Daily Archives: August 18, 2020

Something That Is Absolutely Critical To Remember Over The Next Several Months — End Of The American Dream

A victory is not a victory if you betray your core values in the process of achieving that victory.  This is not the article that I was expecting to write today, but this is one of those times when I have been taken in a direction that I did not anticipate.  Today, everyone can see that America is very deeply divided.  Anger, frustration and hatred are rising all around us, and we are rapidly approaching the election in November.  As November approaches, I believe that things are going to get very heated.  And when an election gets heated, it can be very tempting to hate the people on the other side.  But we must not give in to that temptation, because Americans are not supposed to be hate-filled people.  In the end, our lives will be defined by how much we love, and that includes how much we love those that are our enemies.  I know that such talk is very rare in America today, and that is why articles like this are so desperately needed.

Even if your party wins the election in November, if you choose to hate the people on the other side you still lose.

Every single member of your party could win every single vote in November, but if your heart is filled with hate that would not be a win for you personally.

I see so much hatred on the Internet these days.  Of course the Internet has always been filled with hate, but election season seems to bring it to a crescendo.  Many of the things that are being said about others are too horrible for me to repeat, but you know exactly what I am talking about.  One of the main reasons why a lot of good people don’t want to get into politics is because of all the nastiness that takes place, and we are truly setting a horrible example for the rest of the globe.

We desperately need to be able to learn how to disagree with others without hating them.

There is a world of difference between having a fundamental difference of opinion on an issue and hating someone else because of what they believe.

Loving others does not mean that you have to see things exactly the way that others do, and I would never suggest that you should compromise the most important things that you believe for the sake of harmony.  In fact, we live at a time when we have a crying need for people to stand up for the values and principles that this nation was founded upon.  Personally, I have disagreed with just about every major decision made in Washington D.C. for the past 30 years.  Once in a while something is done that I can actually agree with, and in those rare instances I will praise those that were involved in that decision.  But in general, we have seen a horrifying lack of judgment in Washington for decades.

But just because I disagree very strongly with what has been going on does not mean that I have to hate anyone.

I know that it is hard to watch our politicians destroy everything that previous generations of Americans worked so hard to build.  If you truly love America, there are going to be moments when how far our nation has fallen deeply grieves you.  And in the midst of that pain, it can feel really good to hate those that are ruining everything around us.

But that is not who we are supposed to be.  In the Sermon on the Mount, Jesus instructed us to love our enemies and to pray for those that persecute us…

44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

That really goes against our natural instincts, doesn’t it?

Don’t get me wrong – I am certainly not saying that politicians should not be held accountable.  If they have broken the law, they need to pay the price, and most of our current leaders in Washington don’t have any business being in positions of leadership.

So if you think that a certain politician does not deserve your vote, then definitely don’t vote for that individual.

But at the same time, don’t hate that person.

If you are a Democrat, can you honestly say that you love Donald Trump and Mike Pence?

If you are a Republican, can you honestly say that you love Joe Biden and Kamala Harris?

We are called to love even those that stand against every single thing that we believe and hold dear.

Once the election results are final, there are going to be millions upon millions of very bitterly disappointed people out there.  Both sides fully expect to win, and those that end up losing are likely to throw a massive temper tantrum.

It is going to be a very challenging time for America, and nothing that I could say right here will change that.

During this election season there is a lot of talk about the great problems that our nation is facing, and it seems like just about everyone has an opinion about how to fix those problems, but ultimately the real solution to our problems is love.

In fact, if we don’t learn how to love God and how to love one another, America is simply not going to make it.  If you want to know what the end result will be if we continue to be filled with hate, just read my new book.

Unfortunately, the corporate media, our politicians and many other national “leaders” will continue to stir up more strife, discord, anger and hatred on a daily basis.

And I am sure that there will be a lot of unfortunate words directed at me for writing this article.

But all I am suggesting is that we should treat others the way that we want to be treated.

Loving others is not always easy, but if we want to have any hope of ever turning this country around we have no other choice.

Something That Is Absolutely Critical To Remember Over The Next Several Months — End Of The American Dream

Reflections On Resisting Tyranny — CultureWatch

How far can we go in opposing evil governments?
One might think with all the corona crisis we are now engulfed in that I am again speaking to this matter, and referring to the new tyrants who are taking away our freedoms by means of draconian lockdown measures. But that is only in part what I want to address here. I do want to look at bigger matters, such as a biblical and theological reflection on geopolitical affairs and international relations.
That is, how are Christians to understand things like international conflict and warfare? I happen to believe that there is a place for just war. I think we were morally right to fight Hitler and the Nazis, and I think we were also right to resist expansionist Communism. In both cases defensive warfare sought to check the spread of great evil, of ruthless tyrants, and of bloodthirsty ideologies.
Just as God ordained the state to keep evil in check and to punish evildoers (by means of courts, the police, and so on), so too there is a place for armies and for the protection of one’s national borders. Ancient Israel of course knew all about such things.
It is the situation as found in the Old Testament that I want to bring to bear here in contemporary discussions of if and when nations can go to war against evil powers and militant threats to freedom and democracy. In particular, I want to examine a key passage found in the book of Jeremiah. As I am again rereading though this important book, I came upon these verses (Jer. 38:1-4), in my daily reading:
Now Shephatiah the son of Mattan, Gedaliah the son of Pashhur, Jucal the son of Shelemiah, and Pashhur the son of Malchiah heard the words that Jeremiah was saying to all the people: “Thus says the Lord: He who stays in this city shall die by the sword, by famine, and by pestilence, but he who goes out to the Chaldeans shall live. He shall have his life as a prize of war, and live. Thus says the Lord: This city shall surely be given into the hand of the army of the king of Babylon and be taken.” Then the officials said to the king, “Let this man be put to death, for he is weakening the hands of the soldiers who are left in this city, and the hands of all the people, by speaking such words to them. For this man is not seeking the welfare of this people, but their harm.” 
I will speak to this text in more detail in a moment, but the main point I want to make here is this: back then God sent his prophets to tell his people what was going on. The people were not left in the dark, and God spoke to them through these prophets – whether it seemed to be good news or bad news.
So they were not left scratching their heads as to what was happening all around them. They had divine commentary on so many things by means of the prophetic word. Often the prophets could tell the people that some disaster (such as a plague or famine or whatever) was happening for a specific reason – usually because of their sin and disobedience and idolatry.
And here we have the same: Jerusalem was at the end of its ropes, and the evil Babylonians were closing in real fast. Jeremiah said that this was all part of God’s divine judgment on them, and therefore they should not resist the Babylonians (or Chaldeans). So the people had the divine word as to what was happening.
But as I have often said, we today do not have that same clear prophetic word, so we are often left guessing as to why this or that disaster has befallen us. Be it Covid, or war, or drought, or bush fires, we can only speculate as to why these things are happening. Are they the direct judgment of God on a sinful people? It could well be, but we may not know for sure.
But back then ancient Israel was not left doubting and wondering. God spoke to them through the prophets and told them why things were happening – often predictively foretelling what would be happening – and why. So here we have what the leaders in Jerusalem could only consider to be pure treason: Jeremiah was telling them not to resist these evil tyrants, and to accept what was coming their way.
No wonder they so hated Jeremiah, and they so often had him thrown in prison. He actually seemed to be siding against God’s own people and siding with their enemies. That is treason indeed! But God was behind it, and all Jeremiah could do was share the bad news and face the consequences.
Let me offer some commentary on this particular episode. Philip Graham Ryken gives us this backdrop to the situation:
To understand why Jeremiah’s sermon made people mad, it helps to understand how desperate the situation was in Jerusalem. The city was under siege. The most powerful military force in the world – the Babylonian army – was camped outside its walls, cutting off all supplies. Bread rations were starting to run low, and there was no water left in any of the cisterns, only brackish mud.
Very likely, the Babylonians had started to attack the walls of the city, trying to undermine its towers or knock down its gates with battering rams…
Given the city’s weak tactical position, it is easy to see why Jeremiah’s little sermon was bad for morale. He was announcing that victory was impossible, defeat inevitable. His message was “Surrender or Die.” He was preaching that message not because the Babylonians were invincible, but because God himself was fighting on Babylon’s side.
Jeremiah and Lamentations: From Sorrow to Hope (ESV Edition) (Preaching the Word) by Array
And Old Testament scholar Michael Brown also helps us to see what was happening here:
Jeremiah’s message gives further credence to the charge that he is a traitor ready to desert to the Babylonians (37:13-14), since he is now urging everyone to surrender to the very same enemy, also assuring them (v.3) that Jerusalem was about to fall. How treasonous these words must have sounded to those who still believed that the fight was on and that Yahweh would deliver the people and the city…
Once again Jeremiah’s opponents determine that his words deserve death (cf. 11:18-21; 26:8; 38:15). . . . What an outrageous charge! The precise opposite is true, and out of his ardent desire to see true shalom in this troubled city and to avoid the appending raca [disaster] he has spent the better part of the last forty years exposing the false promises of shalom (cf. esp. 6:14; 8:11; 14:13; 23:17), urging the people to repent so that blessing can come and disaster be averted. In reality, the only true way to shalom is to heed his warnings, but with that option long since passed, all the promises of shalom have been transferred to the future (cf. esp. 29:11; 33:6, 9). God’s merciful present way for the people to avoid further suffering is to surrender (v.3).
As mentioned, it is much harder today to know how to respond to every evil ruler, every lousy government, and every case of tyranny. In the OT with a certain and sure prophetic word, ancient Israel knew when they should fight enemies – both within and without – and when they should not. We do not have that same sort of clarity today.
So we – and our rulers – need wisdom and discernment as to when we should engage, as to when a just war or revolt is possible and desirable. Some cases are clear. Most would agree that the Allies were fully justified in uniting militarily against Hitler. Other tyrants and acts of aggression may also require some sort of armed intervention, but it may be less clear if and when that should happen.
The bigger theological issues cannot be entered into here. Even if God used evil, pagan nations like Babylon or Assyria for his purposes to judge his own people, they were still held to account, and also judged by God. See Isaiah 10 for example as a classic case of this.
So yes, it is possible that today as well God uses all sorts of evil rulers and tyrants as part of his purposes. Whether we can resist and fight back – on various levels – is another matter, and still requires discernment and understanding. The evil we see Communist China inflicting on its own people, as well as on the once free Hong Kong, is a case in point.
And the evil we see bungling rulers like Dan Andrews inflicting on poor, longsuffering Victorians is another. At the very least we must pray for these leaders. And we need to keep in mind that we can fully detest evil and injustice while also praying for those who are behind it.
I do this every single day for Premier Andrews who has helped to cause the deaths of hundreds and the economic ruin of hundreds of thousands through his arrogance, sheer incompetence, and criminal negligence. So I will keep holding him to account as I keep praying for him.
And praying that God removes the wicked is certainly quite Scriptural. Praying the imprecatory psalms actually is fully biblical. We do indeed have such prayers in Scripture, and we can pray them against evil and ungodly leaders who are doing so much horrific harm to so many. See this piece for example: billmuehlenberg.com/2020/08/04/yes-seek-justice-and-vindication/
It would be nice to have that absolute and crystal-clear word today on how to deal with all unjust leaders and evil governments that was found in the OT. But we can at least pray today for our rulers, while always holding them fully to account at the same time.

Reflections On Resisting Tyranny — CultureWatch

The Global Elite Have Far More Control Over Us Than Most People Would Dare To Imagine — The Economic Collapse

No matter where you fall on the political spectrum, you probably agree that the global elite have too much power and influence.  It has been said that “money is power”, and today that seems to be more true than ever.  Those at the very, very top of the pyramid dictate the rules of the game for the rest of us, and there isn’t too much that the rest of us can do about it.  When we talk about how the global elite dominate our lives, the focus tends to be on how they influence national governments, but the truth is that is one of the areas where the global elite have the least control.  I know that may sound strange, but I believe that things will become clearer by the end of this article.
I would submit that corporations are the primary vehicle that the elite use to control our lives.  In fact, many global corporations are now larger and more powerful than most national governments, and collectively the network of global corporations that dominates the planet is far larger and far more powerful than any single national government.
A number of years ago, a remarkable study was conducted that closely examined the interconnecting relationships of major corporations all over the world.  That study discovered that a network of 1,318 enormous companiesdominated the global economy, and it also found that 147 colossal corporations at the core of that web formed a “super-entity” that controlled 40 percent of the entire network…
Each of the 1318 had ties to two or more other companies, and on average they were connected to 20. What’s more, although they represented 20 per cent of global operating revenues, the 1318 appeared to collectively own through their shares the majority of the world’s large blue chip and manufacturing firms – the “real” economy – representing a further 60 per cent of global revenues.
When the team further untangled the web of ownership, it found much of it tracked back to a “super-entity” of 147 even more tightly knit companies – all of their ownership was held by other members of the super-entity – that controlled 40 per cent of the total wealth in the network. “In effect, less than 1 per cent of the companies were able to control 40 per cent of the entire network,” says Glattfelder. Most were financial institutions. The top 20 included Barclays Bank, JPMorgan Chase & Co, and The Goldman Sachs Group.
Of course at the very top are the ultra-wealthy individuals that own and control the gigantic corporations that make up the “super-entity”.
This is why our major corporations all seem to have the same values.  At the very top their ownerships are all interlinked, and so trying to fundamentally change the culture of these massive institutions is nearly impossible.
Many have promoted the idea of refusing to economically engage this monster, but that has become nearly impossible.  Over the years, we have seen so many promising companies get gobbled up by this “super-entity”, and in many instances the customers of these companies don’t even realize that they are now owned by someone else.
Because they have such a huge share of the market, the global elite essentially dictate what gets produced, what gets sold and what gets bought.
And if you need a loan to buy a home or to make some other major purchase, you normally have to go through one of their financial institutions.
But of course it doesn’t stop there.  Politicians love to talk about “job creation”, but the truth is that it is our major corporations that really hold the keys over who works where.
When I was much younger, I made it very clear who I was and what I believed on my resume.  What a big mistake that was.  If you want to get hired by the elite, it has to look like you share their values and that you will be a good little cog in the machine.
And the elite ensure that they will have an endless supply of “good little cogs” by completely and utterly dominating our system of higher education.  Colleges and universities that have done as the elite have wished have been absolutely showered with money, while others have been allowed to go by the wayside.
At this point, a “college education” will pretty much look the same no matter where you go, and that is extremely unfortunate.
Once we leave school, the elite continue to control what we think through their ownership of nearly all of the major media and entertainment companies.  Today, more than 90 percent of the “news” and “entertainment” that we get through our televisions is produced by their colossal media empires, and the average American spends approximately five hours a day in front of a television.
If you allow anyone to feed propaganda into your mind for five hours a day, that is going to have an enormous impact on how you view the world.
You can try flipping over to a different channel than you normally watch, but that won’t change much.
Have you ever wondered why the news always sounds the same no matter which channel you are watching?
Needless to say, that doesn’t happen by accident.
In the early years, the Internet allowed alternative voices to compete with the giant media empires, but now that is rapidly changing.  Because giant corporations now control so much of the Internet, those corporations can silence dissenting voices by “deplatforming” them.  One by one, bright lights are going out all over the Internet, and eventually the only voices that will be left will be corporate-approved voices.
The Constitution that governs our land is supposed to guarantee freedom of speech.  But the corporations that completely dominate our lives now control most of the online “public squares”, and they have made it abundantly clear that they are going to dictate what can be said and what cannot be said.
So you can still go out in your backyard and say whatever you want, but at this point “freedom of speech” is dead in this country for all practical purposes.
Are you starting to understand the power that they have?
President Trump cannot control what you say, but the major corporations do it every day.
And unlike our politicians, we cannot get rid of the corporations at the voting booth.
No matter what happens in November, the global elite are going to continue to dominate our society, but if we stay on the road that they are leading us down our future is going to be exceedingly bleak.
Voices such as mine will continue to try to wake people up, but when the other side has almost unlimited resources it is a very tough battle to fight.
However, we can never give up, because as long as the corporations owned by the global elite completely dominate our society we will never truly be free.

The Global Elite Have Far More Control Over Us Than Most People Would Dare To Imagine — The Economic Collapse

August 18 To Know the Lord, Wait


Psalm 130:5

I wait for the Lord, my soul waits, and in His word I do hope.

There is a sense in which we have to wait before God for Him to reveal Himself to us so we can learn more about Him. The reason has to do with how we learn anything. We learn things in the human realm by acquiring a new piece of knowledge and comparing it to something we already know. But with God, since He is beyond our finding out, we have nothing to compare Him to.

We can never know God completely because we don’t have enough common ground to associate who He is with what we know. And so we are consigned to waiting before Him as He reveals more of Himself to us. If that seems strange to us, it is because we are not used to thinking of God in the truly transcendent terms in which He exists. As we grow in our experience and knowledge of God, we develop more and more common ground with Him, by which we can learn even more. Therefore, knowing God is a process, and waiting before Him in worship is the means to knowing Him better.[1]


[1] Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 241). Nashville, TN: Integrity Publishers.

August 18th The D. L. Moody Year Book


And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.—John 1:46.

AFTER all, we do not gain much by discussion. Let objectors or inquirers only get one personal interview with the Son of God, and that will scatter all their darkness, all their prejudice, and all their unbelief. The moment that Philip succeeded in getting Nathanael to Christ, the work was done.[1]


[1] Moody, D. L. (1900). The D. L. Moody Year Book: A Living Daily Message from the Words of D. L. Moody. (E. M. Fitt, Ed.) (p. 143). East Northfield, MA: The Bookstore.

August 18, 2020 Evening Verse Of The Day

The Content of His Commission

preach the word; (4:2a)

The faithful minister of Jesus Christ is commanded to preach the word, which focuses on the content of what is proclaimed. Preach translates the first of nine imperatives Paul uses in this passage, five of them in verse 2 (preach, be ready, reprove, rebuke, exhort) and four in verse 5 (be sober, endure, do, fulfill).

Preach is from kērussō, which means to herald, to proclaim publicly. In New Testament times, the herald, acting as imperial messenger, would go through the streets of a city to announce special events, such as the appearing of the emperor. His duties also included public announcement of new laws or government policies and actions.

Paul himself not only was appointed an apostle but also, like Timothy, was appointed a preacher (1 Tim. 2:7; cf. 2 Tim. 1:11). But because of Timothy’s timid spirit, that task was especially challenging for him. He did not have the naturally strong and aggressive personality or constitution of his mentor. He also may not have had the formal training or intellectual skill to argue successfully on a human level with more sophisticated and experienced errorists in and around the church. He doubtless felt inadequate and intimidated when they presented arguments for which he had not yet developed a successful apologetic or polemic. And in the eyes of some believers in Ephesus, he also was handicapped because of his youthfulness, although Paul had earlier counseled him to disregard such criticism (1 Tim. 4:12). In addition to resistance within the church, Timothy faced growing hostility from unbelieving Jews and from the Roman government. It was persecution by those enemies that had put Paul in prison.

There were other reasons why Timothy might have been tempted to muffle his proclamation, especially that of evangelism, which Paul mentions in verse 5. Timothy realized that the idea of salvation solely through God’s grace runs totally counter to the thinking of natural men and is often met with anger or indifference. But when preaching to unbelievers, whether Jew or Gentile, Timothy was to be like Noah, who “was a righteous man, blameless in his time; [and] walked with God” (Gen. 6:9; cf. Heb. 11:7). Timothy also was to be like Noah in being “a preacher of righteousness” (2 Peter 2:5). Long before God made His covenant with Abraham, before He made His covenant with Israel and gave them the law at Sinai, and still longer before He made the final and perfect covenant through His Son, Jesus Christ, Noah preached God’s righteousness to the ever-more-wicked antediluvians. As far as we know, Noah was not persecuted, but we do know that his preaching for a hundred years while he was building the ark fell on completely indifferent ears, because not a single soul outside his immediate family trusted in God and was saved.

Like every preacher of God’s truth to unbelievers, Timothy also was to be like Jonah, who declared to the wicked pagan city of Nineveh, “Yet forty days and Nineveh will be overthrown” (Jonah 3:4). In great contrast to that of Noah, however, Jonah’s preaching produced an amazing response of repentance and faith in the true God. “The men of Nineveh shall stand up with this generation at the judgment,” Jesus declared, “and shall condemn it because they repented at the preaching of Jonah” (Matt. 12:41).

Timothy was to be like “John the Baptist [who] came, preaching in the wilderness of Judea, saying, ‘Repent, for the kingdom of heaven is at hand’ ” (Matt. 3:1–2), and who then proclaimed “the Lamb of God, who takes away the sin of the world!” (John 1:29).

By the word, Paul doubtless means the entire written Word of God, His complete revealed truth, which the apostle also calls “the whole purpose of God” (Acts 20:27) and which he has just referred to as “the sacred writings” and the “Scripture” (2 Tim. 3:15–16).

A preacher cannot continue to faithfully preach and teach God’s word unless he carefully protects its truth. “O Timothy, guard what has been entrusted to you,” Paul had warned in his previous letter, “avoiding worldly and empty chatter and the opposing arguments of what is falsely called ‘knowledge’ ” (1 Tim. 6:20). Near the beginning of this second letter he admonished, “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus,” and, “Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you” (2 Tim. 1:13–14). He also implored Timothy to handle “accurately the word of truth” (2 Tim. 2:15), because truth that is poorly retained, guarded, and handled inevitably will be poorly taught.

After declaring the marvelous truth first proclaimed by the prophet Joel (2:32) that “whoever will call upon the name of the Lord will be saved,” Paul asks rhetorically in his letter to the church at Rome, “How then shall they [unbelievers] call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent?” Again quoting from the Old Testament, this time from Isaiah 52:7, the apostle then exults, “How beautiful are the feet of those who bring glad tidings of good things!” (Rom. 10:13–15).

Of his own preaching Paul said,

I was made a minister according to the stewardship from God bestowed on me for your benefit, that I might fully carry out the preaching of the word of God, that is, the mystery which has been hidden from the past ages and generations; but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. And we proclaim Him, admonishing every man and teaching every man with all wisdom, that we may present every man complete in Christ. And for this purpose also I labor, striving according to His power, which mightily works within me. (Col. 1:25–29)

There are gifted orators who can sway an audience with the power of their persuasive rhetoric. There are men who are erudite, knowledgeable, well-trained, and worldly-wise, who can cause other men to change their minds about certain matters. There are men who can relate moving stories that tug at a hearer’s heart and move him emotionally. Throughout the history of the church, including our own time, God has chosen to endow some ministers with such abilities. But God also has chosen not to bless every faithful preacher in those particular ways. Nevertheless, He charges them with the same task of preaching His Word, because the spiritual power and effectiveness of preaching does not rest in the skill of the speaker but in the truth.

Intellectually brilliant as he was, the apostle testified to believers at Corinth: “Brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. For I determined to know nothing among you except Jesus Christ, and Him crucified. And I was with you in weakness and in fear and in much trembling. And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, that your faith should not rest on the wisdom of men, but on the power of God” (1 Cor. 2:1–5). In his next letter to that church, he said, “We do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake” (2 Cor. 4:5).

By far the most reliable and effective way to proclaim all of God’s Word is to preach it expositorially. In his book The Ministry of the Word, the nineteenth-century Scotsman William Taylor writes,

By expository preaching, I mean that method of pulpit discourse which consists in the consecutive interpretation, and practical enforcement, of a book of the sacred canon.… Exposition is the presentation to the people, in an intelligible and forcible manner, of the meaning of the sacred writer.… It is the honest answer which the preacher gives, after faithful study, to these questions, “What is the mind of the Holy Spirit in this passage?” and “What is its bearing on related Christian truths, or on the life and conversation of the Christian himself?” ([Grand Rapids: Baker, 1975], 155, 157, 159)

Like countless men before and after his time, Taylor preached expositorially because he wanted to know the mind of the Spirit, because he wanted to know how one Scripture truth bore upon another, and he had to carefully understand what God desired for his people.

For many reasons, faithful and full proclamation of the word is the only right way to preach. First of all, such preaching lets God speak rather than man, because it declares God’s own Word. And it is an incredibly thrilling privilege to give voice to God!

Second, preaching the word is the only right way to preach because it brings the preacher into direct contact with the mind of the Holy Spirit, the author of Scripture. It is for that reason that the preacher of the Word finds the process of study and discovery to be even more rewarding than the preaching that results from it, gratifying as that can be.

It is tragic and puzzling that so many preachers who recognize Scripture to be God’s own Word spend more time investigating and interacting with the limited and imperfect minds of other men than delving into the infinite and holy mind of God. Part of the reason, of course, is that many hearers do not really want to delve into the depths of God’s righteousness and truth, because it exposes their own shallowness and sin. Paul already has warned Timothy about the danger of those who hold “to a form of godliness, although they have denied its power” (2 Tim. 3:5). Later in the present passage he will warn again that “the time will come when they will not endure sound doctrine; … and will turn away their ears from the truth, and will turn aside to myths” (2 Tim. 4:3–4; cf. Acts 20:29–30).

Third, preaching the word is the only right way to preach because it forces the preacher to proclaim all of God’s revelation, including those truths that even many believers find hard to learn or accept.

Fourth, preaching the word is the only right way to preach because it promotes biblical literacy in a congregation, not only through what is learned from the sermon itself but also through the increased desire to study Scripture more carefully and consistently on their own. The faithful pastor, and all other faithful believers, love to learn God’s Word because they love the God of the Word.

Fifth, preaching the word is the only right way to preach because it carries ultimate authority. It is the complete and perfect self-revelation of God Himself and of His divine will for mankind, which He has created in His own image.

Sixth, preaching the word is the only right way to preach because only that kind of preaching can transform both the preacher and the congregation.

The final and most compelling reason that preaching the word is the only right way to preach is simply that it is His own Word, and only His own Word, that the Lord calls and commissions His preachers to proclaim.

In the book mentioned above, William Taylor writes, “Let it never be forgotten, then, that he who would rise to eminence and usefulness in the pulpit, and become ‘wise in winning souls,’ must say of the work of the ministry, ‘This one thing I do.’ He must focus his whole heart and life upon the pulpit. He must give his days and his nights to the production of those addresses by which he seeks to convince the judgments and move the hearts and elevate the lives of his hearers” (p. 7).

The Scope of His Commission

be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. (4:2b)

In order to be effective, a faithful preacher must understand the scope of his commission, which Paul here summarizes.

Like any other effective worker, he must be ready. This is the second command Paul uses in verse 2 and translates ephistēmi, which has a broad range of meanings as determined by tense, mood, and voice. It often connotes suddenness, as in Luke 2:9 (“suddenly stood before”) and Acts 12:7 (“suddenly appeared”; cf. 1 Thess. 5:3); or forcefulness, as in Luke 20:1 (“confronted”) and Acts 4:1; 6:12; 23:27 (“came upon”). In the aorist active imperative, as here, the word carries the complementary ideas of urgency, preparedness, and readiness. It could be used of a soldier who is ready to go into battle on a moment’s notice or of a guard who keeps continually alert for any threat of infiltration or attack by the enemy.

For the faithful preacher, be ready carries similar meanings of gravity and vigilance. He should feel like Jeremiah, who felt under divine compulsion to prophesy. “If I say, ‘I will not remember Him or speak anymore in His name,’ ” he testified, “then in my heart it becomes like a burning fire shut up in my bones; and I am weary of holding it in, and I cannot endure it” (Jer. 20:9; cf. 5:14).

While Paul stayed in Caesarea for a few days on his way back to Jerusalem after his third missionary journey, the prophet Agabus “took Paul’s belt and bound his own feet and hands, and said, ‘This is what the Holy Spirit says: “In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles,” ’ … the local residents began begging him not to go up to Jerusalem.” But Paul’s immediate reply was, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus” (Acts 21:11–13).

Such a sense of readiness and willingness to serve the Lord at any cost and at any time not only should characterize every faithful preacher but also every faithful Christian. Peter exhorted his readers, most of whom were suffering severe persecution from Rome, “Sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence” (1 Peter 3:15). Writing to believers in the church where Timothy now was ministering, Paul implored, “Be careful how you walk, not as unwise men, but as wise, making the most of your time, because the days are evil” (Eph. 5:15–16).

In his classic Lectures to My Students, Charles Spurgeon wrote, “What in a Christian minister is the most essential quality for securing success in winning souls for Christ?… earnestness. And if I were asked a second or third time, I should not vary the answer.… Success is proportionate to the preacher’s earnestness” ([Grand Rapids: Zondervan, 1955], 305).

Only continual study of God’s Word, fellowship with Him in prayer, and submission to His Holy Spirit can keep alive a sense of exhilarating eagerness to preach. Apart from the Word and from prayer, the most gifted and orthodox preaching will grow spiritually stale, for the preacher and for the hearers. In the book just cited, Spurgeon said, “He, who at the end of twenty years ministry among the same people is more alive than ever, is a great debtor to the quickening Spirit” (Lectures, 309).

The faithful preacher must be ready in season and out of season, when it is convenient and when it is not, when it is immediately satisfying and when it is not, when from a human perspective it seems suitable and when it does not. His proclaiming God’s Word must not be dictated by popular culture and propriety, by tradition, by esteem in the community (or even in the church), but solely by the mandate of the Lord.

Of the next three commands—reprove, rebuke, and exhort—the first two are negative, and third is positive.

Reprove and rebuke are closely related in meaning and are the third and fourth imperatives in this passage. Paul has just declared that all Scripture is “profitable for … reproof” (3:16). As noted in the previous commentary chapter, elegmos (reproof) carries the idea of correcting misbehavior or false doctrine. Reproving may have more to do with affecting the mind, with helping a person understand that what he believes or is doing is wrong. Rebuke, on the other hand, may have to do with the heart, with bringing a person under conviction of guilt. To reprove is to refute error and misconduct with careful biblical argument; to rebuke is to bring the erring person to repentance. The first discloses the sinfulness of sin, whereas the second discloses the sinfulness of the sinner.

The first call of the gospel reflects this reproof by calling for men to repent from sin. In preparing the way for the Messiah, John the Baptist declared, “Repent, for the kingdom of heaven is at hand” (Matt. 3:2). He not only preached against sin in general but against particular sins of particular people. “When Herod the tetrarch was reproved by him [John the Baptist] on account of Herodias, his brother’s wife, and on account of all the wicked things which Herod had done, he added this also to them all, that he locked John up in prison” (Luke 3:19–20).

Like John the Baptist, Jesus began His public ministry by calling sinners to repentance. After being baptized by John and spending forty days and nights in the wilderness being tempted by Satan, “from that time Jesus began to preach and say, ‘Repent, for the kingdom of heaven is at hand’ ” (Matt. 4:17). Although Jesus mentioned God’s love on several occasions, He never preached a message on that theme. But He preached countless messages on God’s condemnation of sin, on His judgment of sinners, and on the sinner’s need for repentance. The unrepentant sinner has no hope in the love of God, because God’s love is inseparable from His holiness and justice. A person who refuses to be cleansed of his sin by God’s grace has no prospect of being accepted into heaven by His love.

Immediately after Peter’s sermon at Pentecost, his hearers “were pierced to the heart, and said to Peter and the rest of the apostles, ‘Brethren, what shall we do?’ And Peter said to them, ‘Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit’ ” (Acts 2:37–38).

The preacher’s continuing responsibility is to expose, reprove, and rebuke sin. Sin is that which totally separates unbelievers from God and which temporarily separates believers from close fellowship with their Lord. Paul therefore counseled believers in Ephesus, “Do not participate in the unfruitful deeds of darkness, but instead even expose them” (Eph. 5:11).

He warned Titus about those sinners who infiltrate the church: “There are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach, for the sake of sordid gain.… For this cause reprove them severely that they may be sound in the faith” (Titus 1:10–11, 13).

Sin must be addressed among believers as well. In his first letter to Timothy, Paul commanded, “Those who continue in sin, rebuke in the presence of all, so that the rest also may be fearful of sinning” (1 Tim. 5:20).

Paul next gives Timothy the positive imperative to exhort, which is from parakaleō, a common New Testament word that can range in meaning from simply calling out to someone to admonishing, which is clearly the meaning in this context. It also carries the idea of encouragement. After having reproved and rebuked disobedient believers under his care, the faithful preacher is then to come alongside them in love and encourage them to spiritual change.

That is the spirit in which Paul himself pastored those under his care. He reminded believers in Thessalonica, “You know how we were exhorting and encouraging and imploring each one of you as a father would his own children, so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Thess. 2:11–12; cf. Col. 1:28). Later in the letter he counseled those believers to do as he had done, saying, “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men” (5:14).

Not only are the things a preacher says and does important but also the way he says them and does them. He is to reprove, rebuke, and exhort with patience. Makrothumē (patience) means literally to “abide under” and therefore is often translated “endurance” (see, e.g., Luke 21:19; 2 Cor. 6:4; James 1:3) or “perseverance” (see, e.g., James 1:12; 2 Cor. 12:12). But here Paul is speaking specifically of patience with people, with members of a flock who may have been persistently stubborn and were resisting their pastor’s admonitions. But the shepherd is not to become exasperated or angry, remembering that he himself is firmly but lovingly and patiently held accountable by the Great Shepherd, our supreme example of patience. Paul cautioned believers in Rome, “Do you suppose this, O man, when you pass judgment upon those who practice such things and do the same yourself, that you will escape the judgment of God? Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?” (Rom. 2:3–4). If the perfect Son of God is so kind, forbearing, and patient with sinners, how much are His people obliged to have those attitudes?

Although mentioned at the end of the verse, didachē (instruction) is foundational to preaching, reproving, rebuking, and exhortation. It is only through careful teaching of the Word that those tasks can be successfully carried out by a pastor. An unbeliever will not be convicted of his sin and come to salvation apart from some instruction from God’s Word about his lost condition and his need for saving faith in Jesus Christ. Nor will a believer be convicted of his sin and brought to repentance and restoration apart from the work of the Word in his heart.

It is not by a preacher’s personal authority or persuasiveness—no matter how well he knows Scripture or how highly he is gifted—but solely by the authority and power of Scripture itself, illuminated and applied by the Holy Spirit, that any ministry or Christian service can be spiritually effective and pleasing to the Lord. In 4:2 Paul essentially reiterates what he has just declared, namely, that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work” (3:16–17).[1]

2 Paul’s concluding charge to Timothy begins with a series of five imperatives in the Greek. The first is to “preach [kēryssō, GK 3062; cf. 1 Ti 3:16; cf. kēryx, GK 3061, in 1 Ti 2:7; 2 Ti 1:11] the Word” (on “the Word,” see 1 Ti 4:12; 5:17). Timothy has been thoroughly grounded in the “holy Scriptures” (2 Ti 3:15); those Scriptures are the same Word—God’s Word (2:9), the “word of truth” (2:15)—that he is solemnly called on to preach (cf. Ro 10:8; 1 Co 15:2). Notably, this preaching is not limited to the edification of believers (cf. Marshall, 800). It entails imparting to his hearers “sound doctrine” rather than telling them what they want to hear (v. 3).

Timothy’s primary motivation must not be to please people; he must take his cue first and foremost from God’s Word. As Stott (Message of 2 Timothy, 106) says, “We have no liberty to invent our message, but only to communicate ‘the word’ which God has spoken and has now committed to the church as a sacred trust.” We must proclaim the Word rather than merely cater to people’s “felt needs” or use the pulpit as a platform for pursuing our own personal agendas.

Paul’s next command is that the preacher must “be prepared” to proclaim the Word whether it seems popular at the time or not (eukairōs akairōs, GK 2323, 178, an oxymoron, “in season and out of season”; Mk 6:21; 14:11; cf. 2 Ti 4:3). This defied both Jewish and Greco-Roman wisdom. The OT Preacher wrote that there is “a time to be silent and a time to speak” (Ecc 3:7). Conventional Greco-Roman rhetoric held similarly that a speaker must carefully discern whether or not certain forms of address are opportune in a given situation. According to Plato (Phaed. 272A, using the same two Greek words), “a knowledge of the times for speaking and for keeping silence” is crucial (cf. A. J. Malherbe, “ ‘In Season and Out of Season’: 2 Timothy 4:2,” JBL 103 [1984]: 236–41). Especially startling is Paul’s exhortation to Timothy to preach the Word even when his audience may not be receptive (some say the reference is merely to Timothy’s own personal convenience, but this is unlikely). Judging by the book of Acts, this was also Paul’s own practice. In the end, it is not the preacher’s task to predict his audience’s response,only to be faithful to his calling. As Theodore of Mopsuestia (Commentary on 2 Timothy: TEM 2:223) writes, “Every occasion constitutes an opportune time for preaching.”

According to Paul’s last three imperatives, the preacher must “correct” (elenchō, GK 1794; 1 Ti 5:20; Tit 1:9, 13; 2:15; cf. 2 Ti 3:16), “rebuke” (epitimaō, GK 2203; not elsewhere in Paul), and “encourage” (parakaleō, GK 4151; cf. 1 Ti 5:1; 6:2; on the entire triad, cf. 3:16) with all “patience” (makrothymia, GK 3429; cf. 3:10) and “instruction” (didachē, GK 1439).[2]

4:2 / The charge itself is a series of five imperatives. The first, preach the Word (see disc. on 1 Tim. 4:5 for “the gospel message” as the proper understanding of “the logos of God” in the pe), is the rubric for the others. Above all else, Timothy must proclaim the message of the gospel, which here has the same effect as the charge to “guard the deposit” in 1 Timothy 6:20 and 2 Timothy 1:14. This is what the whole appeal from 1:6 to 3:17 is all about.

Furthermore, he is to be prepared in season and out of season. This is very close to the kjv’s famous, “Be instant in season, out of season.” Unfortunately what Paul intends is not all that clear. The verb is probably best translated “stand by it” (D-C) or “keep at it” (Kelly), that is, your proclaiming of the Word. The double adverbs (eukairōs, akairōs) are either subjective (having to do with Timothy) or objective (having to do with his hearers). If the former, which was how Chrysostom understood it, then it means that he should stay with the task whether it is convenient or not. If the latter, then it means that he should stand by it “whether or not the preaching comes at a convenient time for the hearers.” In the context, especially in light of what follows, the latter is probably intended, although it just may have to do with Timothy’s reticence (cf. 1:6–7).

The final three imperatives, correct, rebuke and encourage, are related to the various aspects of his task as proclaimer of the Word. He is to correct (better, “rebuke,” as in 3:16; Titus 1:13; 2:15) those in error; rebuke (perhaps, “warn”) those who do not heed the correction; and finally “exhort” (or “urge,” not encourage; see disc. on 1 Tim. 2:1; 5:1; 6:2) them all.

He is to do these final three tasks with great patience and careful instruction. Patience is required because of what will be said next—not all will give heed to him. Nonetheless he must always patiently hold forth the truth (i.e., teach with … careful instruction).[3]

2. Be instant in season, out of season. By these words he recommends not only constancy, but likewise earnestness, so as to overcome all hindrances and difficulties; for, being, by nature, exceedingly effeminate or slothful, we easily yield to the slightest opposition, and sometimes we gladly seek apologies for our slothfulness. Let us now consider how many arts Satan employs to stop our course, and how slow to follow, and how soon wearied are those who are called. Consequently the gospel will not long maintain its place, if pastors do not urge it earnestly.

Moreover, this earnestness must relate both to the pastor and to the people; to the pastor, that he may not devote himself to the office of teaching merely at his own times and according to his own convenience, but that, shrinking neither from toils nor from annoyances, he may exercise his faculties to the utmost. So far as regards the people, there is constancy and earnestness, when they arouse those who are asleep, when they lay their hands on those who are hurrying in a wrong direction, and when they correct the trivial occupations of the world. To explain more fully in what respects the pastor must “be instant,” the Apostle adds—

Reprove, rebuke, exhort. By these words he means, that we have need of many excitements to urge us to advance in the right course; for if we were as teachable as we ought to be, a minister of Christ would draw us along by the slightest expression of his will. But now, not even moderate exhortations, to say nothing of sound advices, are sufficient for shaking off our sluggishness, if there be not increased vehemence of reproofs and threatenings.

With all gentleness and doctrine. A very necessary exception; for reproofs either fall through their own violence, or vanish into smoke, if they do not rest on doctrine. Both exhortations and reproofs are merely aids to doctrine, and, therefore, have little weight without it. We see instances of this in those who have merely a large measure of zeal and bitterness, and are not furnished with solid doctrine. Such men toil very hard, utter loud cries, make a great noise, and all to no purpose, because they build without a foundation. I speak of men who, in other respects, are good, but with little learning, and excessive warmth; for they who employ all the energy that they possess in battling against sound doctrine, are far more dangerous, and do not deserve to be mentioned here at all.

In short, Paul means that reproofs are founded on doctrine, in order that they may not be justly despised as frivolous. Secondly, he means that keenness is moderated by gentleness; for nothing is more difficult than to set a limit to our zeal, when we have once become warm. Now when we are carried away by impatience, our exertions are altogether fruitless. Our harshness not only exposes us to ridicule, but also irritates the minds of the people. Besides, keen and violent men are generally unable to endure the obstinacy of those with whom they are brought into intercourse, and cannot submit to many annoyances and insults, which nevertheless must be digested, if we are desirous to be useful. Let severity be therefore mingled with this seasoning of gentleness, that it may be known to proceed from a peaceful heart.[4]

2. The five exhortations contained in this verse are as applicable to all Christian ministers as to Timothy. Preach the Word, in the Greek is in the aorist tense, which together with the succeeding imperatives adds solemnity and decisiveness to the injunctions. The apostle regards Timothy as being at a crisis in which he must make definite resolves towards positive action. He must preach the word in which he has been nurtured, as never before. The verb behind the words be prepared in season and out of season (ephistēmi) means ‘to stand by, be at hand’, hence the meaning here seems to be that the Christian minister must always be on duty. He must take every opportunity to serve, whether the occasion seems opportune or not. This reference to being prepared applies not only to preaching but also to the many other responsibilities. The third exhortation is to correct. Both Timothy and Titus are strongly urged to reprove (elenchō) (cf. 1 Tim. 5:20; Titus 1:13, 2:15), and no Christian minister must shirk his responsibility in this respect. Christian discipline in our modern age is so generally lax that the moral status of many communities is greatly weakened. The fourth exhortation rebuke (epitimaō), closely akin to the last, denotes in New Testament usage the idea of censure. The last word encourage is a translation of parakaleō, which can also mean ‘exhort’. Both these meanings are applicable to the preacher’s work, but if this duty is taken with the preceding two charges, the former meaning would be more applicable.

All these imperatives must be effected with great patience and careful instruction. The first denotes the manner and the second denotes the method which Timothy must adopt; makrothymia here translated ‘patience’ is a favourite Pauline expression, and is generally used of God’s forbearance. In Colossians 1:11 it is used, as here, of the Christian’s patience in trying circumstances. Christian reproof without the grace of long-sufferance has often led to a harsh censorious attitude intensely harmful to the cause of Christ. But the other requirement is equally essential, for correction must be diligently understood and hence based on careful instruction. To rebuke without instruction is to leave the root cause of error untouched.[5]

The Nature of the Charge (verse 2)

Omitting verse 1 for the moment and passing to verse 2, the essence of the charge is in the three words ‘Preach the word’. We observe at once that the message Timothy is to communicate is called a ‘word’, a spoken utterance. Rather it is the word, God’s word which God has spoken. Paul does not need to specify it further, for Timothy will know at once that it is the body of doctrine which he has heard from Paul and which Paul has now committed to him to pass on to others. It is identical with ‘the deposit’ of chapter 1. And in this fourth chapter it is equivalent to ‘the sound teaching’ (3), ‘the truth’ (4) and ‘the faith’ (7). It consists of the Old Testament Scriptures, God-breathed and profitable, which Timothy has known from childhood, together with the teaching of the apostle which Timothy has ‘followed’, ‘learned’ and ‘firmly believed’ (3:10, 14). The same charge is laid upon the church of every age. We have no liberty to invent our message, but only to communicate ‘the word’ which God has spoken and has now committed to the church as a sacred trust.

Timothy is to ‘preach’ this word, himself to speak what God has spoken. His responsibility is not just to hear it, and to believe and obey what he hears; nor just to guard it from every falsification; nor just to suffer for it and continue in it; but now to preach it to others. It is good news of salvation for sinners. So he is to proclaim it like a herald in the market-place (kēryssō, cf. kēryx ‘a herald’ in 1:11). He is to lift up his voice without fear or favour, and boldly to make it known.

Paul goes on to list four marks which are to characterize Timothy’s proclamation.

  1. An urgent proclamation

The verb ephistēmi, ‘be urgent’, means literally to ‘stand by’, and so to ‘be ready, be on hand’ (ag). But here it appears to take on the flavour not just of alertness and eagerness, but of insistence and urgency. ‘Never lose your sense of urgency’ (jbp). Certainly it is no good preaching in a listless or lackadaisical manner. All true preaching conveys a sense of the urgent importance of what is being preached. The Christian herald knows that he is handling matters of life and death. He is announcing the sinner’s plight under the judgment of God, the saving action of God through the death and resurrection of Christ, and the summons to repent and believe. How can he treat such themes with cold indifference? ‘Whatever you do,’ wrote Richard Baxter, ‘let the people see that you are in good earnest … You cannot break men’s hearts by jesting with them, or telling them a smooth tale, or patching up a gaudy oration. Men will not cast away their dearest pleasures upon a drowsy request of one that seemeth not to mean as he speaks, or to care much whether his request be granted.’1

Such urgent preaching, Paul adds, must continue ‘in season and out of season’. ‘Press it home on all occasions, convenient or inconvenient’ (neb). This injunction is not to be taken as an excuse for the insensitive brashness which has sometimes characterized our evangelism and brought it into disrepute. We have no liberty to barge unceremoniously into other people’s privacy or tread clumsily on their corns. No. The occasions Paul has in mind are probably ‘welcome or unwelcome’ (jb) not for the hearers so much as for the speaker. The translation of the neb margin emphasizes this: ‘be on duty at all times, convenient or inconvenient’. This takes the verb ephistēmi in its alternative sense, which is found sometimes in the papyri. It seems, then, that what we are given here is not a biblical warrant for rudeness, but a biblical appeal against laziness.

  1. A relevant proclamation

The herald who announces the word is to ‘convince, rebuke and exhort’. This suggests three different ways of doing it. For God’s word is ‘profitable’ for a variety of ministries, as Paul has already stated (3:16). It speaks to different men in different situations. The preacher must remember this and be skilful in his use of it. He must ‘use argument, reproof, and appeal’ (neb), which is almost a classification of three approaches, intellectual, moral and emotional. For some people are tormented by doubts and need to be convinced by arguments. Others have fallen into sin, and need to be rebuked. Others again are haunted by fears, and need to be encouraged. God’s word does all this and more. We are to apply it relevantly.

  1. A patient proclamation

Although we are to be urgent (longing for people to make a ready response to the word), we are to be ‘unfailing in patience’ in waiting for it. We must never resort to the use of human pressure techniques, or attempt to contrive a ‘decision’. Our responsibility is to be faithful in preaching the word; the results of the proclamation are the responsibility of the Holy Spirit, and we can afford to wait patiently for him to work. We are to be patient in our whole manner as well, for ‘the Lord’s servant must … be … kindly to everyone, … forbearing, correcting his opponents with gentleness’ (2:24, 25). However solemn our commission and urgent our message, there can be no possible justification for a brusque or impatient manner.

  1. An intelligent proclamation

We are not only to preach the word but to teach it, or rather to preach it ‘with all teaching’ (kēryxon … en pasē … didachē). C. H. Dodd has made the whole church familiar with his distinction between kērygma and didachē, the former being the proclamation of Christ to unbelievers with a summons to repent, and the latter the ethical instruction of converts. The distinction is helpful and important. Yet, as has already been suggested in the comment on 1:11, it can be pressed too rigidly. At least, this verse shows that our kērygma must itself contain much didachē. Whether our proclamation is intended primarily to convince, rebuke or exhort, it must be a doctrinal ministry.

The Christian pastoral ministry is essentially a teaching ministry, which explains why candidates are required both to be orthodox in their own faith and to have an aptitude for teaching (e.g. Tit. 1:9; 1 Tim. 3:2). There is an increasing need, especially as the process of urbanization continues and standards of education rise, for Christian ministers to exercise in the teeming cities of the developing world a systematic expository preaching ministry, to ‘proclaim the word … with all teaching’. This is precisely what Paul had himself done in Ephesus, as Timothy well knew. For some three years he had continued to teach ‘the whole counsel of God’ both ‘in public and from house to house’ (Acts 20:20, 27; cf. 19:8–10). Now Timothy must do the same.

Such is Paul’s charge to Timothy. He is to preach the word, and as he announces the God-given message to be urgent in his approach, relevant in his application, patient in his manner and intelligent in his presentation.[6]

2. By means of five brisk imperatives (all of them aorists) the content of the charge is now set forth: herald the word; be on hand in season, out of season; reprove, rebuke, admonish, with all longsuffering and teaching.

  • “Herald the word.” This is basic to the other four imperatives. The rendering “Preach the word” is entirely correct, if the verb preach be understood in its primary, etymological meaning (from the Latin praedicare): to proclaim before the public, and not in the weakened sense which today is often attached to it: “to deliver a moral or religious discourse of any kind and in any way.” The word employed in the original means proclaim (cf. Matt. 10:27); literally, herald, make known officially and publicly a matter of great significance. Of course, all preaching should be heralding (Rom. 10:14, 15). Paul calls himself a herald (see footnote ). By order of his Superior he made an authoritative, open, forceful declaration. He here commands Timothy to be a herald also.

According to Scripture, then, “heralding” or “preaching” is generally the divinely authorized proclamation of the message of God to men. It is the exercise of ambassadorship.

This is evident from the following examples. These men are all said to have “heralded”:


“God will destroy the world. Turn away from your sins!” Or similar words (2 Peter 2:5; cf. 1 Peter 3:19).


“Yet forty days, and Nineveh shall be overthrown!” (Jonah 3:4; Matt. 12:41; Luke 11:32).

John the Baptist

“Repent, for the Kingdom of heaven is at hand!”

“Look, the Lamb of God, who is taking away the sin of the world!” (Matt. 3:1, 2; John 1:29).

The Healed Gerasene Demoniac

“God has done great things for me!” (Luke 8:39).

The Apostle Paul

“Jesus is the Christ!” (Acts 9:20).

“Far be it from me to glory, except in the cross of our Lord Jesus Christ!” (Gal. 6:14).

“But now has Christ been raised from the dead, the first-fruits of them that are asleep!” (1 Cor. 15:20; cf. verses 55–58; 1 Thess. 4:13–18).

Similarly the twelve, Philip the evangelist, Peter at Cesarea, “a strong angel,” etc., are said to have “preached” (“heralded”). The verb is even used in connection with Christ, for he, too, was bringing God’s message to man.

The herald brings God’s message. Today in the work of “heralding” or “preaching” careful exposition of the text is certainly included. But genuine heralding or preaching is lively, not dry; timely, not stale. It is the earnest proclamation of news initiated by God. It is not the abstract speculation on views excogitated by man.

The somewhat timid Timothy must never be afraid to herald the word, that is, the gospel (see on 2 Tim. 2:8, 9; cf. Mark 1:14; 16:15; 1 Thess. 2:9). It is the true message of redemption in Christ, and as such stands over against all falsehood (see verse 4). Moreover, in sharp contrast with the oft stealthy infiltration practised by Satan and his servants (2 Tim. 3:6) is this open-and-above-board proclamation by one who brings good tidings and publishes peace (Nah. 1:15; Rom. 10:15).

How this heralding must be done is indicated by the four imperatives which follow:

  1. “Be on hand in season, out of season.” Welcome or not welcome, Timothy must ever be “on the spot” with the message from God. He must “buy up the opportunity” (Eph. 5:16).
  2. “Reprove” or “Convict.” See on 2 Tim. 3:16 for the related noun. Sin must be brought home to the sinner’s consciousness in order that he may repent. See the detailed discussion of this verb in N.T.C. on John 16:8, especially footnote 200.
  3. “Rebuke.” In the process of reproving or convicting the sinner, the latter must be sharply reprimanded. His sin must not be toned down.
  4. “Admonish.” Nevertheless, the demands of love must be fully satisfied. Hand in hand with pertinent rebuke there must be tender, fatherly admonition. See N.T.C. on 1 Thess. 2:7–12, and for detailed explanation of the verb “admonish” see on 1 Tim. 5:1.

Modifying each of the three imperatives is the beautiful phrase, “with all longsuffering and teaching,” meaning “with utmost longsuffering and with most painstaking teaching-activity.” Cf. a similar combination in 2 Tim. 2:24, “gentle to all, qualified to teach.”

Such longsuffering is a distinctly Christian virtue (2 Cor. 6:6; Eph. 4:2; Col. 1:11; 3:12; and see N.T.C. on 1 Thess. 5:14), as well as (elsewhere) a divine attribute (Rom. 2:4; 1 Tim. 1:16). Note that longsuffering (slowness to wrath, gentle patience with people who have erred) and teaching-activity go together. Neither is complete without the other. The manner in which Paul dealt with the Corinthian fornicator illustrates what he means by “reprove, rebuke, admonish, with all longsuffering and teaching” (1 Cor. 5:1–8, 13; 2 Cor. 2:5–11). A much earlier example is Nathan’s treatment of David (2 Sam. 12:1–15).[7]

[1] MacArthur, J. F., Jr. (1995). 2 Timothy (pp. 171–179). Chicago: Moody Press.

[2] Köstenberger, A. (2006). 2 Timothy. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, p. 593). Grand Rapids, MI: Zondervan.

[3] Fee, G. D. (2011). 1 and 2 Timothy, Titus (pp. 284–285). Grand Rapids, MI: Baker Books.

[4] Calvin, J., & Pringle, W. (2010). Commentaries on the Epistles to Timothy, Titus, and Philemon (pp. 253–254). Bellingham, WA: Logos Bible Software.

[5] Guthrie, D. (1990). Pastoral Epistles: An Introduction and Commentary (Vol. 14, p. 185). Downers Grove, IL: InterVarsity Press.

[6] Stott, J. R. W. (1973). Guard the Gospel the message of 2 Timothy (pp. 106–109). Downers Grove, IL: InterVarsity Press.

[7] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Pastoral Epistles (Vol. 4, pp. 308–311). Grand Rapids: Baker Book House.

August—18 The Poor Man’s Evening Portion


While he yet spake, behold a bright cloud over-shadowed them.—Matthew 17:5.

My soul! see here, how it fared with the disciples in the mount! In the moment of those blessed manifestations which Jesus was making to them, and when, to heighten their felicity, several of the inhabitants of glory came, and spake to Jesus in the view of his disciples, yet so sudden was the change, that even while Jesus spake, a cloud intervened and obscured all. Somewhat of the same change thou hast thyself known. How often hast thou been made like the chariots of Amminadib, by the overpowering grace that Jesus hath shown thee! And how often have those blessed moments been followed by a dark and long night! And what ought to be thy improvement of these dispensations? Look still to Jesus under all. Whatever changes are induced, never forget that his person is the same, and his love the same. Mark this down. Next look up to Jesus, and tell him, that as his visits are so sweet, so gracious and blessed, entreat the dear Lord, to be often coming, often blessing thee with his love, and making his abode with thee. And see that thou art improving every occasion, and making the most of those hallowed seasons; for they are most blessed and precious; while thy Lord is with thee, and feasting thee with his love, and showing thee his secret: mark the Bethel-places, made sacred by his presence, and the Bethel-communications, made pleasant in coming from him. And do not forget to interest Jesus for Zion. Tell him that Zion is his own, and thou knowest that he loves her. Then, on the ground of this love, tell him how she languisheth, in the present awful day of much profession, with but little vital godliness. And while “the King is held” by thee “in the galleries” of his grace, bring in the arms of thy faith all thou wouldst seek a blessing for; thy children, if thou hast any, thy family, the Church at large, the nation; and do, as did the patriarchs, wrestle, plead, hold fast, and take no refusal, but say, “Lord, thou comest to bless, and a blessing I must have; neither will I let thee go, except thou bless me.”[1]


[1] Hawker, R. (1845). The Poor Man’s Evening Portion (A New Edition, pp. 245–246). Philadelphia: Thomas Wardle.

August 18 Life-Changing Moments With God


What god is there in heaven or on earth who can do anything like Your works and Your mighty deeds?

O Lord, who in the heavens can be compared to You? Who among the sons of the mighty can be likened to You, Lord? O Lord God of hosts, who is mighty like You? Your faithfulness also surrounds You. Among the gods there is none like You, O Lord; nor are there any works like Your works. For Your Word’s sake, and according to Your own heart, You have done all these great things, to make me, Your servant, know them. You are great, O Lord God. There is none like You, nor is there any God besides You, according to all that I have heard with my ears.

Eye has not seen, nor ear heard, nor have entered into the heart of man the things which You have prepared for those who love You. But You have revealed them to me through Your Spirit. The secret things belong to You, Lord God, but those things which are revealed belong to us and to our children.

Great is Your faithfulness, Almighty God. Infinite is Your mercy! Immeasurable is Your grace! You alone are worthy of praise!

Deuteronomy 3:24; Psalm 89:6, 8; Psalm 86:8; 2 Samuel 7:21–22; 1 Corinthians 2:9–10; Deuteronomy 29:29[1]


[1] Jeremiah, D. (2007). Life-Changing Moments With God (p. 249). Nashville, TN: Thomas Nelson Publishers.

BREAKING: Bill Clinton Pictured Getting Neck Massage From Epstein Victim, ‘Would You Mind Giving it a Crack?’ — The Gateway Pundit

Photos via The Daily Mail

Pictures of former President Bill Clinton getting a neck massage from Jeffrey Epstein’s victim have surfaced.

The Daily Mail exclusively obtained photos of Slick Willie enjoying a neck massage from 22-year-old massage therapist, Chauntae Davies.

Clinton was reportedly complaining of a stiff neck after falling asleep on Epstein’s private jet dubbed “Lolita Express” during a ‘humanitarian’ trip to Africa in 2002.

Clinton reportedly said to the massage therapist, ‘Would you mind giving it a crack?’

The Daily Mail reported:

Bill Clinton is seen with a satisfied smile as he leans back to enjoy a neck massage from a Jeffrey Epstein victim in never-before-seen photographs obtained exclusively by DailyMail.com.

The pictures emerged as Clinton is set to make a rallying speech in support of Joe Biden at the Democratic convention on Tuesday night.

In the photos, the former President sits comfortably and laughs as Chauntae Davies, then a 22-year-old massage therapist who acted as Epstein’s personal masseuse, rubs her hands into his shoulders to get out the kinks in his neck.

Clinton, then 56, had complained of having a stiff neck after falling asleep on Epstein’s infamous private jet, nicknamed The Lolita Express, while on a humanitarian trip with the pedophile to Africa in September of 2002.

Epstein’s accused madam Ghislaine Maxwell, who is now in prison on sex trafficking charges, repeatedly encouraged Davies to give Clinton a massage while the group was refueling at a small airport in Portugal after flying in from New York.

After Maxwell’s insistence, Clinton asked the twenty-something: ‘Would you mind giving it a crack?’

Last month a judge unsealed Ghislaine Maxwell documents revealing a witness spotted Bill Clinton on Epstein’s St. James Island with two young girls.

Epstein’s pimp, Ghislaine Maxwell is currently in federal custody awaiting trial.

A witness interview revealed Bill Clinton was at Epstein’s pedophile island with Jeffrey Epstein, Ghislaine Maxwell and “2 young girls.”

Clinton released a statement claiming he has never been to Epstein’s pedophile island.

BREAKING: Bill Clinton Pictured Getting Neck Massage From Epstein Victim, ‘Would You Mind Giving it a Crack?’ — The Gateway Pundit

Tim Keller Joins Leftist “&Campaign” — Christian Research Network

“Who is Tim Keller? Is he Friend or Foe to the church and it’s place in American culture for the future? Time will tell but, given that his circles of influence just SPLIT HIS OWN DENOMINATION, things are not looking good for an honest assessment of Tim Keller and his legacy.”

(Thomas Littleton – Thirty Pieces of Silver)  For years those who have followed Tim Keller closely have been warning about his true leftward political and social justice leanings. Now even the most skeptical fan of  Christianity’s ”great thinker” can see where he stands and what values drive the man behind the theological mask….

Keller’s influential organization, The Gospel Coalition, co-founded with D A Carson, is a theologically emergent, politically left of center, social justice (false) gospel movement. Keller’s work with Bio-Logos seeks to combine EVOLUTION  and CREATION. It is funded by the Templeton Foundation which promotes the same goals and seeks to endorse and fund  “religion that adheres to no sacred text,” Bio-Logos shows Keller’s deep theological confusion yet no fact to date has confirmed the reality of his broader self-contradiction more than his recent surfacing as an “ELDER” for the “& Campaign.”

What will be Tim Keller’s lasting legacy?  View article →

Click on the headline to read more of this post


Tim Keller


Progressive (Social Justice) “Christianity”

Tim Keller Joins Leftist “&Campaign” — Christian Research Network

Ezekiel – now on the VCY Bible Institute — VCY America

Ezekiel – it’s a book many people shy away from.

“A wheel in the middle of the wheel.”

Sacrifices in a giant temple in the future.

A prophet eating a roll.

Now, Dr. Jimmy DeYoung, host of Prophecy Today will guide you thru a graduate level course into this prophetic book!

Learn about:

  • The Glory of the Lord in Ezekiel’s Call
  • God’s Judgment on the Jews and their neighbors
  • Dry Bones
  • The Two Sticks Prophecy
  • The Alignment of Nations
  • The Demise of Islam
  • Esau and the Palestinians
  • Messiah’s Temple
  • The River and the Division of the Land

Each lesson features a lecture from Dr. DeYoung, workbook, answer key, quizzes, suggested readings, and more. Originally designed for graduate credit, this course is available for you to audit for free.

Ezekiel is the fourth course by Dr. DeYoung available thru the VCY Bible Institute. Other courses include “Introduction to the Study of Bible Prophecy” which includes a focus on hermenutics and dispensationalism, and Prophecy Through the Bible I – a focus on the Pentateuch, Historical books of the Old Testament, Wisdom literature, and the Gospels. Other courses from Carl Kerby and Les Ollila are also available in the VCY Bible Institute.

Learn more at VCY.Bible – the Free Online Bible Institute

Ezekiel – now on the VCY Bible Institute — VCY America

Obama’s White House doctor: Biden ‘is just lost’ | WND

Joe Biden appearing in a Pro-Trump ad asking if he has dementia (YouTube screenshot)

Barack Obama’s White House doctor believes Joe Biden, the former vice president and now presumptive Democratic presidential nominee, is “lost,” according to an upcoming book by Donald Trump Jr.

“The best way I can describe him every time I see him is that he’s just lost,” said Dr. Ronny L. Jackson, who served both Obama and President Trump.

“I won’t make any particular diagnosis about dementia,” he said, according to an excerpt obtained by Washington Examiner columnist Paul Bedard. “But what I will say is that something is not right.”

The book, “Liberal Privilege, Joe Biden and the Democrat’s Defense of the Indefensible,” is set for release Sept. 1.

Jackson, a retired Navy rear admiral who recently won a House GOP primary in Texas, said he is “not comfortable” having Biden in the White House.

Bedard, in his “Washington Secrets” column, noted the Trump campaign has been raising the issue of Biden’s cognitive condition for some time.

A new campaign ad spotlights the issue, saying Biden “has experienced severe mental decline over the past four years”:


Bedard said that in the book, “the president’s son and top campaign surrogate addressed today’s issues and included interviews with key current affairs figures, such as Jackson, who began working in the White House Medical Unit under former President George W. Bush and served as ‘physician to the president’ during the Obama and Trump administrations.”

Jackson, according to the book, noted he has not reviewed Biden’s records but has observed changes.

“Speaking as someone who was in the White House, [I] saw him frequently around the West Wing and other places like that,” he said. “I know he’s always been prone to gaffes, but these aren’t gaffes anymore. He can’t form sentences. Sometimes he can’t complete a thought. I mean, he gets stuck and he doesn’t know how to get out of the situation that he’s in. And he just finally has to give up.”

Bedard pointed to recent polls showing “the public is also worried about his mental health, and one recent survey said that some fear he won’t make it through one term in office.”

Biden’s physician said months ago the 77-year-old is healthy and vigorous. But Fox Business Network host Maria Bartiromo remarked on air recently: “There’s a gaffe every day. There’s clearly a cognitive issue here. We know that Joe Biden has one brain aneurysm, and I think it’s two, actually.”

In the book, Jackson also pointed out the media’s double standard regarding the health of Republicans and Democrats.

“To my knowledge, the president has never made one single flaw in anything he said that would ever lead anyone to believe that he has any cognitive issues whatsoever. … Vice President Biden does it every single day. So much so they won’t even let him speak anymore! And nobody says a damn thing about it. It’s crazy; it’s hypocrisy at its highest,” he said.

Jackson said Biden’s “age is showing, and it’s showing aggressively at this point.”

“Maybe there was a window for him to step out and be a candidate for president of the United States, but I’m a firm believer that that window has closed now.”

Source: Obama’s White House doctor: Biden ‘is just lost’

DANCING WITH THE DEVIL AT THE DNC — Absolute Truth from the Word of God

As I pondered the Democratic Party and especially those who are being used to prop up that hot mess to secure a presidential victory this November; I began to think about the devil and how he operates.

Don’t forget – God was booed at the DNC years ago and He is banned from the Leftist gatherings. What do I mean that He is banned? The term “GOD” is no longer allowed to be spoken at a DNC.

Pretty devilish – don’t you think?

The similarities between the evil one and the Dems are truly astounding.

Let’s look at the Word of God and how the evil one is described and how he operates.

Before we get into that, if you missed this article written yesterday, please read:

You Cannot Be a Born Again Believer And a Liberal Left Wing Democrat

I also want to say this:  I do consider the Dems my enemies, so therefore I must pray for them as Jesus commanded us to do. I hope that you will join me in praying for the souls of these deluded and lost individuals.

 “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.For if ye love them which love you, what reward have ye? do not even the publicans the same?” (Matthew 5:44-46).

Similarities of the devil and the Dems

“The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly” (John 10:10).

Democrats are terrified of President Trump. They wish to steal the election any way they can. The “Vote by Mail” is one way this might be accomplished. 

The Dems have been responsible for over 62 million unborn babies, killed in their mother’s wombs. The blood thirsty Left have voted for the murder of the unborn right up to the day of delivery.

The Democrats want our Constitutional Republic to be destroyed and a Marxist government put in its place.

“Ye are of [your] father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it” (John 8:44).

The democrats thrive on Lies and they are aided by the Left Wing media who is the Journalistic arm of the Left. 

Deception and Lies run deep with the Dems. I remember when Neil Gorsuch was appointed to the SCOTUS by Trump. After researching him and his church, I was convinced that he was secretly a Left wing Dem. This has been proven to be accurate, as last night he spoke at the DNC and revealed to the world that we were duped.  

 “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Corinthians 4:4).

Yes – the Democrats are blinded from the Truth of the Gospel of Jesus Christ.  That is why we must pray for them. But perhaps God has given most of them over to a depraved mind. Those in the Democratic Party who God has given over are lost forever and will be with the devil and his fallen angels in the lake of fire for eternity.

Their hatred of Israel is a give away in understanding the hearts of the Left:

“And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:3).

Just take a look at the “Squad” in Congress. Absolute Jew Haters!

“And no marvel; for Satan himself is transformed into an angel of light” (2 Corinthians 11:14).

No one knows how to deceive the American people like the Dems. The biggest deception which comes to mind is what this Leftist party has done to Blacks.  Keeping many of them on Welfare and monetarily penalizing mothers if they have a husband in the home. This is diabolical!  A father in the home is crucial for children and the family unit. 

And the left has been touting themselves as the party for Blacks. Nothing could be further from the truth. Thankfully, many Blacks are finally realizing the truth. Here is an article I wrote about the Racist Democratic Party:

The Racist Democratic Party: Here is All You Need to Know

“And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are], and shall be tormented day and night for ever and ever” (Revelation 20:10).

“And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (Revelation 12:9).

What Jesus says about the LEFT HAND:

“Then shall he say also unto them on the LEFT hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Matthew 25:41). (emphasis added).

Very telling that the Word of God would say “Them on the Left.” Here is another Scripture:

“A wise man’s heart is at his right hand; but a fool’s heart at his left” (Ecclesiastes 10:2).

“But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Revelation 21:8).

Brethren, perhaps you have a friend who has been duped by Dems. Please consider sending this article to them. Most of them are on a steady diet of CNN, MSNBC and other fake news outlets. They never hear TRUTH!  

They take whatever is said by the Leftist media as truth. They need to be told TRUTH!

“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6)

How Can I Be Saved?

Shalom b’Yeshua


DANCING WITH THE DEVIL AT THE DNC — Absolute Truth from the Word of God

Mid-Day Snapshot · Aug. 18, 2020


“Jealousy, and local policy mix too much in all our public councils for the good government of the Union. In a word, the confederation appears to me to be little more than a shadow without the substance.” —George Washington (1785)

DNC Day One: Worst of the Worst

The first night of the Democratic National Convention was a gift to insomniacs.

Democrats Go Postal

Latest conspiracy theory claims Trump is using the USPS as an election hoodwink.

MSM Displays Historic Anti-Trump Bias

ABC, CBS, and NBC are 150 times more negative toward Trump than Biden.

Dems Exploit COVID Collateral Damage

It’s all playing into the leftist narrative that Donald Trump’s America is unfair and cruel.

A Tale of Two Killings

The MSM intentionally avoided the appalling murder of five-year-old Cannon Hinnant.

Conservatives Ceded Too Many Battlefields

Government agencies align against us because we don’t have people in those jobs.

Socialist Tyrant Confiscates ‘Decadent Bourgeois’ Dogs

Another window into the “utopia” of socialism.

Happy 105th, Major White! Ooohrah!

“Feels just as good as it did at 104!”

Video: Trump Brokers Deal Between UAE and Israel

Is this the M.O.A.D. (Mother of All Deals) that has eluded previous administrations?

Video: It’s Time to Grow Up

Dr. Stephen Marmer on the characteristics needed to become a mature person.


Post Office Paranoia
Everything the Left Touches It Ruins. Now Add Science.
The Epidemic Raging Within the Pandemic: Opioid Addiction
The Israeli-UAE Agreement
On Cancel Culture and Mob Rule
For more of today’s columns, visit Right Opinion.

Tuesday Executive Summary

Iran bounties, postmaster to testify, negative newscasts, Chicago attack, and more.

Tuesday Short Cuts

Notable quotables from Bernie Sanders, Andrew Cuomo, Michelle Obama, and more.


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


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

Twitter Apologizes For Mistakenly Suspending the Babylon Bee’s Account — National Review

The account, which has nearly 550,000 followers, was suspended at 6 p.m. E.S.T. on Monday before being reinstated less than an hour later.

Twitter Apologizes For Mistakenly Suspending the Babylon Bee’s Account — National Review

Phil Johnson Talks Grace Community Church’s ‘Peaceful Protest’/Wokeness/John MacArthur’s Emoji Game — The Babylon Bee

This is The Babylon Bee Interview Show.

Watch or listen to this episode on our podcast page, where subscribers can find full length episodes, or over on our YouTube channel. Subscribe using your favorite podcast platform here.

In this episode, Kyle and Ethan talk to Phil Johnson who is the executive director of Grace to You. He has been closely associated with John MacArthur since 1981 and edits most of Pastor MacArthur’s major books. Phil also founded several popular websites, including The Spurgeon Archive, The Hall of Church History, and the Pyromaniacs blog. He is an ordained elder and pastor at Grace Community Church, which is in the news recently for its decision to meet on the Lord’s Day for worship in defiance of California orders to socially distance. 

Topics Discussed

  • Grace Community Church deciding to meet on Sunday in a “peaceful protest”
  • Response to critics of opening the church
  • Pot is essential, church is not
  • Does John MacArthur read The Babylon Bee?
  • Emoji game is strong for J-Mac
  • Gavin Newsom and his nefarious schemes
  • Spurgeon and smoking a good cigar to the glory of God
  • Baptists hate alcohol though
  • The emergent church, wokeness, and the Young, Restless, Reformed

Subscriber Portion

  • Inside scoop on John MacArthur including several stories that are unbelievable like getting into an altercation with a cultist and driving over to a house to stop an adulterous act 
  • Kyle dropping out of The Master’s College
  • Charismatic chaos and how people keep rushing the stage at GCC.
  • The Ten Questions!

Also mentioned: Phil Johnson gave a message exploring the history of “Calvinism”

Also: Phil Johnson’s Po-Motivators.

To watch or listen to the full podcast, become a subscriber at https://babylonbee.com/plans.

Phil Johnson Talks Grace Community Church’s ‘Peaceful Protest’/Wokeness/John MacArthur’s Emoji Game — The Babylon Bee

Prophecy Fulfilled? Joel Rosenberg Lays Out the Biblical Meaning Behind the Israel-UAE Peace Deal — CBN News feeds

JERUSALEM, Israel – As all sides move to finalize the peace deal between Israel and the United Arab Emirates (UAE), it’s causing a political shuffle across the Middle East and some believe it may have prophetic implications. 

Israeli Prime Minister Benjamin Netanyahu said he saw only good results from the historic agreement. 

“Peace is a good thing and peace unites moderates, two of the most advanced economies in the world – Israel and the United Arab Emirates – and two of the most moderate,” he told Fox News in an interview on Sunday. 

“We’re fighting Iran and the radicals who are trying to overthrow our order in the Middle East, subjugate people, propagate terrorism. So, this is good for peace, good for security, good for prosperity. I think it’s good for the United States and good for Israel,” Netanyahu continued.

Not everyone in the Middle East agrees. Iran flat-out condemned the move and the Palestinian Authority (PA) called the UAE traitors. The PA withdrew its envoy from the UAE and Palestinians protested after Friday prayers on the Temple Mount.

The Palestinians also announced they would boycott the Dubai Expo 2020, which was rescheduled to October 2021 due to the coronavirus. 

Turkey’s President Recep Tayyip Erdogan threatened to break off diplomatic relations with the UAE.

“The exact suspects that you would expect to hate this deal, hate this deal,” best-selling author and Middle East expert Joel Rosenberg told CBN News.

He believes Turkey’s reaction to the peace deal is revealing.

“Why is that interesting? Because Turkey has a relationship [with Israel]. They have full normalization with us here in Israel. So, the idea that the would-be ‘sultan’ of Turkey is condemning a Muslim state for creating a full normalization with Israel that he already has, it’s ridiculous and it’s hypocritical,” Rosenberg explained.

“It’s indicative of the fact that Erdogan is taking his country out of the western moderate camp, into the Iranian, Islamism more radical camp. And that’s a long term very serious problem,” he said. 

 Rosenberg also believes this “Abraham Accord’ – has prophetic undertones.  

“What we watch in the book of Ezekiel, chapters 38 and 39, which is known as the ***eschatological*** future war of Gog and Magog, is the Arab states being very calm and quiet towards Israel. Israel [is] reconstructed, peaceful, prosperous, calm, secure and then a Russian-Iranian-Turkish alliance forming against Israel.” 

The Bible talks about a confederation of nations it calls Gomer, Put, Cush, Persia, Togarmah, Gog and Magog one day coming against Israel. 

“Now, I’m not saying the war with Gog and Magog is imminent,” Rosenberg explained. “I’m saying that the trend lines of peace in the Middle East, with a Russian-Iranian-Turkish axis – this is exactly where we are heading. This is the trajectory, and this is something that should cause all Christians to watch carefully and continue to pray for the peace of Jerusalem.” 

It’s the city of Jerusalem that President Erdogan and the leaders of Iran say that one day they want to conquer.  


Eric Barger: Taking a Stand in the Midst of Unrest and Uncertainty — Stand Up For The Truth

Eric Barger: Taking a Stand in the Midst of Unrest and Uncertainty

TODAY’S GUEST is teacher, author, radio host, and evangelist, Eric Barger of Take a Stand Ministries. Since 1984, Eric has traveled across the US and Canada speaking at seminars, conferences, churches, and Christian schools. As part of Eric’s apologetics ministry, he confronts both culture and the Church as he focuses on the Cults, World Religions, the Occult, Spiritual Warfare, as well as trends and doctrinal issues in the Christian church. His ministry exists “to see the lost saved and the church changed by the power of Jesus Christ.”

We discuss contact tracing, Bill Gates and vaccines, church restrictions and the danger of accepting mandates/orders without questioning. We also address the communist infiltration of some American city governments including Seattle, Portland, and Minneapolis; the global network Black Lives Matter as an arm of the Democrat Party, and how can Christians respond with faith and resist fear of the unknown, Covid-19, future.

Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. Stand firm therefore… Ephesians 6:13

For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. Romans 8:18

*Personoal note: please keep Eric and especially Melanie Barger in prayer.


John Kasich Says Voting For Trump “Inconsistent ” With Christian Beliefs Ahead Of DNC Speech Supporting Biden

Kamala Harris, the anti-Christianity, anti-American Choice

“Radical and unapologetic, hard left anti-Christian, anti-American Kamala Harris epitomizes exactly what the Democrat Party has become.  She was the logical choice to be Biden’s running mate”

Franklin Graham Warns Christians of Joe Biden’s, Kamala Harris’s Extreme Abortion Views

Take A Stand Ministries, Eric Barger on YouTube

Sign up for Eric Barger’s newsletter!

Eric Barger: Taking a Stand in the Midst of Unrest and Uncertainty — Stand Up For The Truth

Why Reformed Christians Are Vulnerable To Social Justice — Founders Ministries

Why Reformed Christians Are Vulnerable To Social Justice

Many young Christians didn’t learn how to understand justice from Scripture. So in college, they learned how to understand justice from culture.

And now, they think injustice is justice. And they interpret Scripture through culture, not culture through Scripture.

That’s why many professing Christians are more committed to Black Lives Matter than Biblical theology.

But our culture’s understanding of justice—or social justice ideology—hasn’t only infiltrated colleges, it’s also infiltrated churches. Professors are influencing Christians to adopt an unbiblical view of justice, and pastors are encouraging them to embrace it—especially Reformed pastors.

I’ve received hundreds of emails from people over the last couple months. And they’re almost entirely from people who feel pressured to adopt social justice ideology or critical theory from their Reformed pastors.

Social justice has become so widely accepted in mainstream Reformed circles it might be considered their sixth point of Calvinism. Some influential leaders and organizations look like they identify with social justice just as much as they identify with the five points of Calvinism and the five solas.

The Reformed movement today is guilty of seeking approval from the world and approval from coveted groups in our culture.

At this rate, social justice is probably going to be one of the major legacies and pitfalls of the Young, Restless, and Reformed movement—and it’s precisely what John MacArthur warned us about that almost a decade ago.

In 2011, John MacArthur said:

“The [Young, Restless, and Reformed] movement as it is shaping up also needs to face up to some fairly serious problems and potential pitfalls.

As the Young, Restless, and Reformed movement has taken shape, some of the best-selling books and leading figures in the movement have been completely uncritical (and in some cases openly supportive) of seeker-sensitive-style pragmatism.

And one cannot be genuinely “Reformed” and deliberately worldly at the same time. The two things are inconsistent and incompatible. To embrace the world’s fashions and values—even under the guise of being “missional”—is to make oneself God’s enemy (James 4:4). Many supposed reformations have faltered on that rock.”

John MacArthur was severely criticized for those words, but he was right.

The Young, Restless, and Reformed movement—or New Calvinism—was born as an alternative to the seeker-sensitive movement, but it’ll die as its own version of the seeker-sensitive movement.

Like the seeker-sensitive movement, the Young, Restless, and Reformed movement embraced a celebrity culture and naturally, an elitist model that sometimes prioritizes tribalism over truth, compromise over courage.

Therefore the Reformed movement today is also guilty of seeking approval from the world and approval from coveted groups in our culture. We seem happy to embrace worldly philosophies and social justice as a means of attracting some people to our churches. We seem willing to sacrifice biblical theology to keep some of our church-members or church-visitors from being offended.

Many Reformed pastors have emailed me saying they’re being pressured by influential Reformed pastors to adopt social justice ideology so they can maintain or welcome black people in their church. And that is one of the major reasons why Reformed Christians have become vulnerable to social justice ideology.

John MacArthur said he was concerned many influential members of the Young, Restless, and Reformed movement had a high view of culture and a low view of scripture. The Reformed movement’s attempt to redeem the culture has inevitably made it conform to the culture.

But that high view of culture isn’t the only reason why Reformed Christians have become vulnerable to social justice ideology.

As I suggested earlier, many local churches—especially Young, Restless, and Reformed churches—failed to address the whole counsel of God. In their attempt to dissociate themselves from fundamentalists, they became uncomfortable addressing some burgeoning and controversial issues within our culture.

Therefore they failed address what the Bible says about racism, justice, and politics—to disastrous consequences. This produced what Voddie Baucham refers to as a “false unity” within some circles in the Church.

And that is the biggest reason why Reformed Christians are vulnerable to social justice ideology.

One of the most remarkable things about the Young, Restless, and Reformed movement is that it attracted many young black people from America, Britain, Canada and all over the world to Reformed theology—young black people like me.

When I became Reformed thirteen years ago, I was the only Reformed Black person in my community. That compelled me to become close friends with other unaccompanied Reformed black people in Britain and America.

We eventually multiplied with others in our respective nations and joined Reformed churches. And for several years, all Reformed people enjoyed and boasted over our increasingly multiethnic churches, and we didn’t recognize our false unity—until Trayvon Martin and Michael Brown were killed and Black Lives Matter emerged in America, Britain, and Canada.

Black Lives Matter’s emergence exposed our false unity, a false unity enabled by our failure to address race, politics, and justice in our local churches.

When Black Lives Matter became a major social justice group during the Ferguson riots—many Reformed black people were shocked to learn most of their white pastors and white church-members did not share their support for Black Lives Matter and social justice.

However, since the Young, Restless, and Reformed movement had invested so much into a seeker-sensitive-style pragmatism and an invested in redeeming the culture, it became vulnerable to conforming to the culture on social justice.

Reformed theology is diametrically opposed to social justice ideology.

Behind rhetoric like “protecting our witness to the culture” and “producing more multi-ethnic churches”, many influential Reformed leaders have embraced social justice ideology.

Reformed theology isn’t vulnerable to social justice ideology—far from it. In fact, as a synonym for biblical theology, Reformed theology is diametrically opposed to social justice ideology. But many Reformed people today are mostly just 5 point Calvinists who do not embrace our confessions or the implications of the solas.

And therefore today, we have just as much in common with the seeker-sensitive movement as we do with the Reformers. That’s why we’ve become vulnerable to social justice ideology.

Why Reformed Christians Are Vulnerable To Social Justice — Founders Ministries

August 18 Thoughts for the quiet hour


My grace is sufficient for thee: for my strength is made perfect in weakness

2 Cor. 12:9

God’s way of answering His people’s prayers is not by removing the pressure, but by increasing their strength to bear it. The pressure is often the fence between the narrow way of life and the broad road to ruin; and if our Heavenly Father were to remove it, it might be at the sacrifice of Heaven. Oh, if God had removed that thorny fence in answer, often to earnest prayers, how many of us would now be castaways! How the song of many a saint now in glory would be hushed! How many a harp would be unstrung! How many a place in the mansions of the redeemed would be unfilled! If God answered all the prayers we put up to Heaven, we should need no other scourge. Blessed it is that we have One who is too loving to grant what we too often so rashly ask.

F. Whitfield[1]


[1] Hardman, S. G., & Moody, D. L. (1997). Thoughts for the quiet hour. Willow Grove, PA: Woodlawn Electronic Publishing.