Daily Archives: February 7, 2021

February 7 Evening Quotes of The Day

The Usefulness of Prayer
Psalm 138:3; Matthew 11:24; John 14:13; 16:23

Prayer is useful, 1. As an act of obedience to God’s command. 2. As the performance of a condition, without which he has not promised us his mercy, and to which he has promised it. 3. As a means to actuate, and express, and increase our own humility, dependence, desire, trust and hope in God, and so to make us capable and fit for mercy, who else should be incapable and unfit. 4. And so, though God be not changed by it in himself, yet the real change that is made by it on ourselves does infer a change in God by mere relation or extrinsical denomination.


Ritzema, E., & Vince, E. (Eds.). (2013). 300 Quotations for Preachers from the Puritans. Bellingham, WA: Lexham Press.

The More We Know God, the More We Love Him
Proverbs 1:7; Hosea 6:6; 1 John 4:16

Let all our business be to know God; the more one knows Him, the more one desires to know Him. And as knowledge is commonly the measure of love, the deeper and more extensive our knowledge shall be, the greater will be our love: and if our love of God be great, we shall love him equally in grief and in joy.


Ritzema, E. (2013). 300 Quotations for Preachers from the Reformation. Bellingham, WA: Lexham Press.

February 7 Evening Verse of the Day

19:16 have eternal life. This expression is equivalent to “enter the kingdom of God” (v. 24) and “be saved” (v. 25).[1]

19:16 eternal life Describes life in the kingdom of the Messiah, which starts now but extends forever (compare John 3:16–17).[2]

19:16 a man came up to him. Verses 16–22 have been called the story of the “rich young ruler” since he is rich (v. 22), young (v. 20), and a ruler (cf. Luke 18:18). He may have been a religious lay leader, quite possibly a Pharisee (because of the diligence he displays in following the law). After addressing Jesus as Teacher, a title of respect, he asks what good deed he must do to have eternal life. “Eternal life” is virtually synonymous with expressions such as “entering the kingdom of heaven” (Matt. 5:20) and being “saved” (19:25–26); it is the first occurrence of this expression in Matthew (cf. v. 29; 25:46). In the parallel accounts (Mark 10:17–22; Luke 18:18–23), the wording of the question and answer differs somewhat, but there is no contradiction, and it seems to be a case of different Gospels reporting different parts of the same conversation.[3]

19:16 Teacher. This is not necessarily a recognition of Christ’s deity. The young man simply meant that Christ was righteous and a teacher from God who apparently had eternal life and might know how he could get it.[4]

19:16 This incident provides a study in contrasts. Having just seen that the kingdom of heaven belongs to little children, we will now see how difficult it is for adults to enter.

A rich man intercepted the Lord with an apparently sincere inquiry. Addressing Jesus as “Good Teacher” he asked what he had to do to have eternal life. The question revealed his ignorance of the true identity of Jesus and of the way of salvation. He called Jesus “Teacher,” putting Him on the same level as other great men. And he spoke of gaining eternal life as a debt rather than as a gift.[5]

19:16. The man respectfully addressed Jesus as Teacher. It is apparent from the conversation and his response that the man was sincere in his question about the way to get eternal life, but he was mistaken about how this might come about. He expected to earn eternal life by his own righteous acts (what good things must I do?) rather than through God’s gracious endowment of righteousness (Rom. 3:9–31).[6]

19:16 “someone came to Him” From v. 20 we know that he was young, from v. 22 we learn that he was rich, and from Luke 18:18 we learn that he was a ruler (cf. Mark 10:17–22).

“Teacher,” The parallels in Mark 10:17 and Luke 18:18 have “good Teacher.”

“what good thing shall I do that I may obtain eternal life?” This Jewish man had the common conception of salvation held by most Jews of his day, which was a works righteousness based on one’s conformity to the Mosaic Law and Oral Tradition (cf. Luke 10:25; Rom. 9:30–33). He saw eternal life as the result of religious performance.

“eternal life” This was an OT concept of the life of the age to come (cf. Dan. 12:2). The term addressed both the quality of the new life and its duration.[7]

16. And look, a man came up to him and asked.… Although Matthew is very indefinite with respect to the time when the event recorded in 19:16–30 occurred, the parallel account in Mark (see 10:16, 17) leaves the distinct impression that it took place immediately—at least very soon—after the bestowal of a blessing upon the little children. If so, then Christ’s views on marriage, children, and material possessions follow each other in a sequence that commends itself as being very logical. “And look,” says Matthew, fixing the attention of the reader on something that was indeed quite remarkable. See footnote 133 on p. 131. What was this extraordinary happening? This, that suddenly, right on the open road, as Jesus and his disciples were journeying through Perea, a man came up to the Master with a question that was preying upon him and to which he eagerly desired the answer. It was a very important question, having to do with salvation.

The person who came up to Jesus had many things going for him:

He was rich, young, and prominent;

Clean, keen, and reverent.

He was rich (Matt. 19:22), that is, in earthly material possessions. He was young (Matt. 19:20), probably not more than forty years of age, perhaps much younger (see N.T.C. on 1 Tim. 4:12). He was prominent (Luke 18:18), being called “a ruler,” probably one of the officials in charge of the local synagogue (see on Matt. 9:18), a man of high reputation. This was true all the more because he was clean (Matt. 19:20), a man of excellent outward behavior, a virtuous individual. He was keen, eager. He had a problem on his heart and mind. He had not found that which would put his soul at rest. Being anxious to solve that problem he “ran up” to Jesus (Mark 10:17). Finally, he was reverent, shown by the fact that he “knelt before” Jesus, as the reference in Mark’s Gospel indicates.

He asked: Teacher, what good thing shall I do that I may possess everlasting life? As to essence the question is the same in all three Gospels. The slight differences—a. “Teacher” in Matthew; “Good Teacher” in Mark and Luke; b. “What good thing” in Matthew; “what” in Mark and Luke; and c. “that I may possess” in Matthew; “that I may inherit” in Mark and Luke—do not change the substance of the story. They indicate that each Gospel-writer had his own style. A document can be fully inspired and inerrant without being pedantically precise. The evangelists are not reeling off a recording. What each of them is doing is reproducing the happening in his own characteristic manner. For this we should be thankful. It makes the combined account that much more interesting. Besides, it is surely not to be supposed that all the words of Jesus spoken at each occasion were written down. It is entirely possible that in the course of the conversation with the young man, the latter, in addressing the Lord, used both forms of address, “Teacher” and “Good Teacher.” And so also in connection with the other slight differences: an evangelist has the perfect right to substitute a synonym for the actual word that was spoken, as long as this synonym conveys the same meaning.

What is important is that this young man realized that he had not as yet attained everlasting life, not even in principle. It was this that had made him restless, ill at ease. By going to Jesus he went to the right source. Just how well the young man understood the nature of “everlasting life,” we do not know. If “life” means active response to one’s environment, then everlasting life must mean never-ending, active response to the best environment of all, namely, the heavenly. It is fellowship with God (John 17:3). Other beautiful descriptions are: “the love of God shed abroad in our hearts through the Holy Spirit” (Rom. 5:5), “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6), “the peace of God that surpasses all understanding” (Phil. 4:7), and “joy unspeakable and full of glory” (1 Peter 1:8). Life everlasting is another name for “salvation.”[8]

16. Only Matthew tells us that the one was young (vv. 20, 22); Luke adds that, as his wealth suggests, he was a leading member of society (lit. ‘ruler’). His question, in which there is no indication that he was not sincere, is rightly concerned with eternal life (cf. 25:46), but reflects the common assumption that it is to be found by what I must do rather than by what I am. Indeed what good deed? suggests that he had in mind some specific act to earn the favour of God, perhaps a spectacular act of charity, instead of a life of consistent obedience. For reasons which will emerge in the next verse, Matthew has transferred the adjective good from the address ‘Teacher’ to the content of the question.[9]

Matthew 19:16. And, lo, one. Luke says that he was a ruler, (ἄρχων,) that is, a man of very high authority, not one of the common people. And though riches procure respect,3 yet he appears to be here represented to have been held in high estimation as a good man. For my own part, after weighing all the circumstances, I have no doubt that, though he is called a young man, he belonged to the class of those who upheld the integrity of the Elders, by a sober and regular life. He did not come treacherously, as the scribes were wont to do, but from a desire of instruction; and, accordingly, both by words and by kneeling, he testifies his reverence for Christ as a faithful teacher. But, on the other hand, a blind confidence in his works hindered him from profiting under Christ, to whom, in other respects, he wished to be submissive. Thus, in our own day, we find some who are not ill-disposed, but who, under the influence of I know not what shadowy holiness, hardly relish the doctrine of the Gospel.

But, in order to form a more correct judgment of the meaning of the answer, we must attend to the form of the question. He does not simply ask how and by what means he shall reach life, but what good thing he shall do, in order to obtain it. He therefore dreams of merits, on account of which he may receive eternal life as a reward due; and therefore Christ appropriately sends him to the keeping of the law, which unquestionably is the way of life, as I shall explain more fully afterwards.[10]

19:16 Teacher, what good thing must I do to get eternal life? As at 18:1–5, Jesus initially responds to this question with an indirect answer, indicating that the question may not adequately express the nature of things. In this case, Jesus turns the focus from the “good thing” to be done to the “only One who is good” (19:17; as at 19:26).[11]

16 Luke says that this man was a “ruler” (perhaps a deduction from his wealth?), but it will be his wealth rather than his specific social or political status that is at issue. The address to Jesus as “Teacher” is respectful but uncommitted; Matthew, unlike Mark, never has this term used of Jesus by his disciples, only by those outside the group—and in its Hebrew form “Rabbi” by Judas Iscariot after he has abandoned his allegiance as a disciple (26:25, 49). Jesus’ advice is being sought as a recognized religious authority, but without the commitment to following it which would be expected of a disciple. The man’s question, however, is not a matter of academic theology, but concerns his personal salvation. “Life” has been used for the desired ultimate end as opposed to destruction in 7:14 and as opposed to the “eternal fire” of hell in 18:8–9, and the phrase “eternal life” will recur in the same sense in 19:29; 25:46. For “eternal” see on 18:8–9, and below on 25:41, 46.

The questioner assumes that his ultimate salvation can be ensured by doing some “good thing.” The Christian reader, alert to the danger of seeking salvation by works, is likely to find in the form of the question a clue to the man’s spiritual problem: he is expressing the “Pelagian” view of salvation which comes naturally to those who have not had the benefit of a Pauline education. But that is not the agenda of Matthew’s gospel, and it is striking that Jesus’ response, both in his more predictable initial prescription in vv. 17–18 and apparently even in his more radical demand which follows in v. 21, remains within the thought world of the questioner by listing things to “do.” We have seen, however, in 5:20 and in its exposition in 5:21–48 that simply to fulfill the requirements of the law as the scribes and Pharisees understood them is not yet to have met the demands of the kingdom of heaven, and in the light of that teaching we are probably justified in seeing “follow me” (v. 21) not simply as another thing to “do,” but as the inauguration of a new and life-changing relationship with Jesus. To follow Jesus will lead the enquirer along the path of discipleship which entails the “greater righteousness” that God requires and which is the way to “eternal life.”[12]

The Request to Jesus

And behold, one came to Him and said, “Teacher, what good thing shall I do that I may obtain eternal life?” (19:16)

From verse 20 we learn that the one who came to Him was a young man, and from verse 22 that he was wealthy. Luke informs us that he was also a ruler (18:18), probably a ruler in the synagogue, an especially honored position for a young man. He was a religious leader-devout, honest, wealthy, prominent, and influential. He had it all. Behold suggests how unusual and unexpected it was that he would admit he lacked eternal life and come to Jesus to find it.

Several factors are clear as we analyze this unique encounter. First, He came genuinely seeking eternal life, motivated by his sense of need for a true spiritual hope. The term eternal life is used some 50 times in Scripture, and always refers primarily to quality rather than quantity. Although eternal life obviously carries the idea of being an everlasting reality, it does not refer simply to unending existence. Even ancient pagans knew that mere unending existence would not necessarily be desirable. According to Greek mythology, Aurora, goddess of the dawn, fell in love with a young mortal named Tithonus. When Zeus offered to provide anything she wished for her human lover, she asked that he might never die. The wish was granted, but because she had not asked that Tithonus remain forever young, he continued to grow older and more decrepit. Instead of being blessed, he was cursed to perpetual degeneration.

If, as William Hendriksen insightfully observes, “ ‘life’ means active response to one’s environment,” then eternal life must mean active response to that which is eternal, namely God’s heavenly realm. Just as physical life is the ability to live and move and respond in the physical world, eternal life is the ability to live and move and respond in the heavenly world.

Eternal life is first of all a quality of existence, the divinely-endowed ability to be alive to God and the things of God. The Jews saw it as that which fills the heart with hope of life after death. The unsaved person is spiritually alive only to sin. But when he receives Christ as Lord and Savior, he becomes alive to God and to righteousness (Rom. 6:1–13). That is the essence of eternal life, the life of God’s own Son dwelling within.

The young ruler could not have understood the full meaning of what he asked for, but he realized there was an important dimension to his present life, religious and prestigious as it was, that was missing. Despite his high standing in men’s eyes, he knew he did not have the God-given peace, rest, hope, assurance, and joy of which the psalmists and the prophets spoke. He may have sensed that he needed a closer relationship to God than he had. Simply by asking that question of Jesus he showed himself to be beyond the hypocritical religiosity of the scribes and Pharisees. He recognized a deep spiritual need that, for all his religious efforts, was unfulfilled. He knew he did not possess the life of God that satisfies here and now and gives hope for the life to come.

The fact that he came to Jesus publicly and asked such a personal and revealing question shows the man’s sincerity. He was not haughty or presumptuous, but was humbly determined to find satisfaction for the overwhelming need he felt in his life, and he was oblivious to what people around him may have thought.

The young ruler not only knew his need but deeply felt that need, and he was desperate. Many people who admit they do not have eternal life nevertheless feel no need for it. They know they are not alive to God and do not care. They know there is no divine dimension to their lives but consider that fact irrelevant and unimportant. They have no hope for the life to come but are perfectly content to remain as they are.

The young ruler felt his need so keenly that, when he heard Jesus was in the vicinity, he “ran up to Him and knelt before Him” (Mark 10:17). He could not wait to ask this great Teacher how to find the answer to his deep longing. He was not embarrassed by the fact that he was known and respected by most of the people who crowded around Jesus. He did not mind the risk of losing face with those who probably considered him already to be religiously fulfilled and specially favored by God.

Although he was probably in the midst of the multitude of parents who had brought their young children to be blessed, this man was not ashamed to request a blessing for himself. He was saying to Jesus, in effect, “I need your help just as much as these little children.” Just as the children submitted to Jesus by being taken in His arms, the rich young ruler submitted by kneeling down before Him. He prostrated himself before the Lord in a position of humility. He appeared serious, sincere, highly motivated, and anxious.

This young ruler came seeking for the right thing-eternal life-and he came to the only One who could give it. Him, of course, refers to Jesus, who not only is the way to eternal life but is Himself that life. “God has given us eternal life,” John declares, “and this life is in His Son,” who “is the true God and eternal life” (1 John 5:11, 20). There was nothing wrong with his motivation, because it certainly is good to desire eternal life.

By addressing Jesus as Teacher (didaskalos), the young man acknowledged Him to be a respected rabbi, an authority on the Old Testament, a teacher of divine truth. Although the two other synoptic gospels report that the man also called Jesus “good” (Mark 10:17; Luke 18:18), there is no reason to believe he considered Him to be the promised Messiah and Son of God. But he obviously considered Jesus to have a stature of righteous character above the typical rabbi. The authority of Jesus’ teaching and the power of His miracles surely qualified Him as someone who knew the way to eternal life. Even though he did not acknowledge that Jesus was Messiah and God in the flesh, he had come to the right person (cf. Acts 4:12).

Not only did the young man come to the right source but he asked the right question: “What good thing shall I do that I may obtain eternal life?” Many interpreters have criticized the man for asking about what he must do, suggesting that his question was works oriented. Doubtlessly he was steeped in the Pharisaic legal system that had come to dominate Judaism and was trained to think that doing religious things was the way to gain divine favor. But taken at face value, his question was legitimate. There is something one must do in order to come to God. When the multitude near Capernaum asked Jesus, “What shall we do, that we may work the works of God?” He replied, “This is the work of God, that you believe in Him whom He has sent” (John 6:28–29).

The main point of the question was to discover how to obtain eternal life, and that is the most crucial question a person can ask. The entire purpose of evangelism is to bring lost people to Jesus Christ in order that they may obtain eternal life. The very purpose and meaning of salvation is to bring eternal life to those who, because of sin, face eternal death (Rom. 6:23).

The issue on this occasion was the man’s salvation, not some higher level of discipleship subsequent to salvation. Most of the work of evangelism is to bring people to the point where they sense their need for salvation, but this young man was already there. He was ready to sign the card, raise his hand, walk the aisle, or whatever. He was ripe and eager-what many modern evangelists would consider a “hot prospect.”[13]

[1] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1393). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

[2] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Mt 19:16). Bellingham, WA: Lexham Press.

[3] Crossway Bibles. (2008). The ESV Study Bible (p. 1861). Wheaton, IL: Crossway Bibles.

[4] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Mt 19:16). Nashville, TN: Thomas Nelson Publishers.

[5] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1276). Nashville: Thomas Nelson.

[6] Weber, S. K. (2000). Matthew (Vol. 1, p. 314). Nashville, TN: Broadman & Holman Publishers.

[7] Utley, R. J. (2000). The First Christian Primer: Matthew (Vol. Volume 9, p. 159). Marshall, TX: Bible Lessons International.

[8] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Matthew (Vol. 9, pp. 723–724). Grand Rapids: Baker Book House.

[9] France, R. T. (1985). Matthew: an introduction and commentary (Vol. 1, p. 288). Downers Grove, IL: InterVarsity Press.

[10] Calvin, J., & Pringle, W. (2010). Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke (Vol. 2, pp. 392–393). Bellingham, WA: Logos Bible Software.

[11] Brown, J. K. (2015). Matthew. (M. L. Strauss & J. H. Walton, Eds.) (p. 222). Grand Rapids, MI: Baker Books.

[12] France, R. T. (2007). The Gospel of Matthew (p. 732). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.

[13] MacArthur, J. F., Jr. (1985). Matthew (Vol. 3, pp. 186–188). Chicago: Moody Press.

February 7 Afternoon Quotes of The Day

Most Mischiefs Caused by Families
1 Timothy 3:4; 5:4–8

It is an evident truth, that most of the mischiefs that now infest or seize upon mankind throughout the earth, consist in, or are caused by the disorders and ill-governedness of families.


Ritzema, E. (Ed.). (2012). 300 Quotations for Preachers. Bellingham, WA: Lexham Press.

Fasting and Praying Before Easter
Matthew 27:26–31; Mark 15:15–20; Luke 23:11; John 19:1–3; Philippians 2:7

The nearer we approach our Paschal joy, so much the purer we ought to make ourselves by fasting, by praying, by watching, and by all the works of mercy; and furthermore, to wash out our sins by continual weeping. And if anyone thinks that he need not weep for his own sins, at least he ought in these days to sorrow for the sufferings of his Lord. For though He was God before all worlds, coming in the form of a servant, and being spit upon and scourged by wicked men, for their and our salvation, He did not abhor at this time to lay down His life.


Ritzema, E., & Brant, R. (Eds.). (2013). 300 quotations for preachers from the Medieval church. Bellingham, WA: Lexham Press.

February 7 Afternoon Verse of the Day

1:8 Luke’s purpose in Acts was showcasing the empowerment by the Spirit that allowed believers to be Christ’s witnesses in Jerusalem first before expanding their reach “to the end of the earth”—the furthest extensions of the Roman Empire of the time (Rm 15:19; Col 1:6, 23).[1]

1:8 The major focus of the book of Acts is stated in this verse. Jesus said believers would receive power when the Holy Spirit came upon them, empowering them to be his witnesses in Jerusalem first and then spreading to the end of the earth. Note three things about how this unfolds. First, the empowering presence is to be the Holy Spirit, not Jesus himself. Jesus prepared his disciples for the transition when the Holy Spirit would come to be a constant presence in his bodily absence (see Jn 14:16–17). Second, the growth of the church would come about through the witness of the disciples. From the beginning, the church is depicted as a community that actively witnesses to their faith in Jesus Christ. Third, the result of this witness will be measurable, geographical growth. This growth will begin in Jerusalem and then spread through ever-widening concentric circles to other Jewish areas (e.g., Judea), to areas on the edges of Judaism (e.g., Samaria), and eventually to “the end of the earth,” which may refer to the known world of that time, likely coextensive with the reach of the Roman Empire. As new lands and peoples were discovered in coming centuries, the church understood that it must keep expanding its witness to reach the newfound “end of the earth.”[2]

1:8 This is the key verse of the book, serving as an inspired outline of its contents. This passage sets forth briefly and carefully the agenda for Christians of all times. It is what all believers are commissioned to do until Jesus comes again. During the dawning of the Christian era, God poured out the Holy Spirit upon the church collectively, thereby giving formal confirmation that the church was the entity chosen by the Lord to spread the Good News through all the world. This gave formal recognition that the Holy Spirit was the Guide and Teacher who would help the church to implement the Great Commission (v. 8). This outpouring of the Spirit occurred for each of the three segments of the Great Commission: (1) The phrase “in Jerusalem” indicates where the Holy Spirit fell upon the church collectively on the Day of Pentecost, thereby establishing quite early the relationship between the Holy Spirit and the church. This phenomenon inaugurated the global mission of the church. (2) For the second segment of the Great Commission, “in all Judea and Samaria,” there were two outpourings of the Spirit upon these new believers collectively: (a) One occurred after the successful evangelism of Philip in Samaria. When the apostles in Jerusalem heard that the Samaritans had received the Word of God, apparently without the outpouring of the Spirit upon the believers collectively, Peter and John went down, “laid hands on them, and they received the Holy Spirit” (8:17). (b) The other occurred in the house of Cornelius, where the Holy Spirit fell upon all gathered there as Peter spoke (10:44). (3) The outpouring connected with the third segment of the Great Commission took place in Ephesus during the second missionary journey of Paul, thereby placing divine approval upon this third segment of the missionary enterprise to the far corners of the earth. To implement the commission of Christ in Matt. 28:19 and accomplish this prediction of world evangelization here in 1:8 requires: (1) the authority of Christ, (2) the presence of Christ, (3) the power of the Spirit, and (4) obedient and available saints. It is not a command; it is a prediction. When believers are Spirit-filled, they are witnesses with power from on high. The record of their worldwide witnessing comprises the contents of the Book of Acts. Luke showed that disciples filled with the Spirit reached the “end” of the then-civilized world in one generation, or approximately 35 years. Nevertheless, in terms of the gospel reaching all peoples of the earth, the commission remains a very present mandate for every generation until the Lord returns.[3]

1:8 Holy Spirit has come upon you. Jesus means that the Holy Spirit will show His control of their lives with visible manifestations: the blowing of a violent wind, the appearance of tongues of fire, and speaking in foreign languages (ch. 2).

my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. The Book of Acts follows this strategy. The Jerusalem witness (ch. 2) gives in miniature form God’s worldwide ministry: the “Jews … from every nation” (2:5) who heard and believed carried the message far and wide. In the rest of Acts the gospel spreads to Jerusalem (3:1–8:1), to Judea and Samaria, up to Antioch of Syria (8:1–12:25), and to the ends of the earth (13:1–28:31).[4]

1:8 The locations mentioned in this verse represent a geographical broadening in scope of the apostles’ mission, from Israel’s capital, to the land of Israel, and to the entire world. This also reflects the structure of the book of Acts: The Church spreads in Jerusalem (chs. 1–7), in Judaea and Samaria (ch. 8), and to the surrounding nations (chs. 9–28). Compare Isa 49:6.


power The Greek word used here, dynamis, can refer to power displayed in miracles (e.g., Acts 2:22; 4:7; 19:11), or (more generally) the ability of God or people to carry out their purposes (e.g., 3:12; 4:33). God will enable the apostles to accomplish His work, wherever and whatever it is.

my witnesses The apostles are called to testify about Christ—to proclaim the reality of His death and resurrection as well as His kingdom and lordship (compare v. 3 and note).[5]

1:8 Jesus corrected the disciples’ questions (v. 6) with a commission: “this time” (v. 6) would be for them a time of witnessing for the gospel, and the scope of their witness was not to be just Israel but the world. Verse 8 is the thematic statement for all of Acts. It begins with the Spirit’s power that stands behind and drives the witness to Jesus. Then it provides a rough outline of the book: Jerusalem (chs. 1–7), Judea and Samaria (chs. 8–12), and the end of the earth (chs. 13–28). you will receive power. Interpreters differ over whether the Holy Spirit was at work in the lives of ordinary believers prior to Pentecost in a lesser way or not at all, except for empowering for special tasks. On either view, something new that needed to be waited for was here. This powerful new work of the Holy Spirit after Pentecost brought several beneficial results: more effectiveness in witness and ministry (1:8), effective proclamation of the gospel (cf. Matt. 28:19), power for victory over sin (Acts 2:42–46; Rom. 6:11–14; 8:13–14; Gal. 2:20; Phil. 3:10), power for victory over Satan and demonic forces (Acts 2:42–46; 16:16–18; 2 Cor. 10:3–4; Eph. 6:10–18; 1 John 4:4), and a wide distribution of gifts for ministry (Acts 2:16–18; 1 Cor. 12:7, 11; 1 Pet. 4:10; cf. Num. 11:17, 24–29). The disciples likely understood “power” in this context to include both the power to preach the gospel effectively and also the power (through the Holy Spirit) to work miracles confirming the message. The same word (Gk. dynamis) is used at least seven other times in Acts to refer to power to work miracles in connection with gospel proclamation (see Acts 2:22; 3:12; 4:7; 6:8; 8:10; 10:38; 19:11).

Acts 1:8



Region Named


Narrative of Ministry There


Acts 1:8: you will be my witnesses


in Jerusalem


Acts 1–7


in all Judea and Samaria


Acts 8–12


to the end of the earth


Acts 13–28[6]


1:8 The apostles’ mission of spreading the gospel was the major reason the Holy Spirit empowered them. This event dramatically altered world history, and the gospel message eventually reached all parts of the earth (Mt 28:19, 20). receive power. The apostles had already experienced the Holy Spirit’s saving, guiding, teaching, and miracle-working power. Soon they would receive His indwelling presence and a new dimension of power for witness (see notes on 2:4; 1Co 6:19, 20; Eph 3:16, 20). witnesses. People who tell the truth about Jesus Christ (cf. Jn 14:26; 1Pe 3:15). The Gr. word means “one who dies for his faith” because that was commonly the price of witnessing. Judea. The region in which Jerusalem was located. Samaria. The region immediately to the N of Judea (see note on 8:5).[7]

1:8 — “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

God calls us to be His ambassadors in this world, introducing people who don’t yet know Jesus to the love and grace of God available to them in Christ. We become effective witnesses only through the power of the Spirit.[8]

1:8 Instead of being concerned about the date of Christ’s return, the disciples’ job was to carry His message throughout the world. you shall receive power: This does not refer to personal power for godly living, as demonstrated in the lives of OT saints (see Abraham in Gen. 22; Joseph in Gen. 39; Moses in Ex. 14; Daniel in Dan. 6). This was power for a new task—namely, to take the gospel to the ends of the earth. Be witnesses is Christ’s command to His disciples to tell others about Him regardless of the consequences. Church tradition tells us that all but one of the eleven apostles who heard this promise became martyrs (John died in exile). God empowered His disciples to be faithful witnesses even when they faced the most vehement opposition. That same power for witnessing is available to us today. Our task is not to convince people, but to testify of the truth of the gospel.[9]

1:8. Jesus promised that their power would come from “the Holy Spirit”—the third Person in the holy Trinity. He would enable them to serve as witnesses. Narratively “the end of the earth” is considered as Rome in the literary plan of the book. From Rome one could reach all the known nations of the time. Most importantly, the presence of the Holy Spirit would henceforth inform the life and decisions of both the Church and the witnesses.[10]

1:8 Having suppressed their curiosity as to the future date of this kingdom, the Lord Jesus directed their attention to what was more immediate—the nature and sphere of their mission. As to its nature, they were to be witnesses; as to its sphere, they were to witness in Jerusalem, and in all Judea and Samaria, and to the end of the earth.

But first they must receive power—the power of the Holy Spirit. This power is the grand indispensable of Christian witness. A man may be highly talented, intensively trained, and widely experienced, but without spiritual power he is ineffective. On the other hand, a man may be uneducated, unattractive, and unrefined, yet let him be endued with the power of the Holy Spirit and the world will turn out to see him burn for God. The fearful disciples needed power for witnessing, holy boldness for preaching the gospel. They would receive this power when the Holy Spirit came upon them.

Their witness was to begin in Jerusalem, a meaningful prearrangement of the grace of God. The very city where our Lord was crucified was first to receive the call to repentance and faith in Him.

Then Judea, the southern section of Palestine with its strong Jewish population, and with Jerusalem as its chief city.

Then Samaria, the region in the center of Palestine, with its hated, half-breed population with whom the Jews had no dealings.

Then the end of the then-known world—the Gentile countries which had hitherto been outside the pale as far as religious privilege was concerned. In this ever widening circle of witness, we have a general outline of the flow of history in Acts.

  1. The witness in Jerusalem (Chaps. 1–7)
  2. The witness in Judea and Samaria (8:1–9:31)
  3. The witness to the end of the earth (9:32–28:31)[11]

1:8. This verse contrasts (alla, but) with verse 7. Instead of knowing the times or dates, the apostles were to be Christ’s witnesses to the ends of the earth. This they were to do after they had been supernaturally empowered by the Holy Spirit.

The meaning of the clause you will be My witnesses is subject to question. Is this a command, or is it a simple statement of fact? Grammatically the words may be taken either way, but because of 10:42 (cf. 4:20) it is clearly an imperative in the future tense.

Probably “the ends (sing., ‘end’ in the Gr. text) of the earth” looks to Rome, the proud center of world civilization in the Apostolic Age, a significant distance from Jerusalem (more than 1,400 miles, as the crow flies).[12]

1:8. Some have suggested that this key verse of our book may contain a three fold table of contents: Jerusalem, Acts 2:42–8:3; Judea and Samaria, Acts 8:4–12:24; ends of the earth, Acts 12:25–28:31. We cannot know if Luke had that kind of division in mind, but the book unfolds in a fascinating manner somewhat along that pattern.

Notice that the call to witness is not limited to any select group of people since it spreads from the apostles to the 120 believers and on throughout the pages of Acts. Nor can we restrict it only to service in our own churches or to some kind of “professional ministry.” Every believer should be a “world Christian,” able to function for the Savior from the other side of the street to the other side of the world.[13]

1:8 “but you will receive power” Notice that the coming of the Holy Spirit is linked to power and witness. Acts is about “witness” (i.e. martus). This theme dominates the book (cf. 1:8, 22; 2:32; 3:15; 5:32; 10:39, 41; 13:31; 22:15, 20; 26:16). The church has been given her assignment—witness to the gospel of Christ! The Apostles were witnesses of Jesus’ life and teaching, now they were witnesses about His life and teaching. Effective witness only occurs by means of the Spirit’s power.

“Jerusalem … Judea … Samaria … the remotest part of the earth” This is a geographical outline of Acts: Jerusalem, chapters 1–7; Judea and Samaria, chapters 8–12; ends of the earth (i.e. Rome), chapters 13–28. This outline may denote the author’s literary structure and purpose. Christianity is not a sect of Judaism, but a worldwide movement of the one true God fulfilling His OT promises to restore rebellious mankind to fellowship with Himself (cf. Gen. 12:3; Exod. 19:5; Isa. 2:2–4; 56:7; Luke 19:46).

The first Jewish leaders, knowing the Septuagint and the many prophetic promises of YHWH restoring Jerusalem, raising Jerusalem, bringing the world to Jerusalem, expected these to be literally fulfilled. They stayed in Jerusalem (cf. 8:1). But the gospel revolutionized and extended the OT concepts. The world-wide mandate (cf. Matt. 28:18–20; Acts 1:8) told believers to go into all the world, not wait for the world to come to them. Jerusalem of the NT is a metaphor for heaven (cf. Rev. 21:2), not a city in Palestine.[14]

8. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses both in Jerusalem, in all Judea and Samaria, and to the ends of the earth.”

In this text, Luke presents the theme for the entire book. This text contains the promise of Pentecost and the mandate to witness for Jesus in the following geographical areas: Jerusalem, Judea and Samaria, and the world.

  • Promise. We see a distinct parallel between Jesus and his disciples when they are about to begin their respective ministries. When Jesus was baptized, the Holy Spirit descended upon him and strengthened him to oppose the power of Satan (see Matt. 3:16). Before the apostles are able to assume the tremendous responsibility of building the church of Jesus Christ and to conquer the strongholds of Satan, they receive the power of the Holy Spirit. In the upper room on Easter Sunday, Jesus breathed on the apostles and said: “Receive the Holy Spirit” (John 20:22). But immediately before this he told them, “As the Father has sent me, so I am sending you” (v. 21).

The Holy Spirit proceeds from the Father and the Son. For instance, Jesus informs the disciples in his farewell discourse, “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me” (John 15:26, NIV). The Holy Spirit, therefore, is not an inanimate power but the third person of the Trinity. And the promise of the Spirit originates with the Father: “I will bestow on you the promise of my Father” (Luke 24:49a).

  • Mandate. Only through the indwelling person and power of the Holy Spirit are the disciples able to witness for Jesus Christ. Not only the disciples receive the gift of the Spirit, but, as Luke shows in Acts, numerous persons are filled with the Holy Spirit and become Christ’s witnesses. “Effective witness can only be borne where the Spirit is, and where the Spirit is, effective witness will always follow.” Jesus’ word, “You will receive power,” applies first to the twelve apostles and then to all believers who witness effectively for Jesus Christ.

“You will be my witnesses.” In Acts, the term witness has a twofold meaning. First, it relates to the person who has observed an act or event. Next, it refers to the person who presents a testimony by which he defends and promotes a cause. Accordingly, the apostles choose Matthias to succeed Judas Iscariot because as an eyewitness he has followed Jesus from the time of John’s baptism to the moment of Jesus’ ascension. Further, Jesus commands Matthias to proclaim the message of his resurrection (1:21–22).

In the strict sense of the word, the expression witness does not apply to Paul and Barnabas, who during their first missionary journey proclaimed the message of Jesus’ resurrection to the people in Pisidian Antioch (13:31). Paul and Barnabas state that they are not witnesses; they tell the Good News. Jesus sends forth the twelve apostles on the day of Pentecost as true witnesses of all that he said and did.

These twelve have seen and heard Jesus and now tell others about him (compare 1 John 1:1). Filled with the Holy Spirit, they begin to proclaim the Good News in Jerusalem (see Luke 24:47). Then they preach the gospel in the Judean and Samarian countryside, and eventually they take it to Rome. Rome was the imperial capital from which all roads extended, like spokes in a wheel, to the ends of the then-known world (cf. Isa. 5:26, “the ends of the earth”). In the third Gospel, Luke directs attention to Jerusalem, where Jesus suffers, dies, rises from the dead, and ascends. In Acts, he focuses on Rome as the destination of Christ’s gospel. From Rome the Good News reaches the entire world.[15]

8. You shall receive power. Our Saviour Christ doth here call them back as well unto the promise of God as also unto his commandment, which was the readiest way to bridle their curiosity. Curiosity doth rise almost always either of idleness or else of distrust; distrust is cured by meditating upon the promises of God. And his commandments do tell us how we ought to occupy ourselves and employ our studies. Therefore, he commandeth his disciples to wait for the promise of God, and to be diligent in executing their office whereunto God had called them. And in the mean season he noteth their great hastiness, in that they did preposterously catch at those gifts which were proper unto the Holy Spirit, when as they were not as yet endued with the same. Neither did they take the right way herein, in that being called to go on warfare, they desire (omitting their labour) to take their ease in their inn.3 Therefore, when he saith, you shall receive power, he admonisheth them of their imbecility, lest they follow before the time those things whereunto they cannot attain. It may be read very well either way, You shall receive the power of the Spirit; or, The Spirit coming upon you; yet the latter way seemeth to be the better, because it doth more fully declare their defect and want, until such time as the Spirit should come upon them.

You shall be my witnesses. He correcteth two errors of theirs in this one sentence. For, first, he showeth that they must fight before they can triumph; and, secondly, that the nature of Christ’s kingdom was of another sort than they judged it to have been. Therefore, saith he, You shall be my witnesses; that is, the husbandman must first work before he can reap his fruits. Hence may we learn that we must first study how we may come unto the kingdom of God, before we begin to dispute about the state of the life to come. Many there be which do curiously inquire what manner [of] blessedness that shall be which they shall enjoy after they shall be received into the everlasting kingdom of heaven, not having any care how they may come to enjoy the same.2 They reason concerning the quality of the life to come, which they shall have with Christ; but they never think that they must be partakers of his death, that they may live together with him, (2 Tim. 2:11.) Let every man, therefore, apply himself in his work which he hath in hand; let us fight stoutly under Christ’s banner; let us go forward manfully and courageously in our vocation, and God will give fruit in due time (and tide.) There followeth another correction, when he saith, that they must be his witnesses. For hereby he meant to drive out of his disciples’ minds that fond and false imagination which they had conceived of the terrestrial kingdom, because he showeth unto them briefly, that his kingdom consisteth in the preaching of the gospel. There was no cause, therefore, why they should dream of riches, of external principality, or any other earthly thing, whilst they heard that Christ did then reign when as he subdueth unto himself (all the whole) world by the preaching of the gospel. Whereupon it followeth that he doth reign spiritually, and not after any worldly manner. And that which the apostles had conceived of the carnal kingdom proceeded from the common error of their nation; neither was it marvel if they were deceived herein.5 For when we measure the same with our understanding, what else can we conceive but that which is gross and terrestrial? Hereupon it cometh, that, like brute beasts, we only desire that which is commodious for our flesh, and therefore we rather catch that which is present. Wherefore, we see that those which held opinion, that Christ should reign as a king in this world a thousand years fell into the like folly. Hereupon, also, they applied all such prophecies as did describe the kingdom of Christ figuratively by the similitude of earthly kingdoms unto the commodity of their flesh; whereas, notwithstanding, it was God’s purpose to lift up their minds higher. As for us, let us learn to apply our minds to hear the gospel preached, lest we be entangled in like errors, which prepareth a place in our hearts for the kingdom of Christ.2

In all Judea. Here he showeth, first, that they must not work for the space of one day only, while that he assigneth the whole world unto them, in which they must publish the doctrine of the gospel. Furthermore, he refuteth the opinion which they had conceived of Israel. They supposed those to be Israelites only which were of the seed of Abraham according to the flesh. Christ testifieth that they must gather thereunto all Samaria; which, although they were nigh in situation, yet were they far distant in mind and heart. He showeth that all other regions far distant, and also profane, must be united unto the holy people, that they may be all partakers of one and the same grace. It is evident (John 4:9) how greatly the Jews did detest the Samaritans. Christ commanded that (the wall of separation being broken down) they be both made one body, (Eph. 2:14,) that his kingdom may be erected everywhere. By naming Judea and Jerusalem, which the apostles had tried to be full of most deadly enemies, he foretelleth them of the great business and trouble which was prepared for them, that he may cause them to cease to think upon this triumph which they hoped to have been so nigh at hand.5 Neither could they be a little afraid to come before so cruel enemies, more to inflame their rage and fury. And here we see how he giveth the former place unto the Jews, because they are, as it were, the first-begotten, (Exod. 4:22.) Notwithstanding, he calleth those Gentiles one with another, which were before strangers from the hope of salvation, (Eph. 2:11.) Hereby we learn, that the gospel was preached everywhere by the manifest commandment of Christ, that it might also come unto us.[16]

1:8 But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth. Jesus makes two promises: “You will receive power when the Holy Spirit comes on you; and you will be my witnesses.” The disciples are not to go off on their own steam, because earlier Jesus had instructed them to wait in Jerusalem “until you have been clothed with power from on high” (Luke 24:49). The success of their witness will be due not to their own strength but to the power of God, because it is God’s mission, not theirs.

“Witness” is applied almost exclusively to the Twelve. As eyewitnesses who were with Jesus throughout his ministry, they ensure the certainty of the tradition “handed down to us by those who from the first were eyewitnesses and servants of the word” (Luke 1:2).

The power they will receive from the Holy Spirit is not a power that enables them to conquer and dominate others. Jesus commissions them not to build empires but to confront empires with the truth of the gospel that God is king. They will receive power only to spread the gospel throughout the world. This power does not bring a swift victory over the evil kingdoms. Victory will be won through seeming defeat.

“To the Ends of the Earth”

The phrase “to the ends of the earth” (Acts 1:8) does not refer to Rome, where Luke’s account ends. The mission will not end there. Rome, in Luke’s day, is the center of the empire, and all roads lead from it to the ends of the earth. In its westward extent, “the ends of the earth” referred generally to Spain and specifically to the region around Gades, west of Gibraltar.b For Luke, however, it signifies the proclamation of the gospel to all people, wherever they may be.[17]


1:8 / When the Holy Spirit comes on you: Two different renderings of the Greek are possible here. The genitive case of the Holy Spirit could be governed by power, giving the sense “you will receive the power of the Holy Spirit who will come upon you” (cf. Luke 4:14; Rom. 15:13, 19), or it could be a genitive absolute with a temporal sense. The latter, adopted by niv, is to be preferred.

You will be my witnesses: Here the genitive case of the personal pronoun presents us with two possibilities (some texts read the dative case, which gives us similar options). Either it is the objective genitive, expressing the thought that he is the one about whom they would testify, or the possessive genitive, indicating their personal relationship with him—they are his witnesses. Both of course are true, and the ambiguity may be quite intentional.

In Jerusalem, and in all Judea and Samaria, and to the ends of the earth: The fact that in the outworking of the history of the church the full import of Jesus’ words was only slowly grasped and even then, for many of his followers, was like grasping a nettle, need not lead us to suppose that he never gave this instruction and that it came from a later hand. The history of Israel, as indeed of the church itself, is full of instances in which people did not attain the best ideals of their leaders.

The form of the saying shows a close acquaintance with the political and social context of that day. For a broader definition of Judea, see disc. on 10:37, but here Judea refers to that part of Palestine inhabited by Jews, apart from Samaria and Galilee (cf. 9:31; 11:29; 15:1; 26:20; 28:21) and sometimes even excluding Caesarea (cf. 12:19; see disc. on 10:1 and 21:10). But politically, under the procurators, this region and Samaria were governed from Caesarea as one province, as Luke’s Greek clearly intimates, whereas Jerusalem was always regarded by the rabbis as separate from the rest of the province, as Luke also intimates, not only here but elsewhere in his writing (cf. 8:1; 10:39; Luke 5:17; 6:17; see notes on 2:9ff.).

The precise phrase, to the ends of the earth occurs in lxx Isa. 8:9; 48:20; 49:6 (cf. Acts 13:47, where Paul refers Isa. 49:6 to Barnabas and himself); 62:11; 1 Macc. 3:9, and if it seems somewhat strained to suggest that Luke saw Paul’s preaching in Rome as its fulfillment, it is noteworthy that in the Psalms of Solomon 8:16; Pompey, a Roman, is said to have come from “the ends of the earth.”[18]

8 Instead of the political power which had once been the object of their ambitions, a power far greater and nobler would be theirs. When the Holy Spirit came upon them, Jesus assured them, they would be vested with heavenly power—that power by which, in the event, their mighty works were accomplished and their preaching made effective. As Jesus had been anointed at his baptism with the Holy Spirit and power, so his followers were now to be similarly anointed and enabled to carry on his work. This work would be a work of witness-bearing—a theme which is prominent in the apostolic preaching throughout Acts.31 An Old Testament prophet had called the people of Israel to be God’s witnesses in the world (Isa. 43:10; 44:8); the task which Israel had not fulfilled was taken on by Jesus, the perfect Servant of the Lord, and shared by him with his disciples. The close relation between God’s call to Israel, “you are my witnesses,” and the risen Lord’s commission to his apostles, “you will be my witnesses,” can be appreciated the more if we consider the implications of Paul’s quotation of Isa. 49:6 in Acts 13:47. There the heralds of the gospel are spoken of as a light for the Gentiles, bearing God’s salvation “to the end of the earth”; here “the end of the earth” and nothing short of that is to be the limit of the apostolic witness.

In Acts we do not find an apostolic succession in the ecclesiastical sense, nor a succession of orthodox tradition, but “a succession of witness to Christ, an apostolic testimony in Jerusalem to the self-styled leaders of Israel until they finally reject it, and an apostolic testimony from Jerusalem to Rome and the Gentile world of Luke’s own day.”

It has often been pointed out that the geographical terms of verse 8 provide a sort of “Index of Contents” for Acts. “You will be my witnesses” might be regarded as announcing the theme of the book; “in Jerusalem” covers the first seven chapters, “in all Judaea and Samaria” covers 8:1 to 11:18, and the remainder of the book traces the progress of the gospel outside the frontiers of the Holy Land until at last it reaches Rome.[19]

8 The mandate to witness that stands as the theme for the whole of Acts is here explicitly set out. It comes as a direct commission from Jesus himself—in fact, as Jesus’ last word before his ascension and, therefore, as a mandate that is final and conclusive. All that follows in Acts is shown to be the result of Jesus’ own intent and the fulfillment of his express word.

This commission lays an obligation on all Christians and comes as a gift with a promise. It concerns a person, a power, and a program—the person of Jesus, on whose authority the church acts and who is the object of its witness; the power of the Holy Spirit, which is the sine qua non for the mission; and a program that begins at Jerusalem, moves out to “all Judea and Samaria,” and extends “to the ends of the earth.” The Christian church, according to Acts, (1) is a missionary church that responds obediently to Jesus’ commission, (2) acts on Jesus’ behalf in the extension of his ministry, (3) focuses its proclamation of the kingdom of God in its witness to Jesus, (4) is guided and empowered by the very same Spirit that directed and supported Jesus’ ministry, and (5) follows a program whose guidelines for outreach have been set by Jesus himself.

Whereas the geographical movement of Luke’s gospel was from Galilee through Perea to Jerusalem, in Acts the movement is from Jerusalem through “Judea and Samaria” and on to Rome. The joining of Judea and Samaria by one article in the Greek (en pasē tē Ioudaia kai Samareia, “in all Judea and Samaria”) suggests a single geographical area that can be designated by its two ethnological divisions. And the fact that neither Galilee nor Perea is included in 1:8 as a place to be evangelized (even though 9:31 speaks in summary fashion of a growing church in “Judea, Galilee and Samaria”) is probably because Luke has already shown in his gospel how Jesus had earlier evangelized those areas. So here Jesus’ mandate to witness not only gives us the theme of Acts but also a basic table of contents by its threefold reference to “Jerusalem,” “all Judea and Samaria,” and “the ends of the earth.” To be sure, Luke’s development is fuller and subtler than its succinct form here. Nevertheless, in what follows he shows through a series of vignettes how the mission of the church in its witness to Jesus fared at Jerusalem (2:42–8:3), throughout Judea and Samaria (8:4–12:24), and as it progressed until it finally reached the imperial capital city of Rome (12:25–28:31).[20]

[1] Porter, S. E. (2017). Acts. In T. Cabal (Ed.), CSB Apologetics Study Bible (p. 1346). Nashville, TN: Holman Bible Publishers.

[2] Porter, S. E. (2017). Acts. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1716). Nashville, TN: Holman Bible Publishers.

[3] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Ac 1:8). Nashville: Thomas Nelson.

[4] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1558). Orlando, FL; Lake Mary, FL: Ligonier Ministries.

[5] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ac 1:8). Bellingham, WA: Lexham Press.

[6] Crossway Bibles. (2008). The ESV Study Bible (pp. 2080–2081). Wheaton, IL: Crossway Bibles.

[7] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ac 1:8). Nashville, TN: Thomas Nelson Publishers.

[8] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Ac 1:8). Nashville, TN: Nelson Bibles.

[9] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1366). Nashville: T. Nelson Publishers.

[10] Valdés, A. S. (2010). The Acts of the Apostles. In R. N. Wilkin (Ed.), The Grace New Testament Commentary (p. 485). Denton, TX: Grace Evangelical Society.

[11] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 1578–1579). Nashville: Thomas Nelson.

[12] Toussaint, S. D. (1985). Acts. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 354). Wheaton, IL: Victor Books.

[13] Gangel, K. O. (1998). Acts (Vol. 5, p. 11). Nashville, TN: Broadman & Holman Publishers.

[14] Utley, R. J. (2003). Luke the Historian: The Book of Acts (Vol. Volume 3B, p. 13). Marshall, TX: Bible Lessons International.

[15] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Acts of the Apostles (Vol. 17, pp. 53–54). Grand Rapids: Baker Book House.

[16] Calvin, J., & Beveridge, H. (2010). Commentary upon the Acts of the Apostles (Vol. 1, pp. 46–49). Bellingham, WA: Logos Bible Software.

[17] Garland, D. E. (2017). Acts. (M. L. Strauss & J. H. Walton, Eds.) (pp. 15–16). Grand Rapids, MI: Baker Books: A Division of Baker Publishing Group.

[18] Williams, D. J. (2011). Acts (pp. 27–28). Grand Rapids, MI: Baker Books.

[19] Bruce, F. F. (1988). The Book of the Acts (pp. 36–37). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

[20] Longenecker, R. N. (2007). Acts. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, pp. 718–719). Grand Rapids, MI: Zondervan.

Watch Live: Peter Schiff, Raoul Pal And Brent Santiago Debate Where To Invest In 2021 | ZeroHedge News

Stuck indoors on a boring, snowy Sunday? Why not turn on the latest live debate organized by Cambridge House CEO Jay Martin which pits Raoul Pal, Peter Schiff, Grant Williams, Brent Johnson and others as they debate what happens next and what is the best asset class for 2021: Gold, USD, or Cryptocurrencies.

Where Is The Life Raft? Where to Invest in 2021 – Stocks, Gold, Bitcoin, USD or Commodities?

10:00 AM PT / 1:00 PM ET

  • Intro – Jay Martin, CEO of Cambridge House

10:05AM PT / 1:05PM ET

  • Bitcoin vs USD vs Gold for 2021
  • Raoul Pal | CEO, Real Vision & Global Macro Intelligence
  • Brent Johnson | CEO, Santiago Capital
  • Peter Schiff | CEO, EuroPacific Capital

10:50AM PT / 1:50PM ET

  • Fury Gold Mines
  • Mike Timmins, CEO
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  • Danielle DiMartino Booth | CEO, Quill Intelligence

Watch live below

Source: Watch Live: Peter Schiff, Raoul Pal And Brent Santiago Debate Where To Invest In 2021

MyPillow’s Mike Lindell says he could be suing Dominion, Smartmatic ‘for the American people’ | RT USA News

MyPillow’s Mike Lindell says he could be suing Dominion, Smartmatic ‘for the American people’

MyPillow founder Mike Lindell continues to push controversial election fraud claims, this time saying he could possibly sue voting software companies like Dominion in an effort to get to “the truth.”

Discussing his new film ‘Absolute Proof’ on Steve Bannon’s ‘War Room’ podcast, Lindell had an “epiphany” when speaking about Dominion and Smartmatic, two companies he continues to say implemented machines that were manipulated in Joe Biden’s favor during the presidential election.

Lindell’s epiphany was a threat to figure out a way to sue Dominion if they did not agree to meet with him to discuss his election fraud accusations presented in his ‘Absolute Proof’ documentary, which premiered on OAN on Friday to mostly mockery, especially due to a disclaimer that ran before the film that distanced the network from the film and wanted viewers not to take the material as “established fact.”

Also on rt.com

OAN runs giant DISCLAIMER warning before airing MyPillow guy’s documentary claiming to present ‘100% proof’ of election fraud

“I will go after them, if there is a way to do it, I will do that for the American people,”Lindell told Bannon. “The truth needs to come out. So if the truth does not come out here and they keep suppressing it, what other recourse do I have? Then I have to bring them to court, and Smartmatic, bring them all to court.”

He suggested the discovery process in a court battle could bring forth hard evidence related to the election against Dominion.

On what exactly his lawsuit would be, Lindell suggested a defamation suit may have the best chance at success.

Dominion has already threatened Lindell with a defamation suit over his election fraud allegations, sending him a cease and desist letter threatening imminent legal action. He has said multiple times he welcomes the legal battle.

Thomas Clare, an attorney representing Dominion, has even suggested OAN could face legal action over the airing of Lindell’s ‘Absolute Proof’, which heavily targets Dominion, saying the disclaimer does not protect them from liability.

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In his film, which he said was put together over the course of two weeks, Lindell said his hope is the Supreme Court justices would watch the material and step in to reverse the election, though how they would legally do this is unclear.

“Pretty soon, everyone’s going to see this, including nine Supreme Court Justices,”Lindell says at the end of his film. “You’re all there watching, all nine of you… I don’t know what you can do, but I know you’re there to protect our country.”

In his film, Lindell alleged thousands of illegal votes had been counted in Biden’s favor, and foreign countries had manipulated Dominion and other voting software to keep Donald Trump from winning re-election.

The pillow magnate is also facing competition outside the field of politics, with gun-control advocate and outspoken liberal David Hogg making waves recently for promising to create a rival pillow company to match Lindell’s empire. So far, his plans include sending a pillow to space, and crowd-sourcing memes.

“Good for them… nothing wrong with competition that does not infringe on someone’s patent,” Lindell said of the challenge.

Source: MyPillow’s Mike Lindell says he could be suing Dominion, Smartmatic ‘for the American people’

Democrats Silent As Domestic Terror Groups Black Lives Matter And ANTIFA Storm Through Streets Of Washington DC Shouting ‘Burn It Down!!’ — Now The End Begins

Black Lives Matter and ANTIFA protesters marched through Washington DC during multiple events on Saturday afternoon that extended into the night.

For the past month, Democrats in Washington DC have talked about virtually nothing else other than the ‘domestic terror attack on the Capitol’ that took place on January 6th. To hear them tell it, it was worse than Pearl Harbor and 9/11 put together, and has left them ‘permanently scarred’ and afraid of the future of America. In the meantime, just yesterday the ‘future of America’. ANIFA and Black Lives Matter, stormtrooped their way through our nation’s capitol screaming “If we don’t get it, burn it down!” “Whose streets? Our streets!” “ACAB” (All Cops Are B******s). Amazingly, not one Democrat had any issue with that at all, hmm.

From this we conclude that Democrats are not actually against domestic terrorism, as long it is the kind that they support, namely the domestic terror variety of ANTIFA and Black Lives Matter. When Black Lives Matter burns down $2 billion dollars of property, Democrats call it ‘protected speech’. When ANTIFA creates an autonomous zone in defiance of laws and police, Democrats call that a ‘summer of love’. When Black Lives Matter militants murdered retired black police officer David Dorn, Democrats don’t call it anything at all, because he was the ‘wrong kind’ of black, and his black life didn’t matter to the Democrats one bit.



Antifa and Black Lives Matter March Through Washington DC Chanting ‘Burn It Down’

FROM THE POST MILLENNIAL: BLM and Antifa protesters marched through Washington DC during multiple events on Saturday afternoon that extended into the night. According to Fox News, the ‘DC Queer and Trans Black History Month March and Rally’ was organized by the Total Liberation Collective and the Palm Collective.https://platform.twitter.com/embed/index.html?dnt=false&embedId=twitter-widget-0&frame=false&hideCard=false&hideThread=false&id=1358213357271195649&lang=en&origin=https%3A%2F%2Fwordpress.com%2Fread%2Ffeeds%2F44968334%2Fposts%2F3169653561&theme=light&widgetsVersion=ed20a2b%3A1601588405575&width=550px

Some activists briefly scuffled with police officers pushing the crowd back from a row of shops and restaurants hosting outdoor diners. The police formed a line to protect diners, as harassing diners has become a staple of Antifa and BLM marches as has vandalism to businesses in the months since the death of George Floyd in May.https://platform.twitter.com/embed/index.html?dnt=false&embedId=twitter-widget-1&frame=false&hideCard=false&hideThread=false&id=1358216974749286401&lang=en&origin=https%3A%2F%2Fwordpress.com%2Fread%2Ffeeds%2F44968334%2Fposts%2F3169653561&theme=light&widgetsVersion=ed20a2b%3A1601588405575&width=550px

The activists chanted “If we don’t get it, burn it down!” “Whose streets? Our streets!” “ACAB” (All Cops Are Bastards) and more during the march. The activists also paused at some points for speeches.

Thousands of National Guard soldiers are still deployed in Washington DC following the inauguration of President Joe Biden, as Democrats claim they are needed to keep the peace and protect the city, even with no specific threat cited to keep them on station. No Guard units were seen deployed to the area of Saturday night’s unrest. READ MORE

Democrats Silent As Domestic Terror Groups Black Lives Matter And ANTIFA Storm Through Streets Of Washington DC Shouting ‘Burn It Down!!’ — Now The End Begins

Is America in the Midst of Broadly Ejecting Christians From Public Life – and Will This Hatred Morph Into an American Holocaust? — Absolute Truth from the Word of God

The leftist articles I have been reading of late are very clear about their intentions to demonize Christians and label us as domestic terrorists. Everything is so well thought out. These “plans” have not been construed on a whim. They are calculated and have been put in place, little by little, for many years. But they have come to fruition within the last year.

I have written about the late Yuri Bezmenov – a former KGB Operative who defected from Russia to Canada. There are interviews with Yuri in which he explains the demoralization of America and how that will take place. Yuri became a Christian and we will meet our brother in heaven.

Yuri also placed his warnings to America in a book called “Love Letter to America.” But it seems that not many took him seriously. He was warning about such a time as we are in right now. Here is a short interview with Yuri which I have used in my articles:

Yuri also talked about Subversion and Destabilization and we certainly have seen these take place within the last 6 months. I’m actually glad that Yuri did not have to witness America today. I believe he would weep.

From Canandafreepress.com

Is America in Midst of Broadly Ejecting Christians from Public Life?

Beginning of the Purge? Is this the beginning of the largest purge of patriotic Americans in our history since the Revolutionary War? What’s happening? The left needs an excuse to demonize their biggest foes – ordinary conservative and Christian citizens. Marxism’s biggest grudge is against religion. Why? Because, where Marxism thrives, healthy Christianity cannot co-exist, and vice-versa. Recent moves by high ranking Biden Democrats tagging conservatives with radicalism cannot be a surprise. See Breaking down Biden’s plan to purge military of conservatives

Insistence the US Army must be inspected for infiltration by conservative terrorists

The US military is seeking to oust right “radicals” from the military, claiming a risk of terrorism. So were the Founding Fathers, in the American Revolution, also conservative radicals? The American military, much like England’s New Model Army, has long been a place where patriotic Christian souls served their homeland. But the politicized US military now seeks to oust them – see FBI vetting all 25,000 National Guard troops in D.C., and Hiding in Plain Sight, Radicals in the Ranks.

Troops Used as Political Props: American military is deployed as dramatic props to drive leftist narratives. First, retaining 10,00 federal troops around the US Capitol spells the fableAmerica is under constant threat from far-right radicals. But one mob breaking into the Capitol building doesn’t equate to a national, or even permanent local threat. Note,  even ancient Rome banned army legions on the territory. Second, insistence the US Army must be inspected for infiltration by conservative terrorists is nonsense. But this alimentary examination becomes an excuse to pluck, like ticks from the hide, any Christians out.

Would the Founders Survive this Purge? As most Founding Fathers at least self-identified as Christian, and since they invented the Constitution to protect against big government, they undoubtedly would appear conservative. But deism, theistic rationalism and Christianity vied for influence in the founding era. But, the Founders were militant about their natural rights and obviously willing to go to extremes to guard their liberties, including bearing arms. Is this what ex-CIA leader Robert Grenier refers to as “domestic extremists”? Grenier claims the US will suffer regular attacks by US terrorists:

“As in any insurgency situation, you have committed insurgents who are typically a relatively small proportion of the affected population. But what enables them to carry forward their program is a large number of people from whom they can draw tacit support…” 

Americans on the right for decades repeatedly failed to stand up to ruinous changes which, added up – led to a toxic sea-change of epic, unacceptable proportions

Founders on Resistance: Since the Founders became immortal because of rebellion, they were obviously not adverse to the idea. President Jefferson stated:

“I hold it that a little rebellion now and then is a good thing, and as necessary in the political world as storms in the physical. Unsuccesful rebellions indeed generally establish the incroachments on the rights of the people which have produced them. An observation of this truth should render honest republican governors so mild in their punishment of rebellions, as not to discourage them too much. It is a medecine necessary for the sound health of government.” 

But isn’t this right-to-rebellion the same attitude Democrat leadership argued as grounds to allow the BLM and Antifa rioting to continue? Some also reacted to mob statue removal as no more important than taking out the trash. It works both ways.

Conservatives & Church Failed America: We are stuck in purgatory today for past failures of Republicans, conservatives and the church to battle progressive innovations. Just like voter laws in PA were changed to illegal standards, but not challenged in time. Mao stated, “the journey of a thousand miles begins with just a step.” So Americans on the right for decades repeatedly failed to stand up to ruinous changes which, added up – led to a toxic sea-change of epic, unacceptable proportions. 

Here is the classic frog in the hot water pot. The “sex revolution,” abortion laws, internet porn, gender wars and easy divorce all destabilized the family, which is now a wreck. Each was a battle that could have been won. Pulling God out of schools, replacing US History with radical theories, teaching socialism, supersizing the welfare state were all winnable wars but leave us now with an angry, ignorant and deluded populace demanding freebies, socialism and cursing our Republic. 

Will Banned Christians Die? Finally, as Christians are banned from public life, will the Church in America eventually be closed? What are we doing about it? Sadly, while more Americans identify with the label “Conservative” than “Liberal,” people of the right are either too scared, or embarrassed to stand up for what they believe. But what if soon, the fight is no longer about your opinion on any given subject – but about your very life itself?!! Fiat Lux!! source

So brethren, the writer from canadafreepress, has expressed and posed a question of which I have pondered for the last year:

Will the hatred of the Leftist government and media lead to our incarceration and inevitable death?

Only God knows the answer to that. I am praying that we will be raptured before an American Holocaust would happen.

But don’t forget that Jesus spoke much of persecution of the brethren and He explained why we should not be surprised when intense persecution happens against Christians.

Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also. But all these things they will do to you for My name’s sake, because they do not know Him who sent Me. If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. He who hates Me hates My Father also. If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father.But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause’ (John 15:20-25).

How Can I Be Saved?

Shalom B’Yeshua


Is America in the Midst of Broadly Ejecting Christians From Public Life – and Will This Hatred Morph Into an American Holocaust? — Absolute Truth from the Word of God

NYT report: FBI and Capitol Police were aware of violent threats days before Capitol riots, were warned about ‘looming war’ | Conservative Review

The impeachment trial against former President Donald Trump is slated to begin on Feb. 9. Trump is being charged for “willfully inciting violence against the Government of the United States.” Many media pundits and Democrats have claimed that Trump’s 70-minute speech at the Ellipse outside the White House on Jan. 6 “incited” the storming of the U.S. Capitol building and the subsequent riot. However, a new report from the New York Times finds that the FBI and the Capitol Police were aware of threats targeting the Capitol days before Trump’s speech.

The New York Times report stated that there were “thousands of social media posts in the days before the assault, which documented how the rioters saw the Capitol — and the lawmakers certifying the election results — as a specific target.”

A social media post on Jan. 5 by an unidentified person read, “Every corrupt member of Congress locked in one room and surrounded by real Americans is an opportunity that will never present itself again.”

The New York Times article declared:

The FBI was aware of violent online posts before the rally, with the bureau’s field office in Norfolk, Virginia, issuing a report that flagged one anonymous thread that warned of a looming war at the Capitol.

The Washington Post reported on another violent online threat that the FBI was aware of:

An online thread discussed specific calls for violence to include stating ‘Be ready to fight. Congress needs to hear glass breaking, doors being kicked in, and blood from their BLM and Pantifa slave soldiers being spilled. Get violent. Stop calling this a march, or rally, or a protest. Go there ready for war. We get our President or we die. NOTHING else will achieve this goal.

The Federal Bureau of Investigation took the threats seriously enough to establish a “24-hour command posts at both the local Washington field office and its headquarters, not far from the Capitol.” The FBI also “put tactical teams on standby, which it had not done for the previous two marches by Trump’s supporters — on Nov. 14 and Dec. 12 — protesting the election results.”

“Before Jan. 6, the FBI and our federal, state and local partners collected and shared available intelligence in preparation for the various planned events,” the FBI said in a statement. “As indicated earlier, those leads deterred some from attending the Jan. 6 protest.”

During testimony in January, acting Capitol Police chief Yogananda Pittman told Congress:

By January 4th, the Department knew that the January 6th event would likely not be like any of the protests held in 2020. We knew that militia groups and white supremacist organizations would be attending. We also knew that some of these participants were intending to bring firearms and other weapons to the event. We knew that there was a strong potential for violence and that Congress was the target.

The Capitol Police released a 12-page assessment regarding the “March to Save America” rally three days before the Capitol riots. According to the Washington Post, the Capitol Police report “warned of a violent scenario in which ‘Congress itself’ could be the target of angry supporters of President Trump on Jan. 6, laying out a stark alert that deepens questions about the security failures that day.”

The Capitol Police, a federal law enforcement agency with the responsibility of protecting Congress, stated in the Jan. 3 memo:

Supporters of the current president see January 6, 2021, as the last opportunity to overturn the results of the presidential election. This sense of desperation and disappointment may lead to more of an incentive to become violent. Unlike previous post-election protests, the targets of the pro-Trump supporters are not necessarily the counter-protesters as they were previously, but rather Congress itself is the target on the 6th.

The report also cautioned, “This combined with Stop the Steal’s propensity to attract white supremacists, militia members, and others who actively promote violence, may lead to significantly dangerous situations for law enforcement and the general public alike.”

The Capitol Police communication also reportedly forewarned that “organizers were urging Trump supporters to come armed with guns and to bring specialized combat gear — including gas masks and military-style bulletproof vests called ‘plate carriers’ — to Washington on Jan. 6.”

All of the Capitol Police command staff were informed of the intelligence report by Jack Donohue, intelligence director of the United States Capitol Police.

The Washington Post noted that the Capitol Police’s internal report “does not appear to have been shared widely with other law enforcement agencies, including the FBI — was among a number of flags that security experts say should have alerted officials to the high security risks on Jan. 6.”

Former Capitol Police chief Steven Sund, who resigned in wake of the violent riot, told the Washington Post on Jan. 15, “We looked at the intelligence. We knew we would have large crowds, the potential for some violent altercations. I had nothing indicating we would have a large mob seize the Capitol.”

On Feb. 1, Sund sent an eight-page letter to House Speaker Nancy Pelosi and other congressional leaders. The letter gave his insights into what lead up to the Capitol riots.

Perfect hindsight does not change the fact that nothing in our collective experience or our intelligence — including intelligence provided by FBI, Secret Service, Department of Homeland Security (DHS) and D.C. Metropolitan Police (MPD) — indicated that a well-coordinated, armed assault on the Capitol might occur on Jan. 6.

The Capitol Police Labor Committee proclaimed that the department’s leadership “failed to relay the known threat of violence adequately ahead of the Jan. 6 deadly riot, calling the acting chief’s recent admission of prior knowledge of the threat to Congress a ‘disclosure that has angered and shocked the rank-and-file officers.'”

Source: NYT report: FBI and Capitol Police were aware of violent threats days before Capitol riots, were warned about ‘looming war’

Republicans Demand Pelosi Pay Fine After Speaker Defies New Rule, Bypasses House Metal Detectors | The Daily Wire

Republicans say they’re planning a “huge push” to force Speaker of the House Nancy Pelosi (D-CA) to pay a hefty fine after Pelosi reportedly skirted the metal detectors in place outside the House chambers, defying her own rule requiring all members to submit to the increased security.

Fox News reports that members of the House GOP caught Pelosi using an alternative entrance to the House — an entrance that allows the Speaker to bypass the new security measures, put in place after a  January 6th attack on the United States Capitol that allegedly came within feet of threatening lawmakers.

“She opened the session on the floor, she came through what is known as the Speaker’s lobby,” Rep. Rodney Davis (R-IL) told the network. “We are all told, one Republican was fined for doing this just yesterday, that you cannot walk through those entrances unless you are disabled.”

Last week, Pelosi and other members of Democratic House leadership pushed through a rule requiring all members to pass through a pair of metal detectors or submit to a basic search before entering House chambers in order, they said, to ensure that federal lawmakers were entirely safe while conducting House business. The rule levied steep fines for bypassing security.

“The House of Representatives voted in a major security upgrade on Wednesday, including a new $5,000-per-incident fine for bypassing metal detectors now stationed at the entrance to House chambers,” the Daily Wire noted. “The fine, first proposed weeks ago by Speaker of the House Nancy Pelosi (D-CA), is designed to prevent confrontations like the ones that took place in early January when select Republicans refused to open their briefcases for security or pass through metal detectors before heading to work.”

“The rule gives the Sergeant-at-Arms the authority to fine lawmakers $5,000 for a first offense and $10,000 on a second if the legislators do not complete the security screening to enter the house, which includes walking through a metal detector,” USA Today added Wednesday. “The new metal detectors were put at the House Chamber’s entrance in the wake of the mob that stormed the Capitol, incited by former President Donald Trump. However, some Republican members openly ignored and balked at the screening in the days that followed.”

Rep. Louis Gohmert (R-TX) was the first legislator fined the $5,000; he ducked the metal detectors when “he’d left the House floor to use the bathroom,” according to Fox.

Rep. Dan Crenshaw (R-TX) slammed the House leader on Twitter.

“Pay the fine Speaker Pelosi,” Crenshaw wrote, tearing into the rule itself, and noting how Speaker Pelosi’s “exemption” exposed how useless the rule itself is for protecting lawmakers. “Now is this a smart rule? No. Is this a rule that makes sense? No of course not. But that’s not the point, the point is they’re her rules. She’s literally confiscated property in the form of money, which we think is unconstitutional, but in any case they’re doing it.”

Crenshaw pledged to make a “huge push” to force Pelosi to pay the fine she levied on herself, reporting the violation to the Capitol Police who, he says, can get an official violation from the Sergeant-at-Arms.

“She won’t abide by the rules herself so we’re going to make a huge push for her to actually have to pay that fine,” Crenshaw said.

Source: Republicans Demand Pelosi Pay Fine After Speaker Defies New Rule, Bypasses House Metal Detectors

The Left and ‘Religious Extremism’ | The American Spectator

In its quest to narrow free speech and neutralize its political opponents, the Left is whipping up hysteria about “extremism” raging across the land. This hyperbole is designed to lay the groundwork for the persecution of the philosophically and religiously conservative. The term “extremist” is thrown around very loosely, covering everybody from “libertarians” to “Christian nationalists.” The latter group is the subject of increasingly frenzied discussions on cable TV and in dominant newspapers. Sometimes reporters lengthen the description of the group to “white Christian nationalists” to make it sound even more sinister. All of this inflammatory talk, naturally, comes from the same liberals who decry the “intemperate rhetoric” of Trump and normally scold others for “baseless claims.”

Indeed, the loudest and wildest references to “extremism” come from Obama-era figures, such as John Brennan, who famously refused to apply that label to the violent branches of Islam. It “is a religion of peace,” Brennan, Eric Holder, and others in the Obama administration would insist after every Islamic terrorist attack. Holder wouldn’t even let his Justice Department refer to Islamic terrorism. “Radical Islam, Islamic extremism — I’m not sure an awful lot is gained by saying that,” Holder was quoted as saying.

The Left grants no such courtesies to Christianity. The Left can at once call for ending “Muslim bans” and demand that Christians be treated as domestic insurgents. For the Left, the growth of conservative Christianity at home is always more worrisome than the spread of radical Islam abroad. Christianity, not Islam, is treated as the real enemy of progress. Hence, the Left can accuse American Christians of a “war on women” for opposing abortion while ignoring the horrific mistreatment of women in Islamic lands.

We are “not at war with Islam,” Barack Obama often said, even as he waged culture war on Christians. Joe Biden holds the same view. During the campaign, he pooh-poohed the problem of Islamic extremism and promised to reverse Trump’s ban on travel from terrorist hotbeds. Biden is more concerned about the Little Sisters of the Poor than the Muslim Brotherhood.

Islam is the one religion that escapes the withering secularist gaze of the Left. It never speaks ill of the Koran or countenances challenges to Islamic doctrine. But it heaps criticism on the Bible and never fails to demand that Christians moderate their stances.

The Left is, of course, oblivious to its own extremism. It can support eugenics, partial-birth abortion, and transgenderism for tots, all while fretting over the “right-wing fringe.” But as C. S. Lewis wrote, it is the evils that a complacent ruling class concocts that should frighten us the most. Evil, he said, “is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voices.” Extremism can come as much from the center as the fringe.

Last Thursday, Biden, speaking at the National Prayer Breakfast, said that the religious world should turn its attention to the problem of “political extremism.” How convenient. Go after my political opponents, in other words. Don’t worry about the rot of the ruling class. Yet it is the evils that Biden seeks to normalize with the help of the deep state and the Establishment that pose the greatest danger to the future of the country. Biden has said that he will complete the fundamental transformation of America that Obama started, which it is increasingly clear means replacing America’s Judeo-Christian foundations with a non-Christian dystopia based upon the extremism of the Left.

It is the job of the media, which serves as the chief propagandist for the Left, to make its extreme positions appear harmless and good. Toward that end, the media has portrayed Biden’s flurry of immoral executive orders, from promoting transgenderism to releasing taxpayer monies for abortion, as completely uncontroversial. Biden is even contemplating imposing financial sanctions on countries that don’t conform to his view of LGBTQ rights. Biden calls for expanded efforts to protect LGBTQ rights globally. That would have once been regarded as an over-the-top proposal. Now it barely elicits a shrug in media discussions.

The media’s lectures about violent extremism grow ever more sanctimonious. Yet those lectures never extend to the pro-abortion extremism of the Democratic Party. For weeks the media has been accusing conservatives of having “blood on their hands.” But the blood of abortion rouses no moral anxiety in the media. It applauds Biden for enlarging the culture of violence that abortion represents. So inured to that violence, the chattering class doesn’t even bother to recite the Clintonian trope that abortion should be “safe, legal, and rare” anymore.

The Left makes sure to keep the conversation at all times on “right-wing extremists” so that no one will notice the extremism it steadily incorporates into our politics.

Source: The Left and ‘Religious Extremism’

Joe Biden, working against progress | Newsmax TV’s Michelle Malkin

With the wave of a pen, Michelle says, Joe Biden is swiftly moving to undo every last bit of progress that Donald Trump set in motion, and his actions regarding the United States’ southern border and immigration policies are just the latest example of that. – via Michelle Malkin Sovereign Nation, Saturdays at 7PM ET on Newsmax TV

Liz Cheney says she won’t resign after Wyoming GOP calls for her to step down

Rep. Liz Cheney said she will remain in office despite the Wyoming Republican Party’s call for her to resign over her vote to impeach former President Donald Trump.

Source: Liz Cheney says she won’t resign after Wyoming GOP calls for her to step down

BLM and Antifa march in DC, threaten to ‘burn down’ Washington | Conservative Review

Black Lives Matter and Antifa protesters marched in the streets of Washington, D.C., where demonstrators scuffled with police officers and the crowd shouted threats to “burn down” the nation’s capital.

On Saturday night, members of BLM and Antifa protested in D.C., where they regularly chanted, “If we don’t get it, burn it down!”

Chants of “If we don’t get it, burn it down” as the march continues in DC tonight #DC #DCProtests #WashingtonDC https://t.co/YMxy90P4oj

— Brendan Gutenschwager (@Brendan Gutenschwager)1612657687.0

Independent photojournalist Brendan Gutenschwager shared videos from the protest in D.C., where Antifa members waived an “Antifascist Action” flag as they marched.

‘Antifascist Action’ flag at tonight’s FTP March in DC #DC #DCProtests #WashingtonDC https://t.co/ovCTVAyGAe

— Brendan Gutenschwager (@Brendan Gutenschwager)1612661124.0

The crowd yelled the popular Black Lives Matter phrase, “Whose streets? Our streets! Whose streets? Our streets!”

“Whose streets? Our streets!” chants as the march continues in DC this Saturday night #DC #DCProtests #WashingtonDC https://t.co/CB3vsCodgH

— Brendan Gutenschwager (@Brendan Gutenschwager)1612660506.0

During the “FTP March” (an acronym for “F*** The Police”), the mob shouted the anti-police battle cry, “A.C.A.B. All cops are bastards!”

“ACAB” chants as the group mobilizes once again in DC on this Saturday night #DC #DCProtests #WashingtonDC https://t.co/CGaOPKtD0u

— Brendan Gutenschwager (@Brendan Gutenschwager)1612659197.0

The demonstrators stopped near a row of restaurants, where protest leaders delivered lectures about “race, Black and Indigenous lives” to nearby diners.

Speeches on race, Black and Indigenous lives next to the outdoor diners in DC #DC #DCProtests #WashingtonDC https://t.co/LaGQ5qW3hC

— Brendan Gutenschwager (@Brendan Gutenschwager)1612659395.0

At one point, things escalated after a black bloc protester shined a light into the face of a police officer, who then slapped away the flashlight. The black bloc member retaliated and smacked the police officer. The officer then pushed the crowd back by using his bicycle. The black bloc protester then slaps another cop. The officer thrusts his bike even more aggressively into the crowd dressed in all black. During the tense situation, a female in the crowd tells the officer to put his face mask on.

The BLM march ended with a speech honoring Eric Garner, according to Gutenschwager.

“We are here tonight because black lives matter,” the BLM crowd repeated after the main speaker. “Despite black lives mattering, black people are still dying at the hands of the police paid for by our tax dollars.”

The group recited the story of Eric Garner, a New York man who died while in police custody in 2014. During the story, the crowd called police officers the derogatory name of “pigs” on multiple occasions.

There were then several chants of “I can’t breathe!”

The march ends with a speech honoring Eric Garner as the group wraps up tonight’s protest in DC #DC #DCProtests… https://t.co/HZeJBF9hW7

— Brendan Gutenschwager (@Brendan Gutenschwager)1612665017.0

Washington, D.C., has been heavily guarded since the Capitol riots on Jan. 6. There were more than 26,000 National Guard troops in D.C. before President Joe Biden’s inauguration.

“There are currently about 7,000 National Guard members in the city providing security,” ABC News reported. “That number is expected to slowly go down to 5,000, and they are set to stay until about mid-March. The total cost for the deployment is expected to be close to $500 million.”

Source: BLM and Antifa march in DC, threaten to ‘burn down’ Washington

Trump’s impeachment defense team will show video clips of Dems urging violence in 2020

Former President Donald Trump’s defense team will show videos of Democrats encouraging violence and destruction in 2020 at his Senate impeachment trial on Tuesday, one of his lawyers said.

Source: Trump’s impeachment defense team will show video clips of Dems urging violence in 2020

New bill allows state to ignore Joe Biden’s executive orders | WND

President Joe Biden delivers his inaugural address on Jan. 20, 2021. (Video screenshot)

Lawmakers in North Dakota — where consumers can sue Big Tech and a judge recently exempted religious physicians from doing Obamacare “sex change” operations — are proposing a law allowing the state to ignore presidential executive orders if they don’t meet constitutional muster.

House Bill 1164, introduced for the 2021 session, says the “legislative management may review any executive order issued by the president of the United States which has not been affirmed by a vote of the Congress of the United States and signed into law as prescribed by the Constitution of the United States and recommend to the attorney general and the governor that the executive order be further reviewed.”

It also allows for a review of an executive order by the attorney general “to determine the constitutionality of the order and whether the state should seek an exemption from the application of the order or seek to have the order declared to be an unconstitutional exercise of legislative authority by the president.”

It states that “political subdivision” can implement such an order “that restricts a person’s rights or that the attorney general determines to be unconstitutional under subsection 1 and which relates to: a. pandemics or other health emergencies; b. the regulation of natural resources, including coal and oil; c. the regulation of the agriculture industry; d. the use of land; 3. The regulation of the financial sector… or; f. the regulation of the constitutional right to keep and bear arms.”

National File reported Republican state Rep. Sebastian Ertelt has introduced a separate bill that would affect the same fate to unconstitutional legislation by Congress.

His Committee on Neutralization of Federal Laws, comprised of state legislative leadership and appointees, would advise whether a given federal law or regulation is unconstitutional.

“Should the committee find that a law or regulation is unconstitutional, the North Dakota Legislature would pass a concurrent resolution on whether to nullify the transgressing law or edict,” the report said.

In North Dakota, Republicans are the majority in the Senate, 40-7, and in the House, 80-14.


South Dakota lawmakers are working on a similar plan.

Another bill would enable people who have been censored by Twitter and Facebook to sue the tech monopolies.

House Bill 1144 would “permit civil actions against social media sites for censoring speech.”

“If an interactive computer service provider restricts, censors or suppresses information that does not pertain to obscene, lewd, lascivious, filthy, excessively violent, harassing, or otherwise objectionable subject matter, the interactive computer service provider is liable in a civil action for damages to the person whose speech is restricted, censored, or suppressed, and to any person who reasonably otherwise would have received the writing, speech, or publication,” the bill states.

It requires that the defendant be immune from civil liability under federal law, not be considered a publisher and have over 1 million users.

In North Dakota in January a federal judge issued a ruling that protects some doctors from an Obamacare requirement to perform gender “change” surgeries.

In a case brought by the Religious Sisters of Mercy, Catholic Benefits Association and others, U.S. District Judge Peter Welte in North Dakota granted a request to prevent the U.S. Department of Health and Human Services and the Equal Employment Opportunity Commission from enforcing the Obamacare requirement.

It forces health care providers to perform gender-reassignment surgeries.

“The court declares that HHS’s interpretation of Section 1557 that requires the Catholic plaintiffs to perform and provide insurance coverage for gender-transition procedures violates their sincerely held religious beliefs without satisfying strict scrutiny under the [Religious Freedom Restoration Act],” the judge said.

“Accordingly, the court permanently enjoins and restrains HHS, Secretary Azar, their divisions, bureaus, agents, officers, commissioners, employees, and anyone acting in concert or participation with them, including their successors in office, from interpreting or enforcing Section 1557 … or any implementing regulations thereto against the Catholic plaintiffs in a manner that would require them to perform or provide insurance coverage for gender-transition procedures, including by denying federal financial assistance because of their failure to perform or provide insurance coverage for such procedures or by otherwise pursuing, charging, or assessing any penalties, fines, assessments, investigations, or other enforcement actions.”

Source: New bill allows state to ignore Joe Biden’s executive orders