Daily Archives: May 1, 2020

May 1st The D. L. Moody Year Book

Our conversation is in heaven.—Philippians 3:20.

SOME one asked a Scotchman if he was on the way to heaven, and he said: “Why man, I live there; I am not on the way.” That is just it. We want to live in heaven; while we are walking in this world it is our privilege to have our hearts and affections there.[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. 81). East Northfield, MA: The Bookstore.

05/01/2020 — Wretched

WR2020-0501

•Your questions, comments, conundrums, and snarks
•Todd can’t get his DVD player to work
•People are upset at Todd’s non-review of The Chosen
•Andy Williams vs Mel Torme
•Is boredom a sin?
•How do I witness to Catholic family?
•How to share The Man Who Split Time with your neighbors
•Showing grace when someone struggles with things we do not
•Why do Christians disagree if we have the same worldview?
•Nancy Pelosi wins the Twisted Scripture award
•Do I submit to my pastor if he votes for Democrats?
•Do we have true free will?
•Does the Bible call Oneness theology heresy?

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via 05/01/2020 — Wretched

May—1 The Poor Man’s Evening Portion

That thou mayest fear this glorious and fearful name, The Lord thy God.—Deut. 28:58.

My soul! thy morning meditation, in the opening of a new month, was directed to that soul-reviving subject, the contemplation of the name of Jesus. Oh! what rich stores of unknown, unexplored treasures of mercies are folded in that one name of thy Lord! It will serve to heighten thy study yet more, and tend to endear Jesus as increasingly precious, by pondering over what the man of God taught Israel in the solemn words here proposed to thine evening meditation. Every thing in Jehovah is solemn. His sweetest mercies come to us with great sacredness. It is impossible to receive them but with the lowliest reverence, even when the soul is made blessed in divine favours. “We rejoice, indeed, but “we rejoice with trembling.” And the greater the mercies are, the more will the conscious sense of our undeservings humble the soul to the dust before God. The Israelites were taught by this scripture that the great design of Jehovah, in all his dispensations, was to induce a suitable and becoming reverence for this glorious and fearful name of THE LORD THEIR GOD. And his sacred name is here put in large letters, by way of intimating its immense dignity and importance. His name is glorious, because it sets forth how that glory of Jehovah is manifested in his covenant-engagements by Christ; and his name is no less fearful, because it is by virtue of those covenant-engagements that the Lord is pledged to bring all the foes of Christ and his redemption under his footstool. There seems to be a reference to the oath of Jehovah, when Christ was introduced into his high-priestly office, that the Lord, at Messiah’s right hand, “would strike through kings in the day of his wrath.” (Psalm 110:4, 5.) And it should seem no less evident that this very name, glorious and fearful as it is, was thus expressly proclaimed to intimate, that, by virtue of this oath, Jehovah is engaged as much, on the one part, to fulfil the threatenings, as, on the other, to make good the promises; both of which were rendered firm and irrevocable by the solemnity of an oath. My soul! ponder over these most sacred things with a reverence suited to them. And in these awful days, in which the Church of Jesus is now surrounded with the dreadful delusion of heresy, in those who deny the Lord that bought them, see to it, that thou art strong in the grace which is in Christ Jesus. Oh! the blessedness of “knowing whom thou hast believed,” that “thou mayest fear this glorious and fearful name—The Lord thy God.” The Lord thy God, in covenant: in his relation to thee in Christ, thy perfect redemption by Christ, and thy acceptance in Christ, in his finished salvation. Oh! did the sinner of every description and character but for a moment consider what he is doing, who is looking to this glorious and fearful name of the Lord God, without knowing him as his God, that is God in Christ, the Mediator, and being accepted in him, what dreadful trembling and apprehension of soul would it induce! Bless thy God, thy Jesus, my soul, who hath thus made a sweet revelation of himself to thee, and not only taught thee, but inclined thee by the teachings and influences of his Holy Spirit, to fear “this glorious and fearful name—The Lord thy God!”[1]

 

[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 132–133). Philadelphia: Thomas Wardle.

Is Christ in Every Verse? — The Master’s Seminary Blog

Sometimes we don’t know what to do with the Old Testament. In conversation and conviction, we love to explain how the OT anticipates, longs for, prepares, and points to the coming Messiah. We stand in awe of what Isaiah says about the Suffering Servant. We may even like it when our pastor explains the OT echoes in the NT, demonstrating its beauty and subtlety.

But then we get to a passage like this in our Scripture-reading plans:

Now when you bring an offering of a grain offering baked in an oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers spread with oil. (Lev. 2:4)

How are we supposed to nourish our souls with this law about baking?

People have come up with a variety of answers to this question. One method is to seek to find Christ in every verse. Perhaps Christ is the unleavened cakes, or the wafers. Or maybe this is a symbol of Christ’s future offering on Calvary.

Is Christ mentioned—or embedded somewhere—in every verse? Should we find creative ways to read Him into every portion of Scripture? How should preachers declare Him from all of Scripture? These questions matter, because how we handle the word of God matters.

Notice the wording of 2 Timothy 2:15: “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.”


We honor Christ not only by declaring Him from the pulpit,
but also by how we study His Word

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God cares about both, and we need to care about reading, preaching, and teaching as much as God does. So we have to honestly ask: should we look for Christ in every verse?

There are some who suggest that if we do not look for Christ in every verse, then we fail to honor Him. None of us want to be guilty of dishonoring our Savior. We want to exalt Christ and handle His word with accuracy. The question, as we will see, is not whether we should declare Christ from His Word, but rather how to go about doing that.

Thinking through the Christocentric Hermeneutic

Should we find Christ as the subject or topic of every text? That is what one form of the Christocentric hermeneutic proposes. It desires to show that every text relates directly to Christ, which is why some say it is the only true method of Christian interpretation and preaching. The problem ensues when this method is applied to texts that do not call for it. Some of the results should make you feel a bit uncomfortable.

For example, the Christocentric hermeneutic has argued the darkness that surrounded Abraham at the founding of the Abrahamic covenant parallels the darkness that engulfed Christ on the cross. Samson’s rejection of his tribe mirrors how Jesus would be rejected. David and Goliath is a picture of how the ultimate David will re-vanquish sin, Satan, and death. The death of Nathan at the hand of false witness is a picture of Christ’s own death at the hand of false witness. Esther’s willingness to sacrifice her own life is a picture of the willingness of Jesus to sacrifice His own life.

Those connections may seem strange to us since, in context, those verses do not seem to say what the Christocentric hermeneutic alleges they do. However, proponents of this hermeneutic would counter by reminding us that this is what the Bible does. Paul preaches Christ (see 1 Cor. 1:23; 2:2; 2 Cor. 4:5), and we should too. They also contend the NT uses the OT by finding Jesus in verses in ways that are not always readily apparent. Even Jesus Himself read the entire OT (Luke 24:45) as about Himself. Hence, there must be a deeper meaning in the OT scriptures, one that even the prophets were not necessarily aware of. This justifies the above approach.

To be sure, there are many positives within the Christocentric hermeneutic. It is honorable that supporters of this hermeneutic stress theology in an age devoid of doctrine. It’s wonderful that they emphasize the unity of Scripture and redemptive history. God does have a plan, and we need to be the first to acknowledge it. It is also good that they desire to support their position from Scripture.

That being said, there are problems with this method. The passages cited above do not prove that Paul thought that the Scriptures only spoke of Christ. Paul doesn’t use the OT in such a manner. He speaks of various doctrines from the OT, like the resurrection (cf. 1 Cor. 15:54–55) and obedience to one’s parents (Eph. 6:1–3). Instead, the above passages speak of preaching Christ as opposed to one’s self (2 Cor. 4:5) and as the central point of the gospel message (1 Cor. 2:2). These texts do not go as far as the Christocentric hermeneutic wishes them to.

Likewise, the NT’s use of the OT does not justify the Christocentric hermeneutic. Central to this issue is what our Lord does with the OT. Jesus does not have a Christocentric hermeneutic. He uses the OT to speak of marriage (Matt. 19:5–6), eschatology (Matt. 24:15), and loving God (Luke 10:27). He does not reinterpret those OT texts, but appeals to what they say.

Along that line, Luke 24:25, a passage often cited by the Christocentric hermeneutic, states that Jesus affirms “all the prophets have spoken.” With that, He affirms the OT writers’ intent as to what the OT meant in all its details. That is, in essence, what we are talking about with a grammatical-historical hermeneutic. Thus, our Lord’s hermeneutic does not support a Christocentric hermeneutic, but a grammatical-historical one.

Re-thinking how We Preach Christ from the Old Testament

Our Lord’s affirmation points us in the right direction as to how to honor Christ both in the end of declaring Him and in the means of rightly handling His Word. The prophets themselves knew what they were doing. They knew how to speak of Christ in His suffering and glory (1 Pet. 1:10, 12), even if they did not know the timing or circumstances of His coming (1 Pet. 1:11). Accordingly, we do not need to read Christ into their revelation, but rather we must see how they establish Christ and declare that.

Here are some ways the OT authors establish Christ:

1. They prophecy of Him directly

From the opening chapters of Scripture (Gen. 3:15), the prophets reveal direct predictions about Christ (cf. Isa. 7:14; 9:6; 53:1–12; Mic. 5:2; Zech. 12:10). These prophecies are not merely apologetically important, but contain theology about Christ. We should understand not only what these prophecies anticipate, but also the theological significance of those expectations. That amplifies the person of Christ.

2. They show how He participates in the Old Testament

The prophets record events in such a way to show the activity of the Godhead. God looks down from heaven through the pillar of cloud, even as God Himself is the pillar of cloud (cf. Exod. 14:24; cf. 13:21). God sends fire from heaven, even as He is on earth in Sodom and Gomorrah (cf. Gen. 19:24). These moments highlight how the second person of the Trinity has been involved in God’s plan from the beginning.


Jesus is the Word that creates (cf. Ps. 33:6; John 1:1),
the Word that drives God’s plan, and the Word that finishes it (Rev. 19:13)

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Christ receives glory when we demonstrate how He has always pushed forward redemptive history.

3. They prepare the way for Christ in details

The prophets lay out so many important theological truths. Those theological truths should shape our lives so that we honor Christ. We cannot neglect that. Furthermore, those theological truths are conveyed in key phrases that both the OT and NT connect with Christ’s work. Understanding the nature of Bethlehem as a humble town of David’s birth establishes why Jesus will be born there in the future. He is born humbly, and yet is the new David who will restore the line. Understanding the sacrificial system helps to establish the nature of Christ’s penal substitutionary atonement.


Understanding the creation week highlights how
Jesus begins a new creation as He rises on the first day of a new week

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The more we understand the truths of the OT, it not only should change our lives to please Christ but also shed light on His glorious ministry. If we want to know Him better, we need to know the OT and know it rightly.

4. They prepare the way for Christ in God’s plan

The prophets weave together a unified plan of God from creation moving to the NT (cf. Neh. 9; Pss. 78; 104–6). Thus, every verse of Scripture may not connect with Christ directly, but is working out God’s plan that culminates in Him. God’s work is glorious and compounds into the ultimate dramatic glory of the revealing of the Son of God.

Ultimately, the prophets show us how they already established ways to link their writings with Christ. We do not need to make a new path. We can just follow the ones they already revealed. We say “what the prophet said” just as Lord did (cf. Luke 24:25). This ensures we have the full theological breadth of the OT that fully amplifies Christ.


A grammatical-historical hermeneutic does not lessen
the glory of Christ in Scripture. It unleashes it

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We need to have confidence that the method prescribed in Scripture is sufficient to showcase the complete glory of Christ. We do not need to force a text to connect with Christ, but rather we need to invest the time and effort in seeing the way the biblical writers connect God’s word with the Word. Then, as we exposit the full counsel of God, we can glorify Christ in hermeneutical obedience as we proclaim Him fully.

[Editor’s Note: This post was originally published in October 2017 and has been updated.]

via Is Christ in Every Verse? — The Master’s Seminary Blog

May 1, 2020 Evening Verse Of The Day

Trust

casting all your anxiety on Him, because He cares for you. (5:7)

As believers endure humbly and submissively, they find their strength in the midst of trials, by means of confident trust in God’s perfect purpose. The psalmist David is surely Peter’s source, since this trust was his, and the apostle must have known his words well: “Cast your burden upon the Lord and He will sustain you; He will never allow the righteous to be shaken” (Ps. 55:22). David’s anxiety came from attacks by a Judas-like friend (see vv. 12–14), a most difficult trial to bear since it comes from one who is loved and trusted. Peter drew from that text to instruct all believers in all kinds of trouble to follow David’s example and give themselves to the Lord’s care (cf. 2:23; 4:19).

Casting (from epiriptō) means throwing something on something else or someone else. For example, in Luke 19:35 (kjv) it is used of throwing a blanket over an animal. Peter exhorts believers to throw on the Lord all their anxiety, a word that can include all discontentment, discouragement, despair, questioning, pain, suffering, and whatever other trials they encounter (cf. 2 Sam. 22:3; Pss. 9:10; 13:5; 23:4; 36:7; 37:5; 55:22; Prov. 3:5–6; Isa. 26:4; Nah. 1:7; Matt. 6:25–34; 2 Cor. 1:10; Phil. 4:6–7, 19; Heb. 13:6) because they can trust His love, faithfulness, power, and wisdom.[1]


7  Our author not only instructs one to humble oneself, but he also explains how to do this. It is by “casting all your anxiety on him.”  The reason one can do this is that “he cares about you.” The picture of throwing one’s anxieties on God is colorful and graphic (the verb occurs elsewhere in the NT only in Luke 19:35, where the disciples toss their cloaks over a donkey as a saddle for Jesus). The language is unique,  but the teaching is firmly rooted in the NT. Jesus in Matt. 6:25–34 (cf. Matt. 10:19; Luke 10:41) makes precisely the point that one should not have any anxiety about food or clothing because the God who cares for birds and lilies surely cares far more about disciples. Indeed, to carry anxiety is likely to choke the fruitfulness of God’s work in one’s life (Mark 4:19; Luke 21:34). Paul takes up this idea when he writes in Phil. 4:6, “Do not worry about anything.” In 2 Cor. 8–9 he combines this assurance of God’s care with the carefree giving of the Macedonians to urge a similar attitude. His own confidence in God’s ability in the middle of persecution appeared previously in 2 Cor. 1:8–11. In other words, in 1 Pet. 4:19 our author argued that in persecution the believer should simply commit his or her life to “a faithful Creator.” Here he expands on that attitude. When pressures come on the Christian the proper response is not anxiety, for that comes out of a belief that one must take care of oneself and a lack of trust in God. It is rather a trusting commitment to God (prayer expressing this, as Paul states explicitly in Phil. 4:6) in the assurance that God indeed cares and that his caring does not lack the power or the will to do the very best for his own.[2]


5:7 / However trying the circumstances, therefore, believers are to look to God alone: Cast all your anxiety on him. Far from being an attitude of resignation, humility for the Christian has this very practical aspect. In response to humble trust, God is not only able to deliver his own, but is at all times ready and willing to do so: he cares for you. Without drawing attention to the fact, Peter is again quoting from the ot—this time from Psalm 55:22 lxx. Believers can safely leave all anxieties with their heavenly Father (Matt. 6:25–34). He will care about their cares. For their part, believers are to be care-free. It is one of the distinctive treasures which Christianity has inherited from Judaism that God is known to be concerned with the personal care of his people. Other religions at best see God as aloof, as one who, while good and perfect, keeps his distance from human beings.[3]


5:7 Cast all your anxiety on him. The language of “casting” cares comes from Psalm 55:22. Although the Greek word for “cast” is used only one other time in the New Testament, for literally casting nets when fishing (Luke 19:35), the Hebrew word from Psalm 55:22 is more common in the Old Testament and has the idea of “abandon,” and Peter likely intends that meaning here. To cast your anxieties on God is to abandon your worries to him.

because he cares for you. The verb “care” is used in Mark 4:38 and Luke 10:40 in accusations that people make against Jesus, accusing him of not caring. Peter is affirming the exact opposite. God cares about everything that we are going through.[4]


Ver. 7.—Casting all your care upon him; rather, all your anxiety (μέριμνα). St. Peter is quoting, with slight alterations, the Septuagint Version of Ps. 54:23. We cast our anxiety upon God when we fulfil the Lord’s commandment, “Take no thought [rather, ‘be not anxious’], saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For your heavenly Father knoweth that ye have need of all these things.” God cares for us; therefore we must not be over-anxious, but trust in him. The participle is aorist, as if implying that we are to cast the whole burden of all our anxieties (πᾶσαντὴν μέριμναν ὑμῶν) by one act of faith upon the Lord. For he careth for you. The Greek word is μέλει, quite different from the μέριμνα of the foregoing clause. The care which is forbidden is that anxiety about worldly things which harasses a man and distracts his mind, so that he cannot compose himself to prayer and holy meditation. God’s care for us is calm, holy, thoughtful providence. He “knoweth that we have need of all these things;” and he maketh all things work together for good to his chosen, to them that love him.[5]


7. Casting all our care. He more fully sets forth here the providence of God. For whence are these proverbial sayings, “We shall have to howl among wolves,” and, “They are foolish who are like sheep, exposing themselves to wolves to be devoured” except that we think that by our humility we set loose the reins to the audacity of the ungodly, so that they insult us more wantonly? But this fear arises from our ignorance of divine providence. Now, on the other hand, as soon as we are convinced that God cares for us, our minds are easily led to patience and humility. Lest, then, the wickedness of men should tempt us to a fierceness of mind, the Apostle prescribes to us a remedy, and also David does in the thirty-seventh Psalm, so that having cast our care on God, we may calmly rest. For all those who recumb not on God’s providence must necessarily be in constant turmoil and violently assail others. We ought the more to dwell on this thought, that God cares for us, in order, first, that we may have peace within; and, secondly, that we may be humble and meek towards men.

But we are not thus bidden to cast all our care on God, as though God wished us to have strong hearts, and to be void of all feeling; but lest fear or anxiety should drive us to impatience. In like manner, the knowledge of divine providence does not free men from every care, that they may securely indulge themselves; for it ought not to encourage the torpidity of the flesh, but to bring rest to faith.[6]


Gain humility by casting your cares on God (5:7)

7. Cast all your anxieties on him, for he cares about you. No new sentence begins here in Greek, and an important connection between verses 6 and 7 is missed by those English translations (such as rsv and niv) which start a new sentence at verse 7. Peter continues the command of verse 6 (‘Humble yourselves …’) with a participial phrase telling how this is to be done. Proper humility is attained by ‘casting all your anxieties on him, for he cares about you’.

Peter recognizes that a great barrier to putting others first and thinking of them as more important is the legitimate human concern ‘But who then will care for me?’ The answer is that God himself will care for our needs. He is able to do so far better than we are (his hand is ‘mighty’, v. 6), and he wants to do so, for he continually cares for his children. Therefore casting all your anxieties on him is the path to humility, freeing a person from constant concern for himself and enabling him or her truly to be concerned for the needs of others.

Cast means to throw something upon someone or something else (so in Luke 19:35). The background for this statement is the use of this same term in the lxx of Psalm 54:23, ‘Cast your burden on the Lord, and he will sustain you.’ Moreover, the word translated ‘anxieties’ is used for ‘burden’ in Psalm 55:22 (lxx 54:23). It means ‘cares, concerns, things one is anxious or worried about’ (note its use in Luke 21:34; 2 Cor. 11:28).[7]


7. Castingonce for all [epiripsantes, aorist]. care [merimnan]—‘anxiety;’ advantage from humbling ourselves under God’s hand (v. 6), confident reliance on His goodness, and exemption from care. careth for you [peri]—‘respecting you.’ Care is a burden which faith casts off the man on his God. Cf. Ps. 22:10; 37:5; 55:22; Phil. 4:6. “Careth” [melei]—not so strong as the previous ‘anxiety.’[8]


Cast away anxiety

7. Cast all your anxiety on him because he cares for you.

Of all the religions in the world, only the Judeo-Christian religion teaches that God cares for his children. In fact, he cares so much that he bids them bring all their problems to him. The Bible says:

Commit your way to the Lord;

trust in him and he will do this:

He will make your righteousness shine like the dawn,

the justice of your cause like the noonday sun. [Ps. 37:5]

Cast your cares on the Lord

and he will sustain you;

he will never let the righteous fall. [Ps. 55:22]

“Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear.… For the pagans run after all these things, and your heavenly Father knows that you need them.” [Matt. 6:25, 32]

Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. [Phil. 4:6]

Notice that Peter uses the term cast. In the Greek, the tense implies that casting is a single act. In true humility and trust in God, the Christian throws all his anxieties on the Lord. The Greek word for “anxiety” means “to be drawn in different directions.” Anxiety has a debilitating effect on our lives and results from our loss of confidence and assurance. If we doubt, we assume the burden of worries and thus demonstrate a lack of faith. Therefore Peter urges us to cast our worries on God and to trust in him.

The verb to cast signifies the act of exerting effort to fling something away from ourselves. It describes a deliberate act. Once we have thrown away our anxieties, although not our troubles, we know that God cares for us. In both the Old and New Testaments God’s promise to care for his children is sure (see Deut. 31:6; Heb. 13:5).

Practical Considerations in 5:6–7

The world regards humility not as a virtue but as a weakness that man should avoid. Just as he avoids arrogance and pride, so he should abhor humility. Humbleness is understood in the derogatory sense of a weak person who is groveling in the dust. Scripture, however, teaches that meekness is not weakness but moral strength. Moses was known as “a very humble man, more humble than anyone else on the face of the earth” (Num. 12:3), and yet served as the greatest leader and lawgiver Israel ever had.

Scripture exhorts us to be humble before God and man. But in daily life, practice often differs from theory. For example, a pastor longs to be the minister of a large congregation but never receives a call; a member of a church openly campaigns for a position as elder or deacon but never is elected; someone vies for the editorship of a denominational paper but is not appointed. In these cases, pride and self-interest play a dominant role. A humble person knows that not man but God promotes and appoints people to work in the church. The words of the psalmist are to the point:

No one from the east or the west

or from the desert can exalt a man.

But it is God who judges:

He brings one down, he exalts another. [Ps. 75:6–7][9]


5:7. Satan and his attacks have not been mentioned overtly, but another resistance method for believers appears here. As we trust God and his mighty power, we follow a God who cares deeply for us. Peter may have had in mind the words of Jesus (Matt. 6:25–34). If so, he borrowed them and placed them in the context and crucible of suffering and persecution.

Cast means “to throw something upon someone or something else.” This word suggests a deliberate decision of trust. We are to trust God with our anxiety, the things we worry about. The term (merimnan) means “to be drawn in different directions, to be divided or distracted.” Whatever we are anxious about tends to distract us from trusting God. It tends to pull us in different directions so that we do not depend on him. When we limp in this direction, we do not resist Satan, but play into his hand. He wants us to put more trust in ourselves and others as opposed to God.

Peter’s first-century readers, like their twentieth-century cousins, failed to remember this truth even in the midst of anguish and pain: God cares for you. The form in which the verb appears (present active indicative with the dative) indicates that God’s care and concern for believers is constant, ongoing, and unending. God is not indifferent to the suffering of his followers, but desires our active, humble trust in him, especially during difficult days.[10]


Ver. 7. Casting all your care upon Him.—Holy freedom from all anxious care is essential to submission to God. “The mighty hand of God is in the service of a Father’s heart for He careth for you.” Besser:—ἐπιῤῥίψαντες from Ps. 55:23. ἐπιῤῥπτω = גָּלַל and שָׁלַךְ to roll a burden, cf. Ps. 22:11; 37:5; Matt. 6:25–34; Phil. 4:6, to cast upon, to, over, Lke. 19:25; 12:22.—”We cast our cares upon God in believing prayer and tell Him the need which excites our care, as children are wont to confide their grief to their father. We implore His help, remembering His mercy and His mighty hand. And He is not implored in vain.” Roos:—“Hence we must not struggle long with the burden of our cares but ease ourselves at once by earnest heart-yearning and fervent sighing.” Calov: “μέριμνα from μέρος, μερίζω, care, as it were, divides the heart into different parts, drawing it hither and thither.—πᾶσαν τὴν, anxiety in its entireness, the whole of it, undivided and without any reserve whatsoever; great cares and small ones, cares seen or hidden, pour them out before Him.

Because He careth for you.—μέλει, because He has you at heart, He has taken it upon Himself to care for you; not a hair of your head shall perish without His will, Lke. 21:18; Mtt. 10:30.—[περὶ ὑμῶν. περί after verbs of caring denotes about. As to the distinction between περί and ὑπέρ, Weber, Demosth. p. 230, says: “περί solam mentis circumspectionem vel respectum rei, ὑπέρ simul animi propensionem etc. significat.” See Winer p. 390.—M.]. “Believers daily ascend Mount Moriah with Abraham, appropriating as their motto, the words, ‘God will provide,’ Gen. 22:8. The Lord will provide on that mountain, that is on the mountain of Divine Providence, whence cometh our help, Ps. 121” Gerhard.[11]


[1] MacArthur, J. F., Jr. (2004). 1 Peter (pp. 279–280). Chicago: Moody Publishers.

[2] Davids, P. H. (1990). The First Epistle of Peter (pp. 187–188). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[3] Hillyer, N. (2011). 1 and 2 Peter, Jude (p. 145). Grand Rapids, MI: Baker Books.

[4] Samra, J. (2016). James, 1 & 2 Peter, and Jude. (M. L. Strauss & J. H. Walton, Eds.) (p. 185). Grand Rapids, MI: Baker Books: A Division of Baker Publishing Group.

[5] Spence-Jones, H. D. M. (Ed.). (1909). 1 Peter (p. 208). London; New York: Funk & Wagnalls Company.

[6] Calvin, J., & Owen, J. (2010). Commentaries on the Catholic Epistles (p. 149). Bellingham, WA: Logos Bible Software.

[7] Grudem, W. A. (1988). 1 Peter: an introduction and commentary (Vol. 17, pp. 201–202). Downers Grove, IL: InterVarsity Press.

[8] Brown, D., Fausset, A. R., & Jamieson, R. (n.d.). A Commentary, Critical, Experimental, and Practical, on the Old and New Testaments: Acts–Revelation (Vol. VI, pp. 616–617). London; Glasgow: William Collins, Sons, & Company, Limited.

[9] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Epistles of Peter and the Epistle of Jude (Vol. 16, pp. 198–200). Grand Rapids: Baker Book House.

[10] Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, pp. 92–93). Nashville, TN: Broadman & Holman Publishers.

[11] Lange, J. P., Schaff, P., Fronmüller, G. F. C., & Mombert, J. I. (2008). A commentary on the Holy Scriptures: 1 Peter (p. 90). Bellingham, WA: Logos Bible Software.

Fallen, Fallen is Babylon the Great — Banner of Truth USA

In no time at all, the world has changed. Plague has brought the global economy crashing down; trade and industry has ground to a standstill, except for essentials; that ubiquitous first-world leisure activity — shopping — is a thing of the past. Stores are closed and long-established household brands are going bust. It used to be you could sample a different world cuisine for every night of the month, but now all the restaurants lie empty. The musicals on Broadway and the West End are cancelled, Carnegie Hall and the Royal Albert Hall lie silent. Weddings are out of the question.
What is especially remarkable about all this is the speed with which it has happened. It’s as if it all took place in a single hour. It seems like no time at all since we were enjoying life as normal, and now the whole world is united in a great collective lament for the loss of that normality. It’s the only topic of conversation on people’s lips, the only subject in the news reports.

It might sound like I’m describing the present worldwide Covid crisis, but actually I’m summarizing Revelation 18, where John sees the end of the world. ‘Fallen, fallen is Babylon the great!’ (Rev. 18:2). In the Bible generally, and in Revelation in particular, Babylon represents the world against God — fallen, sinful humankind. So the fall of Babylon is a symbolic way of describing the end of the world.

Revelation 18 almost reads like a news report of the breakdown of civilisation. Listen to some of the dispatches:

From Wall Street and the London Stock Exchange: And the merchants of the earth weep and mourn for her, since no one buys their cargo anymore, cargo of gold, silver, jewels, pearls, fine linen, purple cloth, silk, scarlet cloth, all kinds of scented wood, all kinds of articles of ivory, all kinds of articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour, wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls. ‘The fruit for which your soul longed has gone from you, and all your delicacies and your splendors are lost to you, never to be found again!’ The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud, ‘Alas, alas, for the great city that was clothed in fine linen, in purple and scarlet, adorned with gold, with jewels, and with pearls!’ (vv. 11-16)

From Hong Kong and New York and other key port cities of the world: And all shipmasters and seafaring men, sailors and all whose trade is on the sea, stood far off and cried out as they saw the smoke of her burning, ‘What city was like the great city?’ And they threw dust on their heads as they wept and mourned, crying out, ‘Alas, alas, for the great city where all who had ships at sea grew rich by her wealth! For in a single hour she has been laid waste.’ (vv. 17-19)

From Broadway and the West End: . . .the sound of harpists and musicians, of flute players and trumpeters, will be heard in you no more, and a craftsman of any craft will be found in you no more, and the sound of the mill will be heard in you no more, and the light of a lamp will shine in you no more, and the voice of bridegroom and bride will be heard in you no more, for your merchants were the great ones of the earth. . . (vv. 22-23)

The speed and suddenness of Babylon’s fall is emphasized by the repetition (with some variation) of the same phrase: ‘in a single hour your judgment has come.’ (vv. 8, 10, 17, 19).

John’s readers are not left to guess at the cause of Babylon’s demise: ‘her sins are heaped high as heaven, and God has remembered her iniquities. Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.’ (vv. 5-6, cf. vv. 3, 7-8).

The end result is described in v8: For this reason her plagues will come in a single day, death and mourning and famine, and she will be burned up with fire; for mighty is the Lord God who has judged her.

It’s hard to miss the parallels between present crisis and the end of the world as it’s described by John in this chapter. Now I’m not saying that that this present pandemic is going to bring about the end of the world (though I’m not saying that it couldn’t either). But I am pointing out that what we are seeing at the moment ought to remind us of the End. It’s like a preview of the End. What we are living through right now in a small measure is a scaled down version of the judgments God will pour out at the End. Things are difficult in many respects at the moment – at the End they will be terrible in every respect.

This fits into a pattern that unfolds throughout the book of Revelation. There are several series of seven judgments unleashed from heaven upon the earth — seven seals, seven trumpets, seven bowls. Each series of judgments affects an increasingly greater proportion of the world. The seals afflict a quarter of the earth (Rev. 6), the trumpets a third (Rev. 8-9); a cancelled series of judgments — the seven thunders — is mentioned in Rev 10:3-4, which presumably would have affected half of the earth; then in Rev 16 the seven bowls of God’s wrath are poured out upon the whole earth.

In other words there is a ratcheting up of judgment as we approach the End. God judges the world continually (Ps. 7:11; Rom 1:18), but we should expect that judgment to increase as we get closer to the return of Christ. The Lord made this point using the picture of birth pains. As a birth approaches the contractions are closer together, more intense, more painful. As we draw closer to the Lord’s return, his judgments, like birth pains, become more frequent, more intense, more painful.

The message of this current crisis is clear: there will be an End. Human history is not going round in circles. Whether it comes sooner or later, it will inevitably come. This global catastrophe is the starkest foreshadowing of that Day most of us have ever experienced of this in our lifetime, and it is a merciful warning from God calling the people of the world to repent and trust Christ to save them while they still can.


This article was first published on the Gentle Reformation and has been reproduced by permission.

via Fallen, Fallen is Babylon the Great — Banner of Truth USA

May 1 Streams in the Desert

God that cannot lie promised.” (Titus 1:2)

FAITH is not working up by will power a sort of certainty that something is coming to pass, but it is seeing as an actual fact that God has said that this thing shall come to pass, and that it is true, and then rejoicing to know that it is true, and just resting because God has said it.

Faith turns the promise into a prophecy. While it is merely a promise it is contingent upon our cooperation. But when faith claims it, it becomes a prophecy, and we go forth feeling that it is something that must be done because God cannot lie.—Days of Heaven upon Earth.

I hear men praying everywhere for more faith, but when I listen to them carefully, and get at the real heart of their prayer, very often it is not more faith at all that they are wanting, but a change from faith to sight.

Faith says not, “I see that it is good for me, so God must have sent it,” but, “God sent it, and so it must be good for me.”

Faith, walking in the dark with God, only prays Him to clasp its hand more closely.—Phillips Brooks.

“The Shepherd does not ask of thee

Faith in thy faith, but only faith in Him;

And this He meant in saying, ‘Come to me.’

In light or darkness seek to do His will,

And leave the work of faith to Jesus still.”[1]

 

[1] Cowman, L. B. (1925). Streams in the Desert (pp. 133–134). Los Angeles, CA: The Oriental Missionary Society.

Why We Know the Disciples Didn’t Hallucinate the Resurrection (Video) — Cold Case Christianity

Given how desperately the disciples wanted Jesus to be alive following his crucifixion, isn’t it possible they simply hallucinated the Resurrection appearances? In this clip from a presentation given at a Gateway Seminary chapel, J. Warner describes the case for the Rsesurrection. Be sure to visit Gateway Seminary to learn about their degree programs.

To see more training videos with J. Warner Wallace, visit the YouTube playlist.

via Why We Know the Disciples Didn’t Hallucinate the Resurrection (Video) — Cold Case Christianity

May 1 The Interpreter: Spurgeon’s Devotional Bible

May 1.—Morning. [Or August 29.]
“This man receiveth sinners.”

1 Samuel 22:1, 2

FINDING himself in great danger among the Philistines, David returned to his own land, which he ought never to have left.

David therefore departed thence, and escaped to the cave Adullam: (where he found huge caverns capable of affording shelter and concealment for large numbers of persons. There David was in his right position, and might look for prosperity. He was in the place of separation, where believers should be found:) and when his brethren and all his father’s house heard it, they went down thither to him.

And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men.

In this he became a type of our Lord Jesus, of whom it was said, “This man receiveth sinners and eateth with them.” David’s followers had been rendered desperate by the oppressions of Saul, but though they were bold and warlike men, they do not appear to have been evil in character; rather from their sympathy with David, and their general conduct, we may believe them to have been the best men in the kingdom, who, from that very cause, had been impoverished by Saul’s spiteful treatment. Those who side with Jesus must expect to be treated as he was, and if this drives us into closer fellowship with our despised and rejected Lord, so much the better.

It was at this time that some of his boldest followers joined him.

1 Chronicles 11:15–19

15, 16, 17, 18, 19 Now three of the thirty captains went down to the rock to David, into the cave of Adullam; and the host of the Philistines encamped in the valley of Rephaim. And David was then in the hold, and the Philistines’ garrison was then at Beth-lehem. And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, that is at the gate! And the three brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David: but David would not drink of it, but poured it out to the Lord, And said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it. These things did these three mightiest. (This brave act showed the enthusiastic devotion of David’s warriors. They were willing to gratify his smallest wish at the risk of their lives. In such a spirit ought the Lord Jesus to be served by us. David’s refusal to drink shewed his tenderness for human life, and revealed one of the sources of his influence over his men. Our great Captain is yet more considerate and com passionate. O to love him more!)

1 Chronicles 11:10–14

There came to David during the days of his wanderings several other brave men, some of whose exploits are recorded.

10 ¶ These also are the chief of the mighty men whom David had, who strengthened them selves with him in his kingdom, and with all Israel, to make him king, according to the word of the Lord concerning Israel.

11 And this is the number of the mighty men whom David had; Jashobeam, an Hachmonite, the chief of the captains: he lifted up his spear against three hundred slain by him at one time.

12 And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighties.

13, 14 He was with David at Pas-dammim, and there the Philistines were gathered together to battle, where was a parcel of ground full of barley; and the people fled from before the Philistines. And they set themselves in the midst of that parcel, and delivered it, and slew the Philistines; and the Lord saved them by a great deliverance.

The honours of Christ’s kingdom are for those who can fight and suffer, not for idle professors and pretenders. The wonders wrought by these men were due to divine power, and that same might is ready to aid us in all holy conflicts and labours. At the last it will be thought the highest of all honours to have been associated with the Lord Jesus in his humiliations and reproaches. Who among us will take part with Christ in this evil generation, and go without the camp to him, bearing his reproach? Whose name shall the recording angel place upon the roll this day? Will not this house yield a man for Jesus?

May 1.—Evening. [Or August 30.]
“Thou art my refuge.”

WE will now read two of David’s cave psalms. He has left behind him the footprints of his wanderings, in his sacred songs. Many record their lives by successive murmurings and rebellions, David by hymns and prayers.

Psalm 142

Maschil of David (or an instructive Psalm); A Prayer when he was in the cave.

I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication.

I poured out my complaint before him; I shewed before him my trouble. (In his lonely wanderings he made the woods and caverns echo with his prayers.)

The calm retreat, the silent shade,

With prayer and praise agree,

And seem by thy kind bounty made

For those who worship thee.”

When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.

But since God knew his path, he was not taken in their snares. We owe eternal praises to the Lord for keeping us out of the hands of our enemies.

I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.

I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living.

Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. (In the worst times all is well if we do not lose our faith in the Lord. No matter how powerful our enemies, we shall overcome if we cling to the divine arm.)

Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me. (Very soon, good men and true mustered in great numbers under David’s command, and he was no more left in utter loneliness, but became a powerful leader. The Lord can find us friends when we are friendless.)

LET us now read:—

Psalm 141

A Psalm of David.

Lord, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.

Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. (As David could not go to the tabernacle to offer sacrifice and incense, he felt that his prayers would be accepted instead thereof. If we are forced to stay at home on the Lord’s day we should none the less worship the Lord in our hearts. The acceptance of prayer and praise does not depend upon place. True spiritual worship even in a cave, is far better than the finest formal service, though offered in a cathedral.)

Set a watch, O Lord, before my mouth; keep the door of my lips.

Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.

Even in his lowest case he did not wish to be as the wicked are when at their best.

Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.

It needs great grace to give reproofs aright, but it needs more to take them aright. Wise men are thankful when their errors are pointed out to them; but, alas! wise men are few.

When their judges are overthrown in stony places, they shall hear my words; for they are sweet. (When the world is bitter the word is sweet. Those who care not for us now may be glad of our comfort in their distress.)

Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. (He was like wood broken and split up for the fire; he felt that he and his followers were devoted to death, yet he turned to God with hope.)

8, 9 But mine eyes are unto thee, O God the Lord: in thee is my trust; leave not my soul destitute. Keep me from the snares which they have laid for me, and the gins of the workers of iniquity.

10 Let the wicked fall into their own nets, whilst that I withal escape. (His prayer was heard. He was preserved, and even so shall all believers be, if they will but repose their souls upon the faithfulness of God. All is well if faith be firm.)

Fierce burning coals of juniper,

And arrows of the strong,

Await those false and cruel tongues

Which do the righteous wrong.

But as for me my song shall rise

Before Jehovah’s throne,

For he has seen my deep distress,

And hearken’d to my groan.

 

In vain the powers of darkness try

To work the church’s ill,

The Friend of sinners reigns on high,

And checks them at his will.

Though mischief in their hearts may dwell,

And on their tongues deceit,

A word of his their pride can quell,

And all their aims defeat.

My trust is in his grace alone;

His house shall be my home,

How sweet his mercies past to own,

And hope for more to come.

 

Oh! taste and see that God is good,

And that his saints are blest;

Grace never can be understood

Till in the heart it rest.

Oh! trust the Lord, desponding saint;

Of all that to him flee,

There’s none hath ever been in want,

And none shall ever be.

Captain of our soul’s salvation,

Perfect made thyself in woe,

Thou didst seek no reputation

When thou wast with man below:

’Mid the lowest,

’Mid the vilest thou didst go.

They whose ills were most distressing,

They who were of sinners chief,

Gladly sought thy gracious blessing,

Ran to thee for sure relief:

Thou didst bless them—

Thou didst carry all their grief.

All with heavy debts embarrassed,

Who no hope of pardon see,

All with fears of judgment harass’d,

Look for help, O Lord, to thee:

Thou dost freely

Welcome all who come to thee.

 

I bow towards thy mercy-seat:

Haste, Lord, thy servant haste to meet,

To thee, addressed, my sorrows rise;

Lord, bend thine ear, accept my cries.

O let my prayer before thee come,

Sweet as the censer’s fragrant fume;

And may the hands, which thus I rear,

An evening sacrifice appear!

 

O glorious hour! O blest abode!

I shall be near and like my God;

And flesh and sin no more control

The sacred pleasures of my soul.

My flesh shall slumber in the ground,

’Till the last trumpet’s joyful sound;

Then burst the chains with sweet surprise,

And in my Saviour’s image rise.[1]

 

[1] Spurgeon, C. H. (1964). The Interpreter: Spurgeon’s Devotional Bible (pp. 253–255). Grand Rapids, MI: Baker Book House.

Scalise says ‘dirty cops’ in FBI were out to get Trump and Flynn: People should go to jail

In light of new explosive FBI documents that reveal an alleged scheme to set up then-national security adviser Michael Flynn, House Minority Whip Steve Scalise told “Fox & Friends” on Friday that though the FBI was getting ready to close the Flynn case, Peter Strzok pushed the investigation further.

Source: Scalise says ‘dirty cops’ in FBI were out to get Trump and Flynn: People should go to jail

Kayleigh McEnany White House Press Briefing – 2:00pm ET Livestream… — The Last Refuge

Today at 2:00pm ET White House Press Secretary Kayleigh McEnany is expected to hold a press briefing. This would be the first press secretary briefing from the Brady Room in over a year.  The last press briefing was on March 11, 2019, when Sarah Huckabee Sanders was still in the role.

White House Livestream LinkRSBN Livestream LinkCNBC Livestream

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via Kayleigh McEnany White House Press Briefing – 2:00pm ET Livestream… — The Last Refuge

Joe Biden Says Papers Can’t Be Released While ‘Running for Public Office’; Demanded Trump’s Tax Returns

Former Vice President Joe Biden said his papers should not “revealed while I was in public office, or while I was seeking public office.”

Source: Joe Biden Says Papers Can’t Be Released While ‘Running for Public Office’; Demanded Trump’s Tax Returns

McCarthy fumes after Pelosi names Maxine Waters, 6 other Dems to oversee coronavirus funds

A newly created House committee to oversee the Trump administration’s multitrillion-dollar coronavirus response may lack bipartisan spirit, according to reports.

Source: McCarthy fumes after Pelosi names Maxine Waters, 6 other Dems to oversee coronavirus funds

EXCLUSIVE from Roger Stone: My Wife and I Are Fervently Praying that President Trump Will Pardon Me — The Gateway Pundit

Update from Roger Stone

The Federal Bureau of Prisons contacted me late Wednesday and informed me my surrender date had been delayed 30 days because of the Covid -19 Virus Pandemic. They have also designated a correctional facility where I am ordered to report the location of which cannot be disclosed for security purposes.  Needless to say I am grateful to have addition time with my family as my wife is not well and also our first great grand child– a a great grandson  born three weeks ago, the son of our eldest granddaughter. ( PHOTOS BELOW )

Yesterday was also the deadline for the filing for a notice of appeal. I have retained two of the finest appeals lawyers in the Country David Schoen and Seth Ginsberg. They feel we have many strong grounds for appeal beyond that of the misconduct of the Jury Forewoman.

Supporters need to understand that an appeal could cost $2 million and  two years during which I would be incarcerated on a fraudulent conviction on fabricated charges by an openly hostile Judge and a rigged jury. I am the last victim of Mueller’s Witch Hunt.

A legal proctological exam conducted by Mueller’s dirty cops found no evidence of Russian Collusion, no evidence of Wikileaks collaboration and no evidence that I had or knew about the source or content of any of the 2016 Wikileaks disclosures regarding Hillary Clinton in 2016 despite CNN and MSNBC and the New York Times and Washington Post insisting otherwise for almost two years.

My Legal Defense Fund is depleted from the original Soviet-style show trial in Washington.

I urgently need help at  StoneDefenseFund.com to fight to stay execution of my sentence pending appeal

My wife and I are fervently praying that President Trump- who clearly knows that my prosecution has been a travesty of Justice- will pardon me before I have to surrender to the dangers of being infected with Covid- 19 in a Federal prison.

Those who want to sign a petition to the President urging him to pardon me as an act of mercy and justice can go to FreeRogerStone.com

via EXCLUSIVE from Roger Stone: My Wife and I Are Fervently Praying that President Trump Will Pardon Me — The Gateway Pundit

Maria Bartiromo Interviews Sidney Powell on Latest Flynn Discoveries… — The Last Refuge

 

Michael Flynn’s attorney Sidney Powell appears on Fox Business with Maria Bartiromo to provide an update on the latest documents showing the innocence of her client.

As Ms. Powell noted, yesterday afternoon Judge Sullivan ordered Powell to stop any further filings with the court until the DOJ affirms they have presented all evidence to her.  Sullivan doesn’t want the drip, drip, drip, of damaging documents.

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via Maria Bartiromo Interviews Sidney Powell on Latest Flynn Discoveries… — The Last Refuge

“They’re Writing COVID On All the Death Certificates”: NYC Funeral Directors Doubt Legitimacy of Deaths Attributed to Pandemic. | Global Research by Project Veritas

Project Veritas today released another video featuring conversations with funeral home directors and their staff throughout New York City questioning the number of deaths officially attributed to the COVID-19 pandemic.

In late April, a Project Veritas reporter spoke with Michael Lanza, the director of Staten Island’s Colonial Funeral Home.

“To be honest with you, all of the death certificates are writing COVID on it, they’re writing COVID on all the death certificates,” Lanza said.

Lanza said DeBlasio might see inflated COVID death tallies as a way to bring more money to New York City.

“Whether they had a positive test or didn’t, so I think again this is my personal opinion, I think like the mayor and our city–they’re looking for federal funding and the more they put COVID on the death certificate the more they can ask from the federal funds.”

The Staten Island funeral director said it did not add up to him.

“I think it’s political, so, I’m going to turn around and say: ‘You know, like, not everybody that we have here that has COVID on the death certificate died of COVID.’ Can I prove that? No, but that is my suspicion.”

Josephine DiMiceli, president of the DiMiceli and Sons, a Queens-based funeral service told a Project Veritas journalist that a Supreme Court justice got involved in one case of a non-COVID-19 death that was listed as a casualty of the pandemic.

The sister of a deceased woman called DiMiceli and told her late sister suffered with Alzheimer’s Disease and was not treated for COVID-19, she said.

“The sister refused to believe that her sister had COVID-19 and like I said, she was the one that said to me she says well my cousin is you know, Chief Justice of the Supreme Court,” DiMiceli said. “We’re gonna get an autopsy,’ and I said do what you gotta do, you know and she did what she had to do and sure enough I called her and I said to her that the doctor signed the death certificate did the autopsy – no COVID-19.”

DiMiceli said to the journalist that she was curious about who the justice was, but she was too busy and too sensitive to a grieving relative to ask for the name.

“I wanted to ask her, but I was like you know what, I’m so busy I just can’t, you know I mean like you can’t ask.”

Joseph Antioco, the director of Brooklyn’s Schaeffer Funeral Home, told another undercover journalist if the deceased was not under the care of a private physician, the chances were very good their cause of death was going down as COVID-19.

“Two weeks ago, I had a 40-year-old man that died in his house, okay? They didn’t even go to the house, the guy had no underlying causes, no medical conditions, they released him from the house without even going saying he had COVID-19 because he had a fever,” he said.

“But now, how do you know that’s what he had? You don’t. But, now the death certificate showed shows that he had COVID-19,” he said.

“If you don’t have a private doctor and you weren’t under any medical care, they’re automatically putting down on the death certificate COVID-19, because they don’t wanna go–they’re so overwhelmed,” Antioco said. “They’re putting everything as COVID-19, so they’re padding the numbers.”

The Brooklyn funeral director said one reason the COVID-19 numbers are inflated is that personnel in the coroner’s office cannot keep up.

“They’re not going out to houses anymore,” he said. “They would go out to the house, they would investigate the scene, they would do some testing at the scene and then come up with a conclusion as to: ‘He had heart disease.’”

Antioco said when medical examiners are too busy and not looking to travel, COVID-19 has become the go-to cause of death.

“How many of them are actually COVID-19? Or is the M.E.(Medical Examiner) just putting that because they don’t want to go to the scene?”

O’Keefe said Project Veritas continues to investigate the handling of the COVID-19 pandemic at the federal, state and local level through both undercover journalists and insiders.

Source: “They’re Writing COVID On All the Death Certificates”: NYC Funeral Directors Doubt Legitimacy of Deaths Attributed to Pandemic.

We cannot let this continue… — Christian Research Network

“Here are just a few of the messages the radical promoters of the Green New Deal were issuing on how to use the Coronavirus tactics to promote their green agenda.”

(Tom DeWeese – Renew America)  I am outraged by what the Progressive Democrats are attempting to do while the nation has been experiencing a crisis.

As you know, Nancy Pelosi and her ilk used the pandemic emergency to try to sneak their own radical agenda into the emergency recovery bill. Specifically, they pushed their attack on private business, private health care and private property as an attempt to enforce the radical Green New Deal. But that is just the beginning!

Now, as the crisis begins to subside and people are looking forward to getting their lives back to normal, the forces behind the Green New Deal are preparing to push even harder to put it into law, especially on the local level.

Once the current threat passes, the Sustainable forces are going to rush into the void to keep much of these emergency powers in place. View article →

via We cannot let this continue… — Christian Research Network

Biden OKs search for any records on Reade complaint in Archives, refuses to do same for University of Delaware papers

Presumptive Democratic presidential nominee Joe Biden on Friday called for a search of the National Archives for any records that might pertain to allegations made against him by former Senate aide Tara Reade — but refused to approve a similar search of his senatorial papers, which are currently stored at the University of Delaware and sealed from the public.

Source: Biden OKs search for any records on Reade complaint in Archives, refuses to do same for University of Delaware papers