“He that takes truth for his guide, and duty for his end, may safely trust to God’s providence to lead him aright.” – Blaise Pascal. "There is but one straight course, and that is to seek truth and pursue it steadily" – George Washington letter to Edmund Randolph — 1795. We live in a “post-truth” world. According to the dictionary, “post-truth” means, “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.” Simply put, we now live in a culture that seems to value experience and emotion more than truth. Truth will never go away no matter how hard one might wish. Going beyond the MSM idealogical opinion/bias and their low information tabloid reality show news with a distractional superficial focus on entertainment, sensationalism, emotionalism and activist reporting – this blogs goal is to, in some small way, put a plug in the broken dam of truth and save as many as possible from the consequences—temporal and eternal. "The further a society drifts from truth, the more it will hate those who speak it." – George Orwell “There are two ways to be fooled. One is to believe what isn’t true; the other is to refuse to believe what is true.” ― Soren Kierkegaard
Provocations against Israel by the group known as Hamas broke out beginning Monday of this week and they continue. Dr. Daniel Aschheim, Consul for Public Diplomacy for the Israeli Consulate for the Midwest, spent a few minutes with Jim by phone to update listeners on this issue.
As this program moved along, numerous other stories were covered. Here’s a brief sample:
–The U.S. Navy announced Sunday that it seized an arms shipment of thousands of assault weapons, machine guns and sniper rifles hidden aboard a ship in the Arabian Sea, apparently bound for Yemen to support the Houthi rebels.
–Miami Dolphins partnering with local mosque to distribute food in honor of Ramadan.
–The city of Hagen, Germany, has taken down an Israeli flag at the town hall after the raising of the flag caused anger and was perceived by some people as a one-sided expression of solidarity with regard to the current conflict.
–A top American general warns that China is trying to move into the Atlantic.
–China is creeping further east across the Pacific with a new project that could put military assets thousands of miles closer to Hawaii.
–The Colonial Pipeline buckled to the demands of hackers and paid a nearly 5 million dollar ransom.
–House Republicans ousted Representative Liz Cheney after she repeatedly rebuked former President Trump for claims of election fraud.
–House Republicans voted via secret ballot to appoint Representative Elise Stefanic as the chair of the GOP conference replacing Liz Cheney.
–A group of House Republicans introduced a bill to oust White House Health Advisor Dr. Anthony Fauci.
–Senate Minority Leader Mitch McConnell and Majority Leader Chuck Schumer clashed Tuesday at a Senate Rules Committee markup of Senate Bill 1.
–Maricopa County election officials apparently erased an election database from a computer just before turning it over under subpoena for the audit.
–More than 1,000 phantom ballots were discovered in Antrim County, Michigan.
–Mike Lindell had over 250,000 watching his “Frank” gathering online.
–A letter has been signed by 120 retired U.S. military leaders warning that America may not survive the attack on the Constitution being orchestrated by Joe Biden.
–Government officials close to President Biden and his family are plotting ways to charge Donald Trump of crimes before he can run for the presidency again in 2024.
There has been a major shift has happened when it comes to believing in supernatural beings. The narrative has changed to the mainstream, and TV shows dedicated to these beliefs have exploded in the last ten years.
“Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.”Habakkuk 1:5 (KJB)
In June, the Pentagon is scheduled to release what many people are saying will stunning information of human contact with space aliens, but those of us who believe the bible will know the true identity of these beings, the fallen angels from Genesis 6. Jesus said the time of Jacob’s trouble would be like the days of Noah, and that time is almost here now. Please share this important article from NTEB staff writer Lori DeMonia, time is almost up.
As you will see, the disappearance of millions of people is being predicted and people are being conditioned to expect this event.
FROM LORI DEMONIA: A chilling statement on May 10th, 2021 in the Sun by Steve Bassett, UFO Lobbyist, referring to the soon to be released report from the US Intelligence Agency along with other departments of defense was the following “Humanity may be just weeks away from finding out the truth about UFOs and potential aliens. This would be the most profound event in human history. We may be in the last days of the truth embargo.” Interesting choice of words, in the last days. He also said humanity has been waiting close to 75 years, as he has been leading the truth embargo on this subject for 74 years as a lobbyist. The most profound event is coming alright, but it won’t be what alien theorists think!
And so begins the deception of explaining what has happened when millions of people are suddenly caught up in the rapture. It will be a well prepared narrative. Why? Because as we know the enemy has been preparing the reasons that will be given by distorting this event, notdenying it. In fact some call the event that’s soon to occur on Earth their genuine absolute truth, and the rapture of the Bible will be the counterfeit explanation. Isn’t that interesting? They’re not denying that the rapture is an event, or that it’s in the Bible, but they are creating a distorted explanation that’s coming directly from the enemy. New Age writers that “channel” information from beings in other dimensions have been writing about this coming event for many years. Of course we know they are channeling literally what the Bible calls “doctrines of demons”, but to them they have messages they feel need to be relayed to the world.
Keep in mind those who believe in such new age and alien ideas are no longer the fringe of society. In June, 2019 an article was published entitled The New American Religion of UFOs – Belief in Aliens is Like Faith in Religion – and May Come to Replace it. The article written by Sean Illing starts off by saying “it’s a great time to believe in aliens”. Touching on the fact that Navy pilots witnessed and recorded unexplained flying objects, he went on to state that more than half of American adults and over 60 % of young Americans believe in intelligent extraterrestrial life. He noted that compared to a belief in God, which is declining according to many surveys, that is not by accident. Diana Pasulka, professor at the University of North Carolina stated “belief in UFOs and aliens is becoming a kind of religion and isn’t nearly as fringe as you might think.” In her book American Cosmic she doesn’t just write about the growing popularity of aliens and UFOs, she writes about what the appeal of the belief in such things reveals about our changing culture. That a major shift has happened when it comes to believing in supernatural beings. The narrative has changed to the mainstream, and TV shows dedicated to these beliefs have exploded in the last ten years.
When even a chief scientist at NASA is willing to say on television “we are going to find extraterrestrial life”, more people are finding it’s acceptable and normal. Pasulka stated in an interview that she was shocked to discover the level of scientific inquiry into alien life, from top Universities to Silicon Valley. And their influence has reshaped people’s beliefs. She also explains that we’re seeing new forms of religion emerging from our society’s structure around technology. And that technology has become the “new” God.
She says quote, “We’re in a kind of planetary crisis at the moment, and there’s an increase in apocalyptic beliefs about our capacity to survive on Earth. A lot of people see disaster on the horizon, and there’s a deep fear that we won’t be able to save ourselves.”
What will save us? For many they believe it will be advanced beings. Beings that will come tell us how to escape, have lifesaving technology, or will take some to “a new planetary home”. There’s an idea that technology will be our savior and many religions already incorporate ideas of UFOs. Many religions believe aliens are just another form of beings created by God. Are you beginning to see the deception being prepared?
If you are reading this and do not believe in the rapture because the word isn’t in the Bible. The Latin Bible uses rapturo, which means “caught up” and harpazo in Greek meaning to seize by force, or snatch out of the way, where it’s found in the New Testament.
So if the thought of the coming rapture sounds like crazy conspiracy talk, that God would spare saved believers from what others will endure because this world has rejected Christ and God’s ways, one would think it would require more faith to believe the false explanation. That aliens who sent us plagues and viruses, with their light beams, will be taking people in the great exodus evacuation from an evolving mother Earth, who needs to cleanse herself and reach a higher consciousness to achieve harmony. Wouldn’t you agree? My hope is that by sharing this with others as a resource it will help combat the false narrative out there. The saying truth is stranger than fiction doesn’t apply here. This time the truth about what’s coming, prophesied and written thousands of years ago, is more believable than the fictitious lie being pushed on our society.
1 But realize this, that in the last days difficult times will come. 2 For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, 3 unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, 4 treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, 5 holding to a form of godliness, although they have denied its power; Avoid such men as these. 2 Timothy 3:1-7 (NASB) Read verses 6-7 on the site.
Ten or fifteen years ago those of us in discernment ministries were in intense battles against the Satanic forces of “emergence Christianity” and its vanilla cousin the Purpose Driven/Seeker-Sensitive paradigm. I don’t miss those ugly times at all, but now our enemy has a new weapon with new followers who are attacking God’s truth and His Body of believers from inside the visible church with new Satanic weapons….
These weapons come from Marxist philosophy and are making great strides in compromising governments, educational institutions, corporations, news media and of course social media. They are Critical Race Theory or WOKEism combined with Intersectionality. This insidious weapons make everything either about race or gender or identity and divide people up into smaller and smaller groups of victims. Victims of who or what? The who there are those in power. The what there is the current culture or whatever institution or group, etc. this “cancel culture” is attempting to marginalize from the inside and make it powerless. This insidious attack is now on the inside of the visible church in a big way. View article →
5:16 Pray for one another echoes the prayers of the elders, and these should lead to both physical and spiritual healing (i.e., forgiveness). Prayer is not a magical incantation or a guarantee of healing, but when offered fervently by a righteous person, God will respond in a way that best fits his good purposes.
5:16 confess your sins. Though confession to a priest is not required by Scripture, confession to God and to one another is. Overreaction against the Roman Catholic sacrament of penance may lead to a neglect of authentic godly confession.
righteous person. A godly person who prays in faith is a just or righteous person.
5:16confess your sins to one another While James instructs his audience to confess their sins to each other, few nt texts attest to a standard practice of public confession.
James probably is referring to the act of confessing to the offended party, which would fit with the letter’s emphasis on fellowship in the congregation (see Matt 5:23–24). Confessions could also include public acknowledgment of sin in cases where the whole church has been violated.
so that you may be healed This could refer to physical healing or the restoration of the congregation’s spiritual health.
a righteous person Refers to a person who is committed to doing the will of God and to cultivating right relationship with Him.
5:16confess your sins to one another. Sometimes confession in the community is needed before healing can take place, since sin may be the cause of the illness (cf. 1 Cor. 11:29–30). Pray for one another is directed to all the readers of James’s letter and indicates that he did not expect prayer for healing to be limited to the elders (James 5:14). The righteous will have great power in prayer, as God grants their requests.
5:16 confess your sins. Mutual honesty, openness, and sharing of needs will enable believers to uphold each other in the spiritual struggle. effective prayer … can accomplish much. The energetic, passionate prayers of godly people have the power to accomplish much. Cf. Nu 11:2.
5:16. However, all of James’s readers should be prepared for that open and honest confession of sin which was a necessary prelude to healing (that you may be healed). But the command to confess your trespasses to one another is still based within James’s discussion of sickness and should not be stretched into a general admonition. There is no biblical command to publicly confess all our known sins. Confession to God is necessary in regard to any sin one is aware of, and should be made in conformity with 1 John 1:9. But only here in Scripture is there a command to make confession to one another and this lies fully within the parameters of the need for prayer by the elders and fellow Christians (pray for one another) that God will make the sick person well.
It seems apparent that James was not thinking in vv 14–15 of instantaneous healing after the elders have prayed. Rather, he is thinking of collective prayer, both by the elders and the congregation, and he is thinking of ultimate, rather than immediate, recovery. But if the sick person has reason to believe that God’s hand of discipline is on him, he should be prepared to acknowledge his failures openly so as to clear the path for effective prayer.
Prayer can work wonders! Not, however, if it comes from an unrighteous heart, or if it is shallow, glib, and superficial. Rather, it avails much when it is an effective, fervent prayer expressed by a righteous man. The words effective, fervent both translate a single Greek verb form (energoumenē) which is difficult to render precisely in English. The familiar English words used by the NKJV are on target, but since the verb “energize” is from the Greek verb in question, James’s statement might be paraphrased as “a spiritually energetic prayer” or “a prayer energized by God.” The point is that such prayer is more deeply at work than prayers that are verbalized in a casual or perfunctory state of mind. James is speaking of prayer that is Spirit-wrought and that comes from the heart and soul. Such prayer can be offered only by a righteous man, so that James implies that if the sick man will indeed turn from any sins he has committed, he could even pray effectively for himself. In fact, this is precisely what righteous King Hezekiah did in a time of near-fatal illness (2 Kgs 20:2–6), though his sickness was not related to sin so far as is known.
5:16. The conclusion is clear: therefore confess your sins to each other and pray for each other. A mutual concern for one another is the way to combat discouragement and downfall. The cure is in personal confession and prayerful concern. The healing (that you may be healed) is not bodily healing but healing of the soul (iathēte; cf. Matt. 13:15; Heb. 12:13; 1 Peter 2:24). It is the powerful and effective … prayer of a righteous person that brings the needed cure from God. This of course relates to the closing two verses of James’ letter. If James 5:14–16 refer to physical healing, then those verses seem disjointed with the verses before and after them.
5:16 “confess your sins” This is a PRESENT MIDDLE IMPERATIVE. “Therefore” shows the connection of v. 16 with the preceding discussion. Confession was and is an important part in the healing process (cf. Lev. 5:5; Num. 5:7; Ps. 51). It is an effective antidote to pride, self-centeredness, and sin.
The major interpretive issue at this point is whether James has moved from a discussion of prayer for the physically ill person to prayer for the spiritually ill person, or whether the context of physical illness and physical healing continues. At issue is the concept of “save.” Does it refer to the OT sense of physical deliverance as in v. 15, or has it moved to the sense of spiritual salvation?
The textual evidence for the NT sense (spiritual salvation) is: (1) generalizing of “elder” to “one another” (v. 16) and (2) the generalized conclusion of vv. 19–20.
On the other hand, the context seems to continue in its emphasis on physical illness (OT sense of physical deliverance): (1) physical illness healed by prayer and confession; (2) Elijah is just another example of answered prayer (vv. 17–18).
SPECIAL TOPIC: CONFESSION A. There are two forms of the same Greek root used for confession or profession, homolegeō and exomologeō. The compound term James uses is from homo, the same; legeō, to speak; and ex, out of. The basic meaning is to say the same thing, to agree with. The ex added to the idea of a public declaration. B. The English translations of this word group are 1. praise 2. agree 3. declare 4. profess 5. confess C. This word group had two seemingly opposite usages 1. to praise (God) 2. to admit sin These may have developed from mankind’s sense of the holiness of God and its own sinfulness. To acknowledge one truth is to acknowledge both. This may also explain the opening three questions: the first and third deal with suffering and sickness (possibly caused by sin) and the second, cheerful praise. D. The NT usages of the word group are 1. to promise (cf. Matt. 14:7; Acts 7:17) 2. to agree or consent to something (cf. John 1:20; Luke 22:6; Acts 24:14; Heb. 11:13) 3. to praise (cf. Matt. 11:25; Luke 10:21; Rom. 14:11; 15:9) 4. to assent to a. a person (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; Rom. 10:9; Phil. 2:11; Rev. 3:5) b. a truth (cf. Acts 23:8; 2 Cor. 11:13; 1 John 4:2) 5. to make a public declaration of (legal sense developed into religious affirmation, cf. Acts 24:14; 1 Tim. 6:13) a. without admission of guilt (cf. 1 Tim. 6:12; Heb. 10:23) b. with an admission of guilt (cf. Matt. 3:6; Acts 19:18; Heb. 4:14; James 5:16; 1 John 1:9)
To summarize, confession is surely first made to God, but then to (1) the elders at the home; (2) the people sinned against; and (3) the whole gathered congregation. Confession cleanses the heart and warns other believers!
In the spiritual battle for purity and wholeness, confession and prayer are the believer’s major weapons along with a knowledge of the gospel and the Word of God (cf. Eph. 6:10–20).
In one sense this is similar to the modern “twelve step” movement started by Alcoholics Anonymous. As we admit wrong to God and others, we find peace and acceptance. As we help others find hope and help, we find it ourselves.
“the effective prayer of a righteous man can accomplish much”
“the effective, fervent prayer of a righteous man avails much”
“the prayer of the righteous is powerful and effective”
“the prayer of a good person has a powerful effect”
“the heartfelt prayer of someone upright works very powerfully”
This seems to denote two conditions: (1) uprightness; and (2) persistence (cf. v. 17 and Matt. 7:7–8). The effectiveness of intercessory prayer is related to the spiritual life of the intercessor (cf. Prov. 15:29) and primarily to the will and power of God.
There are many questions related to this promise of effective prayer
1. How is the term “righteous” to be understood?
a. a believer (position in Christ)
b. a church leader (position in the church)
c. a godly believer (Christlikeness)
2. How is the term “effective” to be understood?
a. all prayers are positively answered
b. if we pray in God’s will, all prayers are answered
c. offer up our human hopes, dreams, and desires, but trust God is giving His “best,” His will for those believers in need (physical and spiritual)
3. How is this statement related to time?
a. the truly righteous pray consistently over a period of time and many times during that period (persistence and repetition)
b. time, persistence, and repetition are not the determining factors
4. If prayer is not answered, who is to “blame”?
a. the person prayed for (lack of faith or sin)
b. the intercessor (lack of faith or sin)
c. God’s will (not always God’s will or the right time)
d. a combination of all three (the mystery of unanswered believing prayer)
5. Is it possible that this is a proverbial statement which was not meant to be analyzed in detail?
Confession of sin and praying for one another are vital ingredients of the healing ministry in the Christian community. When sin is removed, the power of prayer becomes evident in its amazing effectiveness.
16a. Therefore confess your sins to each other and pray for each other so that you may be healed.
In this text we note three essential verbs: confess, pray, and heal.
a. “Confess.” James says, “Therefore confess your sins to each other.” With the adverb therefore, he links this sentence to the preceding verse where he writes of sickness, sin, and forgiveness. James uses the adverb to refer to the previous verse, to provide a basis for the succeeding sentence, and to stress the necessity of confessing sin.
Unconfessed sin blocks the pathway of prayer to God and at the same time is a formidable obstacle in interpersonal relations. That means, confess your sins not only to God but also to the persons who have been injured by your sins. Ask them for forgiveness!
“Confession cleanses the soul.” That is a time-worn saying which does not lose its validity. Confession is a mark of repentance and a plea for forgiveness on the part of the sinner. When the sinner confesses his sin and asks for and receives remission, he experiences freedom from the burden of guilt.
To whom do we confess our sins? The text says “to each other.” James does not specify the church or the elders; rather, he speaks of mutual confession on a one-to-one basis within a circle of believers. He does not rule out that members of the church ought to confide in the pastor and elders (v. 14). Some sins concern all believers in the church and thus these sins ought to be confessed publicly. Other sins are private and need not be made known except to persons who are directly involved. Discretion and limitation, therefore, must guide the sinner who wishes to confess his personal sins. Curtis Vaughan makes this telling observation:
But whereas the Roman Catholics have interpreted confession too narrowly, many of us may be tempted to interpret it too broadly. Confession of all our sins to all the brethren is not necessarily enjoined by James’ statement. Confession is “the vomit of the soul” and can, if too generally and too indiscriminately made, do more harm than good.
b. “Pray.” The beauty of Christian fellowship comes to expression in the practice of mutual prayer after sins have been confessed and forgiven. The offender and the offended pray on behalf of each other; together they find spiritual strength and comfort in the Lord. In their prayers they visibly and audibly demonstrate reciprocity. The forgiven sinner prays for the spiritual welfare of his fellow believer, who in turn commends him to the mercies of God.
c. “Be healed.” James states the purpose for confessing sin and praying for each other by saying, “so that you may be healed.” He is purposely vague in this statement; that is, he fails to mention whether he means physical or spiritual healing, actual or possible healing, individual or corporate healing. What is certain, however, is that when believers confess their sins to each other and pray for one another, a healing process takes place. And that can be applied to any situation.
16b. The prayer of a righteous man is powerful and effective.
Who is this righteous man? We are inclined to look to spiritual giants, to the heroes of the faith, and to men and women of God. In our opinion they are the people who through prayer are able to move mountains. But James mentions no names, except that of Elijah with the qualification that he is “just like us” (v. 17). He means to say that any believer whose sins have been forgiven and who prays in faith is righteous. When he prays, his prayers are “powerful and effective.”
Both prayer and the answer to prayer are powerful and effective. The one does not cancel the other. That is, prayer offered in faith by a forgiven believer is a powerful and effective means to approach the throne of God. And, God “rewards those who earnestly seek him” (Heb. 11:6), for his answers to prayer are indeed powerful and effective.
Practical Considerations in 5:16
Scripture provides numerous examples of the power of prayer. Here are a few chosen at random:
Joshua prayed and the sun stood still (Josh. 10:12–13)
Elijah prayed and the widow’s son came back to life (1 Kings 17:19–22)
Elisha prayed and the Shunammite’s son was restored to life (2 Kings 4:32–35)
Hezekiah prayed and 185,000 Assyrian soldiers were slain (Isa. 37:21, 36)
The Jerusalem church prayed and Peter was released from prison (Acts 12:5–10)
Scripture portrays these people as ordinary men and women who sinned, sought forgiveness, prayed in faith, and received divine answers to prayer. In short, they are our kind of people.
16. As a consequence (oun) of the promise that God responds to prayer (vv. 14–15a) and forgives sin (v. 15b), believers should be committed to confessing their sins to one another and praying for one another. Mutual confession of sins, which James encourages as a habitual practice (this is suggested by the present tense of the imperative), is greatly beneficial to the spiritual vitality of a church. This was seen at the time of the Methodist movement in eighteenth-century England. The suggested ‘rule’ for the small meetings of believers that spiritually fuelled that movement had at its head the encouragement to mutual confession and prayer from James 5:16a.
What kinds of sins are to be confessed? It may be that James thinks only of those sins which have brought harm to others (cf. Matt. 5:25–26). But the end of the sentence makes it probable that specifically those sins which may have caused illness are intended. That you may be healed expresses the purpose of mutual confession and prayer. Many take this ‘healing’ to be spiritual in nature, or perhaps a general healing, including both the physical and spiritual spheres. In this case, verse 16a is to be seen as a general deduction drawn from the specific situation of verses 14–15. But it is better to take this sentence as a concluding exhortation to the discussion of physical illness. This is because the verb heal (iaomai) is consistently applied to physical afflictions. To be sure, it is used in the Septuagint to describe the ‘healing’ of sin or faithlessness (cf. Deut. 30:3; Isa. 6:10; 53:5; Jer. 3:22), but in these contexts it is usually the case that sin has already been explicitly compared to a ‘wound’. In the New Testament iaomai is used with spiritual application only in quotations from these Old Testament texts. Therefore, since the purpose of this confession and prayer is physical healing, it is best to understand the confession as involving any sins which may hinder that healing, and the prayers to be specifically for the cure of bodily afflictions. It is striking that, while in verse 14 the elders are to pray for the healing, here the whole church body is to be involved in prayer for healing. As Davids says, James ‘consciously generalizes, making the specific case of 5:14–15 into a general principle of preventive medicine …’ This verse also demonstrates that the power to heal is invested in prayer, not the elder. And while it is appropriate that those charged with the spiritual oversight of the community should be called to intercede for those seriously ill, James makes clear that all believers have the privilege and responsibility to pray for healing.
James’ reminder of the great power of prayer in the last part of verse 16 provides a basis for the exhortations to pray which he has given in verses 13–16a. The power possessed by prayer is not limited to ‘supersaints’; the righteous person simply designates one who is wholeheartedly committed to God and sincerely seeking to do his will. James employs a third word for prayer here (deēsis), but he apparently uses it without any difference in meaning from the other two words for prayer used in this paragraph (cf. proseuchomai in vv. 13–14, 17–18; euchomai in vv. 15–16a). The prayer of the righteous person, James affirms, is powerful and effective. The two adjectives in the niv translate a complicated Greek construction. The first part of the construction (poly ischuei) pretty clearly means something like ‘is very strong or powerful’. But James later adds a participle, energoumenē, that is harder to understand. This participle could be passive, in which case the meaning could be ‘prayer is very powerful when it is energized (by God or the Spirit)’. Thus there would be introduced a specific qualification on the effectiveness of prayer from the standpoint of the will of God. However, the participle is more likely to be middle (as most of the modern translations presume), with the meaning ‘prayer is very powerful in its working, or in its effect’.12
5:16confess your sins to each other and pray for each other so that you may be healed. The scope now broadens to a more general principle: communal confession and communal prayer bring healing. This broadening will continue in 5:17–18, so perhaps we are to see James indicating that elders praying for the sick, including confession, is a specialized and more powerful form of general prayer for one another, which is a specialized form of prayer in general. Higher-profile or more-difficult cases of sickness may require the higher level of authority invested in the elders, but communal prayer and confession can still be effective in other cases.
5:16 / James summarizes his teaching on healing in two sentences. First, confess your sins to each other and pray for each other so that you may be healed. Confession of sin is important for healing. Pastors experienced in the Christian healing ministry repeatedly witness to times when the confession of a resentment, a grudge, or an unforgiven injury has lead to physical healing with or without further prayer. But James is generalizing beyond the individual healing situation, for now it is not “to the elders” but to each other that confession is made. The picture is that of a church gathering and the confession of sin to the assembled group. The mutual public confession (supplemented by private confession where public confession would not be appropriate) lays the basis for public prayer, in which people freed from all grudges and resentments, and reconciled through confession and forgiveness, pray for healing for each other. In this kind of atmosphere, the services of the elders at the bedside will rarely be needed.
Second, the prayer of a righteous [person] is powerful and effective. The righteous person is not sinlessly perfect, but is the person who has confessed any known sin and who adheres to the moral standards of the Christian community. With a clear conscience and in unity with God, this person prays a prayer that is powerful and effective. The Greek adds a difficult expression that probably means “when it reaches God and he answers it” (lit. “when it works”). Prayer is not itself powerful; it is not magic. But its power is unlimited in that the child of God calls on a Father of unlimited goodness and ability.
Confession of Sin (5:16)
It is easy to misunderstand the command to confess sins to one another. James cannot intend meetings where people confess any and every sin to each other. This is the only Bible verse that says, “Confess your sins to each other,” so the rest of Scripture must guide our thinking. Here are some salient biblical principles:
1. The offender confesses to the one offended, whether to a human or to God.
2. We confess secret sins to God, since sins such as anger, envy, or lust offend him, even if they never lead to action. It is highly unlikely that we will accomplish anything constructive by telling someone, “I envied you,” or “I lusted after you.”
3. We confess private sins privately to the one or the few we offended. We confess public sins (which offend many) publicly. For example, if a leader propounds heresy, deceives his people, or misuses public funds, public confession is apt.
The confession James recommends must fit category three. Once a sick and sinning believer repents, fellowship is restored (James assumes that the offended party will be ready to forgive). Then the whole body of Christ can pray effectively for healing.
James expects those prayers to be effective, for “the prayer of a righteous man is powerful and effective” (5:16). Elders are responsible to set an example of personal righteousness, yet James 5:16 expects the whole church to pray. Every saint—everyone who is righteous by faith—prays.
Still, the efficacy of a prayer lies in the grace and power of God, not the goodness and merit of the petitioner. (The request “Pastor, please pray for me” may reveal a defective concept of prayer.) The prayers of the righteous have power, yet God gives us that righteousness by faith and by the Holy Spirit.
16 Clearly building on the thought of the previous verse, with its mention of sins, prayer, and healing, the author transitions to exhort those in the Christian communities to mutual confession of sins and prayer. The use of “Therefore” (oun) followed by two present imperative verbs facilitates the transition. The first exhortation is to “confess your sins to each other.” Ropes, 309, understands the confession to be by the sick persons, who then are prayed for by the well, resulting in physical healing, but James seems to move from the specific situation of a seriously sick person in v. 15 to the general principle concerning the need for mutual confession and prayer in v. 16. On this interpretation, it is difficult to see the confession as preventative (as with Davids, 195), since the healing follows sickness in the verse, but the connection between sin in a community and physical illness seems clear nonetheless. Confession, a public acknowledgment of one’s guilt, may be by an individual or as a community, and in many cases in biblical literature, confession is connected to physical healing or some general form of salvation (Davids, 195–96; Johnson, 334). Johnson especially has shown the connection between physical healing and social restoration. This dynamic is prominent in the ministry of Jesus (e.g., Lk 5:17; 6:18–19) and reiterated in Acts (4:22, 30; 28:27; see Johnson, 335). Thus James, dealing with communities in which there was a good bit of social strife, points to vital Christian remedies for fractured relationships—open confession of sin and mutual prayer, which are actions that promote transparency, support, and unity. Consequently, the exhortations to confession and prayer are followed by “so that” (hopōs), a marker showing the purpose for something, and that purpose in the present case is expressed as “you may be healed.” The healing in mind is physical but points to a deeper spiritual healing of sin and broken relationships.
Whereas the first part of v. 16 consists of exhortations, the second makes a theological assertion concerning the effectiveness of prayer. In this case, the NASB reflects more accurately than the NIV the structure of the Greek text: “The effective prayer of a righteous man can accomplish much.” First, the prayer under discussion is that of a righteous person. In 1:5–8 and 4:3–4, James has already noted that a sinful lifestyle hinders prayer, and he now expresses the flip side of that fact. In 5:17–18, he follows by offering Elijah as a prime example of such a person. Second, the prayer is “effective” (energeō, GK 1919), expressed with an adjectival participle meaning “to work,” “to be active,” or “to be operative.” Thus the prayer in mind is prayer put into action, or made operative. Finally, this prayer is able to “accomplish much.” James uses a verb (ischyō, GK 2710) that connotes having the resources or power to bring something about, and what prayer is able to accomplish is “much.”
 DeVine, M. (2017). Faith and Works. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1972). Nashville, TN: Holman Bible Publishers.
“If the Word does not dwell with power in us,” wrote Puritan John Owen, “it will not pass with power from us” (The Works of John Owen, vol. 16, p. 76.). This godly minister personified this truth in his personal life and public ministry more than three centuries ago. For years he carried the message of Jesus Christ into the trenches of a culture as chaotic as our own while simultaneously dealing with the death of his wife and all eleven of his children. John Owen was no ivory tower theologian, but rather a zealous pastor who worked to the brink of exhaustion to further the work of the Reformers. He is remembered for shining gospel light into the spiritually dark arenas of politics and academia. And his love of Scripture was clearly and forcefully articulated from the variety of pulpits into which God called him.
Yet what gave John Owen success in ministry was not so much his oratory skill, nor his evangelistic zeal, nor even his love for the people he shepherded. John Owen was used mightily by God in all these ways because he was a man characterized by personal holiness. And in an age when the church is emulating the world, where it is no longer distinguishable from our pleasure-oriented culture, the example of John Owen shines like a beacon on a stormy night.
Let’s consider whether we have allowed contemporary culture to infiltrate our minds and hearts. Have we inverted Christ’s desire that the church be in the world by bringing the world into the church instead? If we take an honest look, perhaps we’ll discover that we are contributing to this trend. Rather than relying solely on the sufficiency of God’s Word, are we employing counselors in our churches who apply worldly methods of psychological analysis to address felt needs? Have we adopted worldly means to reach the seekers who sit skeptically in the back pews rather than offering them the truths of the Gospel and the Christian life? Faithful teaching of God’s Word is vanishing. Are we among the number that have replaced preaching with elaborate drama productions aimed at entertaining? In terms of covenantal relationships, the rate of divorce and remarriage reflects societal statistics. Where do we stand on this issue? The church has become tolerant of all kinds of biblical compromise, casting aside principles that Owen and his contemporaries would have given their lives to protect and defend.
Unlike Owen, we are in danger of falling prey to the belief that without entertainment and other-worldly concessions, no one will want what Jesus offers. Let’s not forget the exchange, in the nineteenth chapter of Matthew’s gospel, between Jesus and the rich young ruler when Jesus told the man the realities of true discipleship. As the rich man realized that personal sacrifice is required to live in God’s kingdom, he walked away. What did Jesus do? He did not do what many churches do today: run after the man in an effort to make the Gospel more appealing. No, Jesus let him go, because the only terms on which anyone can truly follow Christ are God’s terms.
Owen engaged the culture without capitulating to it because his chief desire was to reflect God’s purity in his life and ministry. He remained faithful in his preaching to the truths of Scripture — even in the face of life-threatening persecution — because of his commitment to holiness. People flocked to hear Owen preach because he reflected God’s character. Owen wrote, as noted in Peter Toon’s book God’s Statesman: The Life and Work of John Owen: “I hope I may own in sincerity that my heart’s desire unto God, and the chief design of my life … are, that mortification and universal holiness may be promoted in my own life and in the hearts and ways of others, to the glory of God, so that the gospel of our Lord and Savior Jesus Christ may be adorned in all things” (p. 56).
I fear that personal holiness is not a priority within the church — even among its leaders — as it was in the days of the Puritans. Many ministers are often nowadays more concerned with visual growth and success than with cultivating personal purity. That was certainly not the case with John Owen. Rather than devoting much time to developing innovative amusements for the worship hour, Owen made private communion with God a top priority. He understood why the apostle Paul wrote: “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is — his good, pleasing and perfect will” (Rom. 12:2). The Word of God is the means employed by the Holy Spirit to transform us into the image of Christ, so if preaching and evangelism are to be effective, private communion with God in His Word must be more important than discovering the latest ministry technique. Owen wrote that “whatever else be done in churches, if the pastors of them, or those who are so esteemed, are not exemplary in gospel obedience and holiness, religion will not be carried on and improved among the people” (Works, vol. 16, p. 88).
Yet holiness isn’t just a necessity for ministers. If the church is to recover its distinctiveness, holiness is a requirement for each individual member. Hebrews 12:14 says,“Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord.” Unless we recover this emphasis on holiness, how will the world look in and be able to see the Jesus we profess? Evangelistic efforts will ring hollow if such efforts are not accompanied by personal purity.
This post was originally published in Tabletalk magazine.
Daniel believed that the LORD would deliver him and his friends from the anger of Nebuchadnezzar. We read that he told his friends to join him in seeking, “mercy from the God of heaven concerning this mystery, so that Daniel and his companions might not be destroyed.” He prayed to the true God and the LORD answered! He received the truth about deep and hidden things. As Daniel says in verse 23, the simplest summary of the vision of Nebuchadnezzar, is that the LORD removes kings and sets up kings.
Our God is so great that we can not only bring our needs to Him, but we can also know that even the things we are not even aware of in this world, are all known to Him. So when we confront the hardest burdens, we can follow in the path of the faithful who cry out to the LORD above Who hears our petitions and answers our requests. When our prayers are answered, we do well to see the faith-filled response of Daniel in the psalm he composes as an act of worship in verses 20-23. The moment Daniel receives the answer, his first thought isn’t to rush out to Nebuchadnezzar, but instead, his first impulse is to worship the LORD of Lords.
Our God is always delighted to hear our response of thanksgiving and joy after He grants us our requests, chiefly in Christ. The prayer of gratitude is the greatest expression of praise to the LORD!
Suggestions for prayer
Give thanks to the LORD for His revelation to you of the Way, the Truth, and the Life! Pray that you would further understand His Will in changing and challenging times in your life.
Rev. Norman Van Eeden Petersman is the pastor of the Vancouver Associated Presbyterian Church and he is the husband of Rosanna and father of Elliott. Prior to being ordained in the Associated Presbyterian Church, he was the pastor of Adoration United Reformed Church in Ontario. This daily devotional is also available in a print edition you can buy at Nearer to God Devotional.
Even the Most Devout Experience a Lessening of Fervor 1 Kings 19:9–10
I have never met a man so religious and devout that he has not experienced at some time a withdrawal of grace and felt a lessening of fervor.
THOMAS À KEMPIS
Ritzema, E. (Ed.). (2012). 300 Quotations for Preachers. Bellingham, WA: Lexham Press.
God Will Not Be Shared with Other Things Exodus 20:5; 34:14; Deuteronomy 4:24; 5:9; Nahum 1:2
Men of the world would fain increase their share of this world’s goods: some covet gold and silver, others houses and families, others a great name, influence, and glory. One is allured by one object, another by something else, and all strive by various paths to achieve their various projects. But the portion of holy souls is God Himself. If we would be possessed of such a portion, such a heritage as is our Lord, it behooves us so to order our life that we may deserve to possess Him and be ourselves possessed by Him. That is to say, if we would possess God as our lot, we must have nothing outside of God, for he is avaricious indeed for whose desires God is not enough. If we look for any other object, as, for instance, gold, silver, or property, God will disdain to be shared with such things.
HUGH OF ST. VICTOR
Ritzema, E., & Brant, R. (Eds.). (2013). 300 quotations for preachers from the Medieval church. Bellingham, WA: Lexham Press.
Anti-Netanyahu coalition crumbles as Bennett goes back to PM The “coalition of change” of political parties determined to end Benjamin Netanyahu’s 12-year reign as prime minister seemed to be crumbling Thursday night as Yamina leader Naftali Bennett told associates he believed the option of such a government was no longer viable.
IDF: Air and ground troops attacking in Gaza Strip In the four days since Operation Guardians of the Walls began, an operation which is 95% airstrikes, over 700 Hamas targets have been hit by the Israeli Air Force and 60 operatives including senior commanders, have been killed. The opening strikes by the IAF included key Hamas infrastructure which according to the military will affect the terror group for years to come.
Netanyahu: The operation will continue as long as necessary Prime Minister Benjamin Netanyahu commented on the escalation in the campaign against Hamas, clarifying: “I said that we will exact a very heavy price from Hamas, we are doing this, and we will continue to do so. “The last word has not been said, and this operation will continue as long as necessary.”
Israeli official says Hamas badly bruised, number of terrorists killed much higher A senior Israeli official said on Thursday that “Hamas has been dealt a major blow,” and warned that terrorists were putting innocent civilians in harm’s way. “Hamas did not expect our forceful response, and when they emerge from their hiding places they will realize the sheer power that has been used.” According to the official, the actual figure of Hamas operatives who have been killed or injured is might higher than what has been reported. The official further said that the amount of fuel has been drastically reduced, and this has had an impact on Hamas’ overall strength.
PA and Fatah called for “escalating the popular resistance,” the PA continued to compete with Hamas by encouraging more terror in “defense” of Jerusalem. One PA official urged Palestinians to expand the violent riots that have been raging in the name of Jerusalem for days. The official PA daily published the call of Qalqilya District Governor Rafe’ Rawajbeh after Hamas and Islamic Jihad launched hundreds of rockets from the Gaza Strip against Israeli population areas, and after rioting Israeli Arabs caused severe damage all across Israel:
Miracle in Lod: Automatic fire at close range into crowd of Jews, no one hit Young men from Samaria, used to defending themselves in the face of violent Arabs, arrived in Lod to help their Jewish brethren stand their ground. A video on Facebook showed the group of approximately 30 “settler” youths miraculously unscathed as Arab terrorists opened fire at them in a drive-by shooting . Mayor Yair Revivo compared the situation to Nazi Germany. “This is Kristallnacht in Lod,” Revivo said on Channel 12.
Storm signals up in Mindanao as ‘Crising’ strengthens to tropical storm PAGASA on Thursday said Tropical Depression “Crising” has intensified into a tropical storm and placed more areas now under its storm signals. The agency in its 11 a.m. bulletin said Crising was last seen at 330 kilometers east of Davao City. It became a tropical depression from a low pressure area early this morning. Crising now carries 65 kilometers per hour peak winds and gusts of up to 80 kph. It continues to move at a speed of 10 kph at a west northwestward direction.
Deepening Drought Triggers Historic Near-Shutdown Of The Klamath Project For the first time since the federal Klamath water management project in Southern Oregon was opened in 1907, the main canal supplying water to irrigators will remain closed this season. The federal Bureau of Reclamation, which operates the Klamath Project, announced Wednesday that deteriorating water conditions in the Klamath Basin led to the decision to keep the Project’s “A” Canal closed for the 2021 irrigation season.
THE FOUNDATION “Stability in government is essential to national character and to the advantages annexed to it, as well as to that repose and confidence in the minds of the people, which are among the chief blessings of civil society.” —James Madison (1788)
Who is a fascist? Given the state of our politics, a fascist is your political opponent, even mortal enemy. Tragically and dangerously the term ‘fascist’ is more times than not a political slur to destroy someone’s character. Fascism is an odious ideology and political practice.
Questions about President Biden’s health are once again stoking fierce debate in the US after 124 retired military officers signed an open letter, claiming the administration’s launched an all-out assault on their constitutional rights, and they questioned the president’s fitness to rule.
In this episode, Dinesh takes stock of the clashes in Gaza and makes the moral and strategic case for America’s longstanding alliance with Israel. “Woke” recruitment ads from the CIA and the U.S. Army raise the troubling question, can America win another war?
Judicial Watch announced on March, 23 that it has filed a Freedom of Information Act (FOIA) lawsuit against the United States Department of Health and Human Services (HHS) for records of communications, contracts, and agreements with the Wuhan Institute of Virology in China (Judicial Watch, Inc. v. United States Department of Health and Human Services (No. 1:21-cv-00696)). The lawsuit is looking for information about NIH grants that went to the Wuhan Institute of Virology.
According to Judicial Watch, the lawsuit was filed after the National Institutes of Health (NIH) rejected an April 22, 2020, FOIA request for:
1. All internal NIAID communications regarding the Wuhan Institute of Virology in Wuhan, China;
2. All agreements, contracts and related documents between NIAID and the Wuhan Institute of Virology; and
3. All records, including agreements, funds disbursement records and related NIAID communications regarding a reported $3.7 million in grants provided by NIH to the Wuhan Institute of Virology.
Documents show that the Wuhan Institute of Virology used a $3.7 million grant from the U.S. government to conduct coronavirus studies on mammals captured more than 1,000 miles away in Yunnan, according to the Daily Mail in April 2020.
In April 2020, the National Institutes of Health (NIH) halted funding for a grant to the nonprofit EcoHealth Alliance, which “had previously established a partnership with a virology laboratory in Wuhan, China,” but in August, the NIH awarded the EcoHealth Alliance a $7.5 million grant. According to reports, the grant would “focus on Southeast Asia and the emergence of coronaviruses; filoviruses, the family responsible for Ebola; and paramyxoviruses, a family of viruses that includes measles and mumps.”
As Beijing continues to stonewall international demands to know more about the origins of SARS-CoV-2, the virus that spread COVID-19 throughout the world, more scientists are coming forward to insist that the “lab leak” theory of COVID-19’s origins is credible, and that it will remain so unless Beijing comes forward with more information proving it incorrect.
Regular Zero Hedge readers might remember that we were abruptly banned from Twitter last summer for reporting on the leak “conspiracy theory”. Ultimately, an inaccurate Buzzfeed story claiming we “doxxed” a scientist associated with the Wuhan Institute of Virology – the level 4 biosafety lab that just happens to be situated a mile away from the wet market that was offered up as “ground zero” for the global outbreak – was used to ban us (though our access was reinstituted a few months later, shortly before the MSM embraced the lab leak theory, even reporting that the US intelligence committee is seriously examining the possibility).
Even the international team of scientists sent to “investigate” the origins of the virus has been forced to concede that the leak theory cannot be conclusively debunked, and that it remains credible. In fact, the only thing the WHO team seemingly managed to dig up during their heavily-monitored mission to Wuhan was that the virus originated in bats but likely infected humans via another animal. A “60 Minutes” special recently slammed the WHO report as “curated”, and criticized Beijing for refusing to allow investigators unfettered access to the lab and other areas of interest, while also withholding data on early infections that some believe might harbor signs that the virus started spreading even earlier than officials have claimed.
Now, a group of 18 scientists is insisting that the lab leak theory deserves more attention in a letter to the journal Science:
“More investigation is still needed to determine the origin of the pandemic,” said the 18 scientists, including Ravindra Gupta, a clinical microbiologist at the University of Cambridge, and Jesse Bloom, who studies the evolution of viruses at the Fred Hutchinson Cancer Research Center.
“Theories of accidental release from a lab and zoonotic spillover both remain viable.”
The letter noted that there are several theories about the virus’s origins, and that all credible theories should be taken seriously.
“We must take hypotheses about both natural and laboratory spillovers seriously until we have sufficient data,” the scientists said, adding that an intellectually rigorous and dispassionate investigation needed to take place.
While the WHO team dismissed the lab leak theory as “extremely unlikely,” the scientists wrote that the theory wasn’t given “balanced consideration” with its other theory. In the final report, only 4 of the 313 pages addressed the possibility of a laboratory accident.
It also criticized the WHO and said the investigation into the origins of the virus had not made a “balanced consideration” of the theory that it may have come from a laboratory incident.
On 30 December 2019, the Program for Monitoring Emerging Diseases notified the world about a pneumonia of unknown cause in Wuhan, China (1). Since then, scientists have made remarkable progress in understanding the causative agent, severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2), its transmission, pathogenesis, and mitigation by vaccines, therapeutics, and non-pharmaceutical interventions. Yet more investigation is still needed to determine the origin of the pandemic. Theories of accidental release from a lab and zoonotic spillover both remain viable. Knowing how COVID-19 emerged is critical for informing global strategies to mitigate the risk of future outbreaks.
In May 2020, the World Health Assembly requested that the World Health Organization (WHO) director-general work closely with partners to determine the origins of SARS-CoV-2 (2). In November, the Terms of Reference for a China–WHO joint study were released (3). The information, data, and samples for the study’s first phase were collected and summarized by the Chinese half of the team; the rest of the team built on this analysis. Although there were no findings in clear support of either a natural spillover or a lab accident, the team assessed a zoonotic spillover from an intermediate host as “likely to very likely,” and a laboratory incident as “extremely unlikely” [(4), p. 9]. Furthermore, the two theories were not given balanced consideration. Only 4 of the 313 pages of the report and its annexes addressed the possibility of a laboratory accident (4). Notably, WHO Director-General Tedros Ghebreyesus commented that the report’s consideration of evidence supporting a laboratory accident was insufficient and offered to provide additional resources to fully evaluate the possibility (5).
As scientists with relevant expertise, we agree with the WHO director-general (5), the United States and 13 other countries (6), and the European Union (7) that greater clarity about the origins of this pandemic is necessary and feasible to achieve. We must take hypotheses about both natural and laboratory spillovers seriously until we have sufficient data. A proper investigation should be transparent, objective, data-driven, inclusive of broad expertise, subject to independent oversight, and responsibly managed to minimize the impact of conflicts of interest. Public health agencies and research laboratories alike need to open their records to the public. Investigators should document the veracity and provenance of data from which analyses are conducted and conclusions drawn, so that analyses are reproducible by independent experts.
Finally, in this time of unfortunate anti-Asian sentiment in some countries, we note that at the beginning of the pandemic, it was Chinese doctors, scientists, journalists, and citizens who shared with the world crucial information about the spread of the virus—often at great personal cost (8, 9). We should show the same determination in promoting a dispassionate science-based discourse on this difficult but important issue.
Underlining the uncertainty surrounding SARS-CoV-2 and its many mutant offshoots (while offering a helpful reminder that Pfizer and Moderna are looking to maximize profits for their newest line of business) a group of scientists from around the world have banded together to push back against advanced marketing of COVID-19 booster shots and annual vaccines.
In what could be good news for the market’s outlook on global growth, more than a dozen “influential infectious disease and vaccine development expert said there is growing evidence that a first round of global vaccinations may offer enduring protection” from COVID, and that the booster shots and flu-style annual vaccinations touted by Pfizer CEO Albert Bourla might not be necessary.
Additionally, some of the scientists “expressed concern” that public expectations about the vaccine “are being set by executives” and not other scientists. If pressed, we suspect many of these same executives would acknowledge that they have a “fiduciary duty” to their shareholders to maximize returns, which is why Pfizer is looking to transform its COVID vaccine business into a “durable business line.”
Some of these scientists expressed concern that public expectations around COVID-19 boosters are being set by pharmaceutical executives rather than health specialists, although many agreed that preparing for such a need as a precaution was prudent.
They fear a push by wealthy nations for repeat vaccination as early as this year will deepen the divide with poorer countries that are struggling to buy vaccines and may take years to inoculate their citizens even once.
“We don’t see the data yet that would inform a decision about whether or not booster doses are needed,” said Kate O’Brien, director of the Department of Immunization, Vaccines and Biologicals at the World Health Organization (WHO).
O’Brien said the WHO is forming a panel of experts to assess all variant and vaccine efficacy data and recommend changes to vaccination programs as needed.
Pfizer Inc Chief Executive Albert Bourla has said people will “likely” need a booster dose of the company’s vaccine every 12 months – similar to an annual flu shot – to maintain high levels of immunity against the original SARS-CoV-2 virus and its variants.
Former Obama Administration CDC head Dr. Tom Frieden was especially vehement: “There is zero, and I mean zero, evidence to suggest that that is the case.”
“It’s completely inappropriate to say that we’re likely to need an annual booster, because we have no idea what the likelihood of that is,” Frieden, who now leads the global public health initiative Resolve to Save Lives, said of Pfizer’s assertions on boosters.
Unfortunately for countries like India and South Africa, which are crying out for more vaccines, the US, EU and Israel have already made deals with Pfizer and Moderna to acquire more vaccines later this year to keep on hand in case they need to be deployed as boosters. This means that developing economies, which have been left to duke it out in the international market, will have less supply to go around.
But outsiders aren’t the only ones criticizing the scaremongering about vaccine boosters. Dr. William Gruber, Pfizer’s senior vice president of vaccine clinical research and development, reportedly told Reuters that the predictions for yearly boosters were based on “a little evidence” of a decline in immunity over those six months, evidence which was since been countered with research showing antibody retention is more durable.
A Moderna scientist, meanwhile, said that boosters may be needed, and governments are right to stockpile jabs, while noting that “”All governments are in conversations with (Moderna) and other companies about boosters,” he said.
We can’t help but wonder: if the vaccine IP waiver proposal that India and South Africa have brought to the WTO does pass, and tech transfers are part of the deal, will ‘Big Pharma’ change its tune about the need to stockpile boosters?