory, power and majesty. As it says in Psalms 33: Happy is the nation whose God is the Lord.”

The march included more than 10 hours of praise and worship, with almost 30 gospel singers and bands from around Brazil leading it.

Dozens of evangelical pastors and church leaders were in attendance, along with over four thousand caravans from all over Brazil.

There was a stage set up at the end of the march, at the Heroes of the Brazilian Expeditionary Force Square, where performers were arranged in the format of a concert marathon.

According to the Evangelical Focus, each year the ‘March for Jesus’ declares a theme over their parades. This year, the theme “the rescuer” came from 1 Timothy 2:6, which reads “who gave himself as a ransom for all people. This has now been witnessed to at the proper time.”

“Every year, we have a theme. These themes are a reference of what Christ represents for us. He rescued us from the empire of darkness and carried us into His mighty light. It is for Him that we march,” the organizers stated.

The President’s involvement

Not only did millions of Brazilians gather in São Paulo, but the President of Brazil did as well.

It wasn’t President Jair Bolsonaro’s first time at the march, as he had participated in 2018 when he was a Presidential candidate. Keeping his promise to return, even if elected President, he gave a speech that encouraged the attendees to pursue their faith.

“You were decisive in helping change the destiny of Brazil. It is very good to be among friends. And even better when they are friends with God in their hearts” Bolsonaro said.

Brazil “is secular but its current leader is Christian,” Bolsonaro pointed out, adding that he hopes to overcome the “ethical and moral” problems in Brazil with the help of Christians.

Joao Doria, the Governor of São Paulo, and Bruno Covas, the Mayor of São Paulo, both members of the Brazilian Social Democracy Party, were also in attendance.

“This is the March for Jesus, but it is also the march of harmony and understanding between those who love Sao Paulo and Brazil,” Doria said, according to the Evangelical Focus.

H/T The Evangelical Focus

via ‘Our Country Belongs to Jesus’: Millions Gather in Brazil at the ‘March for Jesus’ Event, Including President Bolsonaro — Faithwire

June 27 The Victory That Is Yours

Scripture reading: John 8:32–37

Key verse: John 8:12

Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”

Jesus told His disciples: “If you abide in My word … you shall know the truth, and the truth shall make you free” (John 8:31–32). Christ knew His followers would face many temptations after He was gone. That was why He wanted them to focus on the truth of His Word, not the instability and spiritual darkness of the world around them.

As long as Christ was with them, the disciples followed with ease. Then came the night of His arrest, and Jesus was gone. However, instead of walking in the light of His truth, they allowed fear to capture their hearts. Many people struggle with emotional or physical bondage because they walk in the dim light of their own desires and resources, not the light of God’s Word.

Christ said, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). Our hope as believers is the fact that Christ is our Source of light.

You may be struggling with something that has held you captive for years. Now is the time to ask God to help you face it and deal with it by submitting it to His control. Then claim the victory that is yours through the power of His Spirit. No matter what you are facing, there is hope in the light of God’s truth.

God, I submit the bondage in my life to Your control. I claim the victory that is mine today through the power of Your Spirit.[1]


[1] Stanley, C. F. (2000). Into His presence (p. 186). Nashville, TN: Thomas Nelson Publishers.

June 27, 2019 Afternoon Verse Of The Day

1. In the year that king Uzziah died. This is usually the beginning of the sixth chapter; but some think that it is the beginning of the book itself, and that in collecting the prophecies of Isaiah an error was committed. The reason which they assign is, that the Prophet here declines the office of a teacher, which he would not have refused if he had hitherto discharged it; that he appears to be a mere novice as yet unacquainted with his calling; and besides, that he declares that he has now seen the Lord, and that he has not seen him before. But such arguments I consider, as I have already noticed, to be too feeble and unsatisfactory; and I reply that it ought not to be thought strange that he was so completely overpowered by this extraordinary vision as to forget that he was a prophet. For there was no feeling in him which was not overpowered by the presence of God, so that, like one who had lost his senses, he willingly plunged himself in darkness, or rather, like one who despaired of life, he of his own accord chose to die. And it is necessary that the godly should he affected in this manner, when the Lord gives them tokens of his presence, that they may be brought low and utterly confounded. Besides, in the person of his servant God intended to strike his rebellious people with alarm; and therefore we need not wonder if he offers an apology for himself under the overwhelming influence of fear, and likewise because he had not felt the weight of his office, as he now felt it, after having beheld an illustrious display of the majesty of God.

But why was not this vision exhibited to him at the beginning? I answer, it was necessary in regard to the time, that he might be more and more confirmed in the discharge of his office. We have an instance of this in the Apostles themselves; for at first they were sent out with an injunction not to pass beyond the limits of Judea, (Matt. 10:5;) but after that Christ had risen, he again set them apart in a new and solemn manner, breathed on them, bidding them receive the Holy Ghost, (John 20:21, 22;) and not only so, but sending his Spirit from heaven in the form of tongues of fire, in vested them with extraordinary power. (Acts 2:3.) Thus, on account of the various changes of times and of kings, it was necessary that Isaiah should be encouraged and again attested by a new vision; that he might be excited to perseverance, and might afterwards proceed with greater cheerfulness in his course; and also that the Jews might perceive his ministry to be supported by heavenly authority.

This appears to me to be a sufficient reason why this vision was not exhibited to him at the very beginning, but after that he had for some time discharged the office of a teacher. That this was not the beginning of the prophecy is evident enough from the consideration that the preface, which we have already examined, is much better adapted for the commencement, and more appropriate than what is contained in this chapter; and every approach having been shut up by the hard-hearted obstinacy of the people, it was proper that he should burst forth in this vehement manner. Besides, it is probable that he had long performed the office of a teacher under King Uzziah, who, I think, was dead before this prediction was published. In short, the Prophet means that it was not till he had commenced his course that God appeared to him.

Some think that death here means leprosy, which undoubtedly was a civil death, when the king was compelled to withdraw from the society of men, and to lay down the reins of government, (2 Kings 15:5;) but I choose rather to take death in its literal sense. So then, I think that Isaiah uttered the former predictions during the reign of Uzziah, even after he had been struck with leprosy; and that when he had died, and Jotham had succeeded him, this vision was presented to Isaiah. We know what various commotions are produced by a change of kings, so that we need not wonder that Isaiah had his calling again sealed. But the prophecy itself, which follows, will sufficiently show that he had been a public teacher for some time before he saw the Lord; for it relates that the blinding of the people, whose obstinacy he had experienced to such an extent that he might have been induced to cease from his undertaking, for he saw that he was doing no good. The Lord, therefore, confirms him by this vision, that the opposition may not prevent him from boldly discharging his office, and performing what he undertook at the commandment of God.

I saw the Lord. It is asked, How could Isaiah see God who is a Spirit, (John 4:24,) and, therefore, cannot be seen with bodily eyes? Nay, more, since the understandings of men cannot rise to his boundless height, how can he be seen in a visible shape? But we ought to be aware that, when God exhibited himself to the view of the Fathers, he never appeared such as he actually is, but such as the capacity of men could receive. Though men may be said to creep on the ground, or at least dwell far below the heavens, there is no absurdity in supposing that God comes down to them in such a manner as to cause some kind of mirror to reflect the rays of his glory. There was, therefore, exhibited to Isaiah such a form as enabled him, according to his capacity, to perceive the inconceivable majesty of God; and thus he attributes to God a throne, a robe, and a bodily appearance.

Hence we learn a profitable doctrine, that whenever God grants any token of his presence, he is undoubtedly present with us, for he does not amuse us by unmeaning shapes, as men wickedly disfigure him by their contrivances. Since, therefore, that exhibition was no deceitful representation of the presence of God, Isaiah justly declares that he saw him. In like manner, when it is said that John saw the Holy Spirit in the shape of a dove, (John 1:32,) the name of the Holy Spirit is applied to the outward sign, because in the representation there was no deception; and yet he did not see the essence of the Spirit, but had a clear and undoubted proof, so that he could not doubt that the Spirit of God rested on Christ.

Secondly, it is asked, Who was that Lord? John tells us that it was Christ, (John 12:41,) and justly, for God never revealed himself to the Fathers but in his eternal Word and only begotten Son. Yet it is wrong, I think, to limit this, as some do, to the person of Christ; for it is indefinitely, on the contrary, that the Prophet calls him God. Nor do their views derive any support from the word אדוני, (adonai,) which seems particularly to apply to Christ; for it is often applied to God in an absolute and unrestricted manner. In this passage, therefore, God is mentioned indefinitely, and yet it is correctly said that Isaiah saw the glory of Christ, for at that very time he was the image of the invisible God. (Col. 1:15.)

Sitting upon a throne. He could not have given a better description of God, in regard to place, than in the person of a Judge, that his majesty might strike greater terror into the Jews; for we shall afterwards see the dreadful judgment which the Lord pronounced from his judgment-seat. But lest we should suppose that the Prophet contrived the manner in which he would paint God, we ought to know that he faithfully describes the very form in which God was represented and exhibited to him. It may be questioned whether the Prophet was conducted into the temple, or saw this vision while he was asleep. Though many things are frequently adduced on both sides, which are fitted to leave the matter in doubt, yet it may be conjectured with some probability, that even if he had not been within the temple, this vision might have been presented to him, either in his own house or on a field, in the same manner as to other prophets.

And his remotest parts filled the temple. Almost all the commentators understand by this the fringes of his robe, though it may be understood to refer to the extremities of the judgment-seat, giving us to understand that its dimensions were so vast as to extend to every part of the temple. He intends to ascribe to God a venerable aspect, and far beyond any human form. There is great weight in the circumstance that he appeared in the temple; for he had promised that he would meet with his people there, and the people expected his answers from that place, as Solomon had expressly stated at the dedication of it. (1 Kings 8:30.) In order, therefore, that the people might understand that those things came from God, on whom they called every day, and on whom they relied with a vain confidence which puffed them up, this vision was exhibited to the Prophet in the temple. To the certainty of what was said it contributed not a little, that he openly proclaimed that the discourse was not pronounced to him by any mortal man, but was a heavenly oracle, uttered by that God whose name they were accustomed disdainfully to hold out as a pretence, whenever they wished to make any extravagant claims; for otherwise this prophecy would have been harsh and repulsive, and needed great confirmation. It was also not uncommon with the Prophets to say that this Lord spake to them from his temple, or from his sanctuary.[1]


1 The date of Uzziah’s death has been much disputed (see Introduction, p. 437). Isaiah 14:28–32 is an oracle from the year of the death of King Ahaz, and it has a clear appropriateness to the political situation of that time. We should not be surprised, therefore, to find something similar here. We can well imagine the spiritual value to the prophet himself of a vision of the almighty King when an earthly reign of over fifty years had come—or was coming—to its end. Remember, too, that although in general terms Uzziah had been a good king, eventually he was judged by God for a particular sin (2 Ch 26:16–23), so it is not surprising that this chapter has much to say about sin. The vision of the Lord’s transcendence never left Isaiah—the exaltation of Israel’s great God is a frequent theme in his oracles (cf., e.g., 2:10–22; 37:16; 40:22; 57:15).

What does “temple” signify here—the earthly or the heavenly place of worship? Virtually all modern commentators assume the former, though Delitzsch is an important exception. Some of the older commentators, including Young, who did assume that the earthly temple was intended, doubted whether the prophet was physically present in it and thought it possible that he may have been transported there in a vision. It is impossible to be certain, but happily it makes little difference to our understanding of the chapter and its message.[2]


1 In the year of King Uzziah’s death. It is apparent that for some reason Isaiah wished to locate this vision in time. What that reason was is less apparent. Engnell and Ringgren have suggested that an enthronement ceremony may have been the occasion for the experience.25 If so, the enthronement ceremony at the beginning of Jotham’s reign might have been particularly moving. Another possibility is that Isaiah wanted to indicate the inaugural nature of his vision and so placed it in this way at the beginning of his ministry. But an even more compelling reason is the theological one. Judah had known no king like Uzziah since the time of Solomon. He had been an efficient administrator and an able military leader. Under his leadership Judah had grown in every way (2 Chr. 26:1–15). He had been a true king. How easy it must have been to focus one’s hopes and trust upon a king like that. What will happen, then, when such a king dies, and coupled with that death there comes the recognition that a resurgent Assyria is pushing nearer and nearer? In moments like that it is easy to see the futility of any hope but an ultimate one. No earthly king could help Judah in that hour. In the context of such a crisis, God can more easily make himself known to us than when times are good and we are self-confidently complacent. “In the year of King Uzziah’s death … mine eyes have seen the king.”

I saw the Sovereign. Although the Hebrews normally believed that to see God was to die (Gen. 32:30; Exod. 19:21; 20:19; 33:20; Deut. 18:16; Judg. 13:22), it was also true that various individuals were permitted to see him (frequently in context with the references just cited). These appearances served different purposes, but an element of encouragement and confirmation was frequently involved (Gen. 16:9–13; 28:13–15; Exod. 24:9–11; 34:5–10; Judg. 6:11–24). Because the person had seen God he was enabled to act in the way required. Cheyne says that the use of ʾaḏōnāy, “the Sovereign,” here (and in vv. 8 and 11) is a Masoretic emendation. He argues that the Masoretes did not want to admit that a person could see Yahweh. Therefore they softened the assertion by changing the divine name to this title. However, that the name is used in v. 5 (lit. “Yahweh of Hosts”) argues in favor of the originality of the term. On this view, the prophet is perhaps stressing that the deity he saw is the absolute overlord of the earth with whom all people have to do.

sitting on a throne. The whole quality of Isaiah’s experience is one of awe, perhaps more so than any other recorded theophany. Part of this is due to the visual imagery which the prophet uses. The reader, visualizing the scene, is with Isaiah and feels the raw edge of terror at being where humanity dare not go. It is unimportant whether Isaiah was in the actual temple at the time of the event. In his vision he was there and the reader is with him. Evidently the veil had been removed and there, where the ark should be, is a great throne. Here again the absolute sovereignty of God is being stressed. He alone is king, hēḵāl, the word here used for temple, contributes to the concept of God’s kingship. It is a loanword whose ultimate origin is in the Sumerian language of the third millennium B.C.: E. GAL (lit. “big house”), a term used for the house of the god who was considered to be the king of the city-state. This origin shaped the meaning of the word as it was borrowed into successive Semitic languages. Its essential meaning was “palace,” but whether the palace of the human king or the divine king depended strictly upon the context (cf. 1 K. 21:1 and Ps. 45:16 [Eng. 15]). So here the temple is God’s palace. He is king, not Uzziah or Jotham or Ahaz.

high and lifted up. According to their position in the sentence these words should modify throne. This God sat on a high and towering throne. However, the Masoretic punctuation separates the two words from throne, making them modify the Sovereign. This is in accord with other usages of this combination in this book. In these other occurrences (52:13; 57:15) the phrase modifies persons rather than things. So here, as the passage is now punctuated, it is saying that God was lifted up, exalted, by means of the throne. The emphasis upon God’s exaltation is entirely in keeping with the themes of the book. Human attempts at self-exaltation are the height of folly. Only God is exalted.

As in Exod. 24:10, where the pavement under God’s feet is described, so here the description of God’s appearance can rise no higher than the hem of his robe. It is as though words break down when one attempts to depict God himself. When we press the elders of Israel, they tell us how blue the pavement under God’s feet was; when we press Isaiah, he tells us how immense God’s robe was. Did the robe fill the temple? No, God did! The import is clear. There is a barrier beyond which the simply curious cannot penetrate. The experience is too personal, too awesome, too all-encompassing for mere reportage. Each one of us must aspire to our own experience of his presence.[3]


1. In … year … Uzziah died—Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2 Ch 26:19–21). 754 b.c. [Calmet] 578 (Common Chronology). This is not the first beginning of Isaiah’s prophecies, but his inauguration to a higher degree of the prophetic office: Is 6:9, &c., implies the tone of one who already had experience of the people’s obstinacy.

Lord—here Adonai, Jehovah in Is 6:5; Jesus Christ is meant as speaking in Is 6:10, according to Jn 12:41. Isaiah could only have “seen” the Son, not the divine essence (Jn 1:18). The words in Is 6:10 are attributed by Paul (Ac 28:25, 26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice “Holy” (Is 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.[4]


Ver. 1.—In the year that King Uzziah died. The year b.c. 759. probably. We cannot determine from the phrase used whether the vision was seen before or after Uzziah’s death. I saw also; rather, then it was that I saw (Comp. Exod. 16:6). The Lord. Not “Jehovah,” as in vers. 3 and 5, but “Adonay,” for greater reverence. Sitting upon a throne, high and lifted up. The imagery is, of course, taken from the practice of earthly kings. Elaborate thrones were affected by the great monarchs of Egypt and Assyria (Lepsius, ‘Deutmäler,’ pt. iii. pls. 2, 76, 100, 121; Layard, ‘Nineveh and Babylon,’ p. 150). Solomon’s throne was perhaps even grander than any of these (see 1 Kings 10:18–20). It was placed at the summit of “six steps.” so that its occupant was “high and lifted up” above all his courtiers. His train. Not his train of attendants, but “the skirts of his robe.” Flowing robes were commonly worn by great monarchs. Filled the temple; or, the palace. The same word is used in Hebrew for both. Dr. Kay supposes the prophet to be “in vision gazing on the actual temple—to see its veils drawn aside, and instead of the Shechinah enthroned on the cherubim, to behold the King of glory, enthroned on high, the fringes of his royal robe filling the temple, so that no human priest could minister there.” But, as Mr. Cheyne observes, “palace is more in harmony with the picture than temple.” It is the heavenly palace of the King of kings into which the prophet’s gaze is allowed to penetrate.[5]


1 a בשׁנת־מות המלך עזיהו, “In the year of King Uzziah’s death.” The coregencies of Judean kings in this period make the precise date difficult to determine. Bright (HI) places it in 742 b.c.e. Donner puts it in 736 b.c.e. (“The Separate States of Israel and Judah,” IJH, 395). In the Vision of Isaiah, it marks the date when God’s fateful decision was made to destroy Israel and send its people in exile.

אראה את־אדני, “I saw my Lord.” The Vision presents the speaker without identification. It is usually presumed that Isaiah the prophet speaks here. The assumption is based on the view that Isaiah wrote the book (or at least this part) or that the succeeding narrative and autobiographical sections (7:1–8:18) form a unity with this (Duhm calls it a Denkschrift, “memoir”) and are to be dated from the eighth century. If the Vision is seen essentially as a fifth-century composition and as a unity, this may be questioned. If the reader is intended to read these as Isaiah’s words, why is he not introduced at the beginning? Also the unidentified first-person speech must be studied in light of other such speeches in Isaiah (such as 5:1–6; 21:3–4, 10; 22:4; 49:1–6; 50:4–9; 61:3; 62:1–6). One does well to reserve judgment on the issue.

Whether the account is spoken by the historical prophet or (on behalf of him) by the literary prophet, its purpose is clear. It is a claim for divine authority in the task at hand. It claims to place this work with other reports from those who “stood before the Lord,” who saw God and lived.

1 b The throne-room description is the first and only one in the entire Vision. It may well serve to give the background for all the other scenes where God is the center of discussion and drama (such as chaps. 1–5 and 40–59). God is clearly the Heavenly King, exalted on his throne. YHWH is called “king” in 6:5, 24:23, 32:1, 33:17, 41:21, 44:6, and 52:7. His glorious presence dominates the scene, “his robes filling” the room. ההיכל, “the hall,” may refer to the temple in Jerusalem or the great heavenly hall. The word cannot settle the question, but the context favors a heavenly setting.[6]


6:1. Since Isaiah ministered during King Uzziah’s reign (1:1) Isaiah’s vision of God in the year … Uzziah died would have occurred within the 12 calendar months before or after the king’s death in 739 b.c. If the vision occurred before Isaiah began his ministry then obviously the vision was before the king’s death. However, if the vision came sometime after the prophet’s ministry started-see comments earlier under “B. Isaiah’s commission (chap. 6)”-then Isaiah could have seen the vision within the calendar year (739 b.c.) either shortly before or shortly after the king died.

This time notation points to a contrast between the human king and the divine King (v. 5), God Himself and to some contrasts between Uzziah and Isaiah. In Uzziah’s long (52-year), prosperous reign (2 Chron. 26:1–15) many people were away from the Lord and involved in sin (2 Kings 15:1–4; Uzziah is also called Azariah). By contrast, God is holy (Isa. 6:3). In pride, Uzziah disobediently entered the temple (insensitive to the sin involved) and was struck with leprosy which made him ceremonially unclean (2 Chron. 26:16–20). Isaiah, however, was sensitive to sin, for he stated that he and his people were spiritually unclean (Isa. 6:5). Though Uzziah was excluded from the temple (2 Chron. 26:21) Isaiah was not.

Three things struck Isaiah about God: He was seated on a throne, He was high and exalted, and the train of His robe filled the temple. In the most holy place of the temple in Jerusalem, God’s glory was evident between the cherubim on the atonement cover over the ark of the covenant. Therefore some Israelites may have erroneously thought that God was fairly small. However, Solomon, in his dedicatory prayer for the new temple, had stated that no temple could contain God and that in fact even the heavens could not contain Him (1 Kings 8:27). Therefore Isaiah did not see God on the ark of the covenant, but on a throne. Almost 150 years later Ezekiel had a similar experience. He envisioned God being borne along on a great chariot throne by living creatures called cherubim (Ezek. 1). To Isaiah, the throne emphasized that the Lord is indeed the true King of Israel.

God’s being “high and exalted” symbolized His position before the nation. The people were wanting God to work on their behalf (Isa. 5:19) but He was doing so, as evidenced by His lofty position among them.

The Lord’s long robe speaks of His royalty and majesty. His being in the temple suggests that though He hates mere religiosity (1:11–15) He still wanted the nation to be involved in the temple worship. The temple and the temple sacrifices pictured the righteous dealings of the sovereign God with His covenant people.[7]


6:1 In the year that King Uzziah died, Isaiah had a vision of the King of kings. We learn from John 12:39–41 that the King he saw was none other than the Lord Jesus Christ. F. C. Jennings comments:

He, like John of Patmos, becomes “in the Spirit,” and sees Adohn (the name of God as the supreme Lord of all; and here, as in Romans 9:5, “Christ who is over all, God, blessed forever”) with every accompaniment of majestic splendor, sitting on a Throne, which is itself “high and exalted,” for “His Throne ruleth over all;” yet, while sitting on this lofty Throne the hem of His raiment fills that glorious temple.[8]


6:1 King Uzziah died in 740 b.c., signaling the end of an age. This good king (2 Chr. 26:1–15) would be eventually replaced by wicked Ahaz (7:1); the relative prosperity of the first half of the eighth century would be replaced by the Syro-Ephraimite wars and the Assyrian campaigns into Israel. King Uzziah had been one of Judah’s best rulers, but he had succumbed to pride (2 Chr. 26:1–5), leading to his leprous condition. When he became proud, God had to discipline him. The throne where the Lord is seated, high and exalted, represents His eternal, sovereign, and universal rule. He is high above all other kings, but at the same time He is concerned about the welfare of His people. Temple means “palace”—the Lord’s throne on earth with its counterpart in heaven.[9]


6:1 King Uzziah’s death. After 52 years of reigning, leprosy caused the death of Uzziah in 739 b.c. (cf. 2Ch 26:16–23). Isaiah began his prophetic ministry that year. He received the prophecies of the first 5 chapters after his call, but at 6:1 he returns to authenticate what he has already written by describing how he was called. I saw. The prophet became unconscious of the outside world and with his inner eye saw what God revealed to him. This experience recalls the experience of John’s prophetic vision in Rev 4:1–11. lofty and exalted. The throne was greatly elevated, emphasizing the Most High God. train. This refers to the hem or fringe of the Lord’s glorious robe that filled the temple. temple. Though Isaiah may have been at the earthly temple, this describes a vision which transcends the earthly. The throne of God is in the heavenly temple (Rev 4:1–6; 5:1–7; 11:19; 15:5–8).[10]


6:1 In the year. Around 740 b.c. King Uzziah died, marking the end of a lengthy era of national prosperity (see 2 Chronicles 26). Uzziah had contracted leprosy for flouting God’s holiness, and his son Jotham had been his co-regent for about 10 years (2 Chron. 26:16–21). I saw the Lord sitting upon a throne. The undying King holds court above. The words high and lifted up appear elsewhere in Isaiah (Isa. 52:13; 57:15) and seem to be part of his distinctive style (see Introduction: Date). John 12:38–41 brings two of these together, implying that John saw the servant of Isa. 52:13–53:12 as not only messianic, but divine. The temple in Jerusalem modeled the temple in heaven (cf. Heb. 9:24; Rev. 4:1–4).

6:1 Isaiah’s vision of the glory of God anticipates the glory of God in Christ (John 1:14; 12:41; Rev. 4:2–10).[11]


6:1 Uzziah. He died in 740 b.c., having suffered from leprosy (2 Chr. 26:16–21).

I saw. Isaiah describes a “theophany,” a visible manifestation of God. God’s coming is often attended by such phenomena as earthquakes, smoke, fire, and lightning (13:3 note; 29:6; 30:27–31; Ex. 19:18, 19; Ps. 18:7–15; 50:3; 97:2; Mic. 1:3, 4; Nah. 1:3–8; Hab. 3:3–15).

the Lord. Adonai in Hebrew, meaning “Sovereign.”

throne. The Lord rules heaven and earth from His throne. The choir of seraphim (6:2 note) and the splendor of God’s holiness inspired the prophet throughout his ministry.

the temple. In his vision he saw not the temple in Jerusalem, but the heavenly temple (cf. Rev. 4:1–8).[12]


6:1 Isaiah apparently chose first to record the heart of his message and then to present his call to the prophetic ministry. This occurred c. 740 b.c. (see chart, “The Divided Kingdom”). Isaiah experienced a theophany, i.e., an appearance of God, which is a temporary yet physical manifestation. The chief importance of the theophany is its revelation of God or its unfolding of a divine message, while its physical aspects are merely to enhance and authenticate the revelation. Isaiah did not see the physical form of God (John 1:18; 1 Tim. 6:16), but he experienced a manifestation of His glory in human form. Unlike a theophany, the “incarnation” was a permanent, visible manifestation of God in Jesus Christ. Other examples of theophanies include the appearances of the Angel of the Lord (Ex. 32:34; 33:14, 15), Moses’ confrontations with the Lord (Ex. 3:2–6; 19:18, 19; 33:23; 34:6, 7), and the visions of Jacob (Gen. 28:12–14; 32:22–30) and Ezekiel (Ezek. 1:26–28).[13]


[1] Calvin, J., & Pringle, W. (2010). Commentary on the Book of the Prophet Isaiah (Vol. 1, pp. 198–202). Bellingham, WA: Logos Bible Software.

[2] Grogan, G. W. (2008). Isaiah. In T. Longman III, Garland David E. (Eds.), The Expositor’s Bible Commentary: Proverbs–Isaiah (Revised Edition) (Vol. 6, p. 506). Grand Rapids, MI: Zondervan.

[3] Oswalt, J. N. (1986). The Book of Isaiah, Chapters 1–39 (pp. 176–178). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[4] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 435). Oak Harbor, WA: Logos Research Systems, Inc.

[5] Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 106). London; New York: Funk & Wagnalls Company.

[6] Watts, J. D. W. (2005). Isaiah 1–33 (Revised Edition, Vol. 24, p. 106). Nashville: Thomas Nelson, Inc.

[7] Martin, J. A. (1985). Isaiah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1044). Wheaton, IL: Victor Books.

[8] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 944). Nashville: Thomas Nelson.

[9] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 813). Nashville: T. Nelson Publishers.

[10] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Is 6:1). Nashville, TN: Thomas Nelson Publishers.

[11] Crossway Bibles. (2008). The ESV Study Bible (p. 1251). Wheaton, IL: Crossway Bibles.

[12] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 959). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

[13] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Is 6:1). Nashville: Thomas Nelson.

The Progressive Conception of ‘Rights’ Is as Seductive as It Is Dangerous — National Review

When outcomes the Left desires are framed as ‘rights,’ they’re easier to sell to the public, but inevitably lead to a more bloated government.

via The Progressive Conception of ‘Rights’ Is as Seductive as It Is Dangerous — National Review

Twitter to Begin Labeling and Throttling Tweets From Trump and Other Politicians if They Violate Platform’s Rules — The Gateway Pundit

Twitter is going to begin labeling and throttling tweets from politicians, government officials and candidates if they violate the rules of the platform — including tweets from President Donald Trump.

If a tweet is found to be in violation of Twitter’s rules, but in the public interest to hold the official “accountable,” the tweet will contain a disclaimer and will “feature less prominently on Twitter,” according to a new report from CNN.

“The Twitter Rules about abusive behavior apply to this Tweet,” a disclaimer will read before you can view the tweet. “However, Twitter has determined that it may be in the public’s interest for the Tweet to remain available.”

A press release from Twitter said that this will apply to verified government officials, political candidates and people who are being considered for a government position and who are verified and have more than 100,000 followers.

“This policy change could face its most prominent test in President Trump. Trump has repeatedly tested Twitter’s community standards with his regular tirades on the platform and some of the president’s tweets have run afoul of Twitter’s rules,” CNN wrote in their report about the new feature.

CNN went on to claim that Republicans are mad about social media bias and censorship “without evidence,” completely ignoring the mountains of leaks released by Breitbart News, Project Veritas, and others.

“But putting a disclaimer on one of Trump’s tweets would almost certainly bring a firestorm of criticism down on Twitter’s head. Republicans in Washington, including Trump, often claim without real evidence that technology companies are biased against conservatives. Such a disclaimer on a Trump tweet, even if he had clearly violated Twitter’s rules, would provoke a new cycle of such complaints at a time when Washington is increasingly investigating Big Tech over concerns about antitrust and privacy,” the report continued.

A Twitter spokesperson told CNN that “this is not about perceived bias but about providing more clarity if our rules have been broken.”

via Twitter to Begin Labeling and Throttling Tweets From Trump and Other Politicians if They Violate Platform’s Rules — The Gateway Pundit

African Migrants From Ebola-Stricken Congo Illegally Cross Into Mexico From Guatemala on Rafts (VIDEO) — The Gateway Pundit

Two groups of migrants from Congo and Angola easily crossed over from Guatemala into Mexico without any push back from police.

“Just watched 2 groups of Africans from Congo and Angola cross illegally into Mexico from Guatemala across the Suchiate River on tube rafts, Epoch Times reporter Charlotte Cuthbertson tweeted with a video of the Africans rafting across the river.

According to Cuthbertson: “One guy from Angola said he took a boat to Colombia (10 days), walked through jungle for 10 days, and has spent 2 months getting this far (to Mexico). Angolan woman said she flew to Panama first. She has a 2yo with her.”

A local Mexican police official said, “At this moment, the National Guard has not arrived. We do know that the National Guard is coming, but we do not know when.”

Watch both videos:

African migrants are currently making their way through Mexico and reaching the US border.

Hundreds of illegal aliens from Ebola-stricken Democratic Republic of Congo were dumped in the streets of San Antonio, Texas a few weeks ago.

Investigative journalist Urs Gehriger, who speaks French, spoke to the Congolese migrants and revealed that they are being coached by NGO’s to not speak to ICE officers.

Urs Gehriger also said that the migrants have wads of cash on them. He said an aide witnessed several Congolese migrants with rolls of $100 bills in their hands.

Gehriger said that the African migrants refused to tell him how they got to the US — it’s obvious they are being coached not to divulge details about who is behind their migration to the US.

“They wouldn’t tell me anything about how they got here, and then they started to get aggressive and they were contradicting each other,” Gehriger said to Laura Ingraham.

“What I found from an aid worker there, they actually do have money. Quite a few of them, because he spotted them under a tree, right in front of the shelter, counting a roll of money with hundred dollar bills,” Gehriger told Ingraham.

According to reports, the African migrants have already dispersed across the US.

via African Migrants From Ebola-Stricken Congo Illegally Cross Into Mexico From Guatemala on Rafts (VIDEO) — The Gateway Pundit

‘We’ve Got Your Back,’ Trump tells Evangelical and Catholic Leaders | Christian Headlines

President Trump thanked evangelicals and Catholics for their support and touted his pro-life and religious liberty record Wednesday during a speech to the Faith and Freedom Coalition, a gathering of Christian conservative leaders.

“We’ve got your back — got your back,” he told them. “You came out like no movement in history. There’s never been a movement like happened in 2016. … We’re winning the fight.”

Founded by Ralph Reed, the Faith and Freedom Coalition is a non-profit organization that promotes conservative and traditional principles, including the sanctity of life, family and marriage, according to its website. Reed has called it a “21st century version of the Christian Coalition.”

“We know that faith and prayer, not federal regulation, defines the moral character of our country,” Trump said. “… We know that families and churches, not government officials, know best how to create strong and loving communities. That’s why I want our pastors and our clergy telling us what they think. I want to hear from them. … Above all else, we know this: In America, we don’t worship government — we worship God.”

Trump said his administration “has taken historic action to protect religious liberty.”

“We are protecting the conscience rights of doctors, and nurses, and teachers, and groups like the Little Sisters of the Poor,” Trump said. “We’re with them.”

Little Sisters of the Poor is a Catholic institute that went to court to prevent the the Obama administration from forcing it to cover contraceptives and abortion-causing drugs in its health care plans.

“We’re preserving our country’s vital tradition of faith-based adoption,” Trump said. “And we are proudly defending the sanctity of life. But keep fighting because, as most of the people in the room know, it’s very fragile.”

Democratic politicians, Trump said, “have become increasingly hostile to pro-life Americans” who “want to help more children find a loving home and share their dreams with the world.”

“Virtually every top Democrat lawmaker now supports taxpayer-funded abortion, right up to the moment of birth,” Trump said before referencing Virginia Gov. Ralph Northam’s controversial comments about babies who survive an abortion.

“When he talked about wrapping the child and then discussing with the mother whether or not she wants to keep [it] …. that becomes an execution,” Trump said. “Every child born and unborn is made in the holy image of God, and that is why I have asked Congress to prohibit the late-term abortion of babies.”

Trump also referenced the new rule by the Department of Health and Human Services that would strip much of the funding from Planned Parenthood.

“We’ve issued a final rule to prohibit Title X taxpayer funding from subsidizing the abortion industry,” he said.

Trump urged Christian leaders to remain energized for the 2020 race.

“This could all change very quickly,” he said. “Just remember: We’ve done things that nobody thought possible. … The wrong person in office — in this office, right here — can change it very quickly.”

Source: ‘We’ve Got Your Back,’ Trump tells Evangelical and Catholic Leaders

Drag Queen Story Time Video: “This is What Demonic Possession Looks Like” — Pulpit & Pen

According to evangelical homosexual, Jonathan Merritt (who approves of crossdresser story time), so-called “drag queens” are “just trying to find ways to serve their communities.” In reality, these are severely mentally disturbed people – many of them pedophiles – who are grooming children for predation (the statistics bear this out, and more than one such story time has been shut down because it was full of pedophiles). A new video released from a Washington state library shows that the kids aren’t really getting stories…they’re getting corrupted by inhumane displays of mental illness.

Likening the tranny’s actions to the demonic, one Twitter user said, “This is what demonic possession looks like.”

It appears that the cross-dressing man was performing some kind of lip-syncing act, which was accompanied by guttural growling while on all fours. While it may not necessarily prove demonic possession, it indeed looks demonic in nature. And furthermore, it’s a grown man in a dress, on all fours, painted up like a woman, growling like a dog at children.

This is what Jonathan Merritt claims “serving the community” looks like.

Watch below.

This is what demonic possession looks like. (Watch to the end.) I know a lot of y’all don’t believe in the spiritual realm, but thanks for bearing with me anyway. In my opinion this is it. On all fours. Growling. At the teen pride event at the public library. pic.twitter.com/7FP2Cbrbqy

— Kaeley Triller (@KaeleyT) June 24, 2019

The event was held at the Renton Public Library and advertised “safer sex presentations,” a drag show, “free swag,” and a raffle. And most disturbingly, the event was specifically for pre-teen children.

According to activist Kaeley Triller Harms, the event also offered “chest binders to help eight self-hating girls mutilate their bodies.” A chest binder is designed to conceal a woman’s breasts, and gift cards were given to eight winners so they could purchase the body-altering attire.

The event also gave away material advertising the PreEP vaccine, which is designed to reduce the risk of obtaining HIV when engaged in sexual encounters with those who already have HIV.

This is more than just exposing our kids to transgenderism and mental illness. This is exposing our kids to the occult.

[Editor’s Note: HT Lifesite News]

via Drag Queen Story Time Video: “This is What Demonic Possession Looks Like” — Pulpit & Pen

Tyler Perry Credits God for Success, Urges Aspiring Actors to Work Hard During Inspirational BET Awards Speech — Faithwire

Over the weekend, a variety of artists and entertainers were presented with awards at the annual Black Entertainment Television Awards.

Iconic entertainer and producer Tyler Perry was awarded “Ultimate Icon Award,” who gave the credited God with his talents.

Perry began his acceptance speech by recanting his childhood, and the circumstances that shaped his career, which began as a child.

He recalled that he first found his humor in an unfortunate way, trying to lift the spirits of his mother and his mother’s friends, who were abused by the men in their lives.

“My first ten movies were all about [my mom] subconsciously, wanting her to know, wanting black women to know ‘you’re worthy, you’re special, you’re powerful, you’re amazing,’” he said.

In his speech, Perry recalled one man who had made a lifelong impact on him by simply helping him cross the street as a child.

“I kept asking, ‘will someone help me cross,” he recalled, but no one would help him.

Finally a man helped him cross the street.

Perry shared that he hired Henson, Viola Davis, and Idris Alba in order to help them cross over a metaphorical street, to cross over in their careers.

“They couldn’t get jobs in this town but God blessed me to be in a position to be able to hire them,” he testified. “I was trying to help somebody cross.”

“When I built my studio, I built it in a neighborhood that is one of the poorest black neighborhoods in Atlanta so that young black kids could see that a black man did that, and they can do it too,” he shared.

Even though Perry experienced a difficult childhood, growing up in a crime-ridden area, he credits his experience for teaching him the importance of helping other people.

“I was trying to help somebody cross,” he added.

“The studio was once a Confederate Army base, which meant that there was Confederate soldiers on that base, plotting and planning on how to keep 3.9 million Negroes enslaved. Now that land is owned by one Negro,” he said, the crowd standing in applause.

Throughout his entire speech, Perry emphasized the importance of helping others cross, and in the end, pointed it all back to God.

“While everybody else is fighting for a seat at the table, talking about ‘Oscars [are] so white, Oscars so white.’ I said, ‘Y’all go ahead and do that. While you’re fighting for a seat at the table, I’ll be down in Atlanta building my own,’” Perry stated.

“Because what I know for sure is that if I could just build this table, God will prepare it for me in the presence of my enemies.”

via Tyler Perry Credits God for Success, Urges Aspiring Actors to Work Hard During Inspirational BET Awards Speech — Faithwire

Photos Reveal AOC Was Crying Over An Empty Parking Lot | ZeroHedge News

Authored by Paul Joseph Watson via Summit.news,

Newly uncovered photos from the border protest attended by a tearful Alexandria Ocasio-Cortez show that she was crying over an empty parking lot.

Many have accused the Congresswoman and her supporters of staging a photo-op after the images, taken during a 2018 event outside a migrant “tent city” in Tornillo, Texas, went viral earlier this week.

The photos show an emotional AOC holding her face and appearing to cry. Her attention appears to be directed towards whatever is on the other side of the fence.

However, a photo from a different angle shows there is nothing there aside from an empty parking lot and some police officers.

Another image shows a photographer being careful to capture AOC’s reaction as she gets emotional over what appears to be little other than a vehicle and a tree.

As we previously reported, Ocasio-Cortez attended to star-studded “protest” wearing a pristine white outfit, bright red lipstick and a $600 dollar watch.

This prompted many of her critics to accuse the Congresswoman and her supporters of staging the photos, arguing that the images did not show a spontaneous, authentic reaction.

*  *  *

There is a war on free speech. Without your support, my voice will be silenced. Please sign up for the free newsletter here. Donate to me on SubscribeStar here. Support my sponsor – Turbo Force – a supercharged boost of clean energy without the comedown.

Source: Photos Reveal AOC Was Crying Over An Empty Parking Lot

Twitter To Censor Trump Tweets Ahead Of 2020 Election | ZeroHedge News

Twitter announced on Thursday that it would censor President Trump’s tweets going into the 2020 election by “down-ranking” those which violate their rules via algorithms.

Offensive material from the POTUS will also receive a label that applies to all verified political candidates and government officials with over 100,000 followers, according to the Washington Post.

Before users can view the language in newly flagged tweets, they will need to click on a screen that says, “The Twitter Rules about abusive behavior apply to this Tweet. However, Twitter has determined that it may be in the public’s interest for the Tweet to remain available.”

The company also said it will set up a special team tasked with enforcing the policy, and the notification label would appear only on rare occasions. –Washington Post

Twitter will deprioritize the labeled tweets so that they would be seen by fewer people according to the report, which adds that the policy will go into effect immediately and will not apply to other influencers and leaders. It is also not retroactive.

“In the past, we’ve allowed certain Tweets that violated our rules to remain on Twitter because they were in the public’s interest, but it wasn’t clear when and how we made those determinations,” the company wrote in a Thursday blog post. “To fix that, we’re introducing a new notice that will provide additional clarity in these situations, and sharing more on when and why we’ll use it.”

What will we do without being able to see tweets like this?

Source: Twitter To Censor Trump Tweets Ahead Of 2020 Election

Google Says Tulsi Gabbard Was Most-Searched Candidate During Democratic Debate — BCNN1 – Black Christian News Network

GoogleTrends showed Rep. Tulsi Gabbard (D-Hawaii) at the most-searched candidate of Wednesday night’s Democratic debate despite entering the event in Miami as a relative unknown.

Ahead of the debate, which was the first of two featuring 20 Democratic White House hopefuls, Sen. Elizabeth Warren (D-Mass.) was the most searched candidate of the ten hopefuls that would appear on stage on Wednesday, while Gabbard was the fourth-most searched. Sen. Cory Booker (D-N.J.) and former Rep. Beto O’Rourke (D-Texas) were second and third, respectively.

Following the debate, Gabbard moved into the top most-searched spot, followed by Booker.

Warren, who has been steadily climbing in the polls in recent weeks, was third most searched following the event.

Gabbard, an Iraq War veteran, is polling at just 0.8 percent in the RealClearPolitics index of polls while trailing frontrunner former Vice President Joe Biden by more than 31 points.

Gabbard’s most visible moment of the evening came in an exchange with rival Rep. Tim Ryan (D-Ohio) after he said the Taliban was behind the 9/11 attacks.

Click here to continue reading…

SOURCE: JOE CONCHA
The Hill

via Google Says Tulsi Gabbard Was Most-Searched Candidate During Democratic Debate — BCNN1 – Black Christian News Network

Washington Examiner, Drudge Polls Find Tulsi Gabbard is Runaway Winner of First Democratic Debate — BCNN1 – Black Christian News Network

The Drudge Report political website posted a surprising instant poll showing that its visitors believed Rep. Tulsi Gabbard of Hawaii was the overwhelming victor of the first Democratic presidential debate, polling at almost 35% with 12,314 votes.

Her closest competitor was Sen. Elizabeth Warren of Massachusetts, who was polling at just under 13.5% and 4,791 votes. Julián Castro of Texas and Sen. Cory Booker of New Jersey were polling the lowest with less than 5% each.

Drudge Poll

Tulsi Gabbard also won the Washington Examiner poll. by a strikingly similar margin – 34.15% for the Hawaii congresswoman and 23.06% for Warren.

Washington Examiner poll

Click here to continue reading…

SOURCE: Ellie Bufkin
The Washington Examiner

via Washington Examiner, Drudge Polls Find Tulsi Gabbard is Runaway Winner of First Democratic Debate — BCNN1 – Black Christian News Network

Poll Finds 84% of Americans Think Country is Angrier Than a Generation Ago — BCNN1 – Black Christian News Network

Do you find yourself getting ticked off more often than you used to?

If the answer is yes, you’re not alone.

Some 84% of people surveyed said Americans are angrier today compared with a generation ago, according to the latest NPR-IBM Watson Health poll.

When asked about their own feelings, 42% of those polled said they were angrier in the past year than they had been further back in time.

Anger can have an effect on health.

“I think of anger as a health risk,” says Dr. Anil Jain, vice president and chief health information officer at IBM Watson Health. “The fact that the survey showed that we have a generation of Americans who believe that they are more angry than they were a generation ago tells me that this is going to lead to some consequences from a health point of view.”

Click here to continue reading…

SOURCE: SCOTT HENSLEY
NPR

via Poll Finds 84% of Americans Think Country is Angrier Than a Generation Ago — BCNN1 – Black Christian News Network

White House to Hold Social Media Summit as Trump Claims Google, Facebook Are Biased Against him and Conservatives Worry About Censorship — BCNN1 – Black Christian News Network

(AP Photo/J. David Ake, File)

The White House will hold a social media summit on July 11, aiming to have a “robust conversation” about online platforms at a time when they are under increasing attack in Washington.

White House confirmation of the summit came after President Trump dialed up his criticism of tech companies on Wednesday morning. He said in an interview on Fox Business Network that online giants such as Google and Facebook Inc. are “trying to rig the election,” while Twitter Inc. is making it harder for users to follow him.

The administration moves appear to suggest that the White House and its Republican allies will make alleged anti-conservative bias a major issue heading into the 2020 election, as they did in 2018.

The online companies have denied accusations that they try to suppress conservative speech. But conservatives continue to raise concerns about the big platforms’ ability to influence how content is consumed on the internet.

Click here to continue reading…

SOURCE: John D. McKinnon and Catherine Lucey
The Wall Street Journal

via White House to Hold Social Media Summit as Trump Claims Google, Facebook Are Biased Against him and Conservatives Worry About Censorship — BCNN1 – Black Christian News Network

Facebook Acting More Like an (Authoritarian) Country Than a Company — BCNN1 – Black Christian News Network

Mark Zuckerberg (Credit: FRANCOIS MORI/AP)

SO, IMAGINE THERE’S this place. You hang out there all the time. Your friends and family are there. It’s got neighborhoods, both big and small. There are businesses there, you get most of your mail there in the form of digital messages.

It’s not perfect: Sometimes there’s crime, or that one neighbor who keeps pushing the conspiracy theories about vaccines or politics. You feel like the security teams are getting a little better at handling those kinds of disruptions, and after all, every place has potholes, right? Or maybe you’re just getting used to it. But lately it seems like if people step too far out of line, they just sort of … disappear.

And as the place has gotten bigger, it’s matured. Now you can move yourself into more of a gated community to avoid the bad neighborhoods and the undesirable encounters. And that’s nice, because every day it seems like there’s a new infrastructure project designed to get more people into the place.

You know the leadership of the place isn’t perfect, and it’s not like you trust everything they’re doing, but you’re comfortable here, and so you stay. And you have to admit, the shopping has gotten a lot better. So many more stores and places to visit, it’s almost like you never have to go anywhere else.

And the best part is that the place finally got its own money! Talk about a milestone. It’s like your little digital home is finally turning into its own … country.

Yes, you guessed it, I’m talking about Facebook. And what I’m guessing is that this is exactly what Facebook wants to be. Not a company, a country.

Click here to continue reading…

SOURCE: MOLLY WOOD
WIRED

via Facebook Acting More Like an (Authoritarian) Country Than a Company — BCNN1 – Black Christian News Network

Leftists Peddle “RUSSIAN COLLUSION” Theory For Tulsi’s Google Search Bump and Drudge Poll Win — The Gateway Pundit

Not content with going after Trump with fake “RUSSIAN COLLUSION” accusations anymore, leftists are now attacking their own Tulsi Gabbard, claiming that “RUSSIAN BOTS” are responsible for her big bump in Google searches following the first 2020 democrat Presidential debate.

Liberals are even mocking her and saying she’s the heir to the Lyndon LaRouche legacy.

Strangely enough, many of the people peddling this fringe conspiracy theory have few Twitter followers, which could be a sign that they, themselves, are the Russian bots peddling a fake Russian bot theory.

Even the Daily Beast is doing hit jobs on her.

Trendy New York rag The Cut claims that Tulsi’s sister is the one “stirring up drama” for pointing out how much time NBC was devoting to Elizabeth Warren during the debate.

Watching the left eat their own is always entertaining, but to watch them eat the most pragmatic among the candidates is a sign of how crazy the far left has become.

via Leftists Peddle “RUSSIAN COLLUSION” Theory For Tulsi’s Google Search Bump and Drudge Poll Win — The Gateway Pundit

Matt Chandler & Other Evangelical Leaders Rejected TED Bloggers’ Pleas to Expose Harvest in 2012 — Julie Roys

Former celebrity pastor, James MacDonald, has been fired. His sins have been splashed on national headlines. Every elder and senior leader at Harvest Bible Chapel (HBC) has resigned. And the church is scrambling to stay afloat.

But it all could have been prevented.

That’s according Ryan Mahoney and Scott Bryant, authors of The Elephant’s Debt (TED), a blog critical of Harvest and MacDonald.

The two revealed on my radio show last Saturday that in 2012, when they launched TED, they sent emails to prominent evangelical leaders and pastors, urging the leaders to visit TED and then use their influence to expose wrongdoing at Harvest.

Only two leaders responded to the email (posted below). One was Matt Chandler, lead pastor at The Village Church and president of the Acts 29 Network.  Instead of offering help, Chandler said he would do all he could to oppose what Mahoney and Bryant were doing.

Pastor Matt Chandler

“I might not agree with decisions made by James or the elders at HBC,” Chandler wrote, “but I have no intention of drawing any attention to your blog and if I can in any way deflect others from giving it ‘coverage’ I will use my influence to that end.” Chandler said he believed the blog was “unhelpful and maybe even harmful,” and added, “This will not lead to repentance, this will only serve to push people to the fringes where helpful discourse is impossible and ignorance and aggression will take over the conversation.”

I requested an interview with Chandler to discuss his response in 2012. He responded via email with the following statement:

Thanks for the opportunity to respond to your request. I went back and reread the email I sent in 2012. Reading the quote in context, my hope at the time was to see a best case scenario of a local church exercising healthy accountability. In hindsight, I was naive to James’ dysfunction and the brokenness of the whole situation. I am hopeful for light to continue to shine in dark places and am thankful for your work.

The only evangelical leader who responded positively to Mahoney and Bryant was Scot McKnight, a prominent evangelical speaker, writer and professor of New Testament at Northern Seminary. Bryant said McKnight briefly mentioned TED in a “Weekly Meanderings” post on his Jesus Creed blog.

Bryant and Mahoney said they can’t say definitively which leaders and pastors received the emails because they’ve lost records of some past emails. However, the two said some of the other recipients were leaders in The Gospel Coalition, a network of Reformed churches and pastors. Others were simply megachurch pastors known to have a relationship with MacDonald.

“Scot McKnight was the only one who stood with us,” Bryant said, noting that the blog got a brief bump in traffic from people migrating from Jesus Creed. “(Sending the emails) was an honest attempt to reach out to (the leaders) in the hopes that they would reach out to (MacDonald) and he would repent, and they would walk him through that,” he added.

Sadly, that never happened.

Yet Bryant and Mahoney said they weren’t surprised by the negative response. The night before publishing, Bryant said he looked at Mahoney and said, “You know we can’t win, right? There is no win here. This is just going to be—we’re going to walk onto the field and we’re going to get slaughtered.”

“You know we can’t win, right? There is no win here. This is just going to be—we’re going to walk onto the field and we’re going to get slaughtered.”

And that’s essentially what happened. That is until this past February, when the wrongdoing became so great, and so public, that Harvest finally fired MacDonald.

But for six years, Bryant and Mahoney maintained the blog. And Harvest and MacDonald maligned them. Practically everyone I interviewed during my investigation of Harvest said church leaders told them that TED was full of lies and that Bryant and Mahoney were malcontents who were sowing discord.

And in the larger evangelical community, almost no one came to TED’s defense. Christian media largely ignored TED and the problems at Harvest. The only exception was WORLD Magazine, which ran an article in 2013 after MacDonald was caught gambling, and Harvest excommunicated some former elders.

MacDonald, on the other hand, continued to enjoy broad acceptance in the evangelical community, speaking at conferences, broadcasting on Christian radio, and publishing books with evangelical publishers.

Read more: Matt Chandler & Other Evangelical Leaders Rejected TED Bloggers’ Pleas to Expose Harvest in 2012 — Julie Roys