Daily Archives: April 5, 2020

April 5th The D. L. Moody Year Book

And He said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.—2 Corinthians 12:9.

WHEN we are weak then we are strong. People often think they have not strength enough; the fact is we have too much strength. It is when we feel that we have no strength of our own, that we are willing God should use us, and work through us. If we are leaning on God’s strength, we have more than all the strength of the world.[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. 69). East Northfield, MA: The Bookstore.

April—5 The Poor Man’s Evening Portion

Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man.—John 19:5.

My soul! thou art engaged in solemn subjects at this season, both night and morning; and here is one as solemn as any: thy Jesus coming forth in his coronation robes! Yes! For he, and he alone, is the prince of sufferers, as the prince of his people. Many of his dear children have been beset with thorns; and to many, indeed to all more or less, the Lord hedgeth up their way with thorns. But none but the ever-blessed Jesus was crowned with thorns. Now, my soul, ponder well the solemn subject. And oh! that God the Holy Ghost may open all the glories of it to thy view. And, first, look at thy Jesus, crowned with thorns. None but the Lord Jesus could properly wear this crown; because the curse pronounced by God at the fall, of thorns being brought forth to the man, could belong to none but him, the God-man Christ Jesus. This curse contained an abridgment of all the curses in the Bible; and which never fell upon any but the person of Christ, so as to crown him as having suffered all. He was first made sin, and then a curse for his redeemed. Now the three grand branches of this curse were never fulfilled in any but in Christ: as, first, a separation from God; secondly, a state of unequalled sorrow, subject to all the frailties of nature, in pain and misery; and thirdly, death: in dying he died; intimating thereby the very death, as comprehensive of all in one. All men in death are exposed to a cold and clammy sweat; but it was reserved to the Lord Jesus, in his death, to sweat a bloody sweat. My soul! do thou thus look at him, in his purple robe, and crown of thorns, who is here represented to thy view, and never, never forget, that in all this, he was, and is thy surety; the Lord thy righteousness! But there is another point to be regarded in this solemn scripture, which demands thy close attention; and let this form a second delightful consideration for thy evening’s comforts. When Jesus thus came forth, wearing the crown of thorns, and the purple robe, as the translation represents the passage, it is Pilate who saith, “Behold the man!” But this is a mistake, and a sad mistake indeed; for it is not Pilate that speaks, but Christ. The word Pilate, if you well observe, is printed in Italics, as not found in the original; and much to be lamented it is, that it should ever have been there. The Lord Jesus Christ had been all along pointed out in the Old Testament scripture as “the man,” the very man, that should be a “man of sorrows, and acquainted with grief;” who should give his back to the smiters, and his cheeks to them that plucked off his hair, and that would not hide his face from shame and spitting. When, therefore, Pilate brought the Lord Jesus to the view of his people, in direct and full testimony as answerable to those characters, Jesus saith unto them, “Behold the man!” He had before, under the spirit of prophecy, cried out, “Behold me! behold me!” (Isaiah 65:1;) and now, as if to show the wonderful and complete agreement of scripture prophecy with his sacred person, he saith, “Behold the man!” Oh! how blessed is it to receive this testimony from Jesus’s own mouth! Oh! how refreshing to the soul, to perceive Christ’s gracious attention, in such a moment of trial, to the security and comfort of his people! And what a blessed strengthening to the faith of his redeemed, to behold all the persons of the Godhead calling upon the Church to the same contemplation! “Behold” (saith God the Father) “my servant whom I uphold; mine elect, in whom my soul delighteth!” (Isaiah 42:1.) “Behold” (saith God the Holy Ghost) “the Lamb of God, which taketh away the sin of the world!” (John 1:29.) “Behold the man!” saith Christ himself, as in this most blessed scripture. Lord Jesus! give me to behold thee, with an eye of faith, and so to gaze, with holy joy and wonder, love and praise, upon thy glories, until my ravished soul shall go forth in longing desires after thee, and thus daily behold thee, until faith be swallowed up in sight, and hope be lost in absolute fruition![1]


[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 100–101). Philadelphia: Thomas Wardle.

April 5, 2020 Evening Verse Of The Day

2 Divine omniscience. The Lord alone can evaluate our behavior because he knows our motives. The proverb is arranged in antithetical parallelism to express the only true evaluation of moral behavior. People may seem “innocent” (zak) in their own estimation, but self-deception and rationalization make this estimation unreliable. The word zak (GK 2341) is used for pure oils, undiluted liquids; here it signifies unmixed actions. The proverb suggests that such a premature opinion of oneself is naive at best and smug at the worst.

The person may be far from pure when the Lord weighs the motives (tōkēn rûḥôt). The figure of “weighing” signifies evaluation (see Ex 5:8 [“require”]; 1 Sa 2:3; Pr 21:2; 24:12; cf. 1 Sa 16:7). There may be a faint allusion to the Egyptian belief of weighing the heart after death to determine righteousness. The word rûḥôt is a metonymy for the motives, as in Proverbs 21:2 and 24:12 (where it is parallel to “heart”). The conclusion of the matter is that we deceive ourselves so easily and therefore cannot fully evaluate ourselves. God, by his Spirit and through his Word, provides the penetrating evaluation.[1]

2 Verse 2 continues the theme of the Lord’s rule over human initative. It is linked with verse 1 by the catchword “Lord” in their B versets and by the synonyms both the total person, “human being” and “person,” in their A versets and for their inner person, “heart” and “motives,” in their B versets. The Lord evaluates (2b) the “plans” of the human heart (1a). Since people justify “all their actions” and the Lord evaluates according to truth, conflicts of assessment will arise (cf. 14:12; 15:3, 11; 21:2; 24:12). When a person becomes aware of his impurity, however, he should confess it and so obtain mercy (28:18). All (see 15:15) the ways (darkê, see 1:15) of a person (ʾish, see 6:12; 8:4; 12:2) are pure (zak) in his own eyes (i.e., in his deluded opinion, see 3:7; cf. Job 11:4; 16:7; 33:9; cf. Jer. 17:9). Zak signifies “pure” in its four references to the cult: of olive oil (Exod. 27:20; Lev. 24:2) and of incense (Exod. 30:3; Lev. 24:7). In its seven uses in the wisdom literature it refers to ethical purity and is sometimes used in association with yāšār “upright” (cf. Prov. 20:11; 21:2, 8; cf. Job 8:6). But the Lord (see 16:1) is the one who evaluates (tōkēn). Tkn means “to measure,” “to determine the amount, weight, etc.,” “to gauge” (i.e., “to estimate a thing by comparing it with standard”). The metaphor is derived from an ancient Egyptian belief that a person’s heart is weighed against Truth after death.39 Motives (rûḥôt, lit. “spirits” see p. I:92; cf. “heart” in 21:2) may have been chosen to create the paradox, “he weights winds/spirits” (i.e., the “dynamic vitality” that moves a person, a synecdoche for a person’s disposition (Ezek. 11:19; 18:31; 36:26; Eccl. 7:8, 9), inner life (Job 7:4 Ps 78:8) including his opinions or desires (cf. Ezek. 13:3), mind (Ps. 77:6), will (cf. Prov. 16:32), and motives (cf. 2 Chr 36:22). The plural, paralleling “ways,” denotes that the complex patterns of behavior depend on complex motives. The disciple should evaluate his motives and conduct against God’s revealed standards and not absolutize his own estimation of them (cf. 12:15a; cf. 14:12 [= 16:25]). Nevertheless, since the final verdict as to their purity belongs to the Lord, not the doer, the disciple must not praise himself or decide his reward beforehand. The best he can do is to commit all he does to the Lord and depend upon God to make his motives and ways pleasing to God (16:3, 7; cf. Ps. 19:12; 139:23–24; 1 Cor. 4:5–6; Heb. 4:12–13). Moreover, if a person cannot judge his own motives, how much more should he not judge others (Matt 7:1)?[2]

16:2. All the ways of a man are clean in his own sight, But the Lord weighs the motives.

This antithetical proverb continues the theme of the sovereignty of God over the ways of men. Here the inward ‘plans’ (v. 1) of a man have become his outward actions (‘ways’). The point of the proverb is that God is far better positioned to make a true judgment as to our motives than we are. Even the wisest are capable of self-deception.

The natural human tendency is to justify one’s self. Thus, Proverbs often speaks of one’s ability to rationalize (Prov. 12:15; 14:12; 16:25). We tend to see our ways as ‘clean.’ The word is used elsewhere to describe undiluted oils or liquids. We look at ourselves and see unalloyed motives. The ultimate answer to our subjective self-examination is constant awareness of God’s objective test of our motives (Prov. 17:3; 21:2; 1 Sam. 16:7). ‘If you say, “See, we did not know this,” Does He not consider it who weighs the hearts? And does He not know it who keeps your soul? And will He not render to man according to his work?’ (Prov. 24:12).

Are we left to wonder about God’s evaluation until we stand before Him? No, the word of God is His tool to examine and weigh us even now (Heb. 4:12–13). We would be wise to humble ourselves before God and ask for Him to expose to us, through His word, that which He sees about us that we may be missing (Ps. 139:23–24). Yet, any final evaluation must await the last day! Paul declared ‘I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord’ (1 Cor. 4:4). He said, ultimately, ‘I do not even examine myself’ (1 Cor. 4:3b). This, of course, does not mean he did as he pleased, without thinking about it, but that any personal evaluation he made of his own motives and actions was only preliminary. The ultimate judgment is not by self or others, but the Lord—‘Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God’ (1 Cor. 4:5).[3]

16:2. Human beings have an almost unlimited capacity to justify and rationalize anything they do, but such evaluations are superficial. “Deeper within lies the spirit and the heart, and God sees into them (15:11), even when a man can not or will not do so himself (1Sm 16:7b)” (Fox, Proverbs 10–31, 608). So the Lord weighs people’s motives, or more literally, their “spirits,” which includes but is not limited to motives. The weighing imagery likely reflects “an ancient Egyptian belief that a person’s heart is weighed against truth after death” (Bruce K. Waltke, The Book of Proverbs, Chapters 15–31, NICOT [Grand Rapids, MI: Eerdmans, 2005], 10). God alone is true evaluator of human action, a reality that the wise recognize (cf. 1Co 4:4).[4]

16:2 / Antithetic. Several sayings are similar: 3:7; 14:12; 21:2; see also Jer. 17:10. Human and divine judgment are contrasted. All (v. 2a) is either a deliberate exaggeration or should be understood as a concession: “even if all …” Self-deception is a possibility—but not with God.[5]

Ver. 2. All the ways of a man are clean in his own eyes.False judgments:

The best causuits have decided the point that a good intention cannot sanctify an immoral act; but it is certain that an indirect or evil intention will sully the best performances. Here is indicated the false judgment of man. All his ways are censured by intimation: the best of them are not truly right and genuine, if we should refer them to the judgment of God. One would think he were secure, if his heart stand but right; but alas! by degrees it will be corrupted and brought into the deception. It often deceives the owner himself in the estimate of his ways. To walk wisely, which means, to walk virtuously and religiously, we must have a truer measure than the partial complacence of our own hearts. Let us examine our ways—

  1. In respect to our sins. Sin hath been so great a familiar in our conversations, that in some degree it hath got our approbation, or at least our favourable connivance. We can, by habit, appease and quiet conscience. What we tremble at in our youth, by custom and usage we are more hardy in. Some sins committed long ago are forgotten by us, or have lessened in our sentiments of their guilt. Difference in quality, and the several ways of men’s living, varies their sentiments of some sins. We often bear a civility and preference to some sins above others, and think ourselves all the while very clean. Our tempers and constitutions sometimes are of that happy frame as to have a natural aversion to some sins; but that cleanliness is not thankworthy if we can more glibly swallow down those that are more palatable. Partiality towards our sins is a most notorious deceitfulness. To retain some as favourites is a certain corruption in the government of ourselves. A sin that lies brooding in the thoughts and cannot come out into act for want of opportunity, or dare not venture out for fear of shame or present punishment, is notwithstanding a great uncleanness. A habit or course of lesser evils, or neglects, amounts to greater guilt than one single lapse or fall, though into some great transgression. Yet we are apt to pass over the habitual nncleanness.
  2. A more refined degree of purity and cleanliness we assume to ourselves, from that little practice of religion we carry on, and much depend upon. Bare believing and professing goes a long way. In our devotions we may confide in our addresses to God in prayer. We had best be careful in this matter, lest our very prayers rise up in judgment against us. Searchingly estimate our charity. Take the duty of repentance. We deceive ourselves when we have only cast ourselves into the figure of a penitent, and appeared so in our face, our speech, our gesture. Or we may lay great stress on our frequent confessions. Or may put a greater weight of humiliation upon some sins that have galled us than upon others that, though more heinous, have sat more easy upon us. The dilatory ways we have of putting off this duty of repentance is a slighting negligence. (J. Cooke, M.A.)

What I think of myself and what God thinks of me:

“All the ways of a man”—then is there no such thing as being conscious of having gone wrong? Of course there is, and equally of course a broad statement such as this of my text is not to be pressed into literal accuracy, but is a simple general assertion of what we all know to be true, that we have a strange power of blinding ourselves as to what is wrong in ourselves and in our actions. But what is it that God weighs? “The spirits.” We too often content ourselves with looking at our ways; God looks at ourselves. He takes the inner man into account, estimates actions by motives, and so very often differs from our judgment of ourselves, and of one another.

  1. Our strange power of blinding ourselves. “All the ways of a man are right in his own eyes.”
  2. For, to begin with, we all know that there is nothing that we so habitually neglect as the bringing of conscience to bear right through all our lives. Sometimes it is because there is a temptation that appeals very strongly to some strong inclination which has been strengthened by indulgence. And when the craving arises, that is no time to begin asking, “Is it right or is it wrong to yield?” That question stands small chance of being wisely considered at a moment when, under the goading of roused desire, a man is like a mad bull when it charges. It drops its head and shuts its eyes, and goes right forward, and no matter whether it smashes its horns against an iron gate, and damages them and itself, or not, on it will go But in regard to the smaller commonplace matters of daily life, too, we all know that there are whole regions of our lives which seem to us to be so small that it is hardly worth while summoning the august thought of “right or wrong?” to decide them. It is the trifles of life that shape life, and it is to them that we so frequently fail in applying, honestly and rigidly, the test, “Is this right or wrong?” Get the habit of bringing conscience to bear on little things, or you will never be able to bring it to bear when great temptations come and the crises emerge in your lives. Thus, by reason of that deficiency in the habitual application of conscience to our lives, we slide through, and take for granted that all our ways are right in our eyes.
  3. Then there is another thing: we not only neglect the rigid application of conscience to all our lives, but we have a double standard, and the notion of right and wrong which we apply to our neighbours is very different from that which we apply to ourselves. “All the ways of a man are right in his own eyes,” but the very same “ways” that you allow to pass muster and condone in yourselves, you visit with sharp and unfailing censure in others.
  4. Then there is another thing to be remembered, and that is—the enormous and the tragical influence of habit in dulling the mirror of our souls, on which our deeds are reflected in their true image. What we are accustomed to do we scarcely ever recognise to be wrong, and it is these things which pass because they are habitual that do more to wreck lives than occasional outbursts of far worse evils, according to the world’s estimate of them. Habit dulls the eye.
  5. Yes; and more than that, the conscience needs educating just as much as any other faculty. A man says, “My conscience acquits me”; then the question is, “And what sort of a conscience have you got, if it acquits you?” “I thought within myself that I verily ought to do many things contrary to the name of Jesus of Nazareth.” “They think that they do God service.” Many things that seem to us virtues are vices. And as for the individual so for the community. The perception of what is right and what is wrong needs long educating. When I was a boy the whole Christian Church of America, with one voice, declared that “slavery was a patriarchal institution appointed by God.”
  6. The Divine estimate. I have already pointed out the two emphatic thoughts that lie in that clause, “God weigheth,” and “weigheth the spirits.” God weighs the spirits.” He reads what we do by His knowledge of what we are. We reveal to one another what we are by what we do, and, as is a commonplace, none of us can penetrate, except very superficially and often inaccurately, to the motives that actuate.

III. The practical issues of these thoughts. “Commit thy works unto the Lord”—that is to say, do not be too sure that you are right because you do not think you are wrong. We should be very distrustful of our own judgment of ourselves, especially when that judgment permits us to do certain things. “Happy is he that condemneth not himself in the things which he alloweth.” You may have made the glove too easy by stretching. Then, again, let us seek the Divine strengthening and illumination. Seek it by prayer. There is nothing so powerful in stripping off from our besetting sins their disguises and masks as to go to God with the honest petition: “Search me … and try me,” &c. We ought to keep ourselves in very close union with Jesus Christ, because if we cling to Him in simple faith. He will come into our hearts, and we shall be saved from walking in darkness, and have the light of life shining down upon our deeds. Christ is the conscience of the Christian man’s conscience. We must punctiliously obey every dictate that speaks in our own consciences, especially when it urges us to unwelcome duties, or restrains us from too welcome sins. “To him that hath shall be given.” (A. Maclaren, D.D.)

Unsound spiritual trading:

Unrecorded in the journals, and unmourned by unregenerate men, there are failures, and frauds, and bankruptcies of soul. Speculation is a spiritual vice as well as a commercial one—trading without capital is common in the religious world, and puffery and deception are every-day practices. The outer world is always the representative of the inner.

  1. The ways of the openly wicked. Can it be that these people are right in their own eyes? They who are best acquainted with mankind will tell you that self-righteousness is not the peculiar sin of the virtuous, but that it flourishes best where there appears to be the least soil for it. The worst of men conceive that they have some excellences and virtues which, if they do not quite atone for their faults, yet at any rate greatly diminish the measure of blame which should be awarded them.
  2. The ways of the Godless man. This man is often exceedingly upright and moral in his outward behaviour to his fellow-men. He has no religion, but he glories in a multitude of virtues of another kind. Many who have much that is amiable about them are nevertheless unamiable and unjust towards the one Being who ought to have the most of their love.

III. The ways of the outwardly religious.

  1. The ways of the covetous professor.
  2. The ways of the worldly professor.
  3. The ways of secure backsliders.

VII. The ways of the deceived man. There are many who will never find out that their ways, which they thought to be so clean, are all foul, until they enter upon another world. (C. H. Spurgeon.)

But the Lord weigheth the spirits.God’s omniscience:

Weighing and pondering denote the nicest exactness we can express. Argue the text—

  1. From the light of natural reason. We cannot have any rational idea of a God unless we attribute to Him the perfection of infinite knowledge. His power cannot be almighty if none be allowed Him to descend into our minds, and inspect our thoughts and imaginations. God’s immensity and omnipresence must admit Him into the hidden corners of our souls. The infinity of His justice and goodness will be brought into question, unless He be acknowledged to search the hearts of men. He must be able to judge the aggravations and extenuations of all that is evil.
  2. From the light of revelation. The tenor of all the laws of God through the Scriptures doth sufficiently confirm the truth of this doctrine, because no manner of obedience can be accepted with Him, but what must proceed from the integrity and sincerity of the heart, of which He alone can make the discovery. And there are likewise many express declarations of this high prerogative to rouse our consideration, and strike terror into our souls. The wisest heathen and philosophers have maintained that the prime and chiefest intimation and communication the Deity hath with men is with their hearts, and that the most acceptable service and devotion must therefore come from thence. (J. Cooke, M.A.)

Self-complacency and omniscience:

  1. The self-complacency of sinners. “All the ways of a man are clean in his own eyes.” Saul of Tarsus is a striking example of this. He once rejoiced in virtues which he never had. Indeed all sinners think well of their own conduct. Why is this?
  2. He views himself in the light of society. He judges himself by the character of others.
  3. He is ignorant of the spirituality of God’s law.
  4. His conscience is in a state of dormancy. The eye of his conscience is not open to see the enormity of his sin.
  5. The searching omniscience of God. “The Lord weigheth the spirits.” This implies—
  6. The essence of the character is in the spirit. The sin of an action is not in the outward performance, but in the motive.
  7. This urges the duty of self-examination. “If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” (D. Thomas, D.D.)

Misled by false principles of conscience:

We never do evil so thoroughly and cordially as when we are led to it by a false principle of conscience. (J. Pascal.)

Exact balances:

In the reign of King Charles I. the goldsmiths of London had a custom of weighing several sorts of their precious metals before the Privy Council. On this occasion they made use of scales poised with such exquisite nicety that the beam would turn, the master of the Company affirmed, at the two hundredth part of a grain. Nay, the famous Attorney-General replied, “I shall be loth, then, to have all my actions weighed in these scales.” “With whom I heartily concur,” says the pious Hervey, “in relation to myself; and since the balances of the sanctuary, the balances in God’s hand, are infinitely exact, oh! what need have we of the merit and righteousness of Christ, to make us acceptable in His sight, and passable in His esteem!”[6]

[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. 145). Grand Rapids, MI: Zondervan.

[2] Waltke, B. K. (2005). The Book of Proverbs, Chapters 15–31 (pp. 10–11). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[3] Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (pp. 350–351). Fearn, Ross-shire, Great Britain: Mentor.

[4] Finkbeiner, D. (2014). Proverbs. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 927). Chicago, IL: Moody Publishers.

[5] Murphy, R. E., & Carm, O. (2012). Proverbs. In W. W. Gasque, R. L. Hubbard Jr., & R. K. Johnston (Eds.), Proverbs, Ecclesiastes, Song of Songs (p. 80). Grand Rapids, MI: Baker Books.

[6] Exell, J. S. (n.d.). Proverbs (pp. 409–411). New York; Chicago; Toronto: Fleming H. Revell Company.

April 5 Streams in the Desert

Thou shalt shut the door upon thee and upon thy sons.” (2 Kings 4:4)

THEY were to be alone with God, for they were not dealing with the laws of nature, nor human government, nor the church, nor the priesthood, nor even with the great prophet of God, but they must needs be isolated from all creatures, from all leaning circumstances, from all props of human reason, and swung off, as it were, into the vast blue inter-stellar space, hanging on God alone, in touch with the fountain of miracles.

Here is a part in the programme of God’s dealings, a secret chamber of isolation in prayer and faith which every soul must enter that is very fruitful.

There are times and places where God will form a mysterious wall around us, and cut away all props, and all the ordinary ways of doing things, and shut us up to something Divine, which is utterly new and unexpected, something that old circumstances do not fit into, where we do not know just what will happen, where God is cutting the cloth of our lives on a new pattern, where He makes us look to Himself.

Most religious people live in a sort of treadmill life, where they can calculate almost everything that will happen, but the souls that God leads out into immediate and special dealings, He shuts in where all they know is that God has hold of them, and is dealing with them, and their expectation is from Him alone.

Like this widow, we must be detached from outward things and attached inwardly to the Lord alone in order to see His wonders.—Soul Food.

In the sorest trials God often makes the sweetest discoveries of Himself.—Gems.

“God sometimes shuts the door and shuts us in,

That He may speak, perchance through grief or pain,

And softly, heart to heart, above the din,

May tell some precious thought to us again.”[1]


[1] Cowman, L. B. (1925). Streams in the Desert (pp. 106–107). Los Angeles, CA: The Oriental Missionary Society.

Coronavirus Model Used to Crash US Economy MASSIVELY OVERSTATED Hospitalizations in 40 States — The Gateway Pundit

The Gateway Pundit has reported many times that the Coronavirus models being used to predict hospitalizations are complete garbage.

The IHME and Murray models being used to crash the economy have massively overstated the impact of the Coronavirus in 40 different states.

These models are using New York and New Jersey data and applying it to the rest of the US.

Murray predicted last week that Washington state should have needed nearly 2000 beds for these sick patients.

They only have 254 in the hospital.

NY – Murray: 50K beds
Actuals 18K

CA: 4100 vs. 1100

Florida, Alaska, Arizona, Arkansas, Colorado- again MISS, MISS, MISS, MISS!

Connecticut, Delaware, Florida and Georgia – This model is overstating hospitalization by 2.5 times!

Idaho, Iowa, Kansas, Louisiana — the number of ventilators needed is way off!

Murray has updated the model 4 times!

Maine, Maryland, Massachusetts, Minnesota – Maine was overstated by 7 times!

Murray model overstated Mississippi hospitalizations by over 2 times along with Montana, North Carolina and North Dakota

New Hampshire was overstated by 7 times!

Texas hospitalizations overstated by 9 times!

Wisconsin overstated by 2 times!

It gets worse…

The amount of Americans who are reported to have died from the Coronavirus is based on a CDC coding system that will “result in COVID-19 being the underlying cause more often than not.”

A new ICD code was established to keep track of Coronavirus deaths where a confirmed lab test isn’t even required!

Americans want answers!

via Coronavirus Model Used to Crash US Economy MASSIVELY OVERSTATED Hospitalizations in 40 States — The Gateway Pundit

Holy Week Devotional Thought – Sunday — Unfathomable Grace

On Friday, Jesus arrived in Bethany. There he would spend two nights before going to Jerusalem on Sunday for Feast of Unleavened Bread and the Passover.

On Saturday, Jesus kept the Sabbath with his friends. That evening, when the holy day was ended, he enjoyed a great meal at Simon’s house. It was on that evening that Jesus was sweetly anointed by Mary.

Then came Sunday. Throughout history, it became known as Palm Sunday. Do you know what happened on that special day?

Luke 19:28-40     And when he had said these things, he went on ahead, going up to Jerusalem. When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’ ” So those who were sent went away and found it just as he had told them. And as they were untying the colt, its owners said to them, “Why are you untying the colt?”  And they said, “The Lord has need of it.”  And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it.  And as he rode along, they spread their cloaks on the road.  As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen,  saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!”  And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.”  He answered, “I tell you, if these were silent, the very stones would cry out.”

On Palm Sunday, Jesus displayed his power.

Within the city of Jerusalem, Herodians, Sadducees, and Pharisees had all joined together with a desire to rid themselves of Jesus. Even the High Priest was a part of that anti-Christ coalition. These powerful players plotted against the Son of god. A price was put on his head, and they began looking for someone to betray him.

However, despite the danger, boldly Jesus traveled into the City of David. His power would be displayed in his entering the den of his enemies.

And his power would be displayed in the manner in which he entered the headquarters of his foes. Jesus determined not to sneak into the city. Instead, he reversed his normal practice of selective publicity and entered boldly, loudly, and with style.

Powerfully, he requisitioned a donkey. In doing so, he showed for his divine right as the sovereign monarch.

Powerfully, he fulfilled two more ancient prophecies. (Gen. 49; Zech. 9)

Powerfully, he accepted the royal treatment given him by his disciples and friends. He allowed and even encourage them to remove their coats, make a saddle, lift him up on the animal, and pave the way into the city with their garments.

Powerfully, he allowed himself to be surrounded by a “whole multitude.”

Powerfully, he accepted the praise and worship of his huge and growing congregation. He was not troubled in the slightest as they waived their palm branches, sang forth the Hallel Psalms and the angels’ song regarding the Messiah. Jesus enjoyed being heralded as Israel’s prophet, priest, and king. He was proud to be known as the Wonderful Counselor, the Mighty God, the Everlasting Father, and the Prince of Peace. Yes, on that day, Jesus initiated his own parade, and in doing so he made a bold and brash statement. Jesus was the promised and powerful Messiah, and he was marching into his capital city.

On Palm Sunday, Jesus displayed his peace.

Jesus could have entered Jerusalem as the dominant Man of War.

He could have come with his angels.

He could have come riding in a chariot of fire.

He could entered riding majestically as the Son of Man on his warhorse of white.

However, he intentionally chose not to do so. Instead, Jesus entered on a donkey. He did so to fulfill ancient prophecy. He also did so to make a statement. On that day, he was coming not to judge, condemn, and execute justice. No, on that day, he was coming as the king of peace. More than that, he was coming as the means of peace. Yes, he rode into town on a humble donkey to be the sacrificial lamb. (Isaiah 52:10–53:12) He arrived to do what was necessary to reconcile unholy enemies with a holy God.

On Palm Sunday, Jesus displayed his patience.

Jesus showed patience with his marching, waiving, and singing friends. Why would I say such? It is because not even Jesus’ worshiping friends understood his purpose. In their eyes, Jesus came into Jerusalem:

  • To be crowned as king.
  • To execute vengeance and justice upon his enemies.
  • To be rid of Roman domination
  • To solve Israel’s earthly problems.
  • To “Make Israel Great Again.”

But they were foolish. Jesus came not to deliver them from Pilate, Herod, and Caesar, but to save them from the world, the flesh, and the devil. And Jesus came not into Jerusalem to “lay down the lumber,” but to be laid upon the old rugged cross. And Jesus knew that in a few days, when the people realized he was not there to “Make Israel Great Again,” their voices of praise and adulation would be replaced by those screaming, “Give us Barrabas, and Crucify Him.” And these were Jesus’ friends. However, Jesus Christ showed mercy, grace, and long-suffering patience to them. He did so because he know that many of them would be found worshiping around the throne with him in a short time.

Then there were Jesus’ enemies. He knew they could not stomach his promotional parade, because they could not stand him. However, towards even these devilish individuals he showed undeserved patience. Why? For the same reason mentioned above. Jesus came to save sinners, and one day many of these anti-Christs would be worshiping around the throne in paradise. Many of these Herodians, Pharisees, Sadducees  priests, elders, and scribes would be identified with him in his substitutionary life and death.

On Palm Sunday, Jesus declared his predetermined end.

The enemies of Jesus could do nothing to halt his worship service. The only thing they could do was to approach the Messiah and ask him to rain on his own parade. Arrogantly and foolishly, they asked Jesus to rebuke his own disciples. However, they found Jesus was not inclined to do so. Instead, they found Jesus defending those giving him honor and glory.

What else did they hear? They heard the impossibility of stopping Jesus’ exaltation, for even if men were silent, the rocks would take up the song. All creation, inanimate and animate, willingly or unwillingly, had been designed to given honor and glory to the Son. He was sent to earth to be exalted. He was begotten beat he might be praised. Some would praise him by showing forth his mercy and grace. Others would praise him by showing forth his justice and wrath, but in the end all men would contribute to the praise and worship of the Son of God. This was his predetermined end.

Listen to Paul as he states this truth in his letter to the Philippians:

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

Therefore, friends, how will you have it? Willingly or unwillingly you will worship. You will either worship him as the Loving Father or the Angry Judge. I encourage you to give your self-worship and call him him now as Savior and Lord. Then, I encourage you to join the Jesus Parade. How fantastic it is to worship him with thoughts, affections, words, and deeds. How fantastic it is to gather with his friends each Lord’s Day and be instructed from his Word. And what a great day it will be when we are found bowing, kneeling, standing, and dancing about his throne in glory. This is happening. This is Christ’s predetermined end. What a day of rejoicing it will be for those who kiss the ring of King Jesus. How tragic it will be for those who must have their knees buckled before they bow before His Majesty!

via Holy Week Devotional Thought – Sunday — Unfathomable Grace

Quarantine Questionnaire: Does Christian Hypocrisy Falsify Christianity? — Cold Case Christianity

Take advantage of the quarantine to learn more about the case for God’s existence, the reliability of the Bible and the nature of the Christian worldview

How Can Christians Respond to Charges of Hypocrisy? (Video)

In this clip from a Q&A Session at the 2018 NRBtv Defending Truth Conference, J. Warner Wallace answers a question related to hypocrisy and its impact on our ability to share the Gospel with our friends and family members. Other panelists include Ravi Zacharias, Frank Turek, and Stuart McAllister.

Does Christian “Hypocrisy” Falsify Christianity?

It is possible to live a life of integrity once we understand the true nature of “hypocrisy”. There are millions of Christians who strive daily to be more like the Master. They will fail on occasion, but this does not mean they are hypocrites.

1. What do people typically mean when they talk about “hypocrisy”? Can you think of areas in your own life where you have recently failed to meet the standard you claim to follow?



2. Why should all Christians expect to fail on occasion?



3. What is the key difference between the nature of moral failure prior to becoming a Christian and after becoming a Christian?



4. Why are Christians more likely to be called hypocrites than non-believers?



5. Who in your life would benefit from an apology or admission of hypocrisy on your part? How might you engage this person to talk about the nature of sin and the standard of God?



via Quarantine Questionnaire: Does Christian Hypocrisy Falsify Christianity? — Cold Case Christianity

CBS Margaret Brennan (in best dramatic voice): “There Will Be A Lot of Death This Week”… — The Last Refuge

For today’s best example of how influence agents promoting civil obedience through the use of drama and fear, we turn to Margaret Brennan interviewing Dr. Fauci.

With studio hair & makeup no longer an option, Dr. Fauci started rolling back his media appearances. However, Fauci appears today for an interview with a very dramatic Ms. Brennan as the host announces: “there will be a lot of death this week.”  WATCH:


via CBS Margaret Brennan (in best dramatic voice): “There Will Be A Lot of Death This Week”… — The Last Refuge

April 5 The Interpreter: Spurgeon’s Devotional Bible

April 5.—Morning. [Or July 8.]
“Blessed are they that have not seen, and yet have believed.”

Judges 6:33–40

THEN all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the Spirit of the Lord came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him. (When the enemy moved, the Lord moved his chosen servant to meet them, and at his signal many of the downtrodden people plucked up courage and came forth from their hiding places to face the enemy.)

35 And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. (The Lord’s people are willing in the day of his power.)

36–40 ¶ And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground. (See how tenderly the Lord condescends to the weakness of his servant’s faith, and doubly strengthens his confidence. The Lord gives to us similar signs to confirm our faith. Sometimes under the ordinances we are bedewed with grace when others are not, and at other times we feel our natural gracelessness in the very place where others rejoice in abundance of grace. If our religion were mechanical, we could arrange its force; if it were formal, we could maintain its sameness; but since it is of the Lord, it is dependent upon his sovereign grace, and we are made to feel that it is so.)

Chapter 7:1–8

Then Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod.

And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. (Helpers with God are never too few, but we learn from this passage that they may be too many. This is a blow for those who boast their numbers, and an encouragement for the few and feeble.)

Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.

And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go. (This was a great trial for Gideon’s faith. If weak in some points, it was mighty in others.)

So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. (The lappers were men in haste for action, full of passion for the war; men who could not rest till they had smitten their cruel oppressors. Such men the Lord will work with.)

And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.

7, 8 And the Lord said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place. So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men. (The swordsmen melted away, and only a few trumpeters remained. Now were matters right for conflict, and ripe for victory. When we are weak, then are we strong. Stripped of all such strength as can be seen, we cast ourselves upon the power invisible.)

April 5.—Evening. [Or July 9.]
“Shew me a token for good.”

Judges 7:9–25

AND it came to pass the same night, that the Lord said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand. But if thou fear to go down, go thou with Phurah thy servant down to the host. (See how gently the Lord deals with his servant. He assures him that there is no room for fear, but lest a fear should remain, he removes it.)

11 And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. (To certain sincere characters, God deigns to give signs and assurances which it might be sinful for others to desire. Because Gideon had so many tokens, we are by no means to expect them, but rather to remember that blessed are they who have not seen and yet have believed.) Then went he down with Phurah his servant unto the outside of the armed men that were in the host.

12 And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude.

13 And when Gideon was come, behold there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.

14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. (It was a singular providence that one soldier should dream such a dream, that another should give it such an interpretation, and that Gideon should be listening during their conversation. The wonders of providence deserve the careful and adoring eye of the observer. The dream was just what Gideon wanted. He was as despised as a poor barley cake, and yet he should overturn the pavilions of Midian.)

15 ¶ And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the Lord hath delivered into your hand the host of Midian. (Note his worshipping under such circumstances. Devotion causes no delay.)

16, 17 And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do.

18 When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon.

19, 20, 21 So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the Lord, and of Gideon. And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. (Seeing so many torch-bearers, and hearing so many trumpeters, they reckoned that the army itself must be immense, and being smitten with sudden panic they fled.)

23 And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites. (Those who cannot go first, may do good service if they will come in later and aid the good cause.)

24 ¶ And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Beth-barah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Beth-barah and Jordan. (A wise leader is anxious to reap all the fruit he can from a victory. When we have overcome evil of any kind we must labour to make the success a permanent one.)

25 And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb. (Thus faith wins the day against unnumbered foes. Let us but believe and we shall be established. The Lord is our Captain still, and we shall be more than conquerors.)[1]


[1] Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (pp. 195–196). Grand Rapids, MI: Baker Book House.

Is Coronavirus Leading to a Media Extinction Event?

Host, Steve Malzberg, talks with investigative journalist and Boom Bust Co-Host Ben Swann about how the coronavirus is leading to many new outlets having to layoff or cut salaries to their employees. We discuss if this is just another industry suffering from the social-distancing shutdown, or if the virus has only sped up the process to a slow demise of the local news world.