Daily Archives: July 4, 2019

July 4 The Gift of Freedom

Scripture Reading: Galatians 2:16–21

Key Verse: Galatians 2:20

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.

Perhaps you thought you had conquered every sinful impulse. That was, until temptation or a new set of trials brought to light some area of your life that you thought had been conquered. This is when you wondered, How could this happen? I am supposed to be free from sin.

Oswald Chambers offers this explanation: “The Savior has set us free from sin, but this is the freedom that comes from being set free from myself by the Son. It is what Paul meant in Galatians 2:20 when he said, ‘I have been crucified with Christ.’ His individuality had been broken and his spirit had been united with his Lord; not just merged into Him, but made one with Him.”

If you have accepted Christ as your Savior, then you are one with Him. His likeness and holiness are present within your life. However, there remains within you a sin nature that must be surrendered to God.

In Galatians 2:20, Paul said he lived by faith. The gift of freedom that Jesus gives requires faith. We must believe that He can root out the strongholds within our hearts and that He continuously works to make us free from all sin and bondage. Our responsibility is to say no to sin and yes to God as we trust Him to provide the all-encompassing liberty that our souls crave.

Lord, I praise You. You know the strongholds in my life where sin lies, and You have the victory over them.[1]

[1] Stanley, C. F. (2006). Pathways to his presence (p. 195). Nashville, TN: Thomas Nelson Publishers.

July 4 Unhappiness

Scripture Reading: 1 Timothy 6:6–11

Key Verse: 1 Timothy 6:6

Godliness with contentment is great gain.

Written into our country’s famous Declaration of Independence is the noble idea that each citizen possesses inalienable rights, among which are “Life, Liberty and the pursuit of Happiness.” In the past few decades, that pursuit has become more frenzied than ever. We, a nation of millions who seek the good life, “grab all the gusto” we can.

The framers of our document of freedom did not explain that while we may have a right to happiness, finding it—and maintaining it—is another matter altogether. The more we look, the more elusive happiness seems.

Moses endured millions of Israelites who were anything but happy campers. Jeremiah and Noah preached for a lifetime under oppressive conditions with little effectiveness. Paul’s home was the inside of jail cells for several years.

Yet we cannot say these and other Bible personalities were sad, disillusioned men. Anything but that. Despite their conditions, they radiated joy.

Perhaps they defined happiness differently. Contentment would best describe them.

Searching for happiness is a roller-coaster experience. However, you can consistently attain contentment.

Father, I want to consistently radiate Your joy, despite my circumstances. Instead of seeking the “good life,” let me focus on You. Let me learn to be contented.[1]

[1] Stanley, C. F. (1999). On holy ground (p. 195). Nashville, TN: Thomas Nelson Publishers.

July 4 Unshakable Peace

Scripture reading: Philippians 4:5–7

Key verse: John 14:27

Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.

Charles Spurgeon. Martin Luther. John Wesley. Prominent names of Christendom, yet not without great personal struggles.

Spurgeon, known for his compelling sermons at the Metropolitan Tabernacle, battled recurring seasons of depression throughout his splendid ministry.

Luther, whose emphasis on justification by faith alone shattered centuries of false ideology, struggled with numerous physical afflictions.

Wesley, whose preaching filled the towns and villages of colonial America, endured a difficult marriage that created an unstable family life at best.

Their legacies, however, are noble and their achievements memorable. Despite their problems, the peace of God was rooted deeply in their spirits, serving as both rudder and stabilizer for their ministry and lives.

It is perfectly normal to have your cage rattled by strained relationships, financial tremors, or emotional surges. Jesus told us to expect such predicaments. But because you have Christ, you have unshakable peace in your innermost being. You can wade through dilemmas without yielding to irrational fears or anxiety. Keep Him at the center of your life, and you will reflect the peace of Christ.

Thank You, Lord, that Your unshakable peace will sustain me throughout the challenges of this day.[1]

[1] Stanley, C. F. (2000). Into His presence (p. 195). Nashville, TN: Thomas Nelson Publishers.

July 4, 2019 Afternoon Verse Of The Day

General Reassurance

I am writing to you, little children, because your sins have been forgiven you for His name’s sake. (2:12)

John knew that the people to whom he was writing were believers and that their sins had been forgiven. In this verse, and in the verses that follow, the apostle said “I am writing to you” or “I have written to you” six times, in order to emphatically state that his message was limited to his readers, the ones who truly were part of God’s family.

The word translated little children (teknia) means “born ones,” speaking of offspring in a general sense without regard for age. It is commonly used in the New Testament to describe believers as the children of God (John 13:33; 1 John 2:1, 28; 3:7, 18; 4:4; 5:21; cf. Gal. 4:19, 28). By using this term, the apostle was addressing all who were true offspring of God, at any level of spiritual maturity. His focus was on all who mourned over their sinful condition (Matt. 5:4), trusted Jesus Christ as their only Lord and Savior (Acts 16:31), had their lives transformed by the Holy Spirit (Titus 3:5), lived in obedience to God’s Word (Rom. 6:17), and showed sincere love for one another (1 Peter 1:22).

Only two spiritual families exist from God’s perspective: children of God and children of Satan (cf. John 8:39–44). God’s children do not love Satan’s family or give their allegiance to the world he controls (cf. 1 John 2:15). Instead, they grow (though not all at the same rate or with equal consistency) in their love for the Lord, a love that will manifest itself in heartfelt obedience and service (cf. John 14:15).

The New Testament plainly states that all believers, no matter where they are on the spiritual growth continuum, have been forgiven of all their sins (1:7; Matt. 26:28; Luke 1:77; Acts 2:38; 3:19; 26:18; Col. 1:14; 2:13–14). In fact, this truth is foundational to the evangelistic mission of the church. Jesus told His apostles “that repentance for forgiveness of sins would be proclaimed in His name to all the nations” (Luke 24:47). Peter declared to Cornelius and his companions, “Of Him [Christ] all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins” (Acts 10:43; cf. 13:38–39). Paul attested: “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph. 1:7; cf. 4:32; 1 John 1:7; 3:5). Of course, this great reality of the forgiveness of sins was not new in the New Testament, but was firmly rooted in Old Testament teaching (cf. Pss. 32:1–2; 86:5; 103:12; 130:3–4; Isa. 1:18–19; 43:25; 44:22).

John concluded this sentence with the reminder that God grants forgiveness to believers, not because of their own worthiness or merit, but for His name’s sake. That expression refers to God’s glory (cf. Deut. 28:58; Neh. 9:5; Ps. 8:1; Isa. 42:8; 48:11), which is the overarching reason for everything He does (cf. Pss. 19:1; 25:11; 57:5; 79:8–9; 93:1; 104:31; 106:7–8; 109:21; 111:3; 113:4; 145:5, 12; Isa. 6:3; 48:9; Jer. 14:7–9; Hab. 2:14; Rom. 1:5). God forgives sinners because it pleases Him to glorify His name by manifesting His superabundant grace, mercy, and power. As those who have been given the gift of forgiveness, believers will forever praise and magnify God (cf. 2 Cor. 4:15; Rev. 5:11–13). Still, while on earth, they are at different stages of growth, with distinguishing characteristics.[1]

12. Little children. This is still a general declaration, for he does not address those only of a tender age, but by little children he means men of all ages, as in the first verse, and also hereafter. I say this, because interpreters have incorrectly applied the term to children. But John, when he speaks of children, calls them παιδία, a word expressive of age; but here, as a spiritual father, he calls the old as well as the young, τεκνία. He will, indeed, presently address special words to different ages; yet they are mistaken who think that he begins to do so here. But, on the contaray, lest the preceding exhortation should obscure the free remission of sins, he again inculcates the doctrine which peculiarly belongs to faith, in order that the foundation may with certainty be always retained, that salvation is laid up for us in Christ alone.

Holiness of life ought indeed to be urged, the fear of God ought to be carefully enjoined, men ought to be sharply goaded to repentance, newness of life, together with its fruits, ought to be commended; but still we ought ever to take heed, lest the doctrine of faith be smothered,—that doctrine which teaches that Christ is the only author of salvation and of all blessings; on the contrary, such moderation ought to be presented, that faith may ever retain its own primacy. This is the rule prescribed to us by John: having faithfully spoken of good works, lest he should seem to give them more importance than he ought to have done, he carefully calls us back to contemplate the grace of Christ.

Your sins are forgiven you. Without this assurance, religion would not be otherwise than fading and shadowy; nay, they who pass by the free remission of sins, and dwell on other things, build without a foundation. John in the meantime intimates, that nothing is more suitable to stimulate men to fear God than when they are rightly taught what blessing Christ has brought to them, as Paul does, when he beseeches by the bowels of God’s mercies. (Phil. 2:1.)

It hence appears how wicked is the calumny of the Papists, who pretend that the desire of doing what is right is frozen, when that is extolled which alone renders us obedient children to God. For the Apostle takes this as the ground of his exhortation, that we know that God is so benevolent to us as not to impute to us our sins.

For his name’s sake. The material cause is mentioned, lest we should seek other means to reconcile us to God. For it would not be sufficient to know that God forgives us our sins, except we came directly to Christ, and to that price which he paid on the cross for us. And this ought the more to be observed, because we see that by the craft of Satan, and by the wicked fictions of men, this way is obstructed; for foolish men attempt to pacify God by various satisfactions, and devise innumerable kinds of expiations for the purpose of redeeming themselves. For as many means of deserving pardon we intrude on God, by so many obstacles are we prevented from approaching him. Hence John, not satisfied with stating simply the doctrine, that God remits to us our sins, expressly adds, that he is propitious to us from a regard to Christ, in order that he might exclude all other reasons. We also, that we may enjoy this blessing, must pass by and forget all other names, and rely only on the name of Christ.[2]

12 The first of John’s five slogans/sayings, addressed to his “children,” recalls the theme of 1:9–2:2: “your sins have been forgiven on account of his name.” Because this is clearly a comment on the salvific work of Jesus, and because it refers to Jesus in the third person, John is most likely citing a community slogan rather than a saying of Jesus (some have suggested this slogan is cited from an ancient baptismal formula; so Brown, 302–3, 320–21; Culpepper, 35; Rensberger, 71–72).

While 1-2-3 John and the fourth gospel have surprisingly little to say about forgiveness (cf. Jn 20:23; 1 Jn 1:9–2:2), the “name” of Jesus is an important point of Johannine thought. Jesus’ “name” represents his divine identity and power, so that “belief in his name” means acceptance of John’s claim that Jesus came from God (Jn 1:12; 3:18; 1 Jn 3:23; 5:13). Those who act in Jesus’ name enjoy various benefits, including the expectation that the Father will answer their prayers (Jn 16:23–26), the hope of eternal life (Jn 20:31), and (here at 1 Jn 2:12) forgiveness of sins. Marshall, 139, notes that John may be reminding his readers of the forgiveness they received when they first accepted the name of Jesus at conversion. The perfect tense of aphiēmi (GK 918; NIV, “your sins have been forgiven”) focuses on the continuing effect of a past event (Johnson, 49). The experience of forgiveness should motivate them to remain faithful.[3]

12 John, then, addresses his readers as children, just as he does elsewhere in the Epistle, to express their need of instruction and their state of dependence upon God and upon teachers such as himself. They are people whose sins have been forgiven; they have fulfilled the condition laid down in 1:9, and as a result of their confession of their sin, they know the joy of forgiveness. Forgiveness, however, does not depend on human confession in the sense that this secures favor and pardon from God; it is granted “on account of his name,” a phrase which directs our minds back to what John has said about the blood of Jesus and his role as advocate and offering for sin (1:7; 2:1f.), and which also leads forward to the need for belief in his name (3:23; 5:13). The act of forgiveness is expressed by a perfect tense; John is thinking of the conversion of his readers, whereas in 1:9 his thought was more of the continual forgiveness for which the Christian daily prays. If John is thinking here of new converts, the appropriateness of this statement is manifest. The experience of forgiveness is the center of the Christian experience of conversion. “No man can properly rank as a Christian, in the sense of the New Testament, who has not received the forgiveness of sins, or who is not conscious that through its impartation something has happened of decisive moment for his relation to God,” wrote H. R. Mackintosh.22 In a day when many find the essence of Christianity elsewhere John’s “recall to fundamentals” deserves attention.[4]

2:12 / The decisive fact which the Elder here wants to underscore for his readers is that their sins have been forgiven. The past has been taken care of; they have been cleansed. Forgiven is in the perfect tense, implying an act begun at a specific point in the past (conversion) and whose effects continue on into the present (they stand forgiven). This forgiveness is renewed on a daily basis by confession (1:9).

Forgiveness is based on his name. It is on account of his name that the community enjoys its victory over sin. In 1:7 and 2:1–2 the writer states the christological foundation of forgiveness: “the blood of Jesus … purifies us from all sin” and “Jesus Christ, the Righteous One, … is the atoning sacrifice for our sins.” The name of Jesus is also the object of the believer’s faith in 3:23 and 5:13. It is by faith in his name (who he is and what he has done) that we are forgiven and have eternal life.[5]


little childrenGreek, “little sons,” or “dear sons and daughters”; not the same Greek as in 1 Jn 2:13, “little children,” “infants” (in age and standing). He calls all to whom he writes, “little sons” (1 Jn 2:1, Greek; 1 Jn 2:28; 3:18; 4:4; 5:21); but only in 1 Jn 2:13, 18 he uses the term “little children,” or “infants.” Our Lord, whose Spirit John so deeply drank into, used to His disciples (Jn 13:33) the term “little sons,” or dear sons and daughters; but in Jn 21:5, “little children.” It is an undesigned coincidence with the Epistle here, that in John’s Gospel somewhat similarly the classification, “lambs, sheep, sheep,” occurs.

are forgiven—“have been, and are forgiven you”: all God’s sons and daughters alike enjoy this privilege.[6]

Ver. 12.—I am writing to you, little children (see on ver. 1), because, etc. Beyond resonable doubt, ὅτι is “because,” not “that,” in vers. 12–14; it gives the reason for his writing, not the substance of what he has to say (cf. ver. 21). For his Name’s sake must refer to Christ, not only because of the context, but also of the instrumental διά (cf. ch. 3:23; 5:13; John 1:12); and Christ’s Name means his character, especially as Saviour. Because they have already partaken of the ἱλασμός (ver. 2), and have had their sins washed away in the blood of Christ (ch. 1:7), therefore he writes to them this Epistle. Note the perfects throughout, indicating the permanent result of past action: ἀφέωνται, ἐγνώκατε, νενικήκατε.[7]

[1] MacArthur, J. (2007). 1, 2, 3 John (pp. 72–73). Chicago, IL: Moody Publishers.

[2] Calvin, J., & Owen, J. (2010). Commentaries on the Catholic Epistles (pp. 181–183). Bellingham, WA: Logos Bible Software.

[3] Thatcher, T. (2006). 1 John. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, p. 444). Grand Rapids, MI: Zondervan.

[4] Marshall, I. H. (1978). The Epistles of John (pp. 138–139). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[5] Johnson, T. F. (2011). 1, 2, and 3 John (p. 49). Grand Rapids, MI: Baker Books.

[6] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 528). Oak Harbor, WA: Logos Research Systems, Inc.

[7] Spence-Jones, H. D. M. (Ed.). (1909). 1 John (p. 23). London; New York: Funk & Wagnalls Company.

The Faith of Our Fathers: God and the American Revolution | CBNNews

Article courtesy: CBN.com

Many people are unaware of America’s Judeo-Christian heritage. The following are short profiles of some of America’s founding fathers, sharing their thoughts on how God’s hand could be seen in the establishment of this nation.

John Adams

In June of 1776, John Adams was in Philadelphia, deep in the flurry of political activity. The Continental Congress appointed him, along with Thomas Jefferson and three others, to draft a “Declaration of Independence” from England. Although Adams was later to become the second president of the United States, he is best remembered for being one of the great minds and statesmen of the American Revolution. His prolific diaries, letters, and books provide an invaluable insight into the politics of the time and to what liberty meant to the founding fathers.

Freedom, Adams believed, did not rest solely on man. Instead, he wrote, “It is religion and morality alone, which can establish the principles upon which freedom can securely stand … the only foundation for a free constitution is pure virtues, and if this cannot be inspired into our people, in a greater measure, than they have it now, they may change their rulers, and the forms of government, but they will not obtain a lasting liberty” (letter to cousin Zabdiel Adams, June 21, 1776).

John Adams would face another difficult situation as the second president of the United States in 1798. He had a hard act to follow — the popular George Washington. Although he tried to avoid the trap of partisan politics, Adams soon found himself caught in its web. And if trouble at home wasn’t bad enough, diplomatic relations with France were rapidly sinking. Adams prepared the American army and navy for defensive measures against France.

It was during this time that Adams spoke to the first brigade of the militia of Massachusetts, and re-affirmed the foundations for the American government:

“We have no government armed with power capable of contending with human passions unbridled by morality and religion,” Adams said. “Avarice, ambition, revenge, or gallantry would break the strongest cords of our constitution as a whale goes through a net. Our constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”

Thomas Jefferson

Thomas Jefferson was just 33 years old when he was given the task of writing the Declaration of Independence. His knowledge of political philosophy, his eloquence as a writer, and his belief in natural rights made him a leader among the patriots.

But he was not without his political problems. Jefferson’s opponents often portrayed him as an infidel and an atheist. But in reality he was a staunch supporter of the freedom of religion and considered it a very personal matter — one he often pondered in his writings. The man who gave us the immortal words “when in the course of human events” also gave us these reflections on God and his role in freedom. Etched in the marble of the Jefferson Memorial in his honor are these words:

“…God who gave us life gave us liberty. Can the liberties of a nation be thought secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect God is just, that his justice cannot sleep forever” (from notes on the state of Virginia).

In the early 1780’s, Jefferson was drafting a plan for future territories of the United States. Much of this plan became incorporated into the Northwest Ordinance of 1787, which established guidelines for territories applying for statehood. Under this law, any new states added to the nation would be recognized as equals with the original 13 states and not as colonies. The ordinance’s provisions for the states included self-government, religious tolerance and the prohibition of slavery.

Jefferson’s belief in the unquestionable relationship between good government and religious freedom is reflected in article three of the Northwest Ordinance, where he writes:

“Religion, morality and knowledge being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged.”

Noah Webster

Noah Webster’s dictionaries, spellers, and grammars shaped the education of America in the 18th century and his legacy still lives on today. As author of the first American dictionary and a son of the American Revolution, Webster sought to give the new country a different kind of freedom — a culture of its own. Webster considered his most important project his revision of the King James Bible. He wanted to make it accessible to every American. He believed God played an important part in the education of the people and in the preservation of the American experiment.

Here is his advice on how to choose the nation’s leaders:

“When you become entitled to exercise the right of voting for public officers, let it be impressed on your mind that God commands you to choose for rulers, just men who will rule in the fear of God. The preservation of a republican government depends on the faithful discharge of this duty; if the citizens neglect their duty, and place unprincipled men in office, the government will soon be corrupted” (“Advice to the Young” from Value of the Bible and Excellence of the Christian Religion, 1834).

Benjamin Franklin

Benjamin Franklin’s role in drafting the Declaration of Independence was far from his first invention. The founding father contributed to America both in politics and in science. From almanacs and kite flying, to serving as ambassador and statesman, Benjamin Franklin was truly one of the most versatile of America’s founding fathers. Franklin’s scientific mind also led to many intellectual and philosophical discussions.

Although he was not a regular church-goer in his adult life, he expressed the importance of implementing God’s moral values in all aspects of life. His writings demonstrate an acknowledgement of God that transcended the scientific mysteries Franklin longed to answer. In 1731 he articulated a creed to live by, both personally and in public life:

“That there is one God, Father of the universe. That He is infinitely good, powerful and wise. That He is omnipresent. That He ought to be worshipped, by adoration prayer and thanksgiving both in public and private.”

In the summer of 1787, delegates to the Constitutional Convention in Philadelphia had been in bitter debate for ten long weeks. Tempers flared over heated issues between the northern and southern states. As tensions rose, some delegates threatened to pull out of the convention altogether, leaving the fledgling nation without a strong constitution.

When it looked like no one would ever be able to agree, the elder statesman of group took charge. 81 year-old Benjamin Franklin stood to his feet. And although he was not known to be devoutly religious, he gave this contentious gathering a stirring call for prayer.

“I have lived, sir, a long time, and the longer I live, the more convincing proofs I see of this truth, that God governs in the affairs of men. And if a sparrow cannot fall to the ground without His notice, is it probable that an empire can rise without His aid? … I also believe that without His concurring aid we shall succeed in this political building no better, than the builders of Babel … Therefore, I beg leave to move that henceforth prayers imploring the assistance of heaven, and its blessings on our deliberations be held in this assembly every morning…”

Benjamin Rush

Benjamin Rush’s impact on America did not stop with his signature on the Declaration of Independence. Although he was a member of the Continental Congress, Rush was also one of the most influential physicians in early America. He served as the continental army’s Surgeon General during the American Revolution.

Under President John Adams, Rush was Treasurer of the United States Mint. More notably, the statesman encouraged support for building more African churches in Philadelphia. Rush was convinced this would reduce high black prison populations, since many of the convicted served time for stealing food and clothing.

Benjamin Rush’s advocacy reflected earlier writings of his beliefs in a strong religious and moral foundation for all people. In 1806 he wrote:

“The only foundation for a useful education in a republic is to be laid in religion. Without this there can be no virtue, and without virtue there can be no liberty, and liberty is the object and life of all republican governments.”

William Penn

Little did William Penn know that his vision of establishing a society that was godly, virtuous and exemplary for all would one day birth the freedoms of a nation. After establishing Pennsylvania with land granted by King Charles the second, Penn set out to plan a city called Philadelphia. Years later William Penn’s historic city would become the first capital of the United States and out of it the nation’s foundational structure would be laid.

Although Penn is best remembered for his vision of a democratic government and peaceful co-existence with the native Indians, in 1682, William Penn’s beliefs of government fundamentals echo those of biblical principles:

“It is impossible, Penn wrote, that any people of government should ever prosper, where men render not unto God, that which is God’s, as well as to Caesar, that which is Caesar’s.”

James Wilson

One of the lesser-known patriots and founding fathers of our nation was Scottish born James Wilson. The young lawyer’s writings on the British Parliament’s authority impressed members of the continental congress so much they elected him to the body in 1775. The following year, Wilson signed the Declaration of Independence and later the United States Constitution.

Serving as a United States Supreme Court Justice until his death, James Wilson realized there was a much higher law than man’s to consider. When questioning what the ultimate cause of moral obligation is, Wilson determined, “I give it this answer, the will of God. This is the supreme law. His just and full right of imposing laws, and our duty in obeying them, are the sources of our moral obligations.”

George Washington

In May of 1776, fighting was well under way in the American Revolution. For General George Washington it was a stressful time. Under his command in New York he had about 7 thousand men. The rag tag army was poorly trained. They were about to face some thirty thousand soldiers from the most highly trained and successful military force in the world. The Americans were outnumbered and outgunned. As they waited in New York for the onslaught of British military power, Washington issued orders for his troops to pray for the campaign ahead.

On May 17, 1776, he wrote that that day was, “…to be observed as a day of fasting humiliation and prayer, humbly to supplicate the mercy of almighty God, that it would please Him to pardon all our manifold sins and transgressions, and to prosper the arms of the united colonies, and finally establish the peace and freedom of America upon a solid and lasting foundation.”

After the Revolution, Washington was elected America’s first president. Years later, as he prepared to leave office and return to his beloved Mount Vernon, foremost in his mind was the need for the young nation to stay neutral on foreign issues until it grew stronger. George Washington chose to send this message to the nation in a farewell address — not in a speech, but in the September, 1796 Philadelphia newspapers. In it, the president advised Americans to value the newly formed republic and its constitution. But Washington cautioned that the country’s success depended not only on national strength but also on two essential factors:

“Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports.”

Source: The Faith of Our Fathers: God and the American Revolution

Border Patrol Refutes Ocasio-Cortez Over ‘Toilet Water’ Claims, Gives Video Tour Of Facility | The Daily Caller

‘To dispel some of the misinformation that’s out there’

Arizona Border Patrol fired back Wednesday at claims made by Democratic New York Rep. Alexandria Ocasio-Cortez, offering a video tour of an Arizona processing facility.

“Here is a look at the inside of a #BorderPatrol processing center with Chief Patrol Agent of #TucsonSector Roy Villareal,” read the tweet from CBP Arizona’s official Twitter account.

Here is a look at the inside of a #BorderPatrol processing center with Chief Patrol Agent of #TucsonSector Roy Villareal @CBP pic.twitter.com/vu1dyV72Uz

— CBP Arizona (@CBPArizona) July 4, 2019

CBP Arizona Chief Patrol Agent Roy Villareal, saying that his intent was “to dispel some of the misinformation that’s out there,” was careful to point out many of the things Ocasio-Cortez and others had claimed that detainees did not have, such as clean diapers, clean clothing, snacks and toothbrushes.

Reminder this admin is CHOOSING to round up refugees seeking asylum, fighting to not give children toothpaste or soap & making people sleep on dirt floors.

They say it’s bc of a lack of ????. You know what saves money? Not putting masses of people in internment in the first place.

— Alexandria Ocasio-Cortez (@AOC) June 22, 2019

#CloseTheCamps https://t.co/FL4KV3sLqk

— Alexandria Ocasio-Cortez (@AOC) June 22, 2019

Ocasio-Cortez followed her criticism on border conditions with a “no” vote on a humanitarian aid bill, arguing that support for the Senate’s version of the bill would only give the administration incentive to “build more camps.” (RELATED: Alexandria Ocasio-Cortez Claims CBP Culture Is ‘Violent’ Following Report On Facebook Group)

This Senate Bill will have us write a $4.6 Billion blank check (incl military $) for the border w NO accountability – just a verbal pinky promise.

Trump is not to be trusted with protecting our immigrants. Why must that even be stated? We need hard lines of protection, in ink. https://t.co/xFci23pFo6

— Alexandria Ocasio-Cortez (@AOC) June 27, 2019

Just a few days later, Ocasio-Cortez visited the border with a small delegation of Congressional Democrats, coming out of the detention centers with horror stories about over-crowded, unsanitary conditions and border patrol agents who had allegedly told migrant women to drink water from the toilet.

Just left the 1st CBP facility.

I see why CBP officers were being so physically &sexually threatening towards me.

Officers were keeping women in cells w/ no water & had told them to drink out of the toilets.

This was them on their GOOD behavior in front of members of Congress.

— Alexandria Ocasio-Cortez (@AOC) July 1, 2019

Now I’m on my way to Clint, where the Trump admin was denying children toothpaste and soap.

This has been horrifying so far. It is hard to understate the enormity of the problem. We’re talking systemic cruelty w/ a dehumanizing culture that treats them like animals.

— Alexandria Ocasio-Cortez (@AOC) July 1, 2019

Several border patrol officials — and others — responded to Ocasio-Cortez after her visit, arguing that the conditions, while not ideal, were not like she said.

Source: Border Patrol Refutes Ocasio-Cortez Over ‘Toilet Water’ Claims, Gives Video Tour Of Facility

Trump Says Illegal Immigrants Who Are Unhappy at Detention Centers Should Stay Home — The Gateway Pundit

President Donald Trump has a message for illegal immigrants who are unhappy in US detention centers: if you don’t like them, stay home.

The president took to Twitter with his message for illegal aliens following Democratic lawmakers, including Alexandria Ocasio-Cortez, visiting a detention facility in Texas and running to the media about complaints they heard from those detained there.

“If Illegal Immigrants are unhappy with the conditions in the quickly built or refitted detentions centers, just tell them not to come. All problems solved!” Trump tweeted on Wednesday.

President Trump also explained that the agents running the facilities are having to do jobs that they are not trained for, in order to take care of the flood of people crossing our border.

“Our Border Patrol people are not hospital workers, doctors or nurses. The Democrats bad Immigration Laws, which could be easily fixed, are the problem. Great job by Border Patrol, above and beyond. Many of these illegals aliens are living far better now than where they came from, and in far safer conditions. No matter how good things actually look, even if perfect, the Democrat visitors will act shocked & aghast at how terrible things are. Just Pols. If they really want to fix them, change the Immigration Laws and Loopholes. So easy to do!” Trump added.

“Now, if you really want to fix the Crisis at the Southern Border, both humanitarian and otherwise, tell migrants not to come into our country unless they are willing to do so legally, and hopefully through a system based on Merit. This way we have no problems at all!” Trump wrote.

The President also thanked Mexico for securing the border, noting that they are doing a better job at it than Democrats.

“Mexico is doing a far better job than the Democrats on the Border. Thank you Mexico!”

via Trump Says Illegal Immigrants Who Are Unhappy at Detention Centers Should Stay Home — The Gateway Pundit

Celebrating The Fourth, Then And Now | ZeroHedge News

Authored by Jacob Hornberger via The Future of Freedom Foundation,

Americans who celebrated the Fourth of July in 1880 were celebrating a concept of freedom that is opposite to the concept of freedom that Americans today celebrate on the Fourth.

The freedom that 1880 Americans celebrated was a society in which there was which there was no income taxation, no mandatory charity, no government management or regulation of economic activity, no immigration controls, no systems of public (i.e., government) schooling, no Federal Reserve System, no paper money, no punishment for drug offenses, and no Pentagon, CIA, or NSA, no wars in faraway lands, no secret surveillance, no torture, no assassination, and no indefinite detention.

The “freedom” that Americans today celebrate is one in which there is Social Security, Medicare, education grants, farm subsidies, and other mandatory-charity programs, government management and regulation of economic activity, immigration controls, public (i.e., government) schooling, the Federal Reserve, paper money, punishment for possessing, distributing, or ingesting unapproved substances, a massive military establishment consisting of the Pentagon, the CIA, and the NSA, and forever wars, secret surveillance, torture,  assassination, and indefinite detention.

Thing about that: Two opposite systems and yet people under both systems celebrating their freedom. Something is clearly not right with this picture.

The Declaration of Independence set forth the ideal: All people have been endowed by nature and the Creator with certain unalienable rights — that is, rights that cannot be taken away or destroyed by anyone, including one’s own government. In fact, as the Declaration points out, the purpose of government is to protect the exercise of these rights, not infringe upon or destroy them.

The Constitution, which brought into existence the federal government, should be viewed in light of the principles enunciated in the Declaration of Independence. We are all aware, of course, that the Constitution permitted the continuation of slavery, which is the most massive violation of freedom imaginable. There were also other violations of liberty. Notwithstanding such exceptions, however, the Framers were striving to achieve a society that reflected the values in the Declaration — that is, one where people are free and where government’s purpose is to protect that freedom.

That was the idea of limited government. The Framers could have used the Constitution to call into existence a government whose powers were omnipotent, one in which federal officials would simply be trusted to do the right thing, with the aim of taking care of the citizenry and keeping them safe and secure. They didn’t do that. They said: Here is the federal government and here are its few and limited powers.

Why were the Framers so intent on emphasizing the limited nature of the federal government as outlined in the Constitution? Because they knew that the American people would never accept anything less. Remember: When the Constitutional Convention met, it was with the purpose of simply altering the Articles of Confederation, a type of governmental system under which the powers of the federal government were so few and weak that it didn’t even have the power to tax.

That’s the way the American people wanted it. A strong federal government was the last thing they desired. Why? Because they agreed with the principles enunciated of the Declaration and they knew that a strong federal government would end up destroying their lives, liberty, property, and pursuit of happiness.

Instead of modifying the Articles, the Constitutional Convention proposed a different form of governmental structure, one in which the federal government would have the power to tax. Americans were extremely leery. Why? Because they were convinced that people’s own government, not foreign regimes, is the biggest threat to people’s freedom and well-being. The last thing they wanted, after successfully taking up arms against their own government in 1776 — the British government — was another government that would become just as tyrannical.

That’s why the Framers sold the Constitution as a charter that was bringing into existence a government with very limited powers. Americans went along with the deal but only on the condition that the Constitution be immediately amended to expressly prohibit federal officials from destroying their natural, God-given rights, including freedom of speech, freedom of the press, freedom of religion, the right to keep and bear arms, and others.

Why did they feel the need to expressly restrict federal officials from doing such things? Because they were certain that federal officials would end up doing those sorts of things if they weren’t expressly restricted from doing them!

They also restricted the feds from killing anyone, including foreigners, without due process of law, which meant a trial and a right to be heard. They also restricted the power of the feds to search people’s persons, homes, or businesses. They expressly guaranteed such things as trial by jury, right to counsel, and right to confront witnesses.

Why did they feel the need to detail such protections? Because they were certain that the feds would do such things if they were not expressly restricted from doing them.

The society that Americans brought into existence (notwithstanding slavery and other violations) reflected their belief in the principles of the Declaration. Freedom for them was the right of a person to engage freely in any occupation or profession without governmental permission, to engage freely in trades with others, to accumulate the fruits of one’s earnings, and to decide for himself what to do with his own money. Freedom entailed the right to live one’s life any way he chose, so long as he didn’t murder, rape, steal, defraud, trespass, or otherwise violate the rights of others to live their lives the way they chose. Freedom also meant the absence of a vast, permanent military-intelligence establishment (i.e., the Pentagon, CIA, and NSA).

Those were revolutionary notions. Those Americans are the only ones in history to have subscribed to them and actually put them into practice.

Imagine if the Framers had said to Americans that the Constitution was going to bring into existence the type of governmental system we have today — one based on mandatory charity (that is, the power of the federal government to forcibly take money from one person and give it to another person, as with Social Security and Medicare), government management and control of economic activity, government-issued paper money, a central bank (i.e., Federal Reserve), immigration controls, drug laws, income taxation and the IRS, trade wars, and an enormous, permanent, ever-growing military-intelligence establishment that would have the powers to round up people, incarcerate them in military dungeons or concentration camps for indefinite periods, torture them, assassinate them, spy on them, and embroil them in foreign wars, coups, meddling, and interventions.

The American people would have died laughing. They would have thought it was a joke. They would have tarred and feathered the Framers and given them the boot. They would have simply continued operating under the Articles of Confederation, where the federal government didn’t even have the power to tax.

Why would our American ancestors have chosen to reject the type of governmental system Americans today celebrate as “freedom”?

Because unlike today’s Americans, our American ancestors understood that the type of system that Americans celebrate today as “freedom” isn’t freedom at all.

Source: Celebrating The Fourth, Then And Now