Transmission of SARS-CoV-2
A.F. Branco shows the source of Joe Biden’s platform
A pair of high-profile attorneys are representing a California pastor in his battle to hold worship services, despite local and state orders against large gatherings.
The Thomas More Society has announced that Jenna Ellis and Charles LiMandri will represent Pastor John MacArthur and Grace Community Church in Los Angeles, California, as special counsel.
“It’s not John MacArthur who is defying the U.S. Constitution or the law,” Jenna Ellis told OneNewsNow. “It’s the state of California that is violating their constitutional obligation to preserve and protect churches and our free exercise of religion and our freedom of assembling together.”
State and local officials want people and organizations, including non-profits such as churches, to avoid gatherings in large numbers. The stated reason is that it will combat the spread of COVID-19. But speaking on The Todd Starnes Show, MacArthur said it’s not as big as threat today as people were told a few months ago, and the church has been taking steps to clean and sanitize the facilities.
“There have been 9,000 people out of 40 million in California who have died, and half of them are over 80 and have all kinds of health issues,” said MacArthur. “So, our members know the statistical reality that you have a 99.99% chance of not being affected by this, and certainly not in a deadly way.”
MacArthur said that thousands of people have been returning to services, adding they were not told to do so. During the spring, MacArthur was preaching to empty auditoriums while Grace Community Church and other places of worship temporarily closed and shifted toward online services.
“We have received essentially a cease-and-desist letter from the County of Los Angeles, from a private attorney for the county, threatening a $1,000 daily fine or even arrest and up to 90 days in jail,” Ellis told OneNewsNow.
“Whether or not they actually try to enforce that, we don’t think that would be legally binding or viable for them, but that was a threat that they did receive in the form of a lengthy letter from the county.
“It’s our hope that we can resolve this favorably and that the city and county would recognize that they’re overstepping – but I just want to be very clear that his heart here is one of he will stand firm, he is a warrior for truth, and he will stand firm for the truth of God over anything else,” said Ellis about Pastor MacArthur.
America needs your leadership now more than ever. But there are a few things you must know and a few more you must expect.
A generation ago, pastor and theologian Francis Schaeffer issued a call-to-arms to the American Church in an explosive little book titled A Christian Manifesto (1981). Alarmed by the slaughter of the unborn in the wake of Roe v. Wade, Schaeffer called for social action in the form of civil disobedience. The problem as he saw it was a passive, inert, and ineffective church. Corpulent and self-satisfied, it had become the proverbial salt that had lost its savor.
According to Schaeffer, this was due to weak pastoral leadership:
As we turn to the evangelical leadership in the last decades, unhappily we must come to the conclusion that often it has not been of much help…. Spirituality to the evangelical leadership has often not included the Lordship of Christ over the whole spectrum of life…. The old revivals are spoken about so warmly by the evangelical leadership. Yet they seem to have forgotten what those revivals were. Yes, the old revivals in Great Britain, Scandinavia, and the old revivals in this country did call, and without any question and with tremendous clarity, for personal salvation. But they also called for a resulting social action. Every single one of them did this …
Schaeffer’s indictment of America’s pastors should not upset too many of you since, as old as it is, there are very few of that generation who remain in our pulpits. But were Schaeffer still alive, I fear the knicker-wearing theologian with the Van Dyke beard would be fiercer than ever in light of our current cultural predicament.
But whatever Schaeffer’s criticisms about the quality of the work being accomplished in the church of his day (or ours), he saw the role of pastor, priest, and minister of paramount importance in the life of this country. I couldn’t agree more. As a nation’s pulpit goes, so goes the soul of that nation.
A Call to “Social Action”
I recognize Schaeffer’s call for “social action” will make some of you nervous. Perhaps you associate it with the modern phrase “social justice.” The term was alien to Schaeffer’s day, but the concept was not. The so-called “social justice warriors” we are seeing in our streets rioting, pillaging, and attacking America’s Judeo-Christian foundations are of the same ideological stripe as those he saw on American college campuses in the 1960s. Regardless, “social justice” as it is commonly understood today is not what Schaeffer had in mind when he spoke of social action. He simply meant that the Christian tree should bear fruit, and that fruit should have a demonstrable societal impact. It is what I have called “The Grace Effect.”
- Schaeffer notes that it was the preaching of John Wesley and George Whitefield that not only gave birth to the Great Awakening and a wave of English reforms but also spared that country from the bloody revolution and Reign of Terror that gripped France for the last quarter of the 18th century.
- It was the constant parliamentary harangues of abolitionists like William Wilberforce (who briefly considered a career as an Anglican priest) and the preaching of men like John Newton, a former slaver and co-author of the hymn Amazing Grace, that conquered the evil of slavery in Britain and throughout its empire.
- It was the preaching of ministers like Jonathan Mayhew, James Caldwell, and John Witherspoon that sparked the American Revolution and gave it ideological teeth. (Not only were they instrumental in the pulpit, but Caldwell served in the Continental Army while Witherspoon served in the Continental Congress and was a signer of the Declaration of Independence.)
- It was the preaching of men like Charles Finney that gave rise to the Second Great Awakening and the early anti-slavery movements in America that resulted in the eventual demise of that institution in the United States.
- And it was the preaching of pastors like Martin Luther King, Jr. that would lead the reforms of the civil rights movement, extending equal rights to people of color.
America’s Original “Community Organizers”
In a recent address and subsequent article, I explained how the apparent anarchy we are witnessing in the subversive activities of Black Lives Matter and Antifa are the work of Marxist radical thinker Saul Alinsky who outlined a program for the destabilization and overthrow of existing power structures. To foment social unrest, Alinsky endorsed what he called “community organizers.” This was his grassroots army for social and political agitation.
Consciously or not, Alinsky stole and then perverted a Christian model. As demonstrated above, you, dear pastor, stand in the stream of a great tradition of ministers of the Gospel who transformed souls and, in so doing, transformed society. Just as today’s pastors and priests in many parts of the third world are much more than preachers, so it was for most of American history. You are, in other words, America’s original community organizers and her best hope for national renewal.
But as Schaeffer notes, something, somewhere went wrong in the American Church and with it the American soul. Jesus transformed an empire with twelve. Today we have throughout our country mega-churches with more churches planted every day. Yet their societal impact is negligible. Why? How is it possible?
As the above quotation suggests, Schaeffer attributes it to a poverty of preaching: “Spirituality to the evangelical leadership has often not included the Lordship of Christ over the whole spectrum of life.” Too often a sermon says true things, but not relevant things. There is a subtle but important distinction.
Martin Luther put the problem this way:
If I profess with the loudest voice and clearest exposition every portion of the Word of God except precisely that little point which the world and the devil are at that moment attacking, I am not confessing Christ, however boldly I may be professing Him. Where the battle rages there the loyalty of the soldier is proved; and to be steady on all the battle front besides, is mere flight and disgrace if he flinches at that point.
If we were to represent the totality of human existence with a pie chart, many pastors know very well, just as I know as a writer, which pieces of the pie they may attack “boldly” without really risking anything. He can safely pound the pulpit and call for the feeding of the poor and care for the widowed and orphaned. He can passionately preach a series of sermons on the Exodus, the life of Joseph, and the miracles of Jesus, and say a great many true things and suffer no recrimination whatsoever.
But unless he professes with the loudest voice and clearest exposition that point of the Word of God which the world and the devil are at that moment attacking, he is forsaking his calling as a pastor.
Today that means boldly addressing the evils of abortion; the LGBTQI movement; Black Lives Matter; Antifa; the attacks on social, economic, and political order; and the radical Left. If you aren’t addressing these things, you are the salt that has lost its savor. (Matthew 5:13)
Be Prepared: You’ll be Attacked
The above quotation of Martin Luther may be summarized this way: if you stay in the lane the culture has prescribed for you, you’ll be left alone. At least for the time being. But that smacks of cowardice and, well, it means neglecting your calling, doesn’t it?
If you are faithful to your calling you will be attacked. But as someone who has been attacked many times for sins both real and imagined, it is easier if you expect it and lean into it. Prepare your family for it. Prepare your leadership and support network for it. Prepare your congregation for it. Prepare yourself for it. And decide now what you will do when the attacks do come.
Anything, absolutely anything will be used to render you ineffective and irrelevant. The most painful attacks will come within the Christian community, perhaps your own inner circle. If Jesus had a Judas, it would be arrogant to think you can’t have one, too.
You should also know that your shortcomings and sins will be used against you. Think something is safely buried in the past? Think again. Of course, you could just fall off the radar. But as we’ve said, that’s not your calling. Acknowledge your shortcomings and, if you have not already done so, repent of your sin—and move forward confidently. Did David or Peter abandon their missions in the wake of their own failures? No. Their messages of repentance and grace took on new power. Such is God’s amazing grace. And if God is for you, who can be against you?
What it Will Look Like
In her powerfully insightful letter of resignation from The New York Times last week, Bari Weiss, a self-described “centrist,” spoke of the repeated harassment she suffered for her views at the hands of her Times colleagues:
My own forays into Wrongthink have made me the subject of constant bullying by colleagues who disagree with my views. They have called me a Nazi and a racist; I have learned to brush off comments about how I’m “writing about the Jews again.” Several colleagues perceived to be friendly with me were badgered by coworkers. My work and my character are openly demeaned on company-wide Slack channels where masthead editors regularly weigh in. There, some coworkers insist I need to be rooted out if this company is to be a truly “inclusive” one, while others post ax emojis next to my name. Still other New York Times employees publicly smear me as a liar and a bigot on Twitter with no fear that harassing me will be met with appropriate action. They never are. There are terms for all of this: unlawful discrimination, hostile work environment, and constructive discharge. I’m no legal expert. But I know that this is wrong.
As awful as this is, I’m sorry to inform you that it is on the milder end of what you should expect. I have publicly debated radical Muslims in venues ranging from Al Jazeera to Speaker’s Corner in Hyde Park, London, and I have often said half-jokingly that I prefer taking on these people to the radical Left because Muslims of this type simply want to kill you. I find this refreshingly honest. I can deal with that. They are also much more open to discussion and debate.
The radical Left, however, are deeply dishonest. Expect Judge Kavanaugh treatment. They don’t want a free exchange of ideas. On the contrary, they want to shut it down. They will also endeavor to use the courts to bankrupt you, media to smear you, and threats to intimidate you. Every day another person, corporation, or church bends the knee to their godless agenda. If you are doing your job you should expect this sort of abuse. Perhaps the windows of your church or home will be smashed. Maybe you will be called a racist or a preacher of hate on social media. Or you might even be physically assaulted. As I said, expect it, lean into it, and rejoice as the Apostles did in Acts 5:41 when it comes. It means you are doing something right.
Know Thy Enemy
I dare say that many pastors have little idea of what they are facing ideologically speaking. This is not a criticism. It is, rather, an acknowledgement of the fact that it would be a very unusual pastor whose education included thorough examinations of Hegel’s dialectic, Marx’s Das Kapital, Lenin’s Bolshevik seizure of power, or Alinsky’s Rules for Radicals.
You must become acquainted with Marxist ideas and identity politics just as the Apostle John acquired a thoroughgoing knowledge of the Gnosticism of Cerinthus and St. Augustine become an expert in the teachings of the great heretic Pelagius. Marxism is a secular utopian anti-theology that replaces God with man while seeking to create heaven on earth. You must fight it. You must denounce it. You must expose it for the godless worldview that it is.
I have written about socialism extensively in the aforementioned book “The Grace Effect.” I have given a summary of it in this column. I will have a book out this October that also addresses the problem. Dinesh D’Souza has written about it. Eric Metaxas has written about it. So have many others. The point is, there are resources available to you. Get them. Read them. Understand the insidious nature of the evil permeating our culture. Staying “above politics” is simply not a valid option.
“Be Not Afraid.”
Something sat uneasily with me after a recent Q & A on this topic. Later that night as I lay awake in bed these words came like a lightning bolt to me: “Be not afraid.”
In that moment it occurred to me that at the bottom of every question I received that night was fear: fear for their future, their families, their livelihoods, being a target of the “cancel culture”—fear.
I’d like to think this little insight was the workings of the Holy Spirit. You see, the radical Left feeds off of fear the way a fire feeds off of oxygen. Without fear, they have nothing.
Your preaching must simultaneously move your congregations to action, yes, but it must also reassure them with the comforting reminder that they serve a sovereign God. No matter what the temporal outcome, in the end we win. Period. God still sits on his throne.
“Be Strong and Courageous”
“Trump is our only hope.” That refrain has appeared in numerous headlines and articles. Social media is full of it. I do not seek to diminish the importance of the role of the President of the United States when I say that he is not our only hope. Our hope is in the person of Jesus Christ.
And I put a great deal of hope in his use of you, pastors of America. Collectively, your voice is unmatched in its breadth and power. But you must use it. America does not need another capital campaign for yet another church building. In a generation (or less) they will be largely empty, and many will belong to someone else. And it does not need another irrelevant sermon.
America is on the brink of revolution and she is in want of a generation of ministers of the Gospel who are prepared to courageously fulfill their calling come what may. You must preach now with strict adherence to the Word with greater conviction, greater force, and greater urgency than ever before. And you have every reason to be optimistic of the outcome.
In addition to having God Almighty on your side, consider the data. According to Pew Forum, evangelicals alone number a whopping 26 percent of the U.S. population, while those calling themselves “Christian” account for an additional 50 percent of Americans. The American Church is a sleeping giant. However, its members need you to interpret the times, to give them strength and leadership, and to move them to action.
But you must act. In the words of our Lord, “We must work while it is day, for night is coming.”
 Tucker Carlson has asked why America’s pastors aren’t doing more to combat Black Lives Matter’s Marxist agenda. Eric Metaxas asked me the same in a recent interview.
 Luther’s Works. Weimar Edition. Briefwechsel [Correspondence], vol. 3, pp. 81f.
This article was originally posted on www.larryalextaunton.com and is posted here with the Author’s permission.
Los Angeles Mayor Eric Garcetti announces a crackdown Wednesday on large gatherings in the city where people do not wear masks and observe social distancing. (Screenshot credit: Associated Press)
Los Angeles Mayor Eric Garcetti announced a crackdown Wednesday on house parties that have brought hundreds of people together despite health orders banning large gatherings.
Beginning Friday night, police can ask the city’s Department of Water and Power to shut off service to houses and businesses hosting parties, within 48 hours.
With bars closed in town, “these large house parties have essentially become nightclubs in the hills” and they can become “superspreaders” of COVID-19, Garcetti said.
Garcetti specifically mentioned a gathering Monday night at a mansion where hundreds of people gathered without masks or social distancing. The party ended in a shooting that killed a woman and wounded two other people.
When asked about the legal standing for his action Garcetti said, “You’re breaking the law. Just as we can shut down bars breaking alcohol laws… in places that are in criminal violations, we can shut them down.”
And in New York City, Mayor Bill de Blasio has announced checkpoints at bridges and tunnels, to make sure people coming in from states on the hotspot list comply with the 14-day quarantine rules.
The travelers will be given a health form to complete so that contact tracers can follow up and make sure they are quarantining, the mayor said.
Travelers who refuse to fill out the travel form could be fined up to $2,000.
“If you come here you must quarantine,” de Blasio said. “It is not optional. We do not want to fine you. We do not want to penalize you. In fact, we want to help you quarantine. But if you don’t respect our laws we will penalize you, because this is about respecting the health and safety of New Yorkers.”
Thirty-four states plus Puerto Rico are on New York state’s quarantine list because of high rates of coronavirus infection. The random check system de Blasio described is similar to what is already in place at airports.
Meanwhile, in Radford, Virginia, the City Council there passed a modified ordinance that police will be able to enforce on groups of people over 50, according to WDBJ-TV. The council was responding to the expected return of students to the Radford University campus for the fall semester.
The population of the city doubles when students return in the fall, according to the television station.
Under the city ordinance, if you’re the host of the party, you could be fined $300 plus court fees. If you attended the gathering and didn’t disperse after being asked by an officer, that could be up to a $150 fine plus court fees.
“…the destiny of the United States is at stake, and it is, the very future of the entire world is threatened.”
This Is My Letter To America
We are witnessing a vicious assault by enemies of all that is good, and our president is having to act in ways unprecedented in decades, maybe centuries.
The biblical nature of good versus evil cannot be discounted as we examine what is happening on the streets of America.
It’s Marxism in the form of antifa and the Black Lives Matter movement versus our very capable and very underappreciated law enforcement professionals, the vast majority of whom are fighting to provide us safe and secure homes, streets and communities.
When the destiny of the United States is at stake, and it is, the very future of the entire world is threatened.
As Christians, shouldn’t we act? We recognize that divine Providence is the ultimate judge of our destiny. Achieving our destiny as a freedom-loving nation, Providence compels us to do our part in our communities.
It encourages us in this battle against the forces of evil to face our fears head-on. No enemy on earth is stronger than the united forces of God-fearing, freedom-loving people.
We can no longer pretend that these dark forces are going to go away by mere prayer alone. Prayers matter, but action is required.
This action is needed at the local, state and federal levels. Action is also required in the economic, media, clerical and ecclesiastical realms.
Decide how you can act within your abilities. Stand up and state your beliefs. Be proud of who you are and what you stand for. And face, head-on, those community “leaders” who are willing to allow dark forces to go beyond peaceful protests and destroy and violate your safety and security.
Churches and houses of worship must return to normal. We invite everyone of goodwill to not shirk their responsibilities and instead act in a fraternal fashion. If for no other reason or with no other ability, act in a spirit of charity.
We cannot disrespect or disregard natural law along with our own religious liberties and freedoms.
I am witnessing elderly people lose their connection to all that is good in their lives: connections to their faith, their families and their individual freedoms, especially the simple act of attending church, something they’ve been doing for decades.
Let us not be intimidated or fear those who cry out that we are in the minority; we are not.
Good is always more powerful and will prevail over evil.
However, evil will succeed for a time when good people are divided from each other and their personal lives — children away from their teachers, preachers from their congregations, customers from their local businesses.
America will never give in to evil. Americans work together to solve problems.
We do not and should not ever allow anarchy and the evil forces behind it to operate on any street in our nation.
No one should have to fear for their very life because some dark, disturbed force is challenged by the very essence of what America stands for.
We are “one nation under God” and it is our individual liberties that make us strong, not liberties given to our government. Our government has no liberty unless and until “we the people” say so.
God bless America and let’s stand by everything that was and is good in our lives, in our communities and in our country.
Otherwise, America as the true North Star for humanity will cease to exist as we know it.
Congress has not been able to agree on a new round of legislation to provide economic relief from the effects of the pandemic.
(Bloomberg) — The U.S. is projected to see the worst reversal of fortune this year in a ranking of global economic misery, underscoring just how much havoc the pandemic has wrought.
America fell 25 spots, from the No. 50 spot to No. 25, on Bloomberg’s Misery Index, which tallies inflation and unemployment outlooks for 60 economies. The drop comes as President Donald Trump fights for re-election while millions of Americans remain unemployed. Only Iceland, Israel, and Panama were even close to that level of deterioration in the annual rankings.
Thursday’s jobless claims, however, indicate a glimmer of improvement: Applications for U.S. unemployment benefits unexpectedly fell.
Almost all of the economies surveyed are projected to be more miserable this year amid Covid-19, with analysts expecting increased joblessness and tepid growth.
Venezuela, Argentina, South Africa, and Turkey held on to their unenviable rankings from 2019 as the world’s four most miserable economies, with Venezuela keeping status as the world’s worse for a sixth straight year. The troubled South American country continues to suffer from soaring prices, with Bloomberg’s Cafe Con Leche Index estimating a current inflation rate of 4,043%.
Thailand claimed the title of the “least miserable” economy, though the government’s unique way of tallying unemployment makes it less noteworthy than Taiwan’s two-spot improvement to No. 6 or Singapore’s bump to No. 2 on that scale.
The Bloomberg Misery Index, now in its sixth year, relies on the age-old concept that low inflation and unemployment show how good a country’s residents feel. This year’s scores are based on Bloomberg surveys of economists’ estimates for 2020 price growth and joblessness in each economy and compares those values to last year’s actual data. The index includes countries for which Bloomberg has sufficient economic forecasts.
An ongoing campaign of terror against Christians has been waged across northern Africa in recent weeks, leaving several hundred Christians murdered in at least three African countries from South Sudan to Cameroon.
They’re mainly being targeted by Islamic radicals from different groups, including the Boko Haram and Fulani militants.
In Nigeria last month alone, at least 121 people were killed and thousands forced to leave their homes in Christian villages located in South Kaduna state after separate attacks by so-called Muslim Fulani tribesmen, according to the Barnabus Fund.
The extremists attacked the Chibob farming community in Gora ward, killing 22 people on July 10. They struck again a little more than a week later murdering 38 people in Kagoro town, and leaving 32 more dead in Kukum Daji and Gora Gan in separate attacks.
Then on July 22, the Fulani militants armed with knives and machetes, attacked homes in the Christian village of Kizachi, brutally murdering one child aged 9, three teenagers, and one adult.
The attacks continued the next night in Doka Avong Village during a rainstorm. At least seven Christians were killed, and many others were turned out into the storm as their homes were set on fire by the militants.
The Barnabus Fund reports Christians living in Kaduna state have asked for prayers of peace after the Islamic militants continue their relentless attacks. One witness to the frequent attacks described them as “endemic.”
Church and Christian Leaders Attacked in South Sudan
Meanwhile, in South Sudan, six children who had been taken hostage were among the 23 people killed when unidentified gunmen attacked an Anglican church in Jonglei State on July 27. At least 20 others were wounded.
“After killing people in the church, the gunmen went to the homestead village and killed people there,” Bishop Moses Anur Ayom told the Episcopal News Service. “The gunmen burned down the whole village in Makol Chuei.”
Gunmen also made another attack on the Jalle village, killing Jacob Amanjok, an Anglican archdeacon, and three pastors.
“There is no need of killing the pastors,” Ayom said. “I am not happy about this issue of killing and destroying churches. I would like to appeal to the international community to intervene. As a church leader, I forgive the gunmen. The Bible says we have to forgive those who do wrong to us.”
Sleeping Christians Slaughtered in Cameroon
And in Cameroon, the Boko Haram attacked a camp for displaced people during the night on Aug. 2, killing at least 18 Christians as they slept. During the hour-long attack, the jihadists wounded several others and also ransacked houses. A witness said when local police arrived on the scene, the group of militants escaped capture and crossed the border into Nigeria.
According to the Barnabus Fund, for the last six years, violence by the Boko Haram has intensified in Far North Cameroon, which borders the Islamist terror group’s bases around Lake Chad and northeastern Nigeria.
Well, visits into NYC have just become a bit more covert… LOL. Apparently Comrade Mayor Bill deBlasio is intent on surrounding New York City with transportation checkpoints to capture subversive citizens from freedom states before they can spread free thought amid the heavily controlled populace.
NEW YORK – Out-of-state travelers could face up to $10,000 in fines if they break New York City’s two-week quarantine rule and checkpoints will be set up at entry points into the city, Mayor Bill de Blasio announced Wednesday.
Currently, travelers from 35 high-risk infection states and Puerto Rico must quarantine for 14 days. Those flying into New York airports are also required to fill out a special travel form — or face a $2,000 fine.
The new crackdown includes random checkpoints at major bridge and tunnel crossings and up to $10,000 fines for those caught breaking quarantine. (read more)
President Trump and his campaign were targeted and censored by Twitter and Facebook for posting a quote that kids are “virtually immune” from COVID.
The Trump campaign’s Twitter account first shared the video, which was re-posted to the president’s personal Facebook page.
CBN News Medical Reporter Lorie Johnson said on Thursday’s broadcast of The 700 Club it’s clear that what Trump meant was that children are not nearly as susceptible and don’t usually contract severe cases like adults, not that they’re literally “immune”.
Still, Twitter temporarily blocked the entire account until it removed the video. And Facebook removed the post.
Both companies say the president’s statement violated policies on sharing “harmful COVID misinformation.” The president’s campaign calls the removals another display of bias.
Study: Americans Don’t Trust the MSM
Meanwhile, Americans are growing even more distrustful of the mainstream news media (MSM). Nearly half describe the news media as “very biased” according to an in-depth survey.
Republicans have a much more unfavorable view of the media than Democrats.
Overall, 48 percent say the media bears a great deal of the responsibility for the nation’s political divide. Eight percent take it a step further, contending that the MSM is actually trying to ruin the country.
When there were inaccuracies in articles, 54 percent of Americans said they believed reporters misrepresented facts. And 28 percent said reporters were completely making things up.
The survey was conducted by Knight Foundation and Gallup even before the coronavirus lockdowns and nationwide protests over the death of George Floyd.
Chopper pressers are the best pressers. President Trump delivers remarks to the assembled press pool as he departs the White House for Ohio. [Video and Transcript]
Do you think the utter chaos in America today is simply by accident – or by design?
Bill Federer returned to CROSSTALK to further address the issues of socialism and even voter fraud. He shared a quote from Joseph Stalin (1923) “I consider it completely unimportant who in the party will vote, or how; but what is extraordinarily important is this – who will count the votes, and how.” Apparently, there are many methods today …
– Losing ballots
– Voting multiple times
– Mail-in ballots lost, altered or added to
– Delay in counting military ballots
– Orchestrated computer glitches and more
These are no doubt “troubling” to say the least – and as you will see, not all necessarily new. CROSSTALK takes your calls and engages in some very interesting conversation!
For more information:
Book offer “Socialism: The Real History from Plato to the Present” available for a donation of $18 or more by calling 1-800-729-9829
Richard ‘Ric’ Grenell appears with Liz MacDonald to discuss yesterday’s testimony by former Deputy AG Sally Yates. Notice in the Yates testimony she defends the NSD lawyers; that would be David Laufman and Michael Atkinson, both part of the coup.
Grenell points to Yates effort in setting up the ridiculous case against Michael Flynn vis-a-vis the definition of “sanctions”. Grenell notes the issues with Yates and then shifts to the issues with Susan Rice and connects the dots to VP Biden and how the overall administration was weaponizing against the incoming Trump team.
On a semi-related note, today was simply an excellent day. The bridge between ‘phase-1’ and ‘phase-2’ has been identified and is blown away by the material. Good stuff. Be of good cheer.
You may have noticed that a lot of people get offended by what I write. It is not something that I am purposely setting out to do, and I actually endeavor to get along with everyone as much as I can. But it is undeniable that my articles about our ongoing economic collapse directly contradict a lot of the narratives that are constantly being pushed by the mainstream media and many of our political, business and religious leaders. There are so many people out there that want to believe that the future is going to be exceedingly bright, and even though 2020 has been a horrific economic catastrophe so far, there are a lot of optimists that believe that it is just a temporary blip on the road to tremendous prosperity.
It would actually be wonderful if they were right.
But they aren’t.
At this point, everyone should be able to clearly see that we have entered a new economic depression. And I wish that I could tell you that a “recovery” was right around the corner, but I can’t.
On Thursday, we got yet another sign that this downturn is here for the long haul. According to the Labor Department, approximately 1.2 million Americans filed new claims for unemployment benefits last week…
Four months after the COVID-19 pandemic largely shut down the economy and left millions of Americans out of work, employers continue to lay off workers at a historic pace.
About 1.2 million people last week filed initial applications for unemployment insurance – a rough measure of layoffs – the Labor Department said Thursday, down substantially from 1.4 million the previous week and the lowest level since March.
Initially, I thought that this was good news.
1.2 million is still a catastrophic number, but at least it appeared to be an improvement over last week’s level of 1.4 million.
Unfortunately, there is more to the story.
As Wolf Richter has pointed out, when you look at the unadjusted numbers and you include all state and federal programs, the number of continuing unemployment claims increased by a whopping 1.3 million last week…
The total number of people who continued to claim unemployment insurance under all state and federal unemployment programs jumped by 1.3 million from the prior week to 32.12 million (not seasonally adjusted), the Department of Labor reported this morning. It was the second highest ever.
That would seem to indicate that unemployment is dramatically surging, and that is really bad news for an economy that is already deeply suffering.
Overall, more than 55 million Americans have now filed initial claims for unemployment benefits over the past 20 weeks. That is a number that should be almost theoretically impossible, but this is actually happening.
Prior to this year, the all-time record for new unemployment claims in a single week was just 695,000, and now we have been above a million for 20 consecutive weeks.
Up until recently, a weekly $600 unemployment supplement from the federal government had been helping tens of millions of unemployed Americans pay their bills, but now that supplement has expired and Congress has not yet agreed to another one.
As a result, the economic suffering of countless American families just got a whole lot deeper…
An unemployed makeup artist with two toddlers and a disabled husband needs help with food and rent. A hotel manager says his unemployment has deepened his anxiety and kept him awake at night. A dental hygienist, pregnant with her second child, is struggling to afford diapers and formula.
Around the country, across industries and occupations, millions of Americans thrown out of work because of the coronavirus are straining to afford the basics now that an extra $600 a week in federal unemployment benefits has expired.
Over the past couple of months, I have been hearing from a lot of people that believe that all of those unemployed workers should just get off their couches and go get new jobs.
I wish that it was that easy. Good jobs are becoming increasingly scarce, and the competition for those jobs is only going to get more fierce because a “second wave of layoffs” has now begun. The following comes from Fox Business…
A second wave of layoffs is hitting American workers during a surge in coronavirus cases nationwide, and a Congressional stalemate over stimulus relief, according to a new survey by Cornell University and RIWI.
The researchers conducted the survey between July 23 and Aug. 1, and found that 31% of workers who had been placed back on payrolls after initially being laid off have now been laid off for a second time. Additionally, 26% of rehired workers say they’ve been told that they may be laid off again.
I know that I included that quote in yesterday’s article, but I wanted to share it again because it is so important for people to understand what is really going on out there.
Millions of jobs that were lost in the first wave of layoffs are never coming back, and now millions of jobs that actually came back are being lost again.
In other words, instead of witnessing a “recovery” we are witnessing an “unraveling”.
I know that a lot of people don’t like when I talk like this.
But I am not here to make you feel good. I am here to tell you the truth.
We are in the midst of an economic nightmare, and even Bloomberg is admitting that conditions in the U.S. are becoming a lot more miserable…
The US is projected to undergo the biggest increase in economic misery across 60 countries as the nation grapples with heightened unemployment and fresh coronavirus hotspots.
Bloomberg’s Misery Index, which ranks major economies by inflation and unemployment expectations, shows the country sinking to rank 25 from rank 50 in 2020. Venezuela, Argentina, and South Africa held their spots as the world’s most miserable economies.
And every day more businesses are shutting down, more workers are being laid off and more dreams are being shattered.
The consequences of literally decades of incredibly foolish decisions are catching up with our nation, and this economic depression will ultimately get a whole lot worse.
So instead of sticking your head in the sand and hanging on to the delusion that everything is going to be just fine somehow, I would very much encourage you to work very hard to get prepared for the nightmarish years that are ahead of us.
Today’s elites as a rule do not believe they have any obligation to serve the public, only to rule it, and so they express little or no disapproval of college students toppling statues on federal land or looters raiding supermarkets. To criticize them would open elites to the charges of “populism” and “racism.”
Czesław Miłosz, a future Nobel Prize-winning poet who had just defected from Poland, began work in 1951 on a book called “The Captive Mind.” Even as Stalinist totalitarianism tightened its grip on Eastern Europe, many Western European intellectuals lauded the brave new world of Soviet communism as a model for overcoming “bourgeois forces,” which in their view had caused World War II. Living in Paris, Miłosz wrote his book, which was published in 1953, to warn the West of what happens to the human mind and soul in a totalitarian system.
Miłosz knew from experience, having lived through the Communist takeover, how totalitarianism strips men and women of their liberty, transforming them into “affirmative cogs” in service of the state and obliterating what had taken centuries of Western political development to achieve. Totalitarianism not only enslaved people physically but crippled their spirit. It did so by replacing ordinary human language, in which words signify things in the outside world, with ideologically sanctioned language, in which words signify the dominant party’s ever-changing ideas of what is and is not true.
Since the death of George Floyd in Minneapolis, nationwide protests, which quickly turned to riots, have been hijacked by the neo-Marxist left, morphing into an all-out assault on American cities and institutions. This assault is underpinned by an audacious attempt to rewrite history that turns specific past events into weapons not only to overpower political opponents but also to recast all of American history as a litany of racial transgressions.
The radicals have turned race into a lens through which to view the country’s history, and not simply because they are obsessed with race. They have done so because it allows them to identify and separate those groups that deserve affirmation, in their view, and those that do not. What is taking place is the resegregation of America, the endpoint of which will be the rejection of everything the civil-rights movement stood for.
What is driving the radical protesters and rioters—who are enabled and manipulated by the “digital intelligentsia” in the press and an expanding segment of the political and business classes—is contempt for the freedom of anyone who fails to comport with their image of a just society. In authoritarian systems those in power seek to proscribe certain forms of political speech and social activity. Totalitarians claim unconditional authority to reach deep into each person’s conscience. They prescribe an interpretation of the world and dictate the language with which citizens are permitted to express that interpretation. Authoritarian regimes leave largely untouched the private civic sphere of human activity; totalitarians destroy traditional value systems and reorder the culture. That is why they are harder to overthrow.
The ill-named progressivism that has inspired shrill demands to dismantle police forces and destroy statues is only a small manifestation of a massive project aimed at the re-education of the American population. The goal of this project is to negate the story of the American republic and replace it with a tale anchored exclusively in race categories and narratives of oppression. The nature of this exercise, with its sledgehammer rhetoric that obliterates complexities in favor of one-dimensional “correct” interpretations, is as close to Marxist agitprop as one can get.
No man stood with me, but all men forsook me.… Notwithstanding, the Lord stood with me, and strengthened me;… and I was delivered out of the mouth of the lion.
(2 Timothy 4:16–17)
Listen to these words: “Until I am committed, there is a hesitancy, a chance to draw back. But the moment I definitely commit myself, then God moves also, and a whole stream of events begins. All manner of unforeseen incidents, meetings, people, and material assistance of which I never dreamed begin to move towards me—the moment I make that commitment.” Have you made the commitment yet?
If I could pick one word to describe commitment, I’d pick the word alone. Daniel dined and prayed alone. Elijah sacrificed and witnessed alone. Jeremiah prophesied and wept alone. Paul said, “All men forsook me … Notwithstanding, the Lord stood with me and strengthened me” (2 Timothy 4:16–17).
The place of commitment is the place where God intervenes on your behalf. When the three Hebrew children of God made their commitment, God brought them out of the fiery furnace without even the smell of smoke upon them. (You can’t even do that well in non-smoking sections these days!) King Nebuchadnezzar was so impressed that he said, “There is no other God who is able to deliver in this way” (Daniel 3:29, NASB). That’s what the world is waiting for—somebody who’ll put everything on the line, get into the fiery furnace, and let the world see God’s power.
Are you that person?
 Gass, B. (1998). A Fresh Word For Today : 365 Insights For Daily Living (p. 218). Alachua, FL: Bridge-Logos Publishers.
The kingdom of God is … righteousness and peace and joy in the Holy Spirit.
If you’re a Christian and you don’t have joy, here are some very basic things you need to understand about what it means to have the joy of the Lord in your life.
Receiving Christ, submitting to the Spirit, reading the Bible, and praying doesn’t sound very original. But there isn’t anything more original than the Word of God. That’s the bedrock simplicity of what it means to have joy in Christ. Here is why: If joy is in Christ, then everything that has to do with joy has to be centered on Christ.
As the Holy Spirit indwells and controls us, and as we read the Bible, we will come to prayer time and into fellowship with Jesus. As we spend time with Him, we come to love, adore, and praise Him, and Jesus becomes literally the focus of our lives. That is how we have joy in God.
Christian joy isn’t always laughing, always having a good, hilarious time. Christian joy is the deep, settled peace that comes to live within your heart when you know that the really important things are all right. Life can be taken from us, but we are going to live somewhere for eternity. You can have joy in your heart when you know everything is all right with you forever.
 Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 229). Nashville, TN: Integrity Publishers.
A Man of God Is Known by What He Flees From
But flee from these things, you man of God; (6:11a)
The adversative sense of de (but), coupled with the use of the personal pronoun su (you), sharply contrasts Timothy with the false teachers. They are money’s men, he is God’s man; they are sin’s men, he is righteousness’s man; they are the world’s men, he is heaven’s man. Although left untranslated by the nasb, the Greek text uses the interjection ō (“O”). The use of that interjection with the vocative case is rare in the New Testament, indicating the intensity of Paul’s appeal.
A man of God realizes there are certain things to be avoided at all cost. Flee is from pheugō, from which our English word “fugitive” derives. God’s man must flee from sexual sin (1 Cor. 6:18), idolatry (1 Cor. 10:14), and “youthful lusts” (2 Tim. 2:22). The present tense of the verb indicates the man of God is to constantly flee from these things. The direct antecedent of these things is the evils associated with loving money in vv. 9–10.
That is the cardinal sin of false teachers, who pervert the truth for personal gain. From Balaam, who sold himself to the highest bidder, through the greedy false prophets of Israel, to Judas and Demas in the New Testament, the hallmark of false teachers is greed.
Paul carefully avoided any appearance of loving money. In his farewell address to the Ephesian elders, he reminded them,
I have coveted no one’s silver or gold or clothes. You yourselves know that these hands ministered to my own needs and to the men who were with me. In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, “It is more blessed to give than to receive.” (Acts 20:33–35)
To the Thessalonians he wrote, “For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God” (1 Thess. 2:9). He reminded the Corinthians of his right to financial support, but then waived it so no one would question his motives (1 Cor. 9:1–15).
Although they may call themselves ministers of the gospel, those in it for the money are not God’s men. They have prostituted the call of God for personal gain. Those who put a price on their ministry devalue it in God’s sight to zero.
A Man of God Is Known by What He Follows After
and pursue righteousness, godliness, faith, love, perseverance and gentleness. (6:11b)
As fast as the man of God runs from the corrupting love of money he runs toward spiritual virtue. A man of God not only flees from sin, but also is to continually pursue holiness. The form here is parallel to 2 Timothy 2:22, where Paul commands Timothy not only to “flee from youthful lusts,” but also to “pursue righteousness, faith, love and peace.” If he stops, what is behind him (sin) will catch him, and he will miss his goal of holiness. In verse 11, Paul lists six virtues that every man of God must pursue to deserve that privileged title.
The first two are general virtues, one having to do with external behavior, the other with the internal attitude and motive. Righteousness translates the familiar New Testament term dikaiosunē. It means to do what is right, in relation to both God and man. The righteousness Paul describes here is not Christ’s righteousness imputed to us at salvation, but holiness of life. God’s man is known for doing what is right. His is a lifestyle marked by obedience to God’s commands.
The internal counterpart to righteousness is godliness. While righteousness looks to the outward behavior, godliness has to do with the attitudes and motives. Right behavior flows from right motives. Eusebeia (godliness), a familiar term in the Pastorals (appearing ten times), refers to reverence for God flowing out of a worshiping heart. It could be translated “God-likeness.” Godly people “offer to God an acceptable service with reverence and awe” (Heb. 12:28). They will one day receive praise from the Lord Himself (1 Cor. 4:1–5).
Those two virtues are central to a godly minister’s power and usefulness. They form an essential part of what Spurgeon called “the minister’s self-watch” (C. H. Spurgeon, Lectures to My Students, vol. 1 [Grand Rapids: Baker, 1980]). The Puritan Richard Baxter had much to say on that topic, devoting an entire section of his classic work The Reformed Pastor to it. He warned, “Many a tailor goes in rags, that maketh costly clothes for others; and many a cook scarcely licks his fingers, when he hath dressed for others the most costly dishes” (The Reformed Pastor [Edinburgh: Banner of Truth, 1979], 54).
Paul knew well the importance of the minister’s watch over himself. In Acts 20:28 he exhorted the leaders of the Ephesian church to “be on guard for yourselves.” In 1 Timothy 4:16, he commanded Timothy to “pay close attention to [himself].” Knowing his own sinfulness (cf. Rom. 7:14–25; 1 Tim. 1:12–15), Paul strenuously disciplined himself. To the Corinthians he wrote,
Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. And everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified. (1 Cor. 9:24–27)
The Puritan John Flavel pointedly observed, “Brethren, it is easier to declaim against a thousand sins of others, than to mortify one sin in ourselves” (cited in I. D. E. Thomas, A Puritan Golden Treasury [Edinburgh: Banner of Truth, 1977], 191).
John Owen added, “A minister may fill his pews, his communion roll, the mouths of the public, but what that minister is on his knees in secret before God Almighty, that he is and no more” (cited in Thomas, A Puritan Golden Treasury, 192).
The nineteenth-century English pastor Charles Bridges wrote,
For if we should study the Bible more as Ministers than as Christians—more to find matter for the instruction of our people, than food for the nourishment of our own souls, we neglect then to place ourselves at the feet of our Divine Teacher, our communion with Him is cut off, and we become mere formalists in our sacred profession.… We cannot live by feeding others; or heal ourselves by the mere employment of healing our people; and therefore by this course of official service, our familiarity with the awful realities of death and eternity may be rather like that of the grave-digger, the physician, and the soldier, than the man of God, viewing eternity with deep seriousness and concern and bringing to his people the profitable fruit of his contemplations. It has well been remarked—that ‘when once a man begins to view religion not as of personal, but merely of professional importance, he has an obstacle in his course, with which a private Christian is unacquainted.’ It is indeed difficult to determine, whether our familiar intercourse with the things of God is more our temptation or our advantage. (The Christian Ministry [Edinburgh: Banner of Truth, 1980], 163)
The apostle next names the dominant internal virtues: faith and love. Faith is simply confident trust in God for everything. It involves loyalty to the Lord and unwavering confidence in His power, purpose, plan, provision, and promise. Faith is the atmosphere in which the man of God exists. He trusts God to keep and fulfill His Word.
As he often does in his writings, Paul couples love with faith (cf. 1 Thess. 3:6; 5:8; 1 Tim. 1:14; 2 Tim. 1:13). Agapē (love) is the love of volition and choice. It is unrestricted and unrestrained, encompassing love for God, other believers, and non-Christians. The man of God understands the significance of our Lord’s words in Matthew 22:37–39: “ ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ ” Because he is a lover of God, the man of God loves those whom He loves (cf. 1 John 4:7–21). The love of God, “poured out within [his heart] through the Holy Spirit” (Rom. 5:5) flows out of him to others (cf. 2 Cor. 6:11–13; 12:15; Phil. 2:25ff.; Col. 1:27–28; 4:12).
Paul then mentions two external virtues, perseverance and gentleness. Perseverance translates hupomonē, which means “to remain under.” It does not describe a passive, fatalistic resignation, but a victorious, triumphant, unswerving loyalty to the Lord in the midst of trials (cf. James 1:2–4). It is the perseverance of the martyr, who will lay down his life if necessary for the cause of Christ. Paul and most of the other apostles would exhibit that supreme measure of perseverance. Perseverance enables the man of God to stick with the task, no matter what the cost.
Gentleness translates praupathia, which means kindness or meekness, and appears only here in the New Testament. Although consumed with the greatest of causes, the man of God recognizes that in himself he makes no contribution to its success, and is marked by considerate humility. His is the attitude expressed by John Bunyan in The Pilgrim’s Progress:
He that is down needs fear no fall,
He that is low no pride;
He that is humble ever shall
Have God to be his guide.
11 After his final denunciation of the false teachers, Paul turns to his final charge to Timothy (cf. the same pattern in 1:3–7; 4:1–16). In short,Timothy is to be everything the heretics are not. Addressing him directly, Paul pleads with his son in the faith, negatively, to “flee from all this” (i.e., the vices enumerated in vv. 3–10) and, positively, to “pursue” the Christian virtues of “righteousness, godliness, faith, love, endurance and gentleness.”
The direct address “but you” was used by Jesus in relation to his disciples (or would-be disciples; Mt 6:6, 17; Lk 9:60). Paul frequently uses the phrase rhetorically in his other letters (Ro 2:17; 11:17; 14:10) as well as in the PE (2 Ti 3:10, 14; 4:5; Tit 2:1; see also Jas 4:12). The fact that the expression occurs toward the end of the present letter and three times in the closing chapters of 2 Timothy underscores the intensity and urgency with which the apostle pleads with his trusted delegate.
The designation “man of God” (cf. 2 Ti 3:17) refers in the OT to Moses (Dt 33:1; Jos 14:6; Ezr 3:2; cf. 1 Esd 5:49), Samuel (1 Sa 9:6–10), David (2 Ch 8:14; Neh 12:24, 36), Elijah (1 Ki 17:18, 24; 2 Ki 1:9–13), and Elisha (2 Ki 4:9, 16, 22, 40; 8:3; 13:19) as well as to other servants of God. For Paul to use such a lofty expression highlights the solemn responsibility placed on Timothy and the venerable tradition in which he stands.
Paul’s commands for Timothy to “flee” (pheugō, GK 5771) and “pursue” (diōkō, GK 1503) underscore the intensity with which his apostolic delegate is to fulfill his calling. Both are strong verbs, indicating that Timothy is to be active in both directions,taking flight from the vices of the heretics and continuing to pursue Christian virtues. The NT enjoins all people to “flee from the coming wrath” (Mt 3:7; 23:33; 24:16), indicating the serious attitude we ought to take toward the destructive and eternal consequences of sin. Paul urges the Corinthians to “flee from sexual immorality” and “from idolatry” (1 Co 6:18; 10:14) and to pursue “the way of love” (14:1). In 2 Timothy 2:22 Paul pleads with Timothy to “flee the evil desires of youth” and to “pursue righteousness, faith, love and peace.”
“This” (tauta; lit., “these things”) refers back to the vices mentioned in the previous section (vv. 3–10), especially false doctrine and greed (contra Mounce, 353). In comparison with 2 Timothy 2:22, here there is an added reference to “godliness,” “endurance,” and “gentleness,” while no mention is made of “peace”; “righteousness,” “faith,”and “love” are common to both lists. These six positive characteristics contrast with the five negative results associated with the false teachers in vv. 4–5.Where the false teachers are characterized by “envy, strife, malicious talk, evil suspicions and constant friction,” Timothy is to pursue “righteousness [dikaiosynē, GK 1466; cf. 2 Ti 2:22; 3:16; 4:8], godliness [eusebeia, GK 2354; 2:2; 3:16; 4:7–8; 6:3, 5–6; 2 Ti 3:5], faith [pistis, GK 4411; cf. 1:4–5, 14, 19; 4:12], love [agapē, GK 27; cf. 1:5, 14; 2:15; 4:12], endurance [hypomonē, GK 5705; 2 Ti 3:10; Tit 2:2] and gentleness [praupathia, GK 4557; only here in the NT; cf. 2 Ti 2:25; Philo, Abraham 213].”
In sum, Timothy—along with every man and woman of God—is to be fueled by a strong desire to put as great a distance as possible between himself and evil, avoiding ungodly associations of any kind, and to do everything in his power to act out righteousness, faith, love, and other Christian virtues. All believers are to love and do what is right (or, as Jesus put it, “hunger and thirst for righteousness,” Mt 5:6); cultivate godly character; trust God in all things; live a life of loving others, including friends and foes alike; and display both endurance and gentleness, especially in dealing with persistent opposition in the church.
11 As the restatement of commission begins, Paul turns first to the matter of Timothy’s holiness—separating him distinctively from the errorists. He establishes this distinctiveness in three ways. First, he employs (for the first time in these letters to coworkers; 2 Tim 3:10, 14; 4:5; Titus 2:1) the abrupt “but you” transition; as used here this is a polemical-rhetorical device designed to emphasize a break with, and to create distance from, the opponents.
Second, Paul distinguishes Timothy in the appeal, “[O] man of God.” This title exceeds the rhetorical personalizing function of the similar phrase, “o (hu)man” (Rom 2:1, 3, 20; etc.) by virtue of the addition of the genitive qualifier “of God” that places Timothy into the category of the numerous OT servants of God who were so designated. Equally, the presence of the emotive vocative marker of personal address, “O” (cf. 6:20; Gal 3:1; etc.), distinguishes this title from the similar general reference to “the one who belongs to God” as used in 2 Tim 3:17. The title underwent some development in Philo, who used it to identify a qualitatively different sort of person whose life, patterned in some sense after Moses’, is marked by a profound devotion to God. As applied to Timothy, both servanthood (and holy lineage) and devotion to God (a superior quality of godliness) combine in this final address. Paul sets Timothy apart not from all other leaders but from those whose lifestyle demonstrates a false claim to authority.
Third, the traditional “flee/pursue” formula (2 Tim 2:22) draws an emphatic line between behavior that has been denounced (“all this” in reference to the preceding discussion 6:3–10) and behavior that is to be embraced. The two verbs (“flee, pursue”) were stock items in Greek ethical teaching, and were sometimes juxtaposed as here.
Consequently, the transition Paul has made in his discourse is not just one of topic. Rather, in these three ways he shifts from a set of values and aspirations that he has evaluated and rejected to an approved measurement of holiness. He has also set Timothy’s character and calling apart from the opponents. And he urges Timothy to separate consciously from the things they do and seek, and to “pursue” the authentic virtues of godliness they lack.
The remainder of v. 11 fills out what is meant by the pursuit command in a series of six virtues. Virtue lists, such as this one (2 Tim 2:22–25; 3:10), were a typical feature of Hellenistic ethical teaching that allowed the cardinal virtues to be packaged and presented neatly and concisely. The use of this device by Paul and other NT writers (sometimes alongside a contrasting list of vices) shows indebtedness to the literary and pedagogical fashions of the day.10 Christian virtue lists also functioned to package neatly the (cardinal) qualities characteristic of authentic Christianity. No single list is exhaustive, and each also intended to call to mind the whole network of behavioral qualities that constitute a life lived in response to God’s covenant. The contents of the lists vary but the “faith/love” pair often forms a noticeable core (see on 1:14), and the Christianizing of a secular device is evident from this critical anchor. Likewise the organization of items in the lists follows no discernible pattern, though in the letters to Timothy there is some preference for the first three terms (see also 2 Tim 2:22), and the “faith/love” pair resonates even more widely. Although there is some distance in between, this list of virtues forms the polemical counterpart to the shorter vice list of 6:4 that helps put distance between the life Timothy is to pursue and that way chosen by the opponents.
“Righteousness” in Paul’s various discussions can be a rather loaded term. In some contexts (e.g. Rom 9:30; 10:3; Gal 5:5; etc.; 2 Tim 4:8), against the law-court background of the OT, it is the resulting status that accompanies the verdict of acquittal handed down by God to those who have placed their faith in Christ. Here, however, it is one way of describing the whole of ethical and observable life. It means moral “uprightness” in the sense of a life lived in accordance with God’s law (2 Tim 2:22; 3:16; Acts 10:35; Phil 1:11). This is not to diminish the theological orientation of “righteous” living, but only to place the accent on the behavior that belief in God is meant to produce.
“Godliness” (see 2:2 Excursus), the second term, is broader still. As throughout these letters to coworkers, it characterizes the whole of Christian existence as the combination of faith in God and the observable ethical response to his covenant.
The next three terms, “faith, love, endurance,” form a traditional triad that summarizes Christian existence. “Faith” and “love,” perhaps the essential pair, effectively interpret the concept of “godliness.” “Faith” in this context could mean faithfulness (i.e. to the gospel or the truth) or the ongoing act of believing (see 1:2 note). “Love” (see on 1:5) is the active outworking of belief in sacrificial service to others. But earlier expressions of the “faith-love” combination show how it attracted other important virtues to itself. “Faith, hope, love” appear together in 1 Thess 5:8 and as a distinct triad in 1 Cor 13:3; in the 1 Thess 1:3, we can already see how room was made to add virtues such as “endurance” (Rev 2:19). This term also occurs with faith and love in the lists of 2 Tim 3:10 and Titus 2:2. It expresses the determination and perseverance that is needed to support faith and love in the face of adversity, which in all three settings has the conflict with opponents in view (cf. Rev 2:2–3).
Closing the list is the rare term “gentleness.” Its place in the list (as with its synonym in 2 Tim 2:25) is to describe the attitude necessary to engage those in opposition in a way that will facilitate their repentance and reconciliation.
Thus Timothy is to pursue a life that, in contradiction to the rebelliousness and factiousness of the opponents, exhibits genuine godliness and compassion for those in error. If Paul seems to be preoccupied with ethical matters, the slippage in the behavior of some of the church’s former leaders explains the concern. In any case, what should not be lost on us is the fact that Paul does not isolate elements of human conduct from matters of ministry, but rather seeks to integrate belief and behavior into a holistic pattern of existence. It is not accidental that he began this restatement of Timothy’s commission from an ethical perspective: the starting point for ministry is a manner of life that is visibly different from that patterned after the values of the world, which keeps faith and love/conduct bound tightly together.
6:11. But you, O man of God, flee these things, and pursue righteousness, godliness, faith, love, perseverance, gentleness.
In a manner consistent with the rest of Scripture, Paul instructs Timothy both as to what he is to avoid and what he is to do (cf., e.g., the Ten Commandments). The interjection, ‘O’, carries a sense of urgency and intensity. These are not trifling matters. The address, ‘man of God’, furthermore, could be a reference to Timothy as a leader, reflecting a common use of the phrase in the Septuagint. But the expression can also refer to any believer. Here it probably addresses Timothy as a leader whose life is to be an example for all believers.11
A life that is pleasing to God means, first of all, that one must ‘flee’ from certain things. The Christian must be active in his avoidance of ungodliness. ‘These things’, in this context, include the love of money, but probably also the false teaching and the other associated vices (6:3–5). Christians must be well acquainted with the dangers and the deceptions of sin, not flirting with it, but running from it.
However, Paul also instructs Timothy as to what he is to run after, or ‘pursue’. First, he lists ‘righteousness’, or conduct and character that are in accordance with God’s law (cf. Rom. 8:4). The second characteristic is ‘godliness’, a term for Christian piety that Paul has already used in 2:2 and 4:7. Thirdly, he tells Timothy to pursue ‘faith’, here meaning ‘trust’ or ‘utter dependence on God’. Fourthly, as elsewhere, Paul links faith with ‘love’, the chief of Christian virtues, which has as its object both God and man. Fifthly, Timothy is to pursue ‘perseverance’ in the faith, actively training himself to hold fast and not turn away. Sixthly, Paul lists ‘gentleness’, an important quality for all believers, but especially for ministers in their treatment, and even correction, of others (cf. 2 Tim. 2:23–26).
As George Knight points out, it is possible that Paul has grouped these six virtues deliberately in three pairs. The first two are general descriptions of proper Christian conduct and character; the second two are the central Christian virtues; and the final pair describe the proper response to opposition and hostility. But more importantly, we are justified in seeing all six of these virtues as gifts from God. Righteousness (Phil. 1:11), faith (Phil. 1:29) and perseverance (John 6:37–39) are explicitly described as such elsewhere in Scripture. Yet that does not preclude the believer’s active pursuit of them. We work because of what God has done, is doing and will do.
Ver. 11.—O man of God. The force of this address is very great. It indicates that the money-lovers just spoken of were not and could not be “men of God,” whatever they might profess; and it leads with singular strength to the opposite direction in which Timothy’s aspirations should point. The treasures which he must covet as “a man of God” were “righteousness, godliness, faith, love, patience, meekness.” For the phrase, “man of God,” see 2 Tim. 3:17 and 2 Pet. 1:21. In the Old Testament it always applies to a prophet (Deut. 33:1; Judg. 13:6; 1 Sam. 2:27; 1 Kings 12:22; 2 Kings 1:9; Jer. 35:4; and a great many other passages). St. Paul uses the expression with especial reference to Timothy and his holy office, and here, perhaps, in contrast with the τοὺς ἀνθρώπους mentioned in ver. 9. Flee these things. Note the sharp contrast between “the men” of the world, who reach after, and the man of God, who avoids, φιλαργυρία. The expression, “these things,” is a little loose, but seems to apply to the love of money, and the desire to be rich, with all their attendant “foolish and hurtful lusts.” The man of God avoids the perdition and manifold sorrows of the covetous, by avoiding the covetousness which is their root. Follow after (δίωκε); pursue, in direct contrast with φεύγε, flee from, avoid (see 2 Tim. 2:22). Meekness (πρα̈υπαθείαν). This rare word, found in Philo, but nowhere in the New Testament, is the reading of the R.T. (instead of the πρᾳότητα of the T.R.) and accepted by almost all critics on the authority of all the older manuscripts. It has no perceptible difference of meaning from πραότης, meekness or gentleness.
11. But thou, O man of God, flee these things. By calling him man of God he adds weight to the exhortation. If it be thought proper to limit to the preceding verse the injunction which he gives to follow righteousness, piety, faith, patience, this is an instruction which he gives, by contrast, for correcting avarice, by informing him what kind of riches he ought to desire, namely, spiritual riches. Yet this injunction may also be extended to other clauses, that Timothy, withdrawing himself from all vanity, may avoid that (περιεργίαν) vain curiosity which he condemned a little before; for he who is earnestly employed about necessary employments will easily abstain from those which are superfluous. He names, by way of example, some kinds of virtues, under which we may suppose others to be included. Consequently, every person who shall be devoted to the pursuit of “righteousness,” and who shall aim at “piety, faith, charity,” and shall follow patience and gentleness, cannot but abhor avarice and its fruits.
11. The apostle addresses Timothy as a man of God in striking contrast to the previous description of a man of material desire (the opening words But you [sy de] are emphatic). Yet the things which Timothy must flee from must be given a wider connotation than the dangers of wealth. There is probably an extended reference to all the vices mentioned from verse 8 onwards.
The antithesis in the words flee … pursue is in the characteristic manner of Paul. It is repeated exactly in 2 Timothy 2:22. Of the objects of pursuit the first two describe a general religious disposition, righteousness being used in its widest sense of conformity to what is right towards both God and man, and godliness of general piety. This double pursuit is also found in Titus 2:12. The two following virtues, faith and love, are fundamental to Christianity and cardinal in Paul’s teaching. It has been suggested that for Paul faith and love were sufficient to stand alone without needing to be linked with other virtues. But in Galatians 5:22 the same two virtues occur with others in a statement about the fruit of the Spirit.
The concluding virtues, endurance and gentleness, link together two very different qualities. The first has an element of strength, a patient stickability. But the second is softer, a gentleness of feeling, which in itself is a somewhat rarer quality. It is a precious target for the man of God.
The ethical appeal (6:11)
As a man of God, Timothy must both flee from all this (tauta, ‘these things’) and pursue other things. He is to flee the love of money, and all the many evils associated with it (9–10), together with ‘the wayward passions of youth’, and everything else which is incompatible with the wholesome will of God. Instead, he is to pursue six qualities, which seem to be listed in pairs, and which are particularly appropriate as an alternative to covetousness. First, he must pursue righteousness (perhaps here meaning justice and fair dealing with people) and godliness (for God not mammon is the right object of human worship). Next, the man of God must pursue faith and love, a familiar couplet in Paul’s letters. Perhaps in this context he means on the one hand faithfulness or ‘integrity’ (reb) and on the other the love of sacrifice and service which has no room for greed. Then Timothy’s third goal is to be endurance (hypomonē), which is patience in difficult circumstances, and gentleness, which is patience with difficult people.
What is specially noteworthy is that this ethical appeal has both a negative and a positive aspect, which are complementary. Negatively, we are to ‘flee’ from evil, to take ‘constant evasive action’, to run from it as far as we can and as fast as we can. Positively, we are to go in hot pursuit of goodness. This combination occurs frequently in the New Testament, although in different terms. We are to deny ourselves and follow Christ,44 to say ‘no’ to ungodliness and ‘yes’ to godliness and self-control, to take off the old clothing which belonged to our previous life and put on the new which belongs to our Christian life, and here to run away from evil and run after goodness.
Now we human beings are great runners. It is natural for us to run away from anything which threatens us. To run from a real danger is common sense, but to run from issues we dare not face or from responsibilities we dare not shoulder is escapism. Instead, we should concentrate on running away from evil. We also run after many things which attract us—pleasure, promotion, fame, wealth and power. Instead, we should concentrate on the pursuit of holiness.
There is no particular secret to learn, no formula to recite, no technique to master. The apostle gives us no teaching on ‘holiness and how to attain it’. We are simply to run from evil as we run from danger, and to run after goodness as we run after success. That is, we have to give our mind, time and energy to both flight and pursuit. Once we see evil as the evil it is, we will want to flee from it, and once we see goodness as the good it is, we will want to pursue it.
Ver. 11. But thou, O man of God.—
The man of God:—
- His relations to God are suggested by the title itself, “man of God.” This had formerly been distinctive of a prophet, and especially of Elijah, the great reformer, who so realized the truth underlying it that he began many a message by the favourite formula, “The Lord God of Israel, before whom I stand.” In Ephesus, Timothy had to take up as decided a stand against prevailing evils as Elijah had maintained in the kingdom of Israel; and he too was to find strength and wisdom in the presence of God, whence he might come forth to the people as God’s representative and spokesman. Any devout man may be called a “man of God” if he is—1. Living near God and coming forth to his duties, as Moses came from the mount of communion, reflecting the light of heaven. 2. Representing God is the outcome of communion with Him. Reflection of light can only result from the incidence of light. A mirror shut up in a pitch-dark cellar is not to be distinguished by the eye from a flagstone, but placed in the sunlight it may reflect a whole heaven of beauty. If you would let your light shine before men, you must put yourself in true relation to the Sun of Righteousness. And, again, no one would be called “a man of God” unless he was—3. Seeking God’s ends. It was because Timothy was by profession and in character “God’s man” that the apostle assumes that his course would of necessity be different from that of the worldly—that he would flee the things they loved. Everyone would discredit the assertion of one who said he represented a drapery establishment if, day after day, he was engaged in buying and selling timber or coal, and left all soft goods unregarded.
- His relations to sin are those of unconquerable repugnance. 1. The nature of these sins is exemplified in the words uttered just before by Paul against the love of money, the hurtful lusts of the human heart, and the foolish and evil practices to which these lead. 2. The means of escape from these are twofold. Sometimes we may meet and conquer a temptation, and sometimes we may more wisely flee from it.
III. His relations to virtues. Negative precepts distinguished the Old Dispensation, but the New Dispensation is not content with them. The virtues mentioned here are arranged in pairs. 1. Righteousness and godliness include all conduct towards God: obedience to His law, trust and reverence, devoutness and prayer. 2. Faith and love are the two essentials to such a life, for righteousness is the offspring of faith, and godliness is the offspring of love. 3. Patience and meekness have regard to our dealings with our fellow-men, especially with those who persecute or wrong us, and they are among the most difficult graces to exhibit. (A. Rowland, LL.B.) Are you a man of God?—
- The text speaks of a man.
- The text says that we are not only to be a man, but it tells us what sort of a man; it says—a “man of God.” There are two or three kinds of men. 1. There is the “manor the world.” You hear such a person say, “Well, you know, I am a man of the world.” A “man of the world” is supposed to know everything, but, as a rule, you find that what he knows is everything of indulgence and badness. But does he know how to bear trial when it comes? But the “man of God” feels that duty, principle, righteousness, are of first importance. The “man of the world” puts expediency before him; the “man of God” has principle for his guide. The “man of God” says, “It is not necessary for me to live, but it is necessary that the women and children should get out of danger before me.” The “man of the world” always pushes himself first, because he is a “man of the world”; the “man of God” first lifts up others, because he is a “man of God.” 2. Then there is the “man of business.” All such a man is noted for is that he is a “man of business.” His greatest characteristic is that his head is “screwed on the right way.” The “man of God” seeks first the kingdom of God; the “things” of the world are of secondary importance. The “man of God” is, however, “diligent in business,” but he is not a slave to it. 3. There are also other classes of persons called “men of wealth” and “men of learning.” Being a “man of God” implies a man who has found God—God is in all his thoughts. Is God so hard to find as some of the Churches would have us believe? The “man of God” is one who has not only found God, but obeys His commandments. In the text the “man of God” is called upon to “follow righteousness”; that is, to train himself to act in a right or straight course of conduct. An old writer has pointed out that man has naturally a habit of walking askew. How difficult for a man to walk a hundred yards in a perfectly straight line! It is impossible for him to do so if he shut his eyes. I appeal to your recollection whether you ever saw a straight path across a field; it is always tortuous, in and out. Likewise, the path taken by a man’s heart is not direct and straight by nature. The “man of God” is reliable; he can be trusted with uncounted gold, and his word is as good as his bond. The “man of God” should be godly; that is, like God, unselfish, not seeking exclusively his own good, but the good of all. The “man of God” will practise self-respect, self-control, and self-denial. (W. Birch.)
Following righteousness:—Ignorant though Stewart was of every technicality in trade, he was a man of undeviating truth and uprightness. He was aware that unjustifiable profits were made by shopkeepers, and that they had no conscience whatever about practising deception in order to place a fictitious value upon their goods. All such false ways he utterly abhorred, and he was determined to try his own plan. At all risks, he made up his mind that he would not look for more than ten per cent, profit, and that he would never deceive a buyer as to the prime cost of any article in his store. “Ten per cent, and no lies”—that was Mr. Stewart’s motto for doing business. But it is a curious instance of the repugnance of the trade to carry on business on such terms that the salesman, who could not have suffered in any way by this arrangement, became irritated against his employer, and at the end of a month or so resigned his situation. He declared that he could no longer be a party to sell goods by such rules—that, in fact, Mr. Stewart was giving them away to the public; and, with very significant emphasis, he added, “Before another month is over you will be a bankrupt.” Mr. Stewart’s business, however, gradually enlarged, until, after being in business half a century, his property and stock was worth twenty million pounds, thus proving that “honesty is the best policy. (Memoir of Stewart, the Millionaire.) Patience.—
Patience portrayed:—Among all the graces that adorn the Christian soul, like so many jewels of various colours and lustres, against the day of her espousals to the Lamb of God, there is not one more brilliant than this of patience; not one which brings more glory to God, or contributes so much toward making and keeping peace on earth; not one which renders a man more happy within himself, more agreeable to all about him; insomuch that even they who themselves possess it not, yet are sure to commend it in others.
- In the first place, patience is a virtue common to us with God. Long-suffering is His darling attribute; and what is dear in His sight ought not to be less precious in ours. And how marvellous is His patience who daily pours His blessings on those men who as daily offend, affront, and dishonour Him! Yet God’s blessings are abused to the purposes of luxury and lasciviousness; His truth is denied; His commandments are broken; His Church is persecuted; His ministers are insulted; His Son is crucified afresh; and His own long-suffering is made an argument against His existence—and He is still patient. What is man, then, that he should complain?
- The patience which we so much admire in God shone forth yet more amazingly in the person of his Son Jesus Christ. For was ever patience like that patience which, descending from a throne of glory, bore a long imprisonment in the womb to sanctify sinners, and lay in a stable to bring them to a kingdom.
III. The patience thus practised by Christ is enjoined by His holy gospel, being, indeed, the badge of that gospel and its professors. Is the mind tempted to impatience by the disappointment of its desires and the loss of worldly goods and enjoyments? The Scripture, to eradicate the temptation, is full of precepts enjoining us to contemn the world, and not to set our hearts upon things that pass away, and that cannot satisfy the soul when it is possessed of them. The worldly man is always impatient, because he prefers his body to his soul; the Christian prefers his soul to his body, and therefore knows how to give largely and to lose patiently.
- We find all the saints of God who have been eminent for their faith in Christ to have been as eminent for their patience, without which their faith must have failed in the day of trial; it being not through faith alone, but, as the apostle says, “through faith and patience,” that they “inherited the promises.” Faith begat patience, which, like a dutiful child, proved the support of its parent. Through patience Moses, so often abused and insulted, and only not stoned by a stiffnecked people, still entreated the Lord for them.
- The present state of man renders the practice of this virtue absolutely necessary for him if he would enjoy any happiness here or hereafter. Could we, indeed, live in the world without suffering, then were there no need of patience. “He that endureth to the end shall be saved. Be thou faithful unto death, and I will give thee a crown of life.”
- The manifold inconveniences of impatience will set this truth off to great advantage. As patience is the attribute of God, impatience had its beginning from Satan. “Through envy of the devil,” saith the wise man, “came death into the world.” And whence proceeds envy but from impatience of beholding the happiness of another? Impatience and malice, therefore, had one father, and they have grown together in his children ever since. (Bp. Horne.)
Meekness:—It is recorded that after Thomas Aquinas had returned to Bologna a stranger came one day to the monastery, and, visiting the prior, asked that one of the brothers might carry a basket for him to the market to make some purchases. “Tell the first brother you see in the cloisters,” said the prior. The brother happened to be Thomas Aquinas, who, at the curt command of the stranger, took up the basket and followed. But he was suffering from lameness, and the arrogant stranger turned round and scolded him for being so slow. The Bolognese, looking on with indignation at the treatment of the revered teacher of the Schools, said to the visitor, “Do you know who it is that you are treating in this way? It is Brother Thomas!” “Brother Thomas!” he exclaimed; and, falling on his knees, begged the saint’s forgiveness. “Nay” said Thomas, “you must forgive me for being so alow!”
6:11 “But flee from these things” Timothy is commanded (PRESENT ACTIVE IMPERATIVE, cf. 2 Tim. 2:22) to flee from the things discussed in vv. 3–10. This is in contrast to the things he was to preach and teach (cf. v. 2b), which are listed in 5:1–6:2a.
|“you man of God”
|“O man of God”
|“as someone dedicated to God”
This was an honorific title from the OT which was used of Moses, Elijah, Elisha, Samuel, and David. In 2 Tim. 3:16, 17 it is used for all believers equipped by the word of God. The false teachers are not men of God or equipped by the Word of God.
© “pursue” This is another PRESENT ACTIVE IMPERATIVE, an ongoing command. The first (“flee”) is negative, the second (“pursue”) positive. Both are crucial for sound teaching and personal righteousness.
© “righteousness” This must refer to holy living (cf. James 3:13–18), not to imputed (forensic) righteousness as in Romans (cf. chapter 4). See Special Topic at Titus 2:13. Romans 1–8 (a doctrinal summary) speaks of our position in Christ (i.e. justification). The Pastoral Letters (letters against false teaching) speak of our possessing our possession (i.e. sanctification). See Special Topic: Righteousness at Titus 2:12.
This list of Christlike qualities is exactly opposite of the lifestyles of the false teachers. By their fruits you shall know them (cf. Matt. 7).
© “godliness” This is a recurring theme (cf. 3:10; 4:7–8; 6:3, 5–6; 2 Tim. 3:5). Eternal life has observable characteristics. To know God is to be (desire to be) like God (cf. Matt. 5:48).
The Greek word hupomonē has several possible English translations. In A Greek-English Lexicon of the New Testament, Bauer, Arndt, Gingrich and Danker say that this word refers to the enduring of toil and suffering (p. 846). Timothy was to face (1) the problems; (2) those who caused the problems; and (3) those affected by the problems with a steadfast endurance. See Special Topic at 4:16.
© “gentleness” Not only was Timothy to endure and persevere, but he was to do so with a faithful, loving, gentle spirit (cf. 3:3; 2 Tim. 2:25; Titus 3:3; Gal. 6:1; James 1:21; 3:13, 17; 1 Pet. 2:18; 3:4).
11. Over against the vices which Paul has just condemned (see verses 3–10) stand the virtues which Timothy is urged to cultivate: But you, O man of God, flee away from these things, and run after righteousness, faith, love, endurance, gentleness.
Timothy is urged to flee away from such things as wickedness, gold-hunger, error, envy, wrangling, reviling; and to run after, pursue or eagerly seek after (see: N.T.C. on 1 Thess. 5:15; cf. Rom. 12:13; 1 Cor. 14:1; Phil. 3:12) their opposites, namely, righteousness, godliness, faith, love, endurance, gentleness. This befits him as a “man of God.” In the old dispensation this was a designation of the person who by God had been entrusted with a high office (Moses, Deut. 33:1; Ps. 90:1; David, 2 Chron. 8:14; Elijah, 2 Kings 1:9; the prophets, 1 Sam. 2:27). In the new dispensation, now that every believer is viewed as a partaker of the anointing of the Holy One, and therefore as a prophet, priest, and king (1 John 2:20; cf. 1 Peter 2:9), the description is used with respect to any and every believer, as is clear from 2 Tim. 3:17. And surely, if every Christian is a “man of God,” Timothy, having been placed in a position of great responsibility, is this in a special sense. Now a “man of God” is God’s peculiar possession, his special ambassador. He is, accordingly, the very opposite of the man whose owner is Mammon, whose commands he obeys.
Timothy, then, as a “man of God,” must “run after” righteousness, the state of heart and mind which is in harmony with God’s law, and will lead to godliness, the godly life, truly pious conduct. “Faith, love, and endurance” belong together (Titus 2:2; cf. 2 Tim. 3:10 then 1 Thess. 1:3) just like “faith, love, and hope” (Col. 1:4, 5; cf. “faith, hope, and love,” 1 Cor. 13:13), for endurance is the fruit of hope (1 Thess. 1:3). It is the grace to bear up under adversities; for example, persecution. It amounts to steadfastness no matter what may be the cost, in the full assurance of future victory. (For a word-study of endurance and its synonyms see N.T.C. on 1 Thess. 1:3; 5:14—footnote 108—; 2 Thess. 1:4; 3:5). As to faith, this concept is here used in the subjective sense, active reliance on God and his promises. And love, with Paul, is broad as the ocean, having as its object God in Christ, believers, and in a sense “everyone” (1 Tim. 1:5, 14; 2:15; 4:12; 2 Tim. 1:7, 13; 2:22; 3:10; Titus 2:2; cf. 1 Thess. 3:12). When these virtues are present, gentleness of spirit will certainly result. The word thus translated is found only here in the Greek Bible. Comparison with 2 Tim. 3:10 indicates that it is akin in meaning to longsuffering (patience with respect to persons).
6:11. Paul made an impassioned plea to Timothy—you, man of God, flee from all this (ungodliness). He was to live differently. So are all Christian believers.
Those who have chosen to follow Christ have an obligation to him. They are to run away from all the false teacher represents, the pride, the misguided thinking, the greed. But God never calls us to give up something without instructing us to embrace its alternative. We are told to put off the old nature and put on the new (Eph. 4:22–24); we are to stop lying and speak honestly, to put away crude speech and say only beneficial things (Eph. 4:25–29). The Christian is to escape from the traps and temptations of money, selfish ambition, and intellectual sophistry. We are to pursue righteousness, godliness, faith, love, endurance and gentleness.
These six qualities mark the life of a Christian. But they must be pursued with purpose. We are to “run with perseverance … [fixing] our eyes on Jesus” (Heb. 12:1–2). Paul’s list of characteristics closely matches the fruit of the Spirit described in Galatians 5:22.
 Köstenberger, A. (2006). 1 Timothy. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, pp. 555–556). Grand Rapids, MI: Zondervan.
 Calvin, J., & Pringle, W. (2010). Commentaries on the Epistles to Timothy, Titus, and Philemon (pp. 160–161). Bellingham, WA: Logos Bible Software.
 Utley, R. J. (2000). Paul’s Fourth Missionary Journey: I Timothy, Titus, II Timothy (Vol. Volume 9, pp. 83–84). Marshall, Texas: Bible Lessons International.
 Larson, K. (2000). I & II Thessalonians, I & II Timothy, Titus, Philemon (Vol. 9, pp. 246–247). Nashville, TN: Broadman & Holman Publishers.
(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things.)—Philip. 3:18, 19.
My soul! hast thou not felt somewhat of the affliction of the apostle, in beholding how the great mass of carnal men live, and, for the most part, die? Nay, who can look on, and view it without tears? the apostle hath enclosed the view within parentheses, and it were to be wished that it was nowhere to be found but in parentheses. But, alas! the truth is too striking, too palpable, and meets the contemplative mind at too many entrances and passages through the world, not to show that it is far more general than is imagined. By our apostasy from God, man, that was originally exalted above the whole creation, is sunk below the whole: for no creature of God, among the brutes that perish, ever arrived to such a proficiency in sensuality as to glory in that which constitutes our disgrace and shame! Brutes may riot in gorging their corrupt passions: but it is the human brute alone that glories in the reflection! Hence, of all the creatures of God, none, by nature, can be more remote from God, devils excepted, than fallen man! None in whose mind Satan could find a seat to rule and reign, but man! And while, by nature, thus exposed to perish, for any act of our own by which we could do aught to prevent it; yea, without even a desire to prevent it, or a knowledge of the awful depths of sin into which we are fallen, in order to send forth a cry for recovery: while thus living, and thus dying, at an everlasting distance from God, at once the scorn of angels, and the willing slaves of the devil. As in the delirium of a fever, so in the madness of the mind, the poor creature that is under the dominion of it, is unconscious of the whole, and glories in that which is his shame, and which melts every heart into pity, but the heart of fiends and the powers of darkness! My soul! hast thou duly considered these things! Dost thou behold, as Paul did, many around thee that thus walk? Dost thou remember when thou didst so walk; Dost thou call to mind “the wormwood and the gall?” And canst thou ever overlook, or forget, who it was that brought thee out? Canst thou cease to remember when and where the Lord Jesus passed by, and took thee up in his arms, when thou wast loathsome in thy person to every eye but his; and when he, like the divine Samaritan to the wounded traveller, brought thee to the inn of his Church, when thou wast left more than half dead by the enemy of souls? Oh! precious, precious Lord Jesus! the more I contemplate thy glorious person, and thy gracious mercy to our poor fallen nature, the more unceasingly lovely dost thou appear. Thine was indeed, and is, “a love that passeth knowledge!” Oh! for grace to reverence these bodies of ours, which thou hast redeemed; that while the carnal glory in their shame, all thy redeemed may cry out, with the holy indignation of the apostle, and say, as he did, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world.” (Galatians 6:14.)