Now, in a medical shocker to the whole world of vaccine philosophy, scientists at Sloan Kettering found that mRNA itself carries cancer CAUSING changes – changes that genetic tests don’t even analyze, flying completely under the radar of oncologists across the globe.
Rep. Matt Gaetz (R-FL) went on Fox News on Sunday to attack President Joe Biden, who he claimed had been absent from the forefront on foreign policy.
Gaetz went so far as to say that the “transition” from Biden to Vice President Kamala Harris has already started, since she has already had meetings with international leaders that include Israeli Prime Minister Benjamin Netanyahu and French President Emmanuel Macron.
“You have to wonder whether or not the transition to Harris has already begun,” Gaetz said. “Joe Biden’s had more nap time than he’s had questions from reporters. And you’re right. While the Middle Kingdom grows more ambitious in their goals, we are still toiling away in the Middle East. Joe Biden has had more attacks on Syria than he’s had press conferences.”
“And so you have to ask to the progressive voters, is this really what you expected?” he added. “Is this what you wanted, a warmonger president like Joe Biden, when Donald Trump did so much to bring peace to the world and to actually confront the real threat, China, not to be trying to build democracies out of blood and sand and Arab militias in some desert far away?”
This comes days after Harris met with Netanyahu, praising him for his peace talks with other countries in the Middle East, according to The Hill. She also affirmed the U.S.’s commitment to ensure Israel’s security, especially in relation to Iran and its nuclear program.
“She expressed strong support for Israel’s recent groundbreaking normalization agreements with countries in the Arab and Muslim world, and stressed the importance of advancing peace, security, and prosperity for Israelis and Palestinians alike,” the press release of the call stated.
“They discussed the importance of advancing scientific cooperation between our two countries and efforts to contain the COVID-19 pandemic,” it added.
In addition, Netanyahu and Harris discussed their “opposition” to the International Criminal Court conducting an investigation into alleged war crimes against Israel in the Palestine-Israeli conflict.
— Neanderthal Scholar Poso (@JackPosobiec) March 6, 2021
— Neanderthal Scholar Poso (@JackPosobiec) March 7, 2021
— Kurt Schlichter (@KurtSchlichter) March 6, 2021
— Ian Miles Cheong (@stillgray) March 7, 2021
— RyeLibertarian (@RyeLibertarian) March 7, 2021
— Max Nordau (@MaxNordau) February 2, 2021
Another good suggestion, though this is just a corollary to the “Trump is a Russian asset” conspiracy theory.https://t.co/AvTJCV80D2
— Max Nordau (@MaxNordau) February 2, 2021
There are people who still believe that the Pee Tape is real.https://t.co/aVjvc0b8Ed
— Max Nordau (@MaxNordau) February 2, 2021
— Max Nordau (@MaxNordau) February 2, 2021
— Max Nordau (@MaxNordau) February 2, 2021
UPDATED 6:30 PM PT – Sunday, March 7, 2021
Multiple states took a big step towards “life after the coronavirus” by ending their mask mandates.
On Friday, state lawmakers in Utah passed a bill dubbed the “Pandemic Endgame,” which seeks to lift some health restrictions once the state reaches certain thresholds and case rates. Officials noted masks will still be required in schools and large gatherings. Governor Spencer Cox (R) said he’s willing to sign the measure, adding the state will have about 1.5 million vaccines by the first week of April.
South Carolina Governor Henry McMaster (R) issued an executive order Friday that lifted the mask requirement in restaurants and state government buildings. Under the new order, employees and customers are no longer required to wear masks inside restaurants, although the state recommends precautions be taken still.
“I’ll promise you that this summer is going to be different than what it is now,” Gov. McMaster stated.
In the meantime, residents in Idaho pushed back against local mask mandates. On Saturday, more than 100 Idahoans participated in “Burn the Mask” demonstrations at the state capitol in Boise.
Several families with young children showed their discontent with the orders by burning masks in garbage bins.
Last week, Idaho’s state legislature introduced a bill to outlaw mask mandates, which is expected to be discussed later in March.
RELATED: CDC: Face Masks Don’t Prevent COVID-19, Study Finds Masks Have Negligible Impact On Coronavirus Numbers
“To love at all is to be vulnerable. Love anything and your heart will be wrung and possibly broken. If you want to make sure of keeping it intact you must give it to no one, not even an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements. Lock it up safe in the casket or coffin of your selfishness. But in that casket, safe, dark, motionless, airless, it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. To love is to be vulnerable.” ― C.S. Lewis, The Four Loves
I arise today
Through a mighty strength, the invocation of the Trinity,
Through a belief in threeness,
Through confession of the oneness
Of the Creator of Creation.
I arise today
Through the strength of heaven,
Light of sun,
Radiance of moon,
Splendor of fire,
Speed of lightning,
Swiftness of wind,
Depth of sea,
Stability of earth,
Firmness of rock.
I arise today
Through a might, the invocation of the Trinity,
Through belief in the threeness,
Through confession of the oneness
of the Creator of Creation.
O Lord, in Whom is our hope, remove far from us, we pray Thee,
empty hopes and presumptuous confidence.
Make our hearts so right with Thy most holy and loving heart,
that hoping in Thee we may do good;
until that day when faith and hope shall be abolished by sight and possession,
and love shall be all in all.
Thanks be to You, our Lord Jesus Christ,
for all the benefits which You have given us,
for all the pains and insults which You have borne for us.
Most merciful Redeemer, Friend and Brother,
may we know You more clearly,
love You more dearly,
and follow You more nearly,
day by day.
Scripture: I Corinthians 13:4-5 NIV
Love is patient, love is kind. It does not envy, it does not boast, it is not proud.
It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.
As you leave this place
may the Living Lord go with you;
May he go behind you, to encourage you,
beside you, to befriend you,
above you, to watch over you,
beneath you, to lift you from your sorrows,
within you, to give you the gifts of faith, hope, and love,
and always before you, to show you the way.
More Die from Intemperance Than Violence
Proverbs 23:20–21; Luke 21:34
Many more perish by intemperance than by violence. Intemperance is the source and nurse of all diseases. More perish by surfeiting than by suffering. Every intemperate person digs his own grave with his own mouth and teeth, and is certainly a self-tormentor, a self-destroyer, a self-murderer.
Ritzema, E., & Vince, E. (Eds.). (2013). 300 Quotations for Preachers from the Puritans. Bellingham, WA: Lexham Press.
Contemplate God in His Works, not His Essence
Psalm 145:3–5; Ecclesiastes 11:5; Isaiah 55:8–9; Acts 17:27
In seeking God, the most direct path and the fittest method is, not to attempt with presumptuous curiosity to pry into his essence, which is rather to be adored than minutely discussed, but to contemplate him in his works, by which he draws near, becomes familiar, and in a manner communicates himself to us.
Ritzema, E. (2013). 300 Quotations for Preachers from the Reformation. Bellingham, WA: Lexham Press.
15:7 accept one another In Rom 15:1, Paul specifically asked the strong to bear with the weak; now he urges both groups to accept one another.
15:7 Therefore, in conclusion, both the strong and the weak are exhorted to accept one another, for they have been accepted by Christ even though they are sinners. Such mutual acceptance will bring great glory to God.
15:7 accept. See note on 14:1. as Christ … accepted us. If the perfect, sinless Son of God was willing to bring sinners into God’s family, how much more should forgiven believers be willing to warmly embrace and accept each other in spite of their disagreements over issues of conscience (Mt 10:24; 11:29; Eph 4:32–5:2).
15:7 Therefore introduces the conclusion of the discussion begun in 14:1, where Paul began with the command to receive the weak believer. Thus, the command to receive one another is addressed not just to the strong believers, but to all believers.
15:7 One more principle emerges from all this. In spite of any differences that might exist concerning secondary matters, we should receive one another, just as Christ also received us. Here is the true basis for reception in the local assembly. We do not receive on the basis of denominational affiliation, spiritual maturity, or social status. We should receive those whom Christ has received, in order to promote the glory of God.
15:7. Since the goal of interpersonal relationships among Christians is a unified glorying of God, Paul concluded his commands with Accept one another (pres. imper., “keep on accepting or receiving one another”). Significantly this is the same command Paul gave the strong Christians when he opened this entire discussion (14:1). The Model of acceptance for Christians, however, is the Lord Jesus, who accepted us. The Lord received believers when they were not only “powerless” (5:6, lit., “weak”) but also “ungodly” (5:6), “sinners” (5:8), and “enemies” (5:10). Certainly Christians can receive others who differ with them on nonessential matters. Jesus Christ received them so that they can bring praise to God (lit., “unto glory of God”), which is the purpose of Christian unity (15:6).
|“accept one another”
|“receive one another”
|“welcome one another”
|“treat each other in the same friendly way”
This is a PRESENT MIDDLE IMPERATIVE. Believers must continue to accept one another because Christ accepted them. This same truth is found in 14:1. However, here it introduces a series of OT passages about God accepting Gentiles (cf. vv. 9–12). This may have reflected the tension within the Roman Church.
Christianity is characterized by a self-giving of believers to one another (cf. 1:12; 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 16:16).
© “just as Christ also accepted us” This is an AORIST MIDDLE INDICATIVE. Here is the motive and impetus of the believer’s actions toward others (cf. 14:3). In chapter 14 the focus was on (1) Christ as Master and Judge, vv. 1–12, and (2) Christ as our example of self-giving love, vv. 13–23. Christ accepted us, we must accept others!
© “to the glory of God” See note at 3:23.
7. Accept one another, then, just as Christ accepted you, to the glory of God.
In connection with this passage the question has been asked, “Does ‘to the glory of God’ modify ‘Christ accepted you,’ or does it go with ‘Accept one another’?” The right answer is probably, “In a sense it modifies both.” What Paul is saying amounts to this, “Just as Christ accepted you in order that by means of that acceptance God might be glorified—for he certainly is glorified by the hearts and lives of the accepted ones—so, and with the same ultimate purpose in mind, you should accept one another.”
The high ideal expressed in verses 5 and 6, namely, to live in harmony with one another and with heart and mouth to glorify God, here (in verse 7) becomes the basis for the exhortation that the addressed should accept one another. See what has been said with respect to this acceptance in connection with 14:1 (including footnote 372). However, here (15:7) the reciprocal character of this acceptance is stressed. Not only should the strong accept the weak (as in 14:1), but the weak must also welcome the strong.
Before leaving this passage it should be pointed out that between (a) Christ’s deed of accepting sinners, transforming them into beloved sons and daughters, and (b) the believers’ acceptance of one another there is an almost infinite qualitative difference. For Christ to be able to accept sinners meant nothing less than leaving the glories of heaven, entering into the miseries of earth, and undergoing a death so agonizing that words are lacking to describe it. For saved sinners to accept one another implies no such sacrifice. Hymn writers have given expression to the contrast between the divine sacrifice and human sacrifices; See especially Frances Havergal’s “I Gave My Life for Thee” and Isaac Watts’ “When I Survey the Wondrous Cross.” And as for the ultimate purpose of all human activity that is acceptable to God see Fanny Crosby’s “To God Be the Glory.”
Because Christ accepted you (7)
With verse 7 Paul returns to the beginning, to his original and positive appeal for acceptance. Indeed, the long, closely reasoned, theological-practical argument about the strong and the weak (14:2–15:6) is sandwiched between the two cries, Accept him (14:1) and Accept one another (7a). Both are addressed to the whole congregation, although the first urges the church to welcome the weaker brother, while the second urges all church members to welcome each other. Both also have a theological base. The weak brother is to be accepted for God has accepted him (14:3), and the members are to welcome each other just as Christ accepted you (7a).
Moreover, Christ’s acceptance of us was also in order to bring praise to God (7b). The entire credit for the welcome we have received goes to him who took the initiative through Christ to reconcile us to himself and to each other.
7. Welcome one another. Take your fellow-Christians to your hearts as well as to your homes. If Christ’s example is followed, as Paul enjoins, the welcome will be unreserved and God will be glorified by his people’s mutual love and kindness, Paul may have in mind especially, though by no means exclusively, the practice of unreserved fellowship between Jewish and Gentile believers.
As Christ has welcomed you. For ‘you’ (hymas) there is, as in many other places, a variant reading ‘us’ (hēmas); cf. neb. ‘This is why it is right that they should remain united together, and not despise one another, because Christ despised neither of them’ (Calvin, ad loc.).
15:7 / Verses 7–13 summarize and conclude what Paul has said since 14:1. Verse 7 especially captures the spirit of the argument, Accept one another, then, just as Christ accepted you, in order to bring praise to God. Addressed to both the strong and weak, this injunction calls for unconditional affirmation and acceptance of each by the other. Paul moves from the historical indicative of Christ’s death for us to the present imperative of acceptance of others. Again, it is not moral principles in themselves but the person of Jesus who provides both rationale and empowerment for such acceptance. There are many ways to give glory to God, among them truth (3:7) and faith (4:20). Not least among them, however, is acceptance of those different from ourselves. How strange, said Luther, is the glory of God, for God is glorified when believers of differing persuasions accept one another and when the strong bear the burdens of the weak! (Lectures on Romans, p. 411).
7 “Therefore” gathers up the threads of Paul’s entire exhortation to the strong and the weak. Similarly, his command that believers in both groups “receive one another” brings the section to its climax. As in 14:1, “receive” means more than “tolerate” or “give official recognition to”; Paul wants the Roman Christians to accept one another as fellow members of a family, with all the love and concern that should typify brothers and sisters. In 14:3, Paul prohibited weak Christians from judging their strong fellow believers on the grounds that God had “received” them. Now, however, he grounds a similar command on the truth that “Christ has received you.” Here we have yet another instance of Paul’s close association of God and Christ in this part of Romans. The conjunction that Paul uses to introduce this theological reminder, kathōs, usually indicates a comparison; and, were we to adopt this meaning here, Paul would be teaching that believers should accept one another in the same manner as Christ has accepted us. But kathōs here probably has its more rare causal sense. Paul would then be insisting that Christians treat one another as the fellow members of the family of God that they all truly are. “Mutual love ought to reign supremely in a church wholly composed of the Lord’s well-beloved.”738
The final phrase, “to the glory of God,” is a statement of purpose: “in order that God might be glorified.” The difficulty is to decide whether this is the purpose of believers’ receiving each other740 or of Christ’s receiving us. Perhaps, since the former is the leading idea, and since Paul has already drawn a connection between unity and the glorifying of God (v. 6), we should attach the phrase to the initial imperative, “receive one another.”
7 As in verses 5, 6 both weak and strong are in view, so here. In 14:1 the same exhortation is addressed to the strong in reference to the weak but now both classes are exhorted to mutual embrace in confidence and love. The necessity is underlined by what Christ has done. If Christ has received us, are we to refuse fellowship to those whom Christ has received? If we place restraints upon our acceptance of believers, we are violating the example of that redemptive action upon which all fellowship in the church rests. In 14:3 the fact that God has received the strong believer is urged as the reason why the weak should receive him. Christ’s reception of all without distinction is the ground upon which fellowship is to be unrestrained. “To the glory of God” should be taken in conjunction with Christ’s action in receiving us. In verses 8 and 9 two respects are mentioned in which the glory of God is exhibited in Christ’s being made a minister of the circumcision. But we may not limit the glory of God in verse 7. There is a close connection between “to the glory of God” (vs. 7) and the glorifying of the Father (vs. 6). The harmony enjoined is for the glory of God the Father. This, as well as the harmony, is patterned after Christ’s example; his receiving of us is to the glory of God and no consideration could enforce the necessity of mutual confidence and love more than that Christ’s receiving of all, weak and strong, was not only in perfect accord with God’s glory but was directed specifically to that end. The ultimate goal of Christ’s action was likewise the glory of the Father (cf. John 17:4). We are reminded of the coalescence of supreme grace to us and the promotion of God’s glory (cf. Eph. 1:14; Phil. 2:11).
7 As Paul moves forward to the conclusion of his treatment of the strong and the weak, he pauses, good teacher that he is, to summarize what he has already stated. “Accept one another” picks up the emphasis of 14:1, where the same verb occurs, but here the charge is directed to both groups rather than to the strong alone. Each group is to accept the other group as they are, as fully justified members of the Christian church, without prejudice and without the attempt to change them. Then, in line with 15:3, he brings in the example of Christ once more and states that bringing praise to God is the grand objective, in agreement with v. 6. It is not fully clear whether this final phrase, eis doxan tou theou (lit., “to the glory of God”; NIV, “in order to bring praise to God”), relates grammatically to the command to receive one another or to the fact that Christ has received them. As far as the sense of the passage is concerned, it could apply to either, but the wider context suggests the former: receive one another to the glory of God.
The Basic Instruction
Wherefore, accept one another, just as Christ also accepted us to the glory of God. (15:7)
This verse, in effect, summarizes the previous two, which also focus on our accepting one another, just as Christ also accepted us and on giving glory to God.
Proslambanō (accept) is an intensified form of lambanō and carries the meaning of receiving something or someone to oneself with special concern. It can have a negative connotation, as when Peter presumptuously “took [Jesus] aside [proslambanō] and began to rebuke Him” (Mark 8:32).
But the connotation in Romans 15:7 is positive and is illustrated several times in the book of Acts. When Apollos “began to speak out boldly in the synagogue,” Priscilla and Aquila lovingly “took him aside [proslambanō] and explained to him the way of God more accurately” (Acts 18:26). After Paul’s ship was wrecked just off the coast of Malta, “the natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received [proslambanō] us all” (Acts 28:2, emphasis added). It is the word Paul uses in imploring Philemon to lovingly take back his runaway slave Onesimus, to “accept [proslambanō] him as you would me” (Philem. 17).
In the present text, the apostle gives an infinitely greater illustration of the way in which Christians are to receive each other. He has used the word twice in Romans 14, each time (vv. 1, 3) referring, as here, to believers accepting one another with love and without reservation or judgment. And in 14:3, as here, believers are commanded to accept one another in the same gracious way that Christ has accepted us. Although He used a different verb, Jesus declared that “He who receives you receives Me, and he who receives Me receives Him who sent Me” (Matt. 10:40). Therefore, to accept one another is to accept Christ Himself.
Paul does not mention specific types of believers in this verse. He is speaking to the strong and to the weak, to Gentiles and to Jews. All believers are called to accept one another. He is not simply speaking of accepting new believers into our church fellowship, although that would certainly be included in this admonition. He is calling on all Christians to accept one another in the fullest and deepest sense, to treat each other with love and understanding, just as Christ also accepted us. If the perfect, sinless Son of God has accepted us into God’s divine family, how much more should we be willing to accept each other, despite the fact that we all still carry sinful trappings from our old, unredeemed flesh. The self-righteous, hypocritical scribes and Pharisees criticized Jesus because He “receives sinners and eats with them” (Luke 15:2). All of those sinners may not have become saved, but before salvation, every person whom Christ accepts is just like those sinners.
Jesus Christ Himself is our pattern for accepting one another. As He reminded the Twelve, “A disciple is not above his teacher, nor a slave above his master” (Matt. 10:24). In saying, “Take My yoke upon you, and learn from Me, for I am gentle and humble in heart” (Matt. 11:29), Jesus commands us to learn from His example the virtues of kindness, gentleness, and humility. Paul admonished the Ephesians to “be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you. Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph. 4:32–5:2).
To accept one another, just as Christ also accepted us, is a sure mark of godliness, and failure to do so is just as surely a mark of carnality. Failure to accept one another in love and compassion is an affront to the Savior who accepted us. A congregation that is divisive, quarrelsome, contentious, and judgmental gives the world reason to ridicule Christ’s church and to reject the One who is their only hope of salvation.
There are at least four characteristics of Christ’s accepting sinners. First, He accepts them joyously. In the passage cited above from Luke 15, Jesus told His critics and the rest of the crowd a parable,
saying, “What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture, and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ I tell you that in the same way, there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous persons who need no repentance.” (Luke 15:3–7)
Jesus graciously entreats all men: “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matt. 11:28), and “If any man is thirsty, let him come to Me and drink” (John 7:37, emphasis added). In great sorrow, He looked out over the holy city and lamented, “O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt. 23:37). From the cross, He expressed His willingness to forgive and to save even those who were then putting Him to death, “saying, ‘Father, forgive them; for they do not know what they are doing’ ” (Luke 23:34).
Some years ago I was visiting in a city and drove by a church that had a prominent sign in front that proclaimed Jesus’ invitation mentioned above: “Come unto Me all ye that labor and are heavy laden and I will give you rest.” I later learned that a former pastor of that church had witnessed to and was discipling a man of another race. The people of the church and community strongly discouraged his doing that, and when he continued, he was virtually ostracized. He was not able to buy gas at the service station or groceries at the supermarket. His insurance was canceled and his children were continually harassed. The pastor became so distraught that he had a nervous breakdown and had to be hospitalized. A few days after being admitted, he committed suicide. His desperate state of mind and sinful act were, in some measure, impelled by the utter failure of that church to live up to the message it publicly proclaimed.
Jesus also has a message for believers who presumptuously oppress and mistreat His children: “Whoever causes one of these little ones who believe in Me to stumble, it is better for him that a heavy millstone be hung around his neck, and that he be drowned in the depth of the sea” (Matt. 18:6).
Second, Jesus accepts sinners for salvation in spite of their sin. Otherwise, no person could be saved, because no person can cleanse his own sin. “God demonstrates His own love toward us,” Paul has said earlier in this letter, “in that while we were yet sinners, Christ died for us” (Rom. 5:8). In his first letter to Timothy, he testified, “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all” (1 Tim. 1:15).
One day, as Jesus “was reclining at the table in the house, behold many tax gatherers and sinners came and were dining with Jesus and His disciples. And when the Pharisees saw this, they said to His disciples, ‘Why is your Teacher eating with the taxgatherers and sinners?’ But when He heard this, He said, ‘It is not those who are healthy who need a physician, but those who are sick. But go and learn what this means, “I desire compassion, and not sacrifice,” for I did not come to call the righteous, but sinners’ ” (Matt. 9:10–13). On another occasion, “the Pharisees and their scribes began grumbling at His disciples, saying, ‘Why do you eat and drink with the taxgatherers and sinners?’ And Jesus answered and said to them, ‘It is not those who are well who need a physician, but those who are sick’ ” (Luke 5:30–31; cf. 6:32–36).
On still another occasion, Jesus
told this parable to certain ones who trusted in themselves that they were righteous, and viewed others with contempt: “Two men went up into the temple to pray, one a Pharisee, and the other a taxgatherer. The Pharisee stood and was praying thus to himself, ‘God, I thank Thee that I am not like other people: swindlers, unjust, adulterers, or even like this taxgatherer. I fast twice a week; I pay tithes of all that I get.’ But the taxgatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted.” (Luke 18:9–14)
Third, Jesus accepts sinners impartially. His promise is unequivocal: “All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). The Lord has bound Himself by His own word that He will accept any person, without qualification, who receives Him by faith. Early in this letter, Paul declared that there absolutely “is no partiality with God” (Rom. 2:11). It was a difficult truth for Peter to accept, but he finally confessed, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right, is welcome to Him” (Acts 10:34–35).
James vividly emphasized that truth. “My brethren,” he wrote,
do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, “You sit here in a good place,” and you say to the poor man, “You stand over there, or sit down by my footstool,” have you not made distinctions among yourselves, and become judges with evil motives?… If, however, you are fulfilling the royal law, according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors. (James 2:1–4, 8–9)
Fourth, Jesus accepts sinners to the glory of God, as Paul states explicitly in our text: Christ also accepted us to the glory of God. God established His eternal plan of redemption to glorify Himself. Everything He does is to His glory, and everything His children do should be to His glory.
God “predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved,” Paul declares (Eph. 1:5–6). In a benediction later in that letter he said, “Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen” (3:20–21). “God highly exalted [Christ], and bestowed on Him the name which is above every name,” in order that, when He comes again, “at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:9–11).
Therefore, when we follow our Lord’s example in receiving each other in love and without judgment or condescension, we do so as He did, to the glory of God. And keep in mind, Jesus said, “Whoever receives one such child in My name receives Me” (Matt. 18:5, emphasis added)!
 MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ro 15:7). Nashville, TN: Thomas Nelson Publishers.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1738). Nashville: Thomas Nelson.
 Stott, J. R. W. (2001). The message of Romans: God’s good news for the world (p. 371). Leicester, England; Downers Grove, IL: InterVarsity Press.
 Harrison, E. F., & Hagner, D. A. (2008). Romans. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, p. 215). Grand Rapids, MI: Zondervan.
Faith Alone Justifies, but Is Not Alone
Romans 3:22; Galatians 5:6
It is … faith alone which justifies, and yet the faith which justifies is not alone.
Ritzema, E. (Ed.). (2012). 300 Quotations for Preachers. Bellingham, WA: Lexham Press.
Loving God Most Reasonable and Profitable
Deuteronomy 6:5; Joshua 22:5; Matthew 22:37; Mark 12:30; Luke 10:27
Two things there are that move us to love God for Himself: nothing is more reasonable; nothing is more profitable.
BERNARD OF CLAIRVAUX
Ritzema, E., & Brant, R. (Eds.). (2013). 300 quotations for preachers from the Medieval church. Bellingham, WA: Lexham Press.
Joe Biden’s election campaign was marked by a series of gaffes, slip-ups and angry outbursts during his election campaign. Since then he has been seen repeatedly stumbling during speeches even while accompanied by his wife or others, and is yet to field questions from journalists at an open press conference.
The Democrats are the party of the enemy. The bad is rammed it down our throats. The good is criminalized.
COVID relief bill offers convicted murderers stimulus checks, Cotton slams
Inmates are included among those who receive stimulus checks, just as they were in both of the previous Covid relief bills
By Morgan Phillips | Fox News March 7, 2021:
Sen. Tom Cotton: Stimulus bill breakdown shows ‘the swamp’ is looking after itself
Sen. Tom Cotton R-Ark., dissects the coronavirus stimulus bill and how it is hurting American families while helping the Washington elite.
Sen. Tom Cotton, R-Ark., slammed the $1.9 trillion coronavirus relief bill passed by Senate Democrats Saturday, listing off a number of convicted murderers who would receive stimulus checks under the bill.
House Democrats plan to offer their final approval of the bill Tuesday before sending it to President Biden’s desk. The bill includes $1400 stimulus checks for individuals who make less than $75,000.
Inmates are included among those who receive stimulus checks, just as they were in both of the previous Covid relief bills that offered $1,200 and $600 checks. Cotton voted for both of those bills.
Sens. Bill Cassidy, R-La., Cotton and Ted Cruz, R-Texas, offered an amendment on the floor Saturday to block checks from prisoners. It failed on a party-line vote, 49-50. Sen. Dick Durbin, D-Ill., argued that prisoners’ children could be affected by withholding the money from them.
“Prisoners have all their living and medical expenses paid for by the taxpayer, they don’t pay taxes, they don’t contribute to the tax base, they can’t be unemployed. Inmates are not economically impacted by Covid,” Cassidy argued.
The IRS had tried to withhold stimulus checks from incarcerated individuals, but a court forced their hand to offer the checks in October. There was nothing written in the previous two relief bills or the one passed Saturday against inmates receiving checks.
There are approximately 1.4 million in prisons across the country.
“Dylann Roof murdered nine people. He’s on federal death row,” Cotton wrote on Twitter. “He’ll be getting a $1,400 stimulus check as part of the Democrats’ ‘COVID relief’ bill.
Independent journalist and suspiciously inaccurate Spygate predictor John Solomon appears on Fox Morning News with Maria Bartiromo to discuss his ongoing Spygate storyline. After predicting for three years that indictments were coming, Solomon now says indictments over the next six to eight weeks are most likely; AS LONG AS the DOJ gives John Durham permission.
Photos of pandemic life rarely come as instantly iconic as these: a group of high school band students practicing together in a rehearsal room, each playing in an individual green tent, their faces and instruments visible only through a narrow plastic window.
Just like with climate change, the driver is not science and logic, but fuzzy feelings and a globalist agenda that must be adhered to or face the avenging wrath of the true believers and adherents of this weird end times religion. Think of it like the ‘hands up, don’t shoot!’ of the virologists, doesn’t matter if it’s not true, just keep repeating the mantra.
The amount of people who have died from COVID-19 pales in comparison with other global outbreaks like the Spanish Influenza Panic of 1918 where 50,000,000 people died from contracting the flu. To date, 2.5 million people have died worldwide from COVID-19, more than 95% less than those that died in 1918, yet we are treating it like it’s the worst outbreak in modern times, it certainly is not. What it is is the rise of the New World Order, nothing more and nothing less.
I will not wear a mask, I will not take the jab, and I will never allow them to put me in a ‘safety pod’ like lunch menu items at the Horn & Hardart automat. Remember that all this primarily a spiritual battle and a war on your mind to get your to change you thinking. It is the spirit of Antichrist that is right now preparing the way for the appearance of the man of sin.
The pictures were taken by Don Seabrook, photo editor at local newspaper the Wenatchee World, for a report published Wednesday on how students at local high schools were adjusting to in-person learning during the pandemic.
FROM SLATE: The Wenatchee High School bands’ performance space has gained wide attention not only within the city of Wenatchee, Washington, but nationwide, reaching outlets from the BBC to Jimmy Kimmel Live! The photos—including one of a student crammed inside his small tent with a sousaphone, which couldn’t be comfortable—have led some observers to speculate that these kids were forced into this situation and that this is surely a sign of the apocalypse.
Could It Be Any Creepier? Just Wait.
As a former high school sousaphone and tuba player, I wanted to hear from the band kids themselves. So I reached out to the high school’s band conductor, who put me in touch with two of his students: Lars Sorom, a 16-year-old junior, and Henry Bergey, a 15-year-old sophomore (who also told me it “would be epic” if I linked to his YouTube channel). Both are trumpet players in classical and jazz ensembles at the school, and they were apparently slightly involved themselves with making this green arrangement happen. I spoke with Sorom and Bergey over Zoom on Friday, in the middle of the school day, about how the tent situation came to be (they call them “pods”), what it’s like to rehearse in such strange circumstances, and how they’ve managed to pursue their passions for music in the middle of a pandemic.
Nitish Pahwa: How do the pods work with rehearsing? When you all are in the pods, are you all able to listen to one another? Is your conductor also in a pod?
Lars Sorom: No, he stands out in the middle and we all turn and face him. And the rehearsing works really, really well. It’s pretty exciting because obviously earlier in this semester, when we weren’t in person, we all tried to rehearse over Zoom. But that just doesn’t work at all. So now that we’re set up in these pods, it’s so exciting to be able to play together. Any interaction is welcome, especially because the pods work so well.
Henry Bergey: Yeah, I think the pods are amazing. We spent half of our year being online. Being able to play with other people and make music is phenomenal and I love it. But the biggest, hardest hurdle to overcome in rehearsals is actually our a.m. and p.m. time slots because our day is cut in half [because of hybrid schedules during the pandemic]. So we have so little time to learn music. READ MORE
(Natural News) There are more than 200 million numb and dumb American consumers, who’ve watched TV their whole lives and believed that food advertised as healthy actually is. This two-thirds portion of all American adults have no clue that most food is literally designed to cause your body to develop diabetes, cancer, heart disease and dementia.
Two more women have come forward with allegations of inappropriate workplace treatment by Governor Andrew Cuomo, bringing the total number of accusers in the escalating sexual misconduct scandal to five.
Ana Liss, 35, who served as Cuomo’s policy and operations aide between 2013 and 2015, said in an interview with the Wall Street Journal that he once “touched her on her lower back at a reception” and “once kissed her hand when she rose from her desk,” making her feel uncomfortable.
In a separate interview, Cuomo’s former press aide, Karen Hinton, claimed that back in 2000 he embraced her “intimately” in his “dimly lit hotel room,” and that she could “physically feel he was sexually aroused,” according to News 4.
Cuomo’s spokesman vehemently denied Hinton’s accusations, calling her a “known antagonist of the governor’s who is attempting to take advantage of this moment.” As for Ana Liss’ allegations, the governor’s adviser told WSJ that “reporters and photographers have covered the governor for 14 years watching him kiss men and women and posing for pictures.”
That’s what people in politics do.
Also on rt.com
Cuomo was first accused of harassment in December by former aide Lindsey Boylan, 36, who later detailed her accusation, saying he kissed her without consent and even once suggested a game of “strip poker” while they were on a private plane.
Another former aide, Charlotte Bennett, 25, later came forward detailing Cuomo’s harassment of her and claiming he sought a sexual relationship. And a third woman, Anna Ruch, 33, accused the governor of unwanted touching at a wedding and blasted his “predatory behavior.”
The governor is under fire in multiple scandals as his policies in relation to nursing homes amid the pandemic have also generated immense controversy, inflamed further last month after a top Cuomo aide acknowledged that the state had concealed its nursing home deaths to avoid handing a political win to the Trump administration. More than 15,000 New York nursing home residents have died of Covid-19, updated Health Department data shows.
The governor apologized this week for making women “uncomfortable” in the past, but denied any unwanted touching. On nursing homes, he has claimed his administration simply did not keep up with requests for information.
Also on rt.com
“The crisis at our southern border continues to escalate because of Biden Administration policies that refuse to secure the border and invite illegal immigration,” Texas Gov. Greg Abbott said in a statement.