Daily Archives: April 3, 2020

April 3d The D. L. Moody Year Book

Thou shalt not make unto Thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.—Exodus 20:4.

I WOULD a great deal sooner have five minutes’ communion with Christ than spend years before pictures and images of Him. Whatever comes between my soul and my Maker is not a help to me, but a hindrance. God has given different means of grace by which we can approach Him. Let us use these, and not seek for other things that He has distinctly forbidden.[1]


[1] Moody, D. L. (1900). The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody. (E. M. Fitt, Ed.) (p. 68). East Northfield, MA: The Bookstore.

April—3 The Poor Man’s Evening Portion

For him hath God the Father sealed.—John 6:27.

My soul! hast thou ever remarked the peculiar glory of those scriptures which take within a small compass the whole persons of the Godhead, as concurring and co-operating in the grand business of salvation? No doubt, all scripture is blessed, being given by inspiration of God; but there is a peculiar blessedness in these sweet portions, which, at one view, represent the Holy Three in One unitedly engaged in the sinner’s redemption. My soul! ponder over this divine passage in thy Saviour’s discourse, as thus: Who is the him, here spoken of, but the Lord Jesus? And whom but God the Father could seal Christ? And with whom was Christ sealed and anointed, but by God the Holy Ghost? Would any one have thought, at first view, that in seven words, such a blessed testimony should be given to the glorious foundation-truth of the whole Bible? “For him hath God the Father sealed.” Precious Jesus! enable me to behold thy divine authority as the warrant for faith, in this gracious act of thy Father. And while I view thee as infinitely suited for my poor soul, in every state, and under every circumstance, let my soul find confidence in the conviction that the validity of all thy gracious acts of salvation is founded in the seal of the Spirit. Yes! thou dear Lord, it was indeed Jehovah the Spirit that was upon thee, when thou wast anointed “to preach the gospel to the poor, to heal the broken in heart, to give deliverance to the captive, and the restoring of sight to the blind, to set at liberty them that are bruised, and to proclaim the acceptable year of the Lord.” And art thou, dearest Lord, thus held forth, and thus recommended, by the grand seal of heaven, to every poor sinner who feels a conscious want of salvation? Oh, then, help, Lord, by thy blessed Spirit, all and every one of this description, so to receive a sealed Saviour, as to rest in nothing short of being sealed by him; and while every act of love, and every tendency of grace, proclaims thee, blessed Jesus, as “him whom God the Father hath sealed,” so let every act of faith, and every tendency of the soul, in the goings forth after thee, be expressive of the same earnest longings as the Church, of being sealed and owned by thee, when she cried out: “Set me as a seal upon thy heart, as a seal upon thine arm: for love is strong as death: jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.”[1]


[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, p. 98). Philadelphia: Thomas Wardle.

April 3, 2020 Evening Verse Of The Day

The Believer’s Certainty of Deliverance

Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. (5:9–10)

As if the first four were not enough to completely overwhelm us with assurance, there is a fifth link in the unbreakable chain that eternally binds believers to Christ, which is their certainty of deliverance from God’s judgment.

The phrase much more then indicates that what follows is even more overwhelming and significant than what has preceded, astounding and wonderful as that is. Having been justified by His blood refers to the initial aspect of salvation, which for believers is past. In light of the fact that we already have been justified, Paul is saying, we are assured of being saved from the wrath of God through Him, that is, through Christ. Because we are now identified with Christ and are adopted as God’s children through Him, we are no longer “children of wrath” (Eph. 2:3). As part of His atoning work, Jesus delivered us “from the wrath to come” (1 Thess. 1:10; cf. 5:9), because on the cross He took upon Himself the penalty and suffered the wrath that we deserve.

Paul’s next thought is closely related to the previous one (v. 9) and is the central message of this passage: For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. If God had the power and the will to redeem us in the first place, how much more, does He have the power and the will to keep us redeemed? In other words, if God brought us to Himself through the death of His Son when we were His enemies, how much more, now that we are His reconciled children, will He keep us saved by the life of His Son? If the dying Savior reconciled us to God, surely the living Savior can and will keep us reconciled.

The thrust of this truth for believers is that our Savior not only delivered us from sin and its judgment, but also delivers us from uncertainty and doubt about that deliverance. If God has already made sure our rescue from sin, death, and future judgment, how could our present spiritual life possibly be in jeopardy? How can a Christian, whose past and future salvation are secured by God, be insecure during the time between? If sin was no barrier to the beginning of our redemption, how can it become a barrier to its completion? If sin in the greatest degree could not prevent our becoming reconciled, how can sin in lesser degree prevent our staying reconciled? If God’s grace covers the sins even of His enemies, how much more does it cover the sins of His children?

Paul here reasons from the greater to the lesser. It is a greater work of God to bring sinners to grace than to bring saints to glory, because sin is further from grace than grace is from glory.

Every blessing a Christian has comes from Christ. Through Him we have peace with God (Rom. 5:1), grace and the hope of glory (v. 2), perseverance, proven character, and hope (vv. 3–4), God’s love poured into our hearts by His Spirit, who is Himself the Savior’s gift to us (v. 5), deliverance from sin by His atoning death (vv. 6–8), deliverance from God’s wrath (v. 9), reconciliation with God the Father (v. 10a), and preservation during this present life (v. 10b).[1]

Full Salvation

Romans 5:9–11

Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved by his life! Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

I have been expounding Romans 5:1–11 for five studies now—this is the sixth—and in every one of these studies I have said that the point of these verses is to assure Christians of their salvation. They are to know that they are eternally secure in Christ so that they might be able to rejoice in God fully. In this study we find the same idea. I might be inclined to apologize for this repetition were it not for the fact that this is clearly the emphasis of the chapter—and that it is going to continue in one form or another until the end of chapter 8.

This has not been mere repetition, however, since the thesis (which is repeated) has been supported by a variety of arguments:

  1. We can be assured of salvation because God has made peace with us through the atoning work of Jesus Christ.
  2. We can be assured of salvation because, through that same work of Christ, we have been brought into a new relationship with God in which we continue to stand.
  3. We can be assured of salvation because of the sure and certain hope that we shall see God.
  4. We can be assured of salvation because of the way we are able to react to sufferings in this life. We see God’s purposes in them and therefore rejoice in them, which unbelievers cannot do.
  5. We can be assured of salvation because God sent Jesus Christ to die for us, not when we were saved people, as we are now, but when we were God’s sworn enemies.

In this last section, Paul provides yet another argument or, what is probably more accurate to say, draws his previous arguments together: “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved by his life! Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.”

Sound Logic

In the sayings that have come down to us from the great Rabbi Hillel there are some principles for Bible interpretation that Paul, as a Jewish thinker, frequently used in his writings. One is called qal wʾchomer, from the Hebrew words for “light” and “heavy.” It refers to a form of arguing in which, if a lesser thing is true, a greater thing must clearly be true also. Here is an example from the teaching of Jesus: “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (Matt. 7:11). Obviously, if we who are evil know how to do good to those who are close to us (this is the “light” part of the comparison), God, who is utterly good (this is the “heavy” part), will do good to his children.

A second principle related to the light/heavy argument is the opposite, an argument from the “heavy” to the “light.” It argues that if something great is true, then something lesser in the same category will obviously be true also. Paul uses this principle twice in these verses:

  1. “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (v. 9), and
  2. “For if, when we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved by his life!” (v. 10).

Each of these arguments is based upon things God has already done for us through the death of Christ. They are great works: justification on the one hand, and reconciliation on the other. They are so great that they are used by God to commend his love to us, as Paul stated earlier. But if God has already done such great works on our behalf, justifying us in Christ when we were ungodly and reconciling us to himself when we were his enemies, God will obviously continue his work in the lesser task of seeing us through life and through the final judgment.

Saved from God’s Wrath

When we look at verse 9, we have a tendency to think that we have already heard everything this verse has to teach. After all, “wrath” is the term we began with back in Romans 1:18, and the doctrine of “justification” was developed fully and compellingly in Romans 3. Besides, Romans 5:9 seems to be almost an identical repeat of verse 1 of this chapter. It is true, of course, that this is the first time we have encountered the word saved in the letter. But what have we been talking about all this time if it has not been salvation?

To understand what is happening we have to realize that “saved” is used in at least three different ways in the Bible, in three different tenses. Sometimes it refers to something past, at other times to something present, sometimes to things yet to come.

Let me illustrate. Suppose you are a Christian and that someone asks you, “Are you saved?”

How do you respond? I suppose you would most likely just say, “Yes, I am.” But it would be possible for you to answer in three different ways, the answer you gave (“Yes, I am”) being only one of them. If you are thinking of what Jesus accomplished on your behalf by dying for you on the cross, it would be correct to have answered as you did, for Jesus did save you by his substitutionary death.

But if you are thinking of the present and of what God is accomplishing in you day by day, it would also be correct to say, “I am being saved.” Paul himself uses the word this second way in 1 Corinthians 1:18: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” This verse means that God works through the power of the cross to save us from sin now.

Third, you could think in future terms and answer the question by saying, “No, I am not saved yet, but I will be when Jesus returns.” In this case you would be looking forward to your future glorification when the work begun in the past by Jesus and continued into the present by the power of the Holy Spirit, who works in us, will be perfected. In that day we will be delivered even from the presence of sin and made like Jesus forever.

I mention these three tenses of the word, because it is important to see that it is in the third sense, the future sense of salvation, that Paul speaks here. He is not denying the other tenses, particularly not the first. But he is thinking of the judgment to come and is saying that because we have already been justified by God on the basis of the death of Christ, we can be certain of being saved from the outpouring of God’s wrath in the final day. D. Martyn Lloyd-Jones says, “The apostle’s argument is that this method, this way of salvation that God has planned, is a complete whole, and therefore, if we have been justified by Christ’s blood we are joined to Christ, we are in Christ, and we shall therefore be saved by him completely and perfectly.”

Or we could put it like this: If God has already justified us on the basis of Jesus’ atoning death, if he has already pronounced his verdict, any verdict rendered at the final judgment will be only a confirming formality.


Arguing from the “heavy” to the “light” is, if anything, even more apparent in verse 10, where Paul speaks of reconciliation. I begin with the “heavy” part. What is this “heavy” thing God has done for us?

It is the very work we were looking at in detail in the last study. There we were dealing with the love of God, and we saw that the basis upon which God commends his love to us is that it caused him to send his Son, the Lord Jesus Christ, to die for us while we were yet sinners. Our sinfulness was spelled out in three powerful terms, and these (as we saw) are followed by a fourth term in verse 10. Paul describes us as powerless, ungodly, sinners, and enemies. Let us review those terms:

  1. Powerless” means that we are unable to help ourselves. It is what theologians mean by total depravity, not that we are all as bad as we could possibly be, but that we are all equally and totally incapable of doing anything to save ourselves. We are not able to seek out and eventually come even to understand the way of salvation.
  2. Ungodly” means that we are opposed to God in his godly nature. We do not like him for being who he is.
  3. Sinners” means that we are violators of God’s moral law, particularly that second table of the law meant to govern our conduct toward other persons.
  4. Enemies,” the word used in the verses we are studying now, is the worst term of all. It means not only that we dislike God in his godly nature, but that we are so opposed to God in that nature that we would destroy him if we could. Like a soldier approaching his counterpart in an enemy army in wartime, we consider it a matter of “kill or be killed.” We think of God’s law as suffocatingly oppressive and destructive of who we want to be. So we are set on destroying God or at least destroying his influence so far as the living of our lives is concerned.

But, says Paul, it is while we were like this that God reconciled us to himself through Jesus’ death. “Reconcile” means to remove the grounds of hostility and transform the relationship, changing it from one of enmity to one of friendship. In our case, as Paul has shown earlier, it meant taking us out of the category of enemies and bringing us into God’s family as privileged sons and daughters. If God did that for us while we were enemies, Paul reasons, he is certainly going to save us from the final outpouring of his wrath on the day of judgment, now that we are family members.

If God has done the greater thing, he will do the lesser. If he has saved us while we were enemies, he will certainly save us as friends.

Rejoice in God

The last verse of our text, which also marks the end of the first half of Romans 5, says that now, having been reconciled to God, “we also rejoice in God through our Lord Jesus Christ.…”

There is a sense in which this idea returns us to where we started out, since the first sentence of Romans 5 speaks of just such a rejoicing: “we rejoice in the hope of the glory of God.” But careful reading will show that the object of our rejoicing is not the same in both cases. In verse 2, our rejoicing is in “hope of the glory of God.” That is, it is in our glorification. Knowing that we are going to be glorified is a cause of great joy for us. However, in verse 11, the object of our rejoicing is not our glorification, important as that is, but God himself who will accomplish it. And, of course, of the two ideas the second is obviously the greater. To rejoice in God is the greatest of all human activities.

We affirm this in the response to the first question of the Westminster Shorter Catechism.

Question: “What is the chief end of man?”

Answer: “Man’s chief end is to glorify God and to enjoy him forever.”

Up to this point I have not marked the number of ways and times Paul has referred to God in the first half of Romans 5, but this is the place to do it. In the first paragraph, he has referred to each person of the Trinity: “… we have peace with God through our Lord Jesus Christ.… And we rejoice in the hope of the glory of God.… And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit …” (vv. 1–2, 5, emphasis added). In the passage as a whole, the Holy Spirit is referred to once, God the Father seven times, and the Lord Jesus Christ five times, plus four more times in which Jesus is referred to by a personal pronoun.

What exactly shall we rejoice in, if we are to “rejoice in God”? We can rejoice in any one or all of his attributes. Our passage suggests these:

  1. God’s wisdom. Several chapters further on in Romans, after Paul has traced the marvels of God’s great and gradually unfolding salvation work in history, he will cry out: “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” (Rom. 11:33). But even at this point in our study we can marvel at a wisdom so great as to be able to save powerless, ungodly, sinful enemies.

The question is: How can God save sinners without ignoring or otherwise condoning their sin? How can he save those who are filthy without dirtying himself? How can he be both just and the justifier of the ungodly? The answer is: through Christ, through his death for us. But we would not have known this or even have been able to suggest it by ourselves. It took the wisdom of the all-wise God to devise such a plan of salvation.

There is also a special display of God’s wisdom in the way suffering works for our good, as Paul has shown in verses 3 and 4.

  1. God’s grace. Grace is usually defined as God’s favor to the undeserving. But we rejoice in God’s grace because, in our case, grace is favor not merely to the undeserving but to those who actually deserve the opposite. What do “enemies” deserve, after all? They deserve defeat and destruction. God did not treat us that way, however. Rather, he saved us through the work of Christ.
  2. God’s power. We often forget God’s power when we think about salvation, reserving this theme for when we contemplate creation. But the Scripture speaks of God’s power being displayed preeminently at the cross. In fact, the earliest reference to the cross in the Bible does this: Genesis 3:15. In this verse God is speaking to Satan, describing what will happen when the Mediator comes: “And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” In this verse the cross is portrayed as a battlefield on which Satan and his hosts will be defeated. And so it was! The power of God was revealed at the cross when Satan’s power over us was broken. We rejoice in God’s power when we think of the cross, as well as in his other attributes.
  3. God’s love. There are a number of attributes of God that may be learned from nature, chiefly his power and wisdom, and perhaps his grace. But the only place we can learn of God’s love is at the cross. Perhaps that is why this attribute is the only one explicitly developed in our passage: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (v. 8). It is when we look to the cross that we begin to understand what love is and how much God has loved us.
  4. God’s immutability. Several times in these studies I have referred to immutability as something for which unregenerate men and women hate God, because he does not change in any of his other attributes. But it is important to say that, although in our unregenerate state we may hate God for his unchanging nature, in our regenerate state we find this something to rejoice in, since it means that God will not waver in his love and favor toward us. Having loved us and having sent the Lord Jesus Christ to save us from our sin, God will not now somehow suddenly change his mind and cast us off. His love, grace, wisdom, and other attributes will always remain as they have been, because he is immutable.

Arthur W. Pink wrote of God’s immutability: “Herein is solid comfort. Human nature cannot be relied upon; but God can! However unstable I may be, however fickle my friends may prove, God changes not. If he varied as we do, if he willed one thing today and another tomorrow, if he were controlled by caprice, who could confide in him? But, all praise to his glorious name, he is ever the same.”

Do We Rejoice?

The last verse of this section says, “Not only is this so, but we also rejoice in God through our Lord Jesus Christ.…” This is a positive statement: “We rejoice!” It has led one commentator to say, “The one clear mark of a true Christian is that he always rejoices.” But do we rejoice? Have we actually come as far as Paul assumes we have in verse 11?

Honesty compels us to admit that often we do not rejoice in God.

Why is that? D. Martyn Lloyd-Jones gives a number of reasons, which I list for the sake of our self-examination:

  1. A failure to grasp the truth of justification by faith only.
  2. A failure to meditate as we ought, that is, a failure to think about what we do know.
  3. A failure to draw the necessary conclusions from the Scriptures.

I do not know if these are your failures (if you have failed to rejoice in God) or whether there is some other hindrance in your case, as there may be. But whatever the cause, anything that keeps us from rejoicing in God is inappropriate and should be overcome by us. I challenge you to overcome it. I challenge you to think about these great truths, meditate upon them, learn how great the love, power, wisdom, and grace of God toward you are. Then glory in God, as those who have known God throughout the long ages of human history have done before you. It will make a profound difference in your life, and you will be a blessing to others.[2]

10  The parallelism between this verse and v. 9 renders the differences between them all the more significant. Perhaps the most interesting is the substitution of “reconciled” for “justified.” Justification language is legal, law-court language, picturing the believer being declared innocent by the judge. Reconciliation language, on the other hand, comes from the world of personal relationships. “To reconcile” means to bring together, or make peace between, two estranged or hostile parties (cf. 1 Cor. 7:11). The language of reconciliation is seldom used in other religions because the relationship between human beings and the deity is not conceived there in the personal categories for which the language is appropriate.94 Reconciliation in Paul has two aspects, or “moments”: the accomplishment of reconciliation through Christ on the cross (cf. 2 Cor. 5:19: “in Christ God was reconciling the world to himself”) and the acceptance of that completed work by the believer (cf. 2 Cor. 5:20b: “We beseech you on behalf of Christ, be reconciled to God”). Naturally, while the focus can be on one of these moments or the other, the reconciling activity of God is ultimately one act; and in the present verse the complete process is in view. Paul makes explicit the hostile relationship implicit in the language of reconciliation: it was “while we were enemies” that we were reconciled to God. Paul may mean by this simply that we, rebellious sinners, are hostile toward God—violating his laws, putting other gods in his place. But, as Paul has repeatedly affirmed in this letter (cf. 1:18; 3:25), God is also “hostile” toward us—our sins have justly incurred his wrath, which stands as a sentence over us (1:19–32), to be climactically carried out on the day of judgment (2:5). Probably, then, the “enmity” to which Paul refers here includes God’s hostility toward human beings as well as human beings’ hostility toward God. Outside of Christ, people are in a situation of “enmity” with God; and in reconciliation, it is that status, or relationship, that changes: we go from being God’s “enemies” to being his “children” (cf. Rom. 8:14–17).

As in v. 9 justification is accomplished “through” Christ’s blood, so here reconciliation takes place “through the death of [God’s] Son.” Similarly, “we will be saved,” though not further defined, must have the same referent as the same verb in v. 9: salvation from the wrath of God on the day of judgment. The meaning of the phrase “through his life” is not so clear. In light of Paul’s frequent, and theologically significant, use of “in Christ” language in Rom. 5–8, he could intend to depict our salvation as occurring “in the sphere of” Christ, or his life. On the other hand, it is unusual for Paul to use “in Christ” language with another noun intervening between the preposition and “Christ”; and the phrase seems to be parallel to “through him” in v. 9, where an instrumental meaning is certain. Probably, then, the phrase indicates that the new life won by Christ and in which believers share is the means by which they will be saved in the judgment.[3]

9, 10 Verses 9 and 10 are a fortiori arguments, to the effect that if one thing is true how much more must something else be true. In verse 9 the premise posited is that we have now “been justified in his [Jesus’] blood” and the inference drawn is that we shall therefore with all the greater certainty be saved through him from the wrath. The premise in verse 10 is that we have been reconciled to God through the death of Christ, while we were still enemies, and the inference drawn is, with how much greater certainty shall we be saved by the life of Christ. The two verses are parallel in construction and they both enunciate the same substantial truth. But this parallelism and substantial identity as regards the truth unfolded must not obscure the distinctive features of the thought in each verse.

In verses 6 and 8 the apostle had not defined specifically the nature of the death of Christ on our behalf. He stated simply that it was death on behalf of the ungodly (vs. 6) and on our behalf (vs. 8). There is an intimation of the intent and the kind of benefit contemplated in the consideration that it was for the ungodly and for sinners, but there is no further amplification of the specific character of the work accomplished in Jesus’ death or of the kind of benefit accruing to the ungodly from that accomplishment. The apostle had done that earlier in 3:21–26; 4:25. And that delineation was to be assumed in verses 6 and 8. But now in verses 9 and 10 we are provided with additional definition of the specific character of the death of Christ and of the benefits secured by it. It is not to be overlooked, of course, that he introduces these specifications of the character and intent of Jesus’ death in the premises of a fortiori arguments and they are in that respect assumptions on which he bases other conclusions as his main interest. But as premises they are eloquent of what the death of Christ is conceived of as being and accomplishing.

In verse 9 the death of Christ, spoken of in this instance as his blood, is viewed from the aspect of what it accomplished in reference to justification—“having now been justified in his blood”. We have been frequently confronted with the subject of justification in the earlier parts of the epistle. And it had been used uniformly of that forensic act of God by which we are declared to be righteous and accepted as such with God, the justification inseparable from faith on the part of the subject. It is possible, however, that in this instance the term is used in a sense coordinate with the reconciliation of verses 10 and 11 and in that event applies not to actual justification by faith but to the objective ground established by the death of Christ. Paul uses the substantive derived from this same term in that sense in verse 18 of this chapter, as will be shown at that point. In Isaiah 53:11 it is distinctly possible that the word “justify” is used in this sense (cf. the appendix on Isa. 53:11, pp. 375 ff.). And the parallelism in verses 9 and 10 would create some presumption in favour of regarding justification in verse 9 as similar to reconciliation in verse 10. On this interpretation the blood of Christ would be construed as having in itself, objectively, a justifying effect and the justification in view would consist in the obedience and righteousness of Christ which is the ground of actual justification through faith. If, on the other hand, justification in this instance is interpreted in the sense which is all but uniform in Paul, then what the apostle has in mind is our actual justification viewed as taking place through the blood of Christ; it comes to us in Jesus’ blood, and the latter is the ground of our justification. It is Jesus’ blood that secures our justification and it comes to us in the sprinkling of his blood. On either alternative the blood of Christ is stated to have efficacy and virtue in reference to that which is the cardinal doctrine of this epistle. Justification is strictly forensic in its nature and therefore the blood of Christ, whether viewed as constituting justification or as laying the ground for our justification, must be interpreted as having forensic efficacy. Thus it is impossible not to define the efficacy and virtue of Jesus’ blood in forensic categories. For here it is directly related to what is specifically and only forensic. This is not a category suddenly thrust forward by the apostle; it was already implicit in 3:25, 26.

The main thought of verse 9 is, however, in the conclusion that is to be drawn from the foregoing—“how much more … shall we be saved through him from the wrath”. This refers to what will be true in the future as compared with what is true now in the present. Now we are justified—accepted with God as righteous and therefore at peace with God. And this guarantees future salvation. What is the salvation in view? “The wrath” spoken of indicates the answer. The wrath is the wrath that will be dispensed to the ungodly at the day of judgment, the eschatological wrath (2:5, 8; 1 Thess. 1:10; 5:9; cf. Matt. 3:7; Rev. 6:16, 17; 11:18). And the assurance to be derived from a present justification—whether viewed as the justification which consists in the blood of Christ or as the justification secured by that blood—is that no wrath is reserved for the justified at the judgment seat. Justification is the opposite of condemnation and since justification is complete and irrevocable there is no condemnation reserved for those who are in Christ Jesus (cf. 8:1). It is symptomatic of the confidence expressed in verses 2 and 5 in reference to the hope of the glory of God that the apostle should now explicate another aspect of that hope, namely, the assurance of deliverance from that which epitomizes the displeasure of God and alienation from him. It was not irrelevant for the apostle to speak in terms of negation as well as affirmation. The hope of glory is negative as well as positive. In order to be positive it must be negative of all that sin entails. In order to be salvation to it must be salvation from. And nothing sums up this “from” more significantly than the concept of the wrath of God. It was a virile conception of God that the apostle entertained and, because so, it was one that took account of the terror of God’s wrath. Salvation from the future exhibition of that terror was an ingredient of the hope of glory.

Verse 10 introduces new elements of truth to reinforce this confidence or at least new aspects of the same truth to inform and establish this confidence. “For if, while we were enemies, we were reconciled to God through the death of his Son, how much more, being reconciled, shall we be saved by his life.” The analysis of this text requires us to take note of the import of the various expressions.

(1) “While we were enemies”—the word “enemies” should be understood passively, not actively. That is to say, it does not refer to our active enmity against God but to God’s holy hostility to and alienation from us. The word is used in this sense in 11:28 to denote the alienation from the favour of God to which Israel had been subjected. It is contrasted in this latter instance with “beloved”, and “beloved” means, obviously, beloved of God, not the love of Israel to God. Hence “enemies” refers to an hostility of which God is the agent and means the alienation to which Israel had been subjected in God’s judgment. Furthermore, in 11:28 the sense of active hostility to God is not appropriate to the context. The context is dealing with the dispensations of God to Israel. Likewise in 5:10 it is this meaning that is appropriate to the context. What is in view is the alienation from God and the fact that the reconciliation took place when we were in a state of alienation.

(2) “We were reconciled to God.” This might suggest to us that what is contemplated in the reconciliation is the removal of our enmity against God. This is not so; it is rather the removal of God’s alienation from us. If we dissociate from the word “enmity” in this case all that is malignant and malicious, it means the removal of God’s holy enmity against us. Only such an interpretation will satisfy the thought. (a) “Reconciled to God through the death of his Son” is parallel to “being justified now in his blood” in verse 9. The latter, as was noted above, is strictly forensic. Hence “reconciled” must also be forensic in character. But the removal of our enmity, whether viewed as an act of God or an act of ours, is not forensic in its nature; it is ethical in contrast with what is forensic. This consideration of itself is sufficient to show that the reconciliation must be interpreted in forensic terms. Otherwise the parallel would break down. (b) Reconciliation is viewed as something accomplished once for all in the death of the Son of God. But the removal of our enmity to God cannot be regarded as something accomplished once for all in the historic past. (c) In verse 11 we are said to receive the reconciliation. This form of statement is not suited to the notion of the removal of our enmity. The removal of our enmity, however it is construed, refers to a subjective transformation, whereas receiving the reconciliation implies, as Sanday and Headlam observe, “that the reconciliation comes to man from the side of God”. It is a gift received and this concept is entirely appropriate to the thought that reconciliation is a status established, a standing secured by gracious bestowment on God’s part. (d) This concept of reconciliation is in agreement with what stands in the forefront at the beginning of this passage, namely, peace with God as the grace into which we have been introduced and in which we stand. Peace with God is the status of favour resultant upon the removal of our alienation from God. The reconciliation, viewed as the removal of God’s alienation from us, is correlative with peace with God; it is the ground upon which the latter rests. (e) The emphasis of the more immediate context upon the love of God and the proof afforded by the death of Christ gives the whole passage an orientation which reconciliation, interpreted as above, carries on and climaxes, whereas a subjective interpretation interferes with this direction of thought and is not in agreement with the governing thought of the passage.

(3) “The death of his Son”—the title “Son”, appearing now for the first time since the introduction (1:3, 9), draws our attention to some highly relevant considerations. (a) The person of the Godhead specifically in view as the one to whom we are reconciled is the Father. This follows from the fact that the title “God” in this verse refers to the person with respect to whom Christ can be called “his Son”, and only of the Father can Christ be called the Son. (b) The title “God” therefore in verse 8 must also have the Father specifically in mind. Hence it is the Father who commends his love towards us. And the same holds true for verse 5—it is specifically the love of the Father that is shed abroad in our hearts. (c) That we are reconciled to the Father and that it is the love of the Father that is commended to us guards against any supposition to the effect that the Father’s love is constrained by the reconciliation, as also against the thought of incompatibility between love as antecedent and reconciliation as consequent. The simple lesson is that the Father loves and is also reconciled. And the reconciliation is one of the ways in which the intent and effect of the death of Christ, as the supreme proof of the Father’s love, are to be interpreted—reconciliation demonstrates the love of the Father. (d) That the death of Christ is the death of God’s own Son shows how the death in question can be the demonstration of God’s love—the intimacy of relation expressed in the title “Son” exhibits the marvel of the Father’s love to sinners. How unspeakable must this love be when it was “the Son” who died to make good its urge and aim! And what exigencies were involved when the Father gave his Son to die!

(4) “Reconciled … through the death of his Son”—it is the death of Christ that is set forth as the reconciling action and therefore as that which removed the alienation and secured instatement in the favour of God. The death of Christ is synonymous with the blood of Christ. Hence the apostle has provided us with a new category in terms of which we are to interpret the significance of Jesus’ shed blood. These various categories have their own distinguishing features because they take into account the multiform aspects of our need and the manifoldness of the divine provision to meet these needs. Reconciliation has as its background our alienation from God and it must be interpreted in the perspective of that exigency.

(5) “We shall be saved by his life.” The life of Christ referred to here is not what we often speak of as the life of Christ, his sojourn in this world in the days of his flesh. It is the resurrection life of Christ. There lies back of the expression an implied contrast between the death of Christ and his resurrection (cf. 4:25). It is not simply the resurrection as an event that is in view, however. Paul does not say, we shall be saved by his resurrection, but “by his life”, and therefore it is the exalted life of the Redeemer that is intended. The resurrection is in the background as conditioning the exaltation life. Since the clause in question is parallel to that in verse 9—“we shall be saved through him from the wrath”—and since the latter has eschatological reference, it is likely that the salvation here envisaged is also eschatological. On that assumption the guarantee of the final and consummated salvation is the exaltation life of Christ. This is a more embracive way of expressing the truth that the guarantee of the believer’s resurrection is the resurrection of Christ (cf. 1 Cor. 15:20–24).

The a fortiori argument of the apostle is thus apparent. It is to the effect that if, when we were in a state of alienation from God, God showed his love to such an extent that he reconciled us to himself and instated us in his favour through the death of his own Son, how much more, when this alienation is removed and we are instated in his favour, shall the exaltation life of Christ insure our being saved to the uttermost. It would be a violation of the wisdom, goodness, and faithfulness of God to suppose that he would have done the greater and fail in the lesser. This argument also shows the indissoluble connection that there is between the death and resurrection of Christ and that since these may never be dissociated so the benefits accruing from the one may never be severed from those accruing from the other. It is a frequent emphasis of Paul (cf. 6:3–5; 2 Cor. 5:14, 15; Eph. 2:4–7; Col. 3:3, 4). Hence those who are the beneficiaries of Jesus’ death must also be the beneficiaries of all that is entailed in his resurrection life. In this passage this is viewed from the aspect of reconciliation by Jesus’ death and the corresponding guarantee for the future.[4]

10 The parallelism between this verse and v. 9 renders the differences between them all the more significant. Perhaps the most interesting is the substitution of “reconciled” for “justified.” Justification language is legal, law-court language, picturing the believer being declared innocent by the judge. Reconciliation language, on the other hand, comes from the world of personal relationships. “To reconcile” means to bring together, or make peace between, two estranged or hostile parties (see 1 Cor. 7:11). The language of reconciliation is seldom used in other religions because the relationship between human beings and the deity is not conceived there in the personal categories for which the language is appropriate.112 While the language of “reconciliation” is not all that prominent in Paul, it occurs in significant places and is tied conceptually to other words, such as “peace” (v. 1). Reconciliation is therefore an important aspect of Paul’s theology.114 Reconciliation in Paul has two aspects, or “moments”: the accomplishment of reconciliation through Christ on the cross (see 2 Cor. 5:19: “in Christ God was reconciling the world to himself”) and the acceptance of that completed work by the believer (see 2 Cor. 5:20b: “We beseech you on behalf of Christ, be reconciled to God”). Naturally, while the focus can be on one of these moments or the other, the reconciling activity of God is ultimately one act; and in the present verse the complete process is in view. Paul makes explicit the hostile relationship implicit in the language of reconciliation: it was “while we were enemies” that we were reconciled to God. Paul may mean by this simply that we, rebellious sinners, are hostile toward God—violating his laws, putting other gods in his place. But, as Paul has repeatedly affirmed in this letter (see 1:18; 3:25), God is also “hostile” toward us—our sins have justly incurred his wrath, which stands as a sentence over us (1:19–32), to be climactically carried out on the day of judgment (2:5). Probably, then, the “enmity” to which Paul refers here includes God’s hostility toward human beings as well as human beings’ hostility toward God. Outside of Christ, people are in a situation of “enmity” with God; and in reconciliation, it is that status, or relationship, that changes: we go from being God’s “enemies” to being his “children” (see Rom. 8:14–17).

As in v. 9 justification is accomplished “through” Christ’s blood, so here reconciliation takes place “through the death of [God’s] Son.” Similarly, “we will be saved,” though not further defined, must have the same referent as the same verb in v. 9: salvation from the wrath of God on the day of judgment. The meaning of the phrase “in [Gk. en] his life” is not so clear. The phrase seems to be parallel to “through him” in v. 9, where an instrumental meaning is certain. Yet we should probably respect Paul’s choice of preposition here, a preposition that, even in extended meanings, has the basic idea of “containment.” Thus, in light of Paul’s frequent, and theologically significant, use of “in Christ” language in Rom. 5–8, we should probably understand Paul to be saying that our salvation occurs “in the sphere of” Christ, or his life. The “life” of Christ probably refers to his resurrected state, a state in which believers participate in their union with Christ (Rom. 6:5, 8–10; see 4:25).[5]

5:9–11 / Paul’s magisterial exposition of the transforming love of God reaches its apogee in verses 9–11. Paul utilizes a rabbinic comparison from lesser to greater, or from light to heavy, known in Hebrew as qal wāḥômer, the object of which is to inspire confidence that God is utterly trustworthy to complete the work of salvation, for if God’s love delivered Christ to death for sinners, how much more will it save them from his wrath! God has already done the really difficult thing in justifying rebellious sinners; how much more may those who are justified take confidence that God will preserve them in the state of reconciliation. If God delivered Jesus from death, the same God will also deliver believers from sin and death to life, a point Paul reemphasizes in 8:11. Chapter 5 began with the present state of righteousness, but it now shifts boldly to the future: the cross not only forgives past sins, it assures the justified of their future hope and glory.

Paul continues his decisive contrast between God’s will and human resistance, describing unjustified sinners as God’s enemies (v. 10). The story is told that as Henry David Thoreau lay dying he was asked by his sister if he had made peace with God. Thoreau reportedly answered, “I did not know we had argued.” It was a witty reply, but wide of the gospel. Thoreau evidently believed that human nature is basically good, and that apart from a fault here and there God finds little objectionable in the human race. Paul disagrees. Humanity cannot reconcile itself to God. If there is to be reconciliation it must be effected from God’s side, not ours. On our own and apart from grace we are entrenched in rebellion. We are not distant relatives of God; we are insurrectionists against a worthy king (Mark 12:1–12). It took nothing short of the death of God’s Son to persuade humanity to lay down its arms and accept the gift of reconciliation.

The verb tenses in verses 9–11 encompass the entire life of the believer in God’s love: we were God’s enemies, we have been justified, we shall be saved. God’s redeeming love is past, present, and future. In theological terminology Paul is speaking of justification, the act whereby we were made right with God; sanctification, the process by which God renews us according to his purpose; and eschatology, the completion of salvation in the future and the fulfillment of hope. For the present, the believer lives between two worlds, a theme which Paul will develop in chapter 6. Paul refers to the renewed life variously as a race (Phil. 3:12; 1 Cor. 9:24), dying and rising (2 Cor. 4:16), a fight (1 Tim. 1:18; 6:12), a struggle (Rom. 5:3–5), and a battle (Eph. 6:10–20). But in one thing the believer takes confidence: the cross stands as an irrevocable demonstration of God’s faithfulness in the past, and hence believers can trust God for all things in the future. His love is our hope. St. Chrysostom put it thus, “If God gave a great gift to enemies, will he give anything less to his friends?”

The passage concludes with a new term in verses 10–11, reconciliation. Reconciliation is the act whereby God makes the sinner right with himself, thus ushering the justified sinner into real participation in the life of the risen Christ, which is characterized by peace (v. 1) and hope (v. 2). The concept of reconciliation builds a bridge into chapters 6 and 7. Katalassein, “to reconcile,” was rare, if not unknown, in Hellenistic usage, and consequently no more familiar to Paul’s first readers than it may be to us. In writing to the Corinthians Paul used the term with reference to being a “new creation,” meaning first to be reconciled to God, and second, the surrendering of self as an “ambassador of reconciliation” (2 Cor. 5:16–21). Reconciliation thus carries the double significance of God’s doing something for us and with us.

The parable of the prodigal son in Luke 15:11–32 wonderfully illustrates reconciling love. Willful and defiant, the younger son demanded his share of the father’s blessing, later to be rudely awakened in the outside world. Returning to his father and expecting what he deserved—censure, humiliation, and (if lucky) probation—the boy received what he did not deserve—shoes, ring, robe, banquet, and most of all, his father’s delight in the infinite worth of one who was lost and now found. Reconciliation is being found by—and surrendering to—the love of God.[6]

5:9–11 justified by his blood … saved from God’s wrath. Verses 9–11 highlight the eternal aspect of Christ’s death as it relates to the believer’s assurance on judgment day. As mentioned above, Paul uses the qal wahomer interpretive technique in 5:9–10 to the effect that if God has already accomplished the really difficult task of justifying/reconciling us as sinners to himself, then preserving the Christian spiritually on judgment day (“saved from God’s wrath” / “saved through his life”) is a relatively easy task by comparison. This message assures believers that they are eternally secure in Christ. In 5:11 the reader is returned to 5:1 in rejoicing that believers are reconciled with God, the flip side of justification. The first is relational, while the second is legal, but both convey the truth that Christians are accepted by God in Christ.

Theological Insights

Two important insights can be seen in Romans 5:5–11. First, God is the initiator of justification and reconciliation. It was his love for humanity that motivated him to send his Son to die for our sins. Second, the Christian’s eternal destiny is secure in Christ. Since God saved us as sinners, he will keep us as his children for all eternity.

The Filioque Debate

The filioque (Latin for “and [from] the son”) debate centers on whether the Spirit proceeds only from the Father (so the Greek Orthodox Church) or from both the Father and the Son (so Augustine and the Western Church). The following illustrations depict the two positions:

Greek Orthodox Church


Augustine and the Western Church


Augustine’s argument better “completes” the Trinity than does the Greek Orthodox view.


Teaching the Text

A message on this unit is “Romans 5:5–11: The Love of the Trinity.” This topic could simply use three subpoints from above: the source of love is God the Father; the medium of love is the Holy Spirit; the proof of love is the death of Christ. Augustine mused that love is at the basis of the Trinity’s relationship in that the Spirit proceeds from both the Father and the Son (much to the vexation of the Greek Orthodox Church, which argues that the Spirit proceeds only from the Father [see the sidebar]). Here in Romans 5:5–11 Paul provides us with perhaps the most explicit mention of the delineation of the loving roles of the Father, the Son, and the Holy Spirit toward humankind. God the Father is the author of love. The love that he shares with the Son and the Spirit he also demonstrated by creating the world as the object of his love. In fact, God loved the world to the point that he was willing to give up his Son—that is, to withhold his love from his Son on the cross. The death of Christ on the cross for humankind obviously revealed his immense love for sinners. That love not only absorbed the sin of a hostile world but also was willing to suffer divine abandonment and hostility, even if only for a time. And the Holy Spirit is the one who transcends time in order to bring to the sinner’s consciousness the depth of love displayed on the cross, making the death of Jesus an existential reality.

Illustrating the Text

The Trinity shows the source (Father), medium (Spirit), and proof (Son) of love

Hymn Text: “The Love of God,” by Frederick M. Lehman. Lehman (1868–1953) wrote this song in 1917 in Pasadena, California. The text is based on a Jewish poem called Haddamut, written in Aramaic in 1050 by Meir Ben Isaac Nehorai, a cantor in Worms, Germany. The cantor’s poem has been translated into at least eighteen languages. The hymn is a beautiful testimony to the love of God, using metaphors to illustrate, and is summed up in the refrain: “O love of God, how rich and pure! / How measureless and strong! / It shall forevermore endure / The saints’ and angels’ song.”


Detail of The Trinity, by Lucas Cranach the Elder (1472–1553)

Art: The Trinity, by Lucas Cranach the Elder. A German Renaissance painter and printmaker, Cranach (1472–1553) is famous for his woodcut designs of the first edition of the German New Testament and for portraits of Martin Luther, who was a close friend. In The Trinity, a powerful painting in oil on wood, God the Father, crowned and robed as king, stands upright holding the limp, crucified Christ, on whose left knee is perched the Holy Spirit, in the form of a dove with unfurled wings. Around the edge of the painting are young angels looking on. It is an intriguing visual illustration (see photo).

Believers are eternally secure in Christ

History: “A Confederate Soldier’s Prayer,” author unknown. This prayer is attributed to a battle-weary Confederate soldier whose body was found near the end of the Civil War. In his poem he expresses the irony that in response to everything he asked from God he was given the opposite, which created in him compassion and growth and blessing.

I asked God for strength, that I might achieve;

I was made weak, that I might learn humbly to obey.

I asked for health, that I might do greater things;

I was given infirmity, that I might do better things.

I asked for riches, that I might be happy;

I was given poverty, that I might be wise.

I asked for power, that I might have the praise of men;

I was given weakness, that I might feel the need of God.

I asked for all things, that I might enjoy life;

I was given life, that I might enjoy all things.

I got nothing that I asked for, but everything I hoped for.

Almost despite myself, my unspoken prayers were answered.

I am among all men most richly blessed.

Love is the basis of the Trinity’s relationship

Book: The Shack, by William P. Young. This best-selling novel (2007) has captured Christians’ imagination in its portrayal of the three persons of the Trinity as in a dynamic, loving relationship with one another. The book has been commended by some prominent biblical scholars such as Eugene Peterson, who calls it The Pilgrim’s Progress for our time, and denounced by others, such as James DeYoung, who sees it as embedded with errors that strike at the heart of the gospel. Thus, the book’s take on the Holy Spirit’s relationship to the believer might be worth pursuing by way of discussion and education.

Moreover, the fellowship of the Trinity portrayed in The Shack taps into Augustine’s view of the filioque debate mentioned above in that the Spirit proceeding from the Father and the Son “completes” the Trinity. Furthermore, Augustine said that the Holy Spirit is the love that connects Father and Son. Thus it is that The Shack dramatizes what the Spirit as love linking Father and Son might look like and how the Spirit might be experienced by the believer.[7]

9, 10. Since, then, we have now been justified by his blood, we shall much more be saved through him from (God’s) wrath. For if, while we were enemies, we were reconciled to him through the death of his Son, much more, having been reconciled, shall we be saved through his life!

The relation between verses 9, 10 and the immediately preceding context is as follows:

We will not be disappointed in our hope, for, in Christ, God loves us so deeply that the Savior died for us while we were still sinners. If, then, we were justified by that death—or that blood—of Christ, much more shall we be saved from any future outpouring of God’s wrath.

Now the details:

  1. Verses 9 and 10 run parallel. The first concerns our legal standing with God; the second, our personal relationship to him. Each of the two statements is in the form of an a fortiori argument: if God did the greater, will he not even more readily do the lesser?
  2. “justified by his blood.”

The demands of God’s justice must be satisfied. See Isa. 1:27; 53:5; Rom. 8:4. Here in Rom. 5:9, as in 3:24, the relation between justification and Christ’s death is indicated: our justification required Christ’s eternal (not in time but in quality) death (cf. Luke 24:26, 27). In 4:25, on the other hand, the relation described is that between justification and Christ’s resurrection.

Blood points to sacrifice, offering. For more on Christ’s death as an offering, a voluntary sacrifice, see such passages as Isa. 53:7, 10, 12; John 10:11, 15; 1 Peter 2:21–24.

  • “saved through him from God’s wrath.”

For this divine wrath see on Rom. 1:18. The deliverance from this wrath, by Christ’s mediatorial work, and therefore by Christ himself, refers to our not having to endure the outpouring of the divine vengeance on the day of the final judgment. See 1 Thess. 1:10; 5:9; 2 Thess. 1:5–10.

  • “… if, while we were enemies …”

The word enemies must be understood in the passive sense: so regarded by God, because as yet we had not been reconciled to him.

  • “… we were reconciled to him through the death of his Son.”

Believers are those who, by God’s grace, have attained a standing of righteousness in relation to God’s holy law; in other words, they have been justified. God’s law no longer condemns them. But not only is this true. What is now added is that God also loves them. His heart goes out to them. He has made friends of enemies.

It should be emphasized that reconciliation—as well as justification—is a divine act. It is God, not man, who brings about reconciliation, the change from enmity to friendship.

However, just as it is true that justification requires faith on man’s part—God-imparted and God-sustained faith, to be sure, but human faith nevertheless—so also reconciliation requires obedience on man’s part. Here too it is true that such obedience is God’s gift. Nonetheless, it is man who obeys the exhortation, “Be reconciled with God” (2 Cor. 5:10). God’s relation to man is not the same as that of a carpenter to the block of wood to which he is applying his skill, nor does it resemble the ventriloquist’s relation to his dummy.

Preachers are in danger of becoming onesided, unbalanced. There are those who stress divine initiative and action at the expense of human responsibility and action. There are also those who do the very opposite. Scripture avoids both extremes. The right view is found in such passages as Phil. 2:12, 13; 2 Thess. 2:13. See also Luke 22:22; Acts 2:23.

  • “… saved through his life”

It is the resurrected, living, and exalted Son of God who, through his Spirit, carries to completion in our hearts and lives the work of salvation.

  • “much more … much more”

If God justifies and reconciles to himself enemies, he will certainly save friends.[8]

[1] MacArthur, J. F., Jr. (1991). Romans (Vol. 1, pp. 286–287). Chicago: Moody Press.

[2] Boice, J. M. (1991–). Romans: The Reign of Grace (Vol. 2, pp. 543–550). Grand Rapids, MI: Baker Book House.

[3] Moo, D. J. (1996). The Epistle to the Romans (pp. 311–312). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[4] Murray, J. (1968). The Epistle to the Romans (Vol. 1, pp. 169–175). Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co.

[5] Moo, D. J. (2018). The Letter to the Romans. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Second Edition, pp. 339–341). Grand Rapids, MI: William B. Eerdmans Publishing Company.

[6] Edwards, J. R. (2011). Romans (pp. 141–142). Grand Rapids, MI: Baker Books.

[7] Pate, C. M. (2013). Romans. (M. L. Strauss & J. H. Walton, Eds.) (pp. 119–121). Grand Rapids, MI: Baker Books.

[8] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Paul’s Epistle to the Romans (Vol. 12–13, pp. 173–175). Grand Rapids: Baker Book House.

April 3 Streams in the Desert

Glorify ye the Lord in the fires.” (Isa. 24:15)

MARK the little word “in”! We are to honor Him in the trial—in that which is an affliction indeed and though there have been cases where God did not let His saints feel the fire, yet, ordinarily, fire hurts.

But just here we are to glorify Him by our perfect faith in His goodness and love that has permitted all this to come upon us.

And more than that, we are to believe that out of this is coming something more for His praise than could have come but for this fiery trial.

We can only go through some fires with a large faith; little faith will fail. We must have the victory in the furnace.

Margaret Bottome.

A man has as much religion as he can show in times of trouble. The men who were cast into the fiery furnace came out as they went in—except their bonds.

How often in some furnace of affliction God strikes them off! Their bodies were unhurt—their skin not even blistered. Their hair was unsinged, their garments not scorched, and even the smell of fire had not passed upon them. And that is the way Christians should come out of furnace trials—liberated from their bonds, but untouched by the flames.

Triumphing over them in it.” (Col. 2:15.)

That is the real triumph—triumphing over sickness, in it; triumphing over death, dying; triumphing over adverse circumstances, in them. Oh, believe me, there is a power that can make us victors in the strife. There are heights to be reached where we can look down and over the way we have come, and sing our song of triumph on this side of Heaven. We can make others regard us as rich, while we are poor, and make many rich in our poverty. Our triumph is to be in it. Christ’s triumph was in His humiliation. Possibly our triumph, also, is to be made manifest in what seems to others humiliation.

Margaret Bottome.

Is there not something captivating in the sight of a man or a woman burdened with many tribulations and yet carrying a heart as sound as a bell? Is there not something contagiously valorous in the vision of one who is greatly tempted, but is more than conqueror? Is it not heartening to see some pilgrim who is broken in body, but who retains the splendor of an unbroken patience? What a witness all this offers to the enduement of His grace!—J. H. Jowett.

“When each earthly prop gives under,

And life seems a restless sea,

Are you then a God-kept wonder,

Satisfied and calm and free?”[1]


[1] Cowman, L. B. (1925). Streams in the Desert (pp. 104–105). Los Angeles, CA: The Oriental Missionary Society.

April 3 The Interpreter: Spurgeon’s Devotional Bible

April 3.—Morning. [Or July 4.]
“The right hand of the Lord doeth valiantly.”

LET us now take the remainder of Deborah’s noble song—

Judges 5:19–31

19 The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

They were ready volunteers. Their hatred of Israel made them eager for the battle. They sought no other reward than that which they found in oppressing the nation they so much abhorred. Satan, has his volunteers—shall any of us need pressing to serve the Lord?

20 They fought from heaven; the stars in their courses fought against Sisera. (The heavenly hosts entered the lists. The elements took Israel’s side. The rainy constellations were in the ascendant. The clouds blazed with lightning, and tremendous water-floods poured from them.)

21 The river of Kishon swept them away, that ancient river, the river Kishon. (The torrent-bed being suddenly swollen, washed away whole armies of men.) O my soul, thou hast trodden down strength.

22 Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones. (The frighted horses pranced till their unshod hoofs failed them. Sisera’s boasted cavalry became useless, and his chariots of iron an encumbrance to his army.)

23 Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty.

The laggards of Meroz are cursed, not for what they did, but for what they failed to do. Fear made them neutral, and neutrals in a patriotic war are detestable. “I would thou wert either cold or hot.” Earnest spirits feel great indignation against good-for-nothing indifferents.

24 Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.

25 He asked water, and she gave him milk; she brought forth butter in a lordly dish.

Sisera saw the milk, but not the nail, and many tempted ones are in the same case.

26, 27 She put her hand to the nail, and her right hand to the workman’s hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead. (Lowly was Jael’s sphere, but she did for Israel her very best, therefore was she as much blessed as Barak who led the thousands of Israel to battle.)

28 The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? (This is a beautiful picture of the disappointment of the women at home when their warriors returned not in triumph. They reckoned without God, and therefore their expectation failed them. The next epithet is ironical.)

29 Her wise ladies answered her, yea, she returned answer to herself,

30 Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?

Thus, in imagination, they divided the spoil of a victory which was never gained. How often have the enemies of the church reckoned upon her overthrow, and rejoiced by anticipation; but hitherto the Lord hath helped us.

31 So let all thine enemies perish, O Lord: but let them that love him be as the sun when he goeth forth in his might. (Amen! Amen! Under the gospel we dare say Amen; but our wrestling is with principles, not men; with error, sin, Satan, unbelief. O for brave hands of men and women to smite these foes.)

The foes of Zion quake for fright,

Where no fear was they quail;

For well they know that sword of might

Which cuts through coats of mail.

The Lord of old defiled their shields,

And all their spears he scorn’d;

Their bones lay scatter’d o’er the fields,

Unburied and unmourn’d.

Let Zion’s foes be fill’d with shame;

Her sons are bless’d of God;

Though scoffers now despise his name,

The Lord shall break their rod.

April 3.—Evening. [Or July 5.]
“Arise, O God! Plead thine own cause.”

IN after years, when Israel came into sore trouble, her holy men remembered the Lord’s overthrow of Jabin and Sisera, and made it a plea in prayer. We must never doubt that what the Lord did in the olden times for his people he can and will do again. He may alter his mode of action, but he will achieve the same result.

Psalm 83

A Song or Psalm of Asaph.

Keep not thou silence, O God: hold not thy peace, and be not still, O God.

For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

O Lord, thine enemies are raging, do not be deaf and dumb to them, but hear thou their furious threats, and rebuke them by thy word. They are very proud, but do thou, O Lord, abase them.

They have taken crafty counsel against thy people, and consulted against thy hidden ones.

God’s people are hidden as his choice treasure, hidden for protection, hidden in their secret nature, and hidden in the sense of being obscure and unvalued. Against such the wicked plot with cunning and cruelty. Though believers sometimes act without consideration, their enemies seldom do so. In this matter the children of this world are wiser than the children of light.

They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

Only extermination will serve their turn. The powers of evil would not leave a believer on earth if they could help it. Remember the massacre of St. Bartholomew, and be assured that the spirit of Antichrist is unchanged.

For they have consulted together with one consent: they are confederate against thee:

The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

Assur also is joined with them: they have holpen the children of Lot. Selah.

Thus relatives and near neighbours, old enemies and new foes, were of one mind against the favoured nation. The wicked often put divided Christians to shame by their unanimity.

Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10 Which perished at En-dor: they became as dung for the earth.

11, 12 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna: Who said, Let us take to ourselves the houses of God in possession. (They meant to take the tabernacle itself as a prey, and to attack the shrine of God himself. Their total destruction was a fit reward for such ferocious sacrilege.)

13 O my God, make them like a wheel; as the stubble before the wind. (Let them have no rest, let them have no power to resist thee.)

14 As the fire burneth a wood, and as the flame setteth the mountains on fire;

15 So persecute them with thy tempest, and make them afraid with thy storm.

We must love our own enemies, but when we view men as the enemies of God and his glorious cause, we cannot love them nor ought we to do so. May all those who fight against God, truth, love, and holiness, be utterly defeated.

16 Fill their faces with shame; that they may seek thy name, O Lord. (A sweet prayer, fit for Christian lips, since it asks for the salvation of those who are now the Lord’s enemies.)

17 Let them be confounded and troubled for ever; yea, let them be put to shame and perish:

If wicked men will not bend, then let them break, for it cannot be that all the rights of men and all the laws of God should be set aside to give liberty to unholy minds. If truth and holiness cannot live except bad men be put down, then down let them go.

18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth. (This is the grand design of providence, and the end to which all events must tend. Let us as a household and as individuals, be ever found upon the Lord’s side.)

O Jesu Christ, thy Church sustain;

Our hearts are wavering, cold and vain;

Then let thy word be strong and clear,

To silence doubt and banish fear.

O guard us all from Satan’s wiles,

From worldly threats and worldly smiles,

And let thy saints in unity

Know thee in God and God in thee.[1]


[1] Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (pp. 191–192). Grand Rapids, MI: Baker Book House.

Rush Limbaugh suggests coronavirus deaths are being exaggerated to push radical agendas | LifeZette

Legendary conservative radio host Rush Limbaugh spoke out on his radio show on Thursday to suggest that the number of deaths caused by coronavirus are being inflated so that governments could further “the policies they have put in place.”

Limbaugh opened his show by discussing the record-breaking unemployment claims numbers, saying that ten million people being unemployed are not “enough for people like Bill Gates” and others who “want to shut down the entire country,” according to The Daily Beast. He then cited the recent White House modeling projecting between 100,000 and 240,000 U.S. deaths if we continue to follow the social distancing guidelines before he brought up an article written by a pathologist who alleged that governments could be misrepresenting their numbers.

“Now, folks, don’t misunderstand, look, I’m not trying to stir anything up here,” Limbaugh said. “There’s all kinds of people speculating about things out there. I’m just giving you facts.”

He went on to present a theory that has interested him “that with this new arrival of COVID-19, that coronavirus is being listed as a cause of death for many people who are not dying because of it.”

“They’re dying because of other things,” he added. “But it’s speculation. It’s fascinating.”

The radio host declared that going forward, he would use this piece as his “daily briefing” rather than listen to “whatever the modelers are saying here,” applauding the “fascinating points” it brought up.

“It’s admittedly speculation, but his point, what if we are recording a bunch of deaths to coronavirus which really should not be chalked up to coronavirus?” Limbaugh questioned. “People die on this planet every day from a wide variety of things.”

“But because the coronavirus is out there, got everybody paranoid, governments are eager, almost, to chalk up as many deaths to coronavirus as they can because then it furthers the policies they have put in place by virtue of their models,” he concluded.

This comes days after Limbaugh discussed a theory that hospitals aren’t really being overflowed with coronavirus patients, since photos and videos continue to show hospital parking lots virtually empty.

“You have been led to believe that every hospital is overflowing,” he said. “So much of this has been politicized, folks, that it’s just impossible anymore to actually find factual truth.”

Whether Limbaugh is right or wrong, it can’t be denied that it’s difficult to figure out what’s the truth and what’s not right now. All we can do is believe what our own eyes are telling us, and try not to be swayed too much by the words of lawmakers and members of the mainstream media.

Source: Rush Limbaugh suggests coronavirus deaths are being exaggerated to push radical agendas

We Are Living Through a Mass Panic – It Is NOT Justified by the Facts

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https://russia-insider.com, The Z Man

Has the world gone mad? It certainly seems that way to some of us. Even the most cynical never imagined the government shutting down the country for fear of a virus, but it has suddenly become the new normal. The cynical, if they thought of it at all, would have thought the opposite. Instead of a great lock down, the response would have been for the beautiful people to insulate themselves from harm, while abandoning the rest of us to the plague. Instead, we have all gone mad together.

Not everyone has got the fever, that is this panic fever, not the one caused by the Chinese coronavirus.

Our world is now firmly divided into two camps.

There are those fully invested in the great panic over the virus and

there are those who look at the other camp, gobsmacked by what appears to be a general madness.

Those in panic look at the rest of us the same way preppers look at normal people. They just assume the gods will strike us down for doubting the virus.

Of course, the people in the skeptic camp could be the ones suffering from some form of madness that prevents them from seeing the threat. The trouble is, the great plague is not exactly lighting up the scoreboard. America has tested over 600,000 people suspected of having the virus.

Here Comes The Next Crisis: Up To 30% Of All Mortgages Will Default In Biggest Wave Of Delinquencies

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• Zero Hedge – Tyler Durden

Unlike in the 2008 financial crisis when a glut of subprime debt, layered with trillions in CDOs and CDO squareds, sent home prices to stratospheric levels before everything crashed scarring an entire generation of homebuyers, this time the housing sector is facing a far more conventional problem: the sudden and unpredictable inability of mortgage borrowers to make their scheduled monthly payments as the entire economy grinds to a halt due to the coronavirus pandemic.

And unfortunately this time the crisis will be far worse, because as Bloomberg reports mortgage lenders are preparing for the biggest wave of delinquencies in history. And unless the plan to buy time works – and as we reported earlier there is a distinct possibility the Treasury’s plan to provide much needed liquidity to America’s small businesses may be on the verge of collapse – an even worse crisis may be coming: mass foreclosures and mortgage market mayhem.

Borrowers who lost income from the coronavirus, which is already a skyrocketing number as the 10 million new jobless claims in the past two weeks attests, can ask to skip payments for as many as 180 days at a time on federally backed mortgages, and avoid penalties and a hit to their credit scores. But as Bloomberg notes, it’s not a payment holiday and eventually homeowners they’ll have to make it all up.

According to estimates by Moody’s Analytics chief economist Mark Zandi, as many as 30% of Americans with home loans – about 15 million households – could stop paying if the U.S. economy remains closed through the summer or beyond.

“This is an unprecedented event,” said Susan Wachter, professor of real estate and finance at the Wharton School of the University of Pennsylvania. She also points out another way the current crisis is different from the 2008 GFC: “The great financial crisis happened over a number of years. This is happening in a matter of months – a matter of weeks.”

It’s a Man-Made Disaster: Fed Economic Bust With Socialized “Public Health” by Ron Paul

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• Ron Paul Liberty Report

100 years ago, American politicians convinced Americans that a new age was here. Individual liberty was yesterday’s news. The principles of the Declaration of Independence and Constitution were ideas of a bygone era. Government would now take over. It would micromanage, “regulate” and “run” life in America. After 100 years of never-ending wars and intervention into our lives, the rotten fruit of that massive shift are now in full bloom.

Cuomo Announces Highest Single-Day Increase in N.Y. Coronavirus Hospitalizations and Deaths — National Review

Cuomo announced on Friday that 562 state residents had died in the past 24 hours of coronavirus. As of Friday, 2,935 state residents had died of the illness.

via Cuomo Announces Highest Single-Day Increase in N.Y. Coronavirus Hospitalizations and Deaths — National Review

Pray for an Easter Miracle! Economists Project 20 Million Lost Jobs Unless Economy Is Open By Sunday April 12th — The Gateway Pundit

Pray for an Easter Miracle.

The CDC has overblown the coronavirus pandemic EVERY STEP of the way since January when Dr. Fauci said Americans should not be worried about the coronavirus.

The experts told the American public the masks did not work.
Now the experts want everyone to wear a mask when you go outside your home.

The Navy hospital ship USNS Comfort docked in in New York City on Monday, March 30, 2020. The ship was expected to bolster a besieged New York City health care system by treating non-coronavirus patients while hospitals treat people with COVID-19.

But after three days in the harbor only three patients had been transferred to the hospital ship.
The ship has 1,000 beds.

Every step of the way the experts have been wrong.

Yesterday the unemployment claims surged to a new record at 6.6 million. This was far above expectations.

The Wall Street Journal today reported the US will see 20 million jobs lost UNLESS President Trump opens the economy by Easter.

How many will die when one-fifth of the economy is eliminated?

Pray that President Trump gives the nation a miracle and opens the economy by Easter!

via Pray for an Easter Miracle! Economists Project 20 Million Lost Jobs Unless Economy Is Open By Sunday April 12th — The Gateway Pundit

Weekly Watchman for 04/03/2020 | Stand Up for the Truth

Todd Nettleton UPDATE: Persecution Continues Regardless of Pandemic

Even in the midst of a worldwide virus threatening our health and way of life, outside the United States, Christianity is increasing and the gospel is being preached in the face of severe opposition. The underground church grows in spite of very real government threats. There are practical ways we can help our persecuted family. Todd Nettleton says the number one thing is still prayer.

Daily podcast, relevant articles on issues pertaining to Christians and more can be found on Stand Up For The Truth.

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Jan Markell: An Upside Down World – Signs of the Times

“God doesn’t shake the entire globe very often. He did during the time of Noah and at the Tower of Babel. There was a terrible plague in the 1300s and a pandemic in 1918. Two world wars took a stunning toll. But now an unseen enemy—a virus, no less—has created fear-driven chaos, and some unknown factors are causing people to embrace a worst-case outlook for the world. At this time, we don’t know how this plays out. It certainly has apocalyptic implications.” – Jan Markell, today’s guest

Daily podcast, relevant articles on issues pertaining to Christians and more can be found on Stand Up For The Truth.

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Bruce Baker: True Hope & ‘The Gift’ of Terminal Illness

TODAY’S GUEST: Dr. Bruce Baker is president of BecomingMature.org. Dr. Baker is also the former pastor of Washington County Bible Church in Brenham, TX. Prior to this, he was Assistant Professor of Bible and Theology at Grace School of Theology, in Houston, TX.

Receiving a diagnosis of a terminal illness causes many people to go into a tailspin of despair and depression. This is rarely considered a gift, but that is exactly how Baker sees it. He has ALS. With gentleness and candor, he explores the universal questions of why me, why now, and why this?

Daily podcast, relevant articles on issues pertaining to Christians and more can be found on Stand Up For The Truth.

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Don Veinot: Richard Rohr and the Enneagram Secret

The Enneagram has captured the imagination of and been embraced by of a growing number of evangelicals. It was first introduced into the church by disciples of Roman Catholic priest, mystic and “contemplative,” Father Richard Rohr. It is claimed that the Enneagram is ancient, was used by many cultures, and is not only from God but is “the face of God.” The Enneagram is a spiritual tool, but is it a spiritual tool which brings about better understanding of one’s self and the God of Scripture? That is the question we discuss on today’s podcast with Don Veinot of Midwest Christian Outreach.

Daily podcast, relevant articles on issues pertaining to Christians and more can be found on Stand Up For The Truth.

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Steven Bancarz: New Age Influence in Christian Churches

All across North America, Christian churches have unknowingly encouraged occult beliefs and practices far removed from what the Bible teaches. This unfortunate reality is intrinsically linked to the popularity increase of New Age spirituality in the twenty-first century, and we’ve been so influenced by its integration into our society that we have become blind to recognizing, and preventing, the effects of this mainstream, pop-culture heresy, even within the walls of God’s house.

Today’s guest is former New Ager, Steven Bancarz, founder of the apologetics website, Reasons for Jesus, and co-author of the best-selling book The Second Coming of the New Age.

Daily podcast, relevant articles on issues pertaining to Christians and more can be found on Stand Up For The Truth.

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April 3, 2020 Afternoon Verse Of The Day

13 Repentance, effectual. Repentance and renunciation of sin bring God’s mercy and blessing. This verse is unique in Proverbs; it captures the theology of forgiveness found in passages such as Psalm 32:1–5 and 1 John 1:6–9. The contrast is between one who “conceals” his sins and one who “confesses and renounces them.” The former will not prosper; the latter will find God’s “mercy” (yeruḥām). Each part of this verse is essential to the truth: “confession must be coupled with true return in order to assure God’s mercy” (Plaut, 285). Would that the people of God were half as faithful in showing mercy as God is![1]

13 This unique proverb speaks of God’s mercy and defines true repentance. The negative of its antithetical parallels speaks of the one who conceals (meqasseh, see 17:11) his own transgressions (see 10:12). It is one thing to cover up the “transgression by a neighbor,” and quite another to cover up one’s own legal offenses against the personal and property rights of others. Consequently, he does not succeed (yaṣlîaḥ). Concretely, ṣlḥ in Qal means, “penetrate into.” Saebo says “the same concept seems to shine through in uses of the causative hi to state that God causes some one’s ‘way’ derek on a journey to ‘progress,’ ‘reach the goal,’ i.e., ‘succeed.’ ” The figurative use of the intransitive Qal and Hiphil means, “have success, succeed.” But (see 28:1, 12) signals the positive antithesis, the one who confesses (môdeh). Yādâ in Hiphil occurs 100 times, always with the meaning “to respond to another’s action or behavior with public praise.” In six passages (1 Kgs. 8:33, 35 = 2 Chron. 6:24, 26; Ps. 32:5; Prov. 28:13) it means, “confess (sins).” More specifically, in these passages it means, “give God public praise and glory by acknowledging one’s need of his forgiveness and deliverance from sin.” This entails praising his greatness (i.e, one cannot hide sin from him); his justice (i.e., he has the right to punish the transgressor); and his grace (i.e., he forgives and delivers, cf. Josh 1:9). And we combines the confessor into a hendiadys with the one who abandons (ʿōzēb, see 2:13; 28:4). Proper penitence involves a double action: giving God praise and glory by acknowledging sins, and abandoning them. Them renders the gapped “his transgressions.” Will obtain mercy (yeruḥām) glosses the root reḥem “womb.” This soft spot became the physical locus for the experience of the strong emotion of pity for the needy. The verb is always used in connection with the emotion of mercy from a superior to an inferior, parents to children, victors to the defeated, the advantaged to the disadvantaged. The extension of mercy is voluntary, not involuntary. According to H. J. Stoebe, “four fifths of all occurrences of rḥm pi. have God as subj.; God is always the agent of rḥm pu. [as here]. The Hos. passages demonstrate that the act of Yahweh described by rḥm pi. signifies installation (or the reinstallation) in the child parent relation (Hos. 1:6; 2:6, 25) that is not sentimental but thoroughly real.” He also notes, “rḥm pi. stands in exclusive opposition to God’s wrath or replaces it because wrath suspends the proper relationship of the people to God.” This leads to its use in connection with sin. The verb occurs several times in connection with ḥnn “to be gracious.” “Thus in a few passages forgiveness, expressed by rḥm pi. constitutes the precondition for the reestablishment of community with God that was lost through sin (Isa. 55:7; Mic 7:19; cf. also 1 Kgs 8:50 … also Prov. 28:13, where rḥm pu. encompasses forgiveness.” The imprecise parallelism entails that the one who covers up his legal offenses refuses both to give God public acknowledgement and to abandon his hostility to the community. Out of his sinful pride he pretends before God and people that he has no need to confess; instead, he seeks to deceive (vv. 6, 18). However, “the intactness of the community requires the confession of unrighteousness that has been committed and the denial it will be repeated.” The imprecise parallels also entails that those whom God restores through the prescribed remedy will succeed (i.e., obtain eternal life, for it is everyone’s goal), and those who are not restored will not succeed because they are outside the eternal kingdom of God. The availability of mercy motivates sinners to repent (Ps. 51:13 [15]. People may smash their consciences to avoid humbling themselves, but they cannot avoid the reality that God knows and will punish sin. How much better to give him glory by acknowledging this and to experience his mercy (see Ps. 32:3–5; Hos. 14:2–4; Isa. 1:16–18; 1 John 1:8f; cf. Job 31:33f). The righteous, who love community, do not repeat a neighbor’s transgression (10:12; 17:11) but confront him personally with it (27:5, 6, 9, 19). They allow the transgressor himself to restore his relationship with the God’s community by publicly acknowledging his having transgressed the personal and property rights of others. That sort of confession restored David (Psalms 32; 51) and Zaccheus (Lk. 19:1–8) to true Israel.[2]

28:13. He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion.

Here Proverbs comes closer to the gospel than in perhaps any other place. Through Jesus’ fulfillment of the law and the sacrifice of Himself as the Lamb of God, this proverb is more obviously powerful today than even in ages past.

The first line describes one who ‘conceals’ his sins. Proverbs counsels us to cover over the sins of others (Prov. 10:12; 17:9), but never our own. ‘Love covers a multitude of sins’ (1 Pet. 4:8), but only as you extend that to another, not as you seek to hide your own. The pressure of social embarrassment coupled with contemptuous pride often controls us. Job boasted, asking, ‘Have I covered my transgressions like Adam, By hiding my iniquity in my bosom, Because I feared the multitude, and the contempt of families terrified me, And kept silent and did not go out of doors?’ (Job 31:33–34). The effect is disastrous: ‘He … will not prosper.’ The root of the word means to achieve adequately what is planned. In this case, it refers first to the total inability to succeed at keeping one’s sin hidden (Num. 32:23). Then, it also means, secondarily, that no success envisioned possible by the concealment of the sins will be attainable.

Indeed, far from prospering, such a man suffers unsearchable spiritual, psychological, emotional, and physical torture. ‘When I kept silent about my sin, my body wasted away Through my groaning all day long. For day and night Thy hand was heavy upon me; My vitality was drained away as with the fever heat of summer’ (Ps. 32:3–4).

How we thank God for the contrast (‘But’) of line two! We are able to find God’s ‘compassion.’ The word describes a deep love that normally extends from one raised above the object of the love. The verbal form here intensifies the meaning even further. Oh, how God loves us and longs to have mercy upon us!

We move into God’s favor and blessing through two acts. We must confess our sin. The word is used of confessing not only our sins, but also God’s attributes and accomplishments (Ps. 89:5; Ps. 105; 106; 145). In this latter sense, it becomes a key term for praise. Here, however, the admission is to ‘transgressions.’ Of the numerous Hebrew words for sin, this one stresses the rebellious nature of revolt against God’s will (e.g. Isa. 43:27). To experience God’s mercy, we must name ourselves as rebels against a holy God. Broad, sweeping, general confessions will not do (i.e. ‘I’m as big a sinner as the next guy’ or ‘I’m sorry’). We must be specific and we must be ruthless with ourselves, our sin, and our tender egos.

Having suffered for his sinful silence, David finally broke down. He later wrote, ‘I acknowledged my sin to Thee, And my iniquity I did not hide; I said, “I will confess my transgressions to the Lord”; And Thou didst forgive the guilt of my sin’ (Ps. 32:5; cf. 2 Sam. 12:13). The Apostle John also wrote, ‘If we say that we have no sin, we are deceiving ourselves, and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness’ (1 John 1:8–9).

But, not even this, alone, is enough. We must also forsake our sin. In its more literal sense, the word describes leaving, abandoning or losing something. Here, then, it demands not only admitting the sinfulness of our rebellion, but a willful determination, by the grace of God, to walk away from, and have no further involvement with, our particular sin. This essential component of true biblical repentance is often missing in today’s presentation of the gospel. The Mosaic Law required this of the Jews (Lev. 5:5; 26:40–42). Daniel required it of Nebuchadnezzar (Dan. 4:27). John the Baptist would later demand that those coming to him for a baptism of repentance ‘bring forth fruit in keeping with repentance’ (Matt. 3:8). The church later continued to preach this same requirement. As Paul summarized his message for King Agrippa, he told all people ‘that they should repent and turn to God, performing deeds appropriate to repentance’ (Acts 26:20).

When we both confess and forsake our sins, God promises we will experience His ‘compassion.’ ‘How blessed is he whose transgression is forgiven, Whose sin is covered! How blessed is the man to whom the Lord does not impute iniquity, And in whose spirit there is no deceit!… Many are the sorrows of the wicked; But he who trusts in the Lord, lovingkindness shall surround him. Be glad in the Lord and rejoice you righteous ones, And shout for joy all you who are upright in heart’ (Ps. 32:1–2, 10–11; cf. also Ps. 51).[3]

28:13. This is a powerful proverb about addressing one’s own sins. Cover-ups are foolish. A man may be inclined to conceal his transgressions, but he will not prosper on this path. There is a better way, which is a quintessential summary of a truly repentant person (cf. Ps 32). First, he confesses his sin, acknowledging what he did and his need for forgiveness. Such confession also entails glorifying God by acknowledging “his greatness (i.e., one cannot hide sin from him), his justice (i.e., he has the right to punish the transgressor), and his grace (i.e., he forgives and delivers; cf. Josh. 1:9)” (Waltke, Book of Proverbs 15–31, 417). Second, he forsakes his sins, strong evidence that he truly finds his sin evil. The resultant blessing of true repentance cannot be overstated: he will receive compassion, mercy, and forgiveness. While God Himself is the primary one who grants such mercy, this proverb may also include other people who respond compassionately to repentance.[4]

Ver. 13. He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.The danger of covering our sins:

  1. The danger.
  2. In respect of God. Sin cannot be covered, cannot admit of excuse. So far as sin may be covered or excused, so far it is not sin, at least not liable to punishment. Notice the difference betwixt moral and commercial laws. Ceremonies are arbitrary; laws, as a rule of life, are real and eternal. Those sins which break moral laws receive no cover or palliation. To imagine that God will admit of excuse for the breach of such law as is eternal were to turn His justice into iniquity, and His wisdom into folly. The two attributes of God, His wisdom and His power, are the highest attributes which He hath. God is more jealous of His wisdom than of His power. He that committeth sin dallieth with His power; but he that covereth and palliateth sin playeth with His wisdom. God forgiveth the greatest sins when they are laid open and confessed, but casteth an angry look and layeth a heavy hand upon those sins which would hide and cover themselves with excuses. What a dangerous thing it is to study to cover a sin! “That must needs be the greatest sin which maketh every sin greater.” In denial and concealment, though we deny the fact, yet we acknowledge it to be evil.
  3. In respect of ourselves. There is no sin to which our nature more strongly inclineth us than this of covering and excusing our sin. It is the very nature of sin, not only to infect the soul, but to bewitch it, that it shall either not feel it or not be willing to evaporate and expel it. Though God hath set up a tribunal in our hearts, and made every man a judge of his own actions, yet there is no tribunal on earth so much corrupted and swayed from its power and jurisdiction as this. No man is so well pleased with any cheat as that which he putteth upon himself. Our conscience checketh us, and we silence it; sin appeareth, and we cover it. This covering of sin is more natural than any sin beside. We cannot name any that agreeth with all natures and complexions as this doth. Excuse, as a servant, waiteth upon all, and is officious to offer attendance on the foulest. God hath imprinted upon man a natural shame of sin. God left this impression of shame upon us to keep us within compass, that we should not commit sin. But, too often, what was made as a means to prevent sin is made a cloak to cover it. Shame is a good buckler to oppose against sin.
  4. The remedy. Penitential confession reaching even to the mercy-seat. Sin is never less deformed in the eye of God than when it is in its own shape. Sin is never more sin, hath never more in it, than when it is covered. He that confesseth his sin hath found a plaster for it. (A. Farindon, B.D.)

Covering sins:

Men’s sins are often well known, when they flatter themselves that they are unknown, and the attempt to conceal deceives none but themselves. Sin is in itself too odious to appear without some disguise, and most men wish to be thought better than they are; but the policy is both weak and dangerous. To attempt to hide our sins from the eye of God is atheistical and vain. The mantle of Divine love is sufficient to cover all iniquity, and the interposing blood of atonement to secure from the inflictions of eternal wrath. There is also a love among brethren which covers a multitude of sins, and forms an amiable part of the Christian character. A truly good man will be tender towards every one’s failings but his own. The charity we exercise towards others is, however, very different from those excuses which we are too apt to form for ourselves.

  1. Who are they who may be said to cover their sins?
  2. Those who endeavour to conceal themselves under falsehood, as did the servant of Elisha.
  3. Those who palliate and excuse themselves in sin, by endeavouring to shift the blame on others, belong to the same class.
  4. The attempt to dissemble and disguise sin, by specious pretences, is another way of covering it.
  5. There are some who even justify and plead for sin, and these certainly can need but little disguise.
  6. Sin is sometimes covered by vain and ineffectual endeavour to satisfy and atone for it.
  7. Consider the folly and danger of every false disguise. “Shall not prosper.”
  8. His hopes shall be disappointed, and the end he had in view defeated. It is of no use to deny, to palliate, or in any other way to hide our sins, for God hath set them all in the light of His countenance.
  9. Artifice and disguise shall not prosper, even as to our temporal interests.
  10. Those who indulge in any manner of deceit shall be utter strangers to spiritual prosperity. Sin is the distemper of the soul; and covering it with false disguises only tends to increase the evil, and make it more dangerous.
  11. A course of dissimulation will end in utter ruin and despair. God will neither be deceived nor mocked. Learn—

(1) How carefully we should avoid what will be attended with such tremendous consequences.

(2) As we are not to cover our own sins, so neither should we cover the sins of others, any farther than prudence directs or Christian charity allows.

(3) That we may not be tempted to use any other coverings, let us seek after those which are recommended to us in the gospel. (B. Beddome, M.A.)

Covering sin:

Certain great iron castings have been ordered for a railway-bridge. The thickness has been calculated according to the extent of the span and the weight of the load. The contractor constructs his moulds according to the specification, and when all is ready, pours in the molten metal. In the process of casting, through some defect in the mould, portions of air lurk in the heart of the iron, and cavities like those of a honeycomb are formed in the interior of the beam; but all defects are hid, and flaws are effectually concealed. The artisan has covered his fault, but he will not prosper. As soon as it is subjected to a strain the beam gives way. Sin covered becomes a rotten hollow in a human soul, and when the strain comes the false gives way. (W. Arnot, D.D.)

A false covering and a safe refuge:

  1. The false and deceptive refuge. “He that covereth his sins shall not prosper.”
  2. This is the course which men usually adopt when they enter on a course of sin. They are conscious that they are doing wrong, and they try to cover and conceal what they are doing. They resort to a variety of expedients. Some flatly deny them. Others cover their sins by evasion, or they shift the blame off upon others. Some plead their weakness, and the circumstances in which they were placed. Many plead the practice of others. It is the custom of the trade. The vilest class attempt to cover their sins by glorying in them.
  3. Note the folly of such conduct. Such a man shall not succeed in the attempt to cover his sins. And he shall not escape from the consequences of his sins, however he attempts to conceal them. Sin brings its own punishments to the man who commits it.
  4. The more excellent way which is here commended.
  5. The condition of forgiveness. We must confess our sins. We must forsake them.
  6. These conditions are not the only ground of forgiveness. In God there is not only provision made for forgiveness, but also for our help to resist sin, and escape from it. (A. Clark.)

The consequences of covering sin:

  1. In reference to others. He who covers sin is a hypocrite, who always wears a mask. He conceals bad principles under an avowed zeal for good ones; bad purposes under a noisy reprobation of such purposes; and a bad system of iniquity under the mask of extraordinary purity and piety.
  2. In reference to ourselves. Man possesses the astonishing, but awful power of practising deceit upon himself, and concealing his sins from his own view. This he does—
  3. By decreasing their number. This is done by rejecting the Divine law as the standard, and by adopting as the standard the lax notions of worldly and irreligious men.
  4. By diminishing their enormity. This is done by pleading the impetuosity of the passions; the strength of temptation; as a set-off against bad works the multitude of good ones. But he who hides his sins from others shall not eventually prosper. And he who hides his sins from himself cannot prosper. Now, consider the nature and advantage of confessing and forsaking sin.
  5. Our confession must be spiritual.
  6. Our sin must be confessed as a great evil.
  7. Our sin must be confessed as deserving special punishment. From hence we learn that the prospect of those who cover their sins, either from themselves or others, is most appalling; that no sinner, however guilty, and depraved, and miserable, need despair, for he may yet be saved. (Sketches of Four Hundred Sermons.)

Sin covered or confessed:

  1. Covered sin and no prosperity.
  2. What is the meaning of covering sin?
  3. How do men cover sin?

(1) By palliation.

(2) By dissembling.

(3) By practising sin in secret.

(4) By self-righteousness.

  1. Covered sin a failure. “Shall not prosper.” This does not refer to temporal, but spiritual prosperity. This is not an arbitrary arrangement. The same power by which night and day succeed each other has promulgated, and will enforce the law that says, “Bad lives, unpardoned, shall be punished.” Sin cannot be successfully cloaked, but will be discovered and punished.
  2. Confessed and forsaken sin and mercy.
  3. “Whoso confesseth and forsaketh them.” Prompt confession, followed by prompt forgiveness. Confession involving forsaking. Profession attended with consistent practice. The reform of the outward life, and the healing of the soul.
  4. “Shall have mercy.” This is not a subject of doubt. It was the experience of the psalmist (Psa. 32:5). The apostle believed and taught it (Rom. 4:5). John has put it beyond speculation (1 John 1:8, 9). Mercy is yours if you will fulfil the conditions. (J. E. Hargreaves.)

Man’s treatment of his own sins:

  1. All men have sins.
  2. All men have something to do with their sins.
  3. All men deal with their sins either foolishly or wisely.
  4. The foolish treatment of our sins. “He that covereth his sins.”
  5. By denying them. Thus Cain, Rachel, Joseph’s brethren, Peter, Ananias and Sapphira, endeavoured to hide their sin.
  6. By extenuating them. Men plead excuses.
  7. By forgetting them. They endeavour to sweep them from the memory by revelry, by sensuality, worldliness, and intemperance. Sins must reveal themselves sooner or later.
  8. The wise treatment of our sins. “Whoso confesseth and forsaketh them shall have mercy.” (D. Thomas, D.D.)

A serious contrast:

  1. Man’s covering, and its failure. There are many ways in which men try to cover their sins. Excuse-making is the commonest trade under heaven. Some cover by secrecy and some by falsehood. Some think their sin has been hidden away by lapse of time.
  2. God’s covering, and its success. By the atoning sacrifice which was presented by the Lord Jesus. Before God covers sins He unveils them. The covering is as broad as the sin; it completely covers, and for ever covers. (C. H. Spurgeon.)[5]

[1] Ross, A. P. (2008). Proverbs. In T. Longman III, Garland David E. (Eds.), The Expositor’s Bible Commentary: Proverbs–Isaiah (Revised Edition) (Vol. 6, p. 225). Grand Rapids, MI: Zondervan.

[2] Waltke, B. K. (2005). The Book of Proverbs, Chapters 15–31 (pp. 417–418). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[3] Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (pp. 635–636). Fearn, Ross-shire, Great Britain: Mentor.

[4] Finkbeiner, D. (2014). Proverbs. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 959). Chicago, IL: Moody Publishers.

[5] Exell, J. S. (n.d.). Proverbs (pp. 646–648). New York; Chicago; Toronto: Fleming H. Revell Company.

April 3, 2020 Truth2Freedom Briefing Report (US•World•Christian)


President Donald Trump said he underwent a second coronavirus test on
Thursday, using a new diagnostic that produced a result in less than 15
minutes, and it determined he has not been infected.

A federal judge refused on Thursday to postpone next week’s U.S.
presidential primary in Wisconsin, but extended the time for absentee
voting amid widespread worries about health risks from the coronavirus

The White House is expected to issue guidance for people in areas hard hit
by the coronavirus to wear face coverings to help stop the spread of the
disease, an administration official said on Thursday.

The Trump administration said on Thursday it was allocating $25 billion in
emergency funding grants to public transportation systems facing a massive
falloff in demand due to the coronavirus pandemic.

U.S. House of Representatives Speaker Nancy Pelosi said on Thursday she
will form a bipartisan select committee on the coronavirus crisis to
oversee the spending of $2.3 trillion that Congress has approved to respond
to the pandemic.

Russia will send 11 military planes carrying medical equipment to Serbia to
help it fight the coronavirus outbreak, the defense ministry in Moscow said
on Friday.

Ventilators delivered by Russia to the United States to help treat patients
of the new coronavirus were manufactured by a Russian company that is under
U.S. sanctions.

Global cases of the new coronavirus have shot past 1 million with more than
53,000 fatalities, a Reuters tally showed on Friday, as death tolls soared
in the United States and western Europe while the world economy nosedived.

OPEC and allies are working on a deal for an unprecedented production cut
equivalent to around 10% of global supply, an OPEC source said after U.S.
President Donald Trump called on oil nations to stop the oil rout caused by
the coronavirus pandemic.

“We need you to start dumping your milk,” said his contact from Dairy
Farmers of America (DFA), the largest U.S. dairy cooperative. Despite
strong demand for basic foods like dairy products amid the coronavirus
pandemic, the milk supply chain has seen a host of disruptions that are
preventing dairy farmers from getting their products to market. Mass
closures of restaurants and schools have forced a sudden shift from those
wholesale food-service markets to retail grocery stores, creating
logistical and packaging nightmares for plants processing milk, butter and
cheese. Trucking companies that haul dairy products are scrambling to get
enough drivers as some who fear the virus have stopped working. And sales
to major dairy export markets have dried up as the food-service sector
largely shuts down globally.

Ukraine’s government imposed a series of new restrictions designed to
prevent the coronavirus outbreak spreading widely but said it hoped to
soften the measures again in late April.

Saudi Arabia’s King Salman has ordered up to $2.4 billion to be disbursed
to pay part of the wages of private-sector workers to deter companies from
laying off staff.

Brits aren’t known for being the best cooks, but as the coronavirus
lockdown continues, a baking frenzy has taken hold to such an extent that
flour is running low in some places and recipe searches have hit all-time

AP Top Stories

China on Thursday awarded Li Wenliang, the doctor who sounded an early
alarm about the novel coronavirus, the title of “martyr.” In December,
police in Wuhan made Li admit to lying about the existence of a worrying
new virus discovered in the city. Li died on February 7 after contracting
the virus.

China will hold a national mourning event on Saturday to commemorate those
who died in its fight against the deadly coronavirus, including 14
frontline workers.

The US Army assessed in early February that the coronavirus could kill as
many as 150,000 Americans, the Daily Beast reported Thursday, citing an
unclassified briefing document. The “black swan” or worst-case scenario
assessment has become nearly the best-case scenario for the US as the White
House warns that the virus may kill 100,000 to 240,000 Americans.


A police robot has been deployed to patrol areas of Tunisia’s capital,
Tunis, to ensure that people are observing a coronavirus lockdown. If it
spies anyone walking in the largely deserted streets, it approaches them
and asks why they are out. They must then show their ID and other papers to
the robot’s camera, so officers controlling it can check them.

Peru has begun enforcing strict new measures to stop the spread of the
coronavirus disease, restricting public movement by gender. Men can only
leave home on Mondays, Wednesdays and Fridays; women can do so on Tuesdays,
Thursdays and Saturdays. On Sundays, no-one is allowed out. Panama
introduced similar restrictions earlier this week.

North Korea’s claim that “not a single person” in the country has been
infected with the coronavirus is facing growing skepticism. It has credited
strict containment measures and the shutting down of its borders for this
success. But the top US military commander in South Korea has said this is
“untrue”, calling it an “impossible claim”.

Saudi Arabia has imposed a 24-hour curfew on the holy cities of Mecca and
Medina as part of efforts to curb the spread of coronavirus. The cities had
already been under 15-hour curfews, and the stay-at-home order has now been
extended around the clock. Residents are only allowed out to buy food and
for medical necessity.


There’s already been a push to release convicted criminals such as sex
offenders back into the population to prevent coronavirus outbreaks within
jails. Now, a movement is also gaining traction for the federal government
to release illegal aliens from their detention centers.

It now appears that the communist regime’s draconian quarantine measures,
which forced around 700 million people into a lockdown, did not eliminate
the Chinese virus from the mainland. An outbreak in Jia County now has the
Chinese government instituting another strict quarantine, a tactic that
many likely thought was in the rear-view mirror.

Mid-Day Snapshot · Apr. 3, 2020

The Foundation

“If we can prevent the government from wasting the labors of the people, under the pretence of taking care of them, they must become happy.” —Thomas Jefferson (1802)

America’s Epidemic of Economic Misery

The March jobs report doesn’t fully reflect the bloodbath in the employment market.

The Pelosi/Schumer 2020 Pandemic Inquisition

If ever there was a justification for the reinstitution of public stockades…

Arresting Pastors in the Age of Coronavirus

A debate is roiling over shuttering churches and whether that infringes Liberty.

Clearing the Regulatory Docket

The Trump administration has done great work, but there’s still a lot more to do.

They Reported What?

For more than 23 years, we’ve been battling the mainstream media’s stranglehold on public opinion. And with today’s news coverage so focused on panic and sensationalism, our commitment to wade through it all to find you the actual news is now more important than ever. We hope our team’s coverage of the current COVID-19 crisis has helped you find clarity and comfort amid the chaos.

As you know, we don’t accept advertising. Nor are we bound by its influence. We rely 100% on supporters like you to keep lit this vital beacon of Liberty. Yesterday we launched our annual Patriots’ Day Campaign to meet our funding requirements into the summer. This is a trying moment in our nation’s history — but if you’re able to help, please click here to help fund us with a secure online donation. Thank you for your support! —Christy S. Chesterton, Director of Advancement

Is This Really the Right Time for a Massive Infrastructure Bill?

Both the president and Democrats eye infrastructure spending as part of COVID-19 relief.

Newsom vs. Tapper: Another Leftmedia Setup and Takedown

But California’s Democrat governor refuses to placate Leftmedia demands and compliments Trump.

Hope From the Foxhole

Sometimes we need perspective when we’re surrounded by things we fear.

Video: Democrats Inject Race Into the Chinese Virus

Media hysteria is one thing; now the Democrats have dog-piled on top of it with the one subject that most people are afraid to touch.

Video: The World Health Organization Has Been a Disaster

Ben Shapiro slams China and the WHO on their response to the coronavirus.

Today’s Opinion

David Harsanyi
Mike Lindell, Not Yamiche Alcindor, Is the Hero
David Limbaugh
Americans’ Goodness Outweighs Pockets of Anti-Christian Bigotry
Josh Hammer
The Moral Incoherence of Andrew Cuomo
Rich Lowry
We Are All Restrictionists Now
Ken Blackwell
House Democrats Reveal Plan to Attack Security of Military Votes
For more of today’s columns, visit Right Opinion.

Friday News Executive Summary

Payrolls plunge, Clyburn’s opportunism, potential COVID-19 vaccine, and more.

Friday Short Cuts

Notable quotables from James Pethokoukis, WSJ, Gavin Newsom, and more.

Today’s Meme

For more of today’s memes, visit the Memesters Union.

Today’s Cartoon

For more of today’s cartoons, visit the Cartoons archive.

Headlines – 4/3/2020

Will sovereignty issue derail unity talks? American officials say Israel has a window of opportunity of just a few months to implement sovereignty under the Trump plan.

Israel to halt demolition of Area C’s illegal buildings due to coronavirus

El Al brings hundreds of stranded Israelis back from Melbourne in 17-hour flight

Death in the Holy Land: Coronavirus changes burial for Jews, Muslims

For some US Jewish communities, mass Purim parties linked to serious outbreak

Police deploy in force as virus-struck ultra-Orthodox city Bnei Brak becomes ‘restricted zone’

Netanyahu, much of Israeli top brass in quarantine as health minister gets virus

Hamas signals willingness to negotiate

Hezbollah shifts attention from Syria fight to battle virus

Iran general visits Baghdad, tries to forge political unity

Report: Iran-linked hackers attempt to infiltrate World Health Organization

Russia’s Putin orders non-working month to curb coronavirus

US military operations in South China Sea increase risk of confrontation, think tank says

China seizes Covid-19 advantage in South China Sea

North Korea insists it is free of coronavirus

“Shoot them dead”: Philippine President Rodrigo Duterte orders police and military to kill citizens who defy coronavirus lockdown

Indian economy was rolling down a hill. With Covid-19, it’s falling off a cliff

The religious retreat that sparked India’s major coronavirus manhunt

Bodies pile up on streets in Ecuador as coronavirus spreads

Leprosy Mission warns of coronavirus ‘time bomb’ in developing countries

Italy’s Coronavirus Death Toll Is Far Higher Than Reported

Milan shuts crematorium to deal with body backlog

France converts part of world’s largest wholesale food market into temporary morgue amid coronavirus pandemic

Finland is told its welfare state can’t cope with virus fallout

Kill the virus, not democracy – EU tells Hungary

Pompeo: Americans abroad should try to get home ‘immediately’

Mike Huckabee: Coronavirus pandemic exposes the ‘perils of globalism’

Extremists see global chaos from virus as an opportunity

California’s Newsom says coronavirus provides ‘opportunity’ to push progressive agenda

Pelosi creates new House committee with subpoena power for coronavirus oversight

Trump rails against ‘witch hunts’ after Pelosi announces committee to oversee coronavirus response

Trump slams ‘partisan’ probes after Pelosi announces coronavirus committee: ‘Here we go again’

Democratic National Convention postponed to August due to the coronavirus

Fed Temporarily Eases Capital Requirements for Big Banks

Fed’s New Repo Measures Followed a $100 Billion Treasury Exodus

Banks warn of chaotic launch of small business lending program – They’re concerned that the expectations the administration has publicly set are unrealistic

Dow climbs 470 points as oil spikes more than 20%, outweighing record US unemployment filings

US jobless claims skyrocket to 6.6 million, doubling last week’s record, as coronavirus layoffs persist

Coronavirus US: Half-mile line of cars at Orlando food bank

Economic fallout mounts, worldwide cases top 1 million

Our Health Insurance System Was Not Built for a Plague

Pandemic forces polio eradication group to suspend campaigns

FDA authorizes first coronavirus blood test, a key step for showing immunity and testing for vaccines

Bill Gates calls for nationwide social isolation policy to slow coronavirus spread

Fauci Says All States Should Enforce Coronavirus Stay-at-Home Orders As Trump Resists Issuing Nationwide Mandate

Nation’s top coronavirus expert Dr. Anthony Fauci forced to beef up security as death threats increase

Experts warn as many as 1 in 3 coronavirus test results may be incorrectly negative

Life-or-Death Hospital Decisions Come With Threat of Lawsuits

Grim New Rules for NYC Paramedics: Don’t Bring Cardiac Arrests to ER for Revival

U.S. Army rolls into Seattle with field hospital built for combat

Google to publish user location data to help governments tackle virus

World risks ‘sleepwalking into surveillance’ with coronavirus controls

Baltimore spending board approves surveillance plane pilot program to capture images from city streets

Locked in Cages, Beaten and Shamed: Virus Laws Lead to Abuses

Rasmussen: Two-Thirds Support Closed-Borders for Their State, Fines for Social Distancing Violators

Germans snitch on neighbours flouting virus rules, in echo of the Stasi past

‘Snitches Get Rewards’: Garcetti Issues New Rules For Construction Sites, Encourages Community To Report Safer At Home Violators

Kentucky is putting ankle monitors on coronavirus patients who ignore self-isolation order

Residents in Texas city can face $1,000 fine for not wearing ‘some form of covering over their nose and mouth’ after new motion

U.S. coronavirus deaths top 1,000 in single day, White House expected to recommend everyone wear masks

Americans purchasing record-breaking numbers of guns amid coronavirus

Uproar Among Workers Supplying the World’s Meat Is Spreading

Coronavirus Costing Trump Properties Over $1 Million Daily in Lost Revenue

As media layoffs grow, industry pleads for urgent relief

U.S. eases ban on gay blood donors amid coronavirus

Drag Queen “Nina West” Hosts Online “Homeschooling” Event For Kids

MSNBC News anchor asks TD Jakes to pray to God live on air for help with coronavirus pandemic

My Pillow’s Mike Lindell mocked for comments at White House on faith amid COVID-19

Trump: ‘My Biggest Disappointment’ Is that Churches ‘Can’t Meet’ during Pandemic

Florida megachurch pastor says he’s closing church due to ‘tyrannical government’

Evangelicals slam NYC’s threat to ‘permanently’ close churches that defy coronavirus order

Pastors sue to stop Texas judge’s stay-at-home order prohibiting church gatherings

‘God Is Forcing Us to Rest’: Christian Sports Stars Talk Spiritual Growth during Lockdown

Prosecutors: Engineer deliberately ran train off tracks in attempt to smash the USNS Mercy

How to watch Venus and Pleiades join in a rare cosmic snuggle on Friday

The Moon, Venus, And Jupiter Will Be Aligning To Form A Smiley Face This May

April’s ‘pink’ supermoon will be the biggest and brightest of 2020

5.2 magnitude earthquake hits near Dili, East Timor

5.2 magnitude earthquake hits near Farallon de Pajaros, Northern Mariana Islands

5.2 magnitude earthquake hits near Jiquilillo, Nicaragua

5.1 magnitude earthquake hits near Visokoi Island, South Georgia and the South Sandwich Islands

Sabancaya volcano in Peru erupts to 24,000ft

Merapi volcano in Indonesia erupts to 20,000ft

Popocateptl volcano in Mexico erupts to 19,000ft

Sangay volcano in Ecuador erupts to 19,000ft

Reventador volcano in Ecuador erupts to 16,000ft

Nevados De Chillan volcano in Chile erupts to 14,000ft

Piton De La Fournaise volcano in the Indian Ocean erupts to 14,000ft

Sakurajima volcano on Japan erupts to 11,000ft

Severe floods hit parts of eastern Spain after 4 months’ worth of rain in 24 hours

Pandemic Delays International Climate Change Negotiations

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“A simple layman armed with Scripture is to be believed above a pope or a council without it…” – Martin Luther

Can We Trust the WHO? | Global Research

The most influential organization in the world with nominal responsibility for global health and epidemic issues is the United Nations’ World Health Organization, WHO, based in Geneva. What few know is the actual mechanisms of its political control, the shocking conflicts of interest, corruption and lack of transparency that permeate the agency that is supposed to be the impartial guide for getting through the current COVID-19 pandemic. The following is only part of what has come to public light.

Pandemic declaration?

On January 30 Tedros Adhanom, Director-General of the UN World Health Organization declared a Public Health Emergency of International Concern or PHIEC. This came two days after Tedros met with China President Xi Jinping in Beijing to discuss the dramatic rise in severe cases of a novel coronavirus in Wuhan and surrounding areas that had reached dramatic proportions. Announcing his emergency PHIEC declaration, Tedros praised the Chinese quarantine measures, measures highly controversial in public health and never before in modern times attempted with entire cities, let alone countries. At the same time Tedros, curiously, criticized other countries who were moving to block flights to China to contain the strange new disease, leading to charges he was unduly defending China.

The first three cases in Wuhan were reported, officially, on December 27, 2019, a full month earlier. The cases were all diagnosed with pneumonia from a “novel” or new form of SARS Coronavirus. Important to note is that the largest movement of people in the year, China’s Lunar New Year and Spring Festival, during which some 400 million citizens move throughout the land to join families went from January 17 through February 8. On January 23, at 2am two days before start of actual New Year festivities, Wuhan authorities declared an unprecedented lockdown of the entire city of 11 million as of 10am that day. By then, hundreds of thousands if not several million residents had fled in panic to avoid the quarantine.

By the time the WHO declared its Public Health Emergency of International Concern on 30 January, precious weeks had been lost to contain the disease. Yet Tedros effusively praised the “unprecedented” Chinese measures and criticized other countries for placing “stigma” on Chinese by cutting travel.

In reference to the Wuhan COVID-19 spread and why WHO did not call it a pandemic, the WHO spokesman, Tarik Jasarevic, stated “There is no official category (for a pandemic)…WHO does not use the old system of 6 phases — that ranged from phase 1 (no reports of animal influenza causing human infections) to phase 6 (a pandemic) — that some people may be familiar with from H1N1 in 2009.”

Then, in an about-face, on March 11, Tedros Adhanom announced for the first time that WHO was calling the novel coronavirus illness, now renamed COVID-19, a “global pandemic.” At that point WHO said there were more than 118,000 cases of COVID-19 in 114 countries, with 4,291 deaths.

2009 WHO H1N1 Swine Flu Fake Pandemic

Since an earlier WHO fiasco and scandal in 2009 over its declaration of a global pandemic around the “swine flu” or H1N1 as it was termed, the WHO decided to drop using the term pandemic. The reason is indicative of the corruption endemic to the WHO institution.

Just weeks before first reports in 2009 of a young Mexican child being infected with a novel H1N1 “swine flu” virus in Veracruz, the WHO had quietly changed the traditional definition of pandemic. No longer was it necessary a reported disease be extremely widespread in many countries and extremely deadly or debilitating. It need only be widespread, like seasonal flu, should WHO “experts” want to declare pandemic. WHO H1N1 symptoms were the same as a bad cold.

When then-WHO Director-General Dr Margaret Chan officially declared a Phase 6 global Pandemic emergency, that triggered national emergency programs including billions of dollars of government purchases of alleged H1N1 vaccines. At the end of the 2009 flu season it turned out the deaths due to H1N1 were tiny relative to the normal seasonal flu. Dr Wolfgang Wodarg, a German physician specialising in Pulmonology, was then chairman of the Parliamentary Assembly of the Council of Europe. In 2009 he called for an inquiry into alleged conflicts of interest surrounding the EU response to the Swine Flu pandemic. The Netherlands Parliament as well discovered that Professor Albert Osterhaus of the Erasmus University in Rotterdam, the person at the center of the worldwide Swine Flu H1N1 Influenza A 2009 pandemic as the key advisor to WHO on influenza, was intimately positioned to personally profit from the billions of euros in vaccines allegedly aimed at H1N1.

Many of the other WHO scientific experts who advised Dr Chan to declare pandemic were receiving money directly or indirectly from Big Pharma including GlaxoSmithKline, Novartis and other major vaccine-makers. The WHO Swine Flu Pandemic declaration was a fake. 2009-10 saw the mildest influenza worldwide since medicine began tracking it. The pharma giants took in billions in the process.

It was after the 2009 pandemic scandal that the WHO stopped using the 6 phase pandemic declaration and went to the totally vague and confusing “Public Health Emergency of International Concern.” But now, Tedros and WHO arbitrarily decided to reintroduce the term pandemic, admitting though that they are still in the midst of creating yet a new definition of the term. “Pandemic” triggers more fear than “Public Health Emergency of International Concern.”

WHO’s SAGE Still Conflicted

Despite the huge 2009-10 conflict-of-interest scandals linking Big Pharma to WHO, today the WHO under Tedros has done little to clean out corruption and conflicts of interest.

The current WHO Scientific Advisory Group of Experts (SAGE) is riddled with members who receive “financially significant” funds from either major vaccine makers, or the Bill and Melinda Gates Foundation (BGMF) or Wellcome Trust. In the latest posting by WHO of the 15 scientific members of SAGE, no fewer than 8 had declared interest, by law, of potential conflicts. In almost every case the significant financial funder of these 8 SAGE members included the Bill and Melinda Gates Foundation, Merck & Co. (MSD), Gavi, the Vaccine Alliance (a Gates-funded vaccine group), BMGF Global Health Scientific Advisory Committee, Pfizer, Novovax, GSK, Novartis, Gilead, and other leading pharma vaccine players. So much for independent scientific objectivity at WHO.

Gates and WHO

The fact that many of the members of WHO’s SAGE have financial ties to the Gates Foundation is highly revealing, even if not surprising. Today the WHO is primarily financed not by UN member governments, but by what is called a “public-private partnership” in which private vaccine companies and the group of Bill Gates-sponsored entities dominate.

In the latest available financial report of WHO, for December 31, 2017, slightly more than half of the $2+ billion General Fund Budget of WHO was from private donors or external agencies such as World Bank or EU. Far the largest private or non-government funders of WHO are the Bill and Melinda Gates Foundation together with Gates-funded GAVI Vaccine Alliance, the Gates-initiated Global Fund to Fight AIDS, Tuberculosis and Malaria (GFATM). Those three provided more than $474 million to WHO. The Bill and Melinda Gates Foundation alone gave a whopping $324,654,317 to WHO. By comparison, the largest state donor to WHO, the US Government, gave $401 million to WHO.

Among other private donors we find the world’s leading vaccine and drug makers including Gilead Science (currently pressing to have its drug as treatment for COVID-19), GlaxoSmithKline, Hoffmann-LaRoche, Sanofi Pasteur, Merck Sharp and Dohme Chibret and Bayer AG. The drug makers gave tens of millions of dollars to WHO in 2017. This private pro-vaccine industry support for the WHO agenda from the Gates Foundation and Big Pharma is more than a simple conflict of interest. It is a de facto high-jacking of the UN agency responsible for coordinating worldwide responses to epidemics and disease. Further, the Gates Foundation, the world’s largest at some $50 billion, invests its tax-exempt dollars in those same vaccine makers including Merck, Novartis, Pfizer, GlaxoSmithKline.

Against this background it should come as no surprise that Ethiopian politician, Tedros Adhanom, became head of WHO in 2017. Tedros is the first WHO director who is not a medical doctor despite his insistence on using Dr. as title. His is a doctor of philosophy in community health for “research investigating the effects of dams on the transmission of malaria in the Tigray region of Ethiopia.” Tedros, who was also Ethiopia Minister of Foreign Affairs until 2016, met Bill Gates when he was Ethiopian Health Minister and became Board Chair of the Gates-linked Global Fund Against HIV/AIDS, TB and Malaria.

Under Tedros, the notorious corruption and conflicts of interest at WHO have continued, even grown. According to a recent report by the Australian Broadcasting Corporation, in 2018 and 2019 under Tedros, the WHO Health Emergencies Program, the section responsible for the COVID-19 global response, was cited with the highest risk rating noting the “failure to adequately finance the program and emergency operations [risks] inadequate delivery of results at country level.” The ABC report further found that there has also been a “surge in internal corruption allegations across the whole of the organisation, with the detection of multiple schemes aimed at defrauding large sums of money from the international body.” Not very reassuring.

In early March Oxford University stopped using WHO data on COVID-19 because of repeated errors and inconsistencies the WHO refused to correctThe WHO test protocols for coronavirus tests have repeatedly been cited by various countries including Finland for flaws and false positives and other defects.

This is the WHO which we now trust to guide us through the worst health crisis of the past century.


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F. William Engdahl is strategic risk consultant and lecturer, he holds a degree in politics from Princeton University and is a best-selling author on oil and geopolitics, exclusively for the online magazine “New Eastern Outlook” where this article was originally published. He is a Research Associate of the Centre for Research on Globalization.

Source: Can We Trust the WHO?

Trump Is Right: Economic Shutdown Will Result in Deadly Health Crisis, Scientists Say

Why should the scientific analysis of doctors solely focusing on the spread of the coronavirus carry more weight than the very real scientific analysis of the deadly health ramifications of shutting down our economy? Doesn’t the totality of the data make the argument for a balanced approach to this crisis?

Source: Trump Is Right: Economic Shutdown Will Result in Deadly Health Crisis, Scientists Say