Daily Archives: January 24, 2022

Explaining why the Multiverse Theory fails | Cross Examined

You know it’s a poor argument when an agnostic such as Paul Davies understands that the Multiverse Theory is a dodge to avoid the obvious evidence that the universe had a Beginner. The atheist cannot avoid that the universe had a beginning.

Source: Explaining why the Multiverse Theory fails

The Sovereignty of God | White Horse Inn

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Scripture teaches that God is sovereign. Yet many struggle both to understand and reconcile God’s sovereignty and human responsibility. On this episode of the White Horse Inn our hosts explain that God’s sovereignty taught in scripture helps us to recognize God’s transcendent glory reflected in his works of providence and salvation (originally aired 1-13-91).

Source: The Sovereignty of God

Justice & Mercy | White Horse Inn

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Scripture teaches that God is just. He must punish sin. On this episode of the White Horse Inn our hosts help us to understand that God’s mercy must be understood against the background of his justice and wrath in the crucifixion of Jesus Christ (originally aired 01-20-91).

Source: Justice & Mercy

The Bible and its Story: The Idols of Dan

At the end of the Book of Judges there are two stories which chronologically seem to belong to the earlier portion of the book, the first days of Israel’s power and victory. They illustrate the rapid degeneracy of the people, the falling away from the high faith of Moses and Joshua. The first story tells of the migration of six hundred men of the tribe of Dan, who, finding the conquest of the plains of Philistia too difficult, wandered to the extreme north of Palestine, and possessed themselves of the ancient city of Laish, renaming it Dan.

‎While on their march these men stumbled on the home of an Ephraimite named Micah. He had idols of silver made into the form of men and animals; for already the worship of such false gods had revived. Micah had even employed a priest for these idols, a Levite; and this priest, so wholly ignorant of the true teachings of God, seems to have been actually a grandson of the great Moses, the lawgiver. This astonishingly degenerate grandson preferred being priest for a tribe rather than for a single household, so after very little protest he aided the men of Dan in stealing Micah’s gods. The plunderers beat down all opposition and, in high glee at getting gods so cheaply, bore off the silver idols to be set up and worshipped in their new city.

by Julius A. Bewer; Charles F. Horne

A Constant Witness — VCY America

For thou shalt be his witness unto all men of what thou hast seen and heard.

Acts 22:15

Paul was chosen to see and hear the Lord speaking to him out of heaven. This divine election was a high privilege for himself; but it was not intended to end with him; it was meant to have an influence upon others, yea, upon all men. It is to Paul that Europe owes the gospel at this hour.

It is ours in our measure to be witnesses of that which the Lord has revealed to us, and it is at our peril that we hide the precious revelation. First, we must see and hear, or we shall have nothing to tell; but when we have done so, we must be eager to bear our testimony. It must be personal: “Thou shalt be.” It must be for Christ: “Thou shalt be his witness.” It must be constant and all absorbing; we are to be this above all other things and to the exclusion of many other matters. Our witness must not be to a select few who will cheerfully receive us but to “all men”—to all whom we can reach, young or old, rich or poor, good or bad. We must never be silent like those who are possessed by a dumb spirit; for the text before us is a command, and a promise, and we must not miss it—”Thou shalt be his witness.” “Ye are my witnesses, saith the Lord.”

A Constant Witness — VCY America

An Antidote to Anxiety — The Cripplegate

I think it’s fair to say that the year 2020 was a stressful year for the global population. The COVID-19 pandemic was a large part of that, but people are also worried about the government, the economy, their health, their jobs, their loved ones, and their futures.

A survey of 3,013 adults conducted on behalf of the American Psychological Association (APA) in 2020 showed stress levels in American adults as the highest since these levels started being recorded, and “marks the first significant increase in average reported stress” since the survey began in 2007. According to the APA, parents are more anxious than adults without children, reporting stressors related to education, basic needs, access to health care services, and missing out on major milestones. The poll found that nearly 80% of adults say the coronavirus pandemic is a significant source of stress in their lives, while 60% say the number of issues America faces is overwhelming to them.

Dr. Arthur C. Evans Jr. APA’s CEO said: “This survey confirms what many mental health experts have been saying…: Our mental health is suffering from the compounding stressors in our lives…[which] will have serious health and social consequences if we don’t act now to reduce it.”

It’s 2022 and people are still overwhelmed. And there is not much hope out there. One medical website asked and answered the question:  “Can you cure yourself of anxiety completely? The short answer is, No.”  They go on to explain that anxiety is partly a genetic condition and can thus never be cured completely.

Friends, I have good news: I have found a vaccine for anxiety! And I will give it to you right now – for free.

All you have to do is…. turn to John 14.

Jesus is talking to his disciples the night before he goes to the cross. He has told them that he will be betrayed and that he is going back to the Father. They are understandably shaken, afraid, anxious, upset, and troubled. What antidote will Jesus offer to cure that anxiety?



John 14:1 “Let not your hearts be troubled. Believe in God; believe also in me.

Anxiety is a condition that starts in the mind and affects the body and behavior. Stress is the puppet master that pulls the strings of your thinking and behavior. Jesus injects his cure precisely where the anxiety resides: in the heart: “Let not your hearts be troubled.”

You can’t always change your environment, but you can change your thinking. The first dose of Christ’s remedy is to focus your thoughts, attention, faith on… your God.

Believe in God; believe also in me.”

Trusting in the person of Jesus is the most potent cure for anxiety I know. To trust in a person means that you consider their character. Jesus is saying that when your heart is troubled, trust in God. You know who he is, you know what he is capable of, and you know his character.

Stop letting your feelings steer your life. Let your faith steer your life!

Phil 4: 5 Let your reasonableness be known to everyone. The Lord is at hand.

If you put a little toy soldier next to a molehill and take a picture, the molehill looks like a mountain. But if you put an actual Army Ranger in full gear next to the molehill and take a picture, it’s not a mountain anymore, you don’t even notice the clump of dirt.

Jesus is not a toy soldier, he is a warrior, armed with power, and he is on a mission to accompany you through whatever valley you are going through: The Lord is at hand.

When you zoom in on your fear, to exclude Jesus, of course it will cause anxiety. Frankly, if Jesus weren’t real, and good, and in control of everything, nothing could convince me to have peace.

Always keep Jesus in the picture. Keep your perspective. God has got this. Jesus is God. Trust in God and trust in Jesus.


John 14:2 In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?

Here Jesus reveals something that is absolutely mind-blowing. Many people think of Heaven as a place of clouds and rainbows with us playing harps for eternity. That is not even close.

The New Heavens and New Earth represent a physical reality, an actual place. It is a world, with buildings, roads, agriculture, animals (living creatures), industry and exploration. God could make cities with a word, like he did with nature. But he doesn’t. With Earth, God created a paradise of natural resources and put humans in it to cultivate and improve it by inventions and technology and mining and experimentation.

God could have made a world with bridges and sky-scrapers, espresso machines, cars, cellphones, and WiFi – but he didn’t. God gets glory from his creatures exercising their own creativity, ingenuity, and diligence. The image of God is manifest in the various ways his diverse creatures produce and cultivate and exercise their creativity.

And it appears from Jesus’ words here that some sort of construction is going on in Heaven too.

14:2 In my Father’s house are many rooms.

The word is monai which could mean mansion, dwelling place, or room. This monai is in the Father’s house. So, in modern language, I would translate this as a suite. And those units are under construction. They are being prepared.

I imagine Jesus as the project manager, not the bricklayer. But when he says he is “preparing a place,” it implies he is somehow involved in the project. If I had one person designing, constructing, and decorating the perfect dwelling place for me, I would want that person to be Jesus, wouldn’t you?

You might have this burning question: How do we get to this perfectly customized suburb in the sky?


John 14:3 And if (since) I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.

This promise refers to what theologians call the parousia of Christ. The word parousia is a Greek term for “coming, arrival, or physical presence.” This word is used 24 times in the New Testament and 17 of those refer to the glorious coming of Christ.  

1 Thessalonians 4:16-18 says that Jesus will come again, physically, to gather his saints to himself.

For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Therefore encourage one another with these words.

Let that sink in for a moment: Jesus is coming back to earth again… to get you.

He wants you with him in his home.

Jesus has not forgotten us here. There is nothing that can keep him from keeping his promise and coming to get you. He is getting everything just right for us. And he will come back. You can bet your soul on it.


Do you have rising anxiety levels from watching the news?

The disciples heard troubling news too, but they also heard the ultimate comfort. Hope in the person of Jesus, in his preparation of heaven for you, and in the certain return of your Savior.

An Antidote to Anxiety — The Cripplegate

January 24 Evening Verse of The Day

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4:12 I know results from evaluating various circumstances. The difficult circumstances are to make do with little, to be hungry, and to be in need. The contrasting good are to make do with a lot, to be well fed, and to be in abundance. Together these taught Paul how to be content.[1]

4:12 humble means … prosperity. Paul knew how to get along with humble means (food, clothing, daily necessities) and how to live in prosperity. being filled and going hungry. The Gr. word translated “being filled” was used of feeding and fattening animals. Paul knew how to be content when he had plenty to eat and when he was deprived of enough to eat.[2]

4:12 to be abased: This term in its passive form means “to be demoted to a lower rank” or “to be humiliated by frugal circumstances.” to abound: Paul also knows how to “live in affluence” and to “be richly supplied to the point of abundance.” According to this verse, Paul knows what Job had learned centuries before: “The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21). I have learned: This Greek verb indicates that Paul “was initiated into the secrets” of dealing with a satisfied or hungry stomach. He was, as this verb suggests, “intimately acquainted with” both conditions since he had become “accustomed” to both. to suffer need: Paul indicates that there are times when he is “devoid,” “falling short of,” or “suffering the lack” of what others would call essentials.[3]

4:12 Paul knew how to be abased, that is, by not having the bare necessities of life; and he also knew how to abound, that is, by having more given to him at a particular time than his immediate needs required. Everywhere and in all things he had learned both to be full and to be hungry, both to abound and to suffer need. How had the apostle learned such a lesson? Simply in this way: he was confident that he was in the will of God. He knew that wherever he was, or in whatever circumstances he found himself, he was there by divine appointment. If he was hungry, it was because God wanted him to be hungry. If he was full, it was because his Lord had so planned it. Busily and faithfully engaged in the service of his King, he could say, “Even so, Father, for so it seemed good in Your sight.”[4]

4:12 This verse has three PERFECT TENSE VERBS and six PRESENT INFINITIVES. It is a beautiful, artistic affirmation of Paul’s trust in God’s moment-by-moment provision “in Christ.”

© “I know how to get along with humble means, and I also know how to live in prosperity” The two “I knows” are PERFECT ACTIVE INDICATIVES. Paul knew about want and plenty! The first term is translated “humbled” in 2:8, where it is used of Jesus. Here it means “less than what is needed for daily life.”

The second word means “much more than is needed for daily life.” There are two dangers facing believers in their Christian lifestyle: poverty and wealth (cf. Prov. 30:7–9). The danger is that with poverty one becomes discouraged with God and with wealth one becomes self-sufficient apart from God.

NASB, NRSV, TEV  “I have learned the secret”  
NKJV  “I have learned”  
NJB  “I have mastered the secret”  

This literally means “I have been initiated.” This is another PERFECT PASSIVE INDICATIVE. This term is used only here in the NT. It was used in the mystery religions for one who was initiated into their cult. Paul was asserting that he has learned by experience and by theology that the true secret of happiness is found in Christ, not in circumstances (cf. The Christian’s Secret of a Happy Life by Hannah Whithall Smith).[5]

12. It is to be noted that this contentment or soul-sufficiency (see on 1 Tim. 6:6) is derived not from any resources which the soul has in itself. Paul is no vain boaster who exclaims, “I am the Captain of my soul.” He is no Stoic who, trusting in his own resources, and supposedly unmoved by either joy or grief, endeavors with all his might to submit without complaining to unavoidable necessity. The apostle is no statue. He is a man of flesh and blood. He knows both joys and sorrows, yet is content. But his contentment has its cause in One other than himself. The real Source or Fountain of Paul’s soul-sufficiency is mentioned in verse 13. And that Fountain never runs dry, no matter what may be the circumstances. With reference to the latter Paul continues, I know what it means to live in straitened circumstances, and I also know what it means to have plenty. In any and all circumstances I have learned the secret, both to be filled and to be hungry, both to have plenty and to be in want.

Paul has learned the secret (a verb used only here in the New Testament and related to mystery). He has been thoroughly initiated into it by the experiences of life applied to the heart by the Holy Spirit. To those who fear him God reveals this mystery (Ps. 25:14). Those who reject Christ cannot understand how it is possible for a Christian to remain calm in adversity, humble in prosperity.

The words in the present passage which require some elucidation are the following:

to live in straitened circumstances

Again and again Paul had been “brought low,” same verb as used with reference to Christ in Phil. 2:8, the Christ who humbled himself. That the apostle indeed knew what it meant to be reduced to such straitened circumstances is clear from the following passages: Acts 14:19; 16:22–25; 17:13; 18:12; 20:3; Chapters 21–27; 2 Cor. 4:11; 6:4, 5; 11:27, 33. He knew what was meant by hunger, thirst, fasting, cold, nakedness, physical suffering, mental torture, persecution, etc.

to be hungry

Hunger and thirst are often mentioned together (Rom. 12:20; 1 Cor. 4:11; 2 Cor. 11:27; and cf. for spiritual yearning, Matt. 5:6). In glory there will be neither hunger nor thirst (Rev. 7:16), and this because of Christ’s submission to these afflictions for his own children (Luke 4:2).

to be in want

The apostle had often fallen behind. He had suffered from lack of such comforts as many other people would have considered necessities. He had come short. Yet, none of these things had deprived him of his contentment.

Over against the expressions indicating poverty and affliction are those referring to riches and glory:

to have plenty

Before his conversion Paul has been a prominent Pharisee. The future looked bright and promising. Paul had had plenty, and this in more ways than one. Yet, he had lacked the greatest boon of all: Christ-centered peace of soul. But even after his conversion there had been moments of refreshment when even physically he had experienced what it meant, in a sense, to have plenty (Acts 16:15, 40; 16:33, 34; 20:11; 28:2; Phil. 4:15, 16, 18), and now no longer apart from but in connection with peace of soul. Now, to carry oneself properly in the midst of plenty is no easy matter (Prov. 30:8; Mark 10:23–25). As the adage has it, “In order to carry a full cup one must have a steady hand,” Paul, however, by the grace of the Holy Spirit had been schooled to abundance as well as to want.

to be filled

This word, though used at first with respect to the feeding and fattening of animals (of which meaning there is an echo in the clause: “all the birds gorged themselves with their flesh,” Rev. 19:21), and applied to men chiefly by the Comic poets, was gradually losing its depreciatory sense and is here simply used as a synonym for to have plenty.[6]

Ver. 12 I know both how to be abased, and I know how to abound.—The Christian—

I. Expects vicissitude.

II. Knows how to adapt himself to all circumstances.

III. Is instructed by the Spirit of God. (J. Lyth, D.D.)

How to be abased:—During the periods between the paroxysms of the fever, Cromwell occupied the time with listening to passages from the sacred volume, or by a resigned or despairing reference to the death of his daughter. “Read to me,” he said to his wife, in one of these intervals, “the Epistle to the Philippians.” She read these words: “I know both how to be abased, and”—the reader paused. “That verse,” said the Protector, “once saved my life when the death of my eldest born, the infant Oliver, pierced my heart like the sharp blade of a poignard.” (Lamartine.)

The knowledge of properly using abundance:—Paul had the double knowledge, “How to be abased” and “how to abound.” The two are not distinctly separable—each in some way conditions the other. There is far too little of the knowledge how to abound. Few men who abound come asking how to abound. Men think it hard enough to get rich, but a very easy thing to be rich. No man has a right to be anything unless he has the knowledge of how to be that thing. When Paul says, “I know how to abound,” he is thinking of anything which makes life pleasant and ample—of money, of scholarship, of friendship, of great spiritual hopes and experiences. Paul did not have all these, and yet he had the knowledge of how to use them. The power by which he could rob abundance of its dangers was the knowledge of the true perfection of a soul in serving Christ. All men do not know how to be rich. The generous, sympathetic, active, kind, rich man knows how to be rich. What is more pitiable than the blunderer who holds wealth and knows not how to use it? There is also needed a knowledge of how to know truth. Here is a scholar who can give you any information, and yet you feel no enrichment. He has no deep convictions, no faith. He has grown less human. He values his knowledge as a botanist his specimens, and not as a gardener his plants. The highest knowledge comes by reverence and devotedness to God. (Phillips Brooks, D.D.)

The difficulty of managing prosperity:—Manton says: “A garment which is too long trails in the mire and soon becomes a dirty rag; and it is easy for large estates to become much the same. It is a hard lesson to ‘learn to abound’ (Phil. 4:12). We say such a one would do well to be a lord or a lady; but it is a harder thing than we think it to be.” It is hard to carry a full cup with a steady hand. High places are dizzy places, and full many have fallen to their eternal ruin through climbing aloft without having grace to look up. The simile of the trailing garment used by Manton is simple, but instructive. (C. H. Spurgeon.) I am instructed.

Initiation into the mysteries:—Formerly rendered: “I have been instructed,” it is given in the Revised Version, “I have been taught the secret;” while Lightfoot still more adequately brings out the meaning: “I have been initiated, I possess the secret.” That is what the Greek word means. And here we have one of many examples where a word of strong heathen association is baptized afresh, and consecrated to signify a new and loftier range of thoughts. What these words meant for a serious and good man, from the heathen point of view, was that he had been admitted to communicate in the mysteries, as the great sacramental services of Paganism were called. He had taken part in solemn baptisms, expressing the need of the purification of the soul. He had listened to an awful proclamation from an officiating minister, warning off all murderers and all barbarians, and, in later times, perhaps, all atheists, and Epicureans, and Christians. For these secret sacred rites were intended only for men of Greek blood; and it was thought neither pleasing to the gods nor good for the State that strangers should intrude upon these solemnities. And then, in these ceremonies themselves, he had been made to pass through experiences which could never be forgotten as long as he lived. His imagination was appealed to both through eye and through ear. He saw the representation of wanderings through the darkness, as amidst some maze; shapes of horror were revealed, and his soul was filled with trembling and terror. He was made to pass through a kind of mental proof or purgatory. Then all was changed. There was a sudden illumination; the scenery of beautiful pastures was disclosed; there was music, and dancing, and joy; and he walked in sweet converse with the pious and the good. At the crowning point of the service he was rapt away in an ecstasy of “beholding,” a species of beatific vision. He seemed to see the meaning of life, its beginning and its end; he beheld the wicked wallowing in filth and the righteous in Paradise—a blessed climate, where all the conditions of spiritual and physical good were realized. On the whole, these sacramental services exerted a very wholesome effect upon the consciences of the people. They learned to meditate on death and eternity, on the need of the soul being prepared for its future, on the punishment of the wicked and the blessedness of the just. One of the Athenian orators, in boasting to his fellow citizens of the glories of their native land, refers to the great mysteries as imparting “good hopes for eternity.” If we ask the question how it was that these institutions died away in course of time, the simple answer seems to be that, in part, they were overcome by the superior spirituality and energy of our own religion; partly that they had themselves waxed corrupt, and had become sources of corruption, though originally good. However, the rites of which we have been speaking went on for a long time, for several centuries after Paul. When this letter was read in the Church of Philippi many, possibly all, of the Gentile members were initiated persons. And when this solemn word: “I have been initiated,” fell upon their ear, it must have vibrated in all its power through their imagination. They must have felt that their beloved teacher was giving a quite new turn to the word. The old sacramental and pictorial associations had vanished; and in place of them there was a deep, central, spiritual truth spoken of as the secret of Paul. What was this secret? It is expressed again by a single word, “content.” (Prof. E. Johnson.)

The secret of contentment:—It was the beautiful expression of a Christian, who had been rich, when he was asked how he could bear his reduced state so happily, “When I was rich, I had God in everything, and now I am poor I have everything in God.”

The value of contentment:—Contentment is the best food to preserve a sound man, and the best medicine to restore a sick man. It resembles the gilt on nauseous pills, which makes a man take them without tasting their bitterness. Contentment will make a cottage look as fair as a palace. He is not a poor man that hath but little, but he is a poor man that wants much. (William Secker.)

The secret explained:—Making a day’s excursion from Botzen, in the Tyrol, we went along the very narrowest of roads, mere alleys, to which our country lanes would be turnpike roads. Well, you may be sure that we did not engage an ordinary broad carriage, for that would have found the passage as difficult as the needle’s eye to the camel; but our landlord had a very narrow chaise for us—just the very thing for threading those four-feet passages. Now, I must make you hear the moral of it, you fretful little gentlemen. When you have a small estate, you must have small wants, and by contentment suit your carriage to your road. “Not so easy,” say you? “Very necessary to a Christian,” say I. (C. H. Spurgeon.)[7]

12. Now follows an eloquent description of the apostle’s detachment, the repetition of I know and the sonorous infinitives, to be in need, to have plenty, to be well fed or hungry, to be living in plenty or in want, adding to the impressiveness of the personal testimony. His abasement, tapeinousthai, reflects that of his Lord (cf. 2:8: ‘he humbled himself’, heauton etapeinōsen) and corroborates his teaching to others (cf. 2:3: ‘lowliness’, tapeinophrosynē). It carries the thought of a voluntary acceptance of lowly station, even poverty, for Christ’s sake. His disinheritance would follow upon his becoming a Christian, and this is probably in view in 3:7 (cf. 1 Cor. 4:10–13; 2 Cor. 6:10). There was also the mental and emotional side of his refusal to assert his right of maintenance from the churches (cf. 2 Cor. 11:7).

The opposite of tapeinousthai is to have plenty, perisseuein, lit. ‘to overflow’, which suggests a life of prosperity. This may refer to his pre-Christian days; or else it may confirm Ramsay’s theory that, towards the end of his life, the apostle ‘had considerable command of money’. This presupposes a Roman imprisonment as the background of this reference. Ramsay argues that the expenses of his trial at Rome would be heavy and Paul would need to have considerable means at his disposal; but this is largely an assumption. The word may equally signify a possession of spiritual wealth, as in Romans 15:13.

The turn of phrase, I have learned the secret, memyēmai, uses a technical expression of the pagan mystery cults which employed it of the initiation of their adherents. It is found only here in the New Testament. If the contemporary meaning was in Paul’s mind when he wrote the word it might suggest that, as ritual initiation was no easy matter, the school in which he was learning how to face life victoriously was a hard one, a fact which is amply attested in his other writings. His ‘initiation’ was no ecstastic, secret affair. It meant being willing to be a public spectacle (1 Cor. 4:9ff.) and to undergo all sorts of hardship (2 Cor. 11:23ff.) for Christ’s sake.

The kind of life which he experienced as an apostle is described in the verbs which follow. To be well fed and to be hungry re-echo Jesus’ teaching in Luke 6:21, and the best commentary on these poignant words is Paul’s apologia pro vita sua in 2 Corinthians 11:21ff. The rhythmical pattern of both sets of verses in 2 Corinthians and here is to be noted (Hawthorne, Martin).[8]

12. I know both how to be abased. There follows here a distinction, with the view of intimating that he has a mind adapted to bear any kind of condition. Prosperity is wont to puff up the mind beyond measure, and adversity, on the other hand, to depress. From both faults he declares himself to be free. I know, says he, to be abased—that is, to endure abasement with patience. Περισσεύειν is made use of twice, but in the former instance it is employed as meaning, to excel; in the second instance, as meaning, to abound, so as to correspond with the things to which they are exposed. If a man knows to make use of present abundance in a sober and temperate manner, with thanksgiving, prepared to part with everything whenever it may be the good pleasure of the Lord, giving also a share to his brother, according to the measure of his ability, and is also not puffed up, that man has learned to excel, and to abound. This is a peculiarly excellent and rare virtue, and much superior to the endurance of poverty. Let all who wish to be Christ’s disciples exercise themselves in acquiring this knowledge which was possessed by Paul, but in the mean time let them accustom themselves to the endurance of poverty in such a manner that it will not be grievous and burdensome to them when they come to be deprived of their riches.[9]

Ver. 12.—I know both how to be abased, and I know how to abound. St. Paul had experience both of sorrow and of joy, both of distress and of comfort; he knew how to bear himself in both, because his chiefest joy was “in the Lord.” This abiding joy raised him above the vicissitudes of this mortal state, and gave him an αὐτάρκεια, a Christian independence, which enabled him to act becomingly both in adversity and in prosperity. Everywhere and in all things I am instructed; literally, as R.V., in everything and in all things; as we say, “in each and all,” in every condition separately and in all collectively. The R.V. translates, more accurately, “have I learned the secret.” The Greek μεμύημαι means properly, “I have been initiated.” It is a word adapted from the old Greek mysteries; comp. Bengel, “Disciplina arcana imbutus sum, ignota mundo.” St. Paul represents the advanced Christian life as a mystery, the secrets of which are taught by God the Holy Ghost to the soul that longs to prove in its own personal experience “what is that good and acceptable and perfect will of God.” St. Paul frequently uses the word μυστήριον, mystery, for the truths once hidden but now brought to light by the gospel. Both to be full and to be hungry, both to abound and to suffer need. The word rendered “to be full” (χορτάζεσθαι) is strictly used of animals, and means “to be foddered;” in the New Testament and later Greek it is used also of men, without any depreciatory significance, as in Matt. 5:6, “They shall be filled (χορτασθήσονται).”[10]

4:12 / Paul had had long experience of having less than sufficient at some times and more than sufficient at other times: it made little difference to him. I have learned the secret of being content, he says, borrowing a term from the vocabulary of the mystery religions (“I have become adept” is F. W. Beare’s rendering), whether well fed or hungry, whether living in plenty or in want. What Paul would have regarded as plenty may be guessed at—anything above the minimum requirements of food and clothing, no doubt. For a man brought up in Paul’s environment, his conversion meant an initiation into a new way of life. One could not be a citizen of Tarsus without possessing substantial means. But for the sake of Christ Paul had “lost all things” (3:8), including (we may be sure) his material heritage; he learned henceforth to live on what he could earn by his part-time “tentmaking” (cf. 1 Thess. 2:9; 2 Thess. 3:8; Acts 18:3; 20:34).[11]

4:12 Having stated his contentment no matter the situation, Paul now further explains what he has learned. Using a common literary device, he begins by noting two things he knows, followed by a secret that he has learned. The focus in this verse is not on intellectual learning but rather on the experiential.19 This knowledge is not merely abstract, but rather has the sense of knowing how to do or be something.

The first thing Paul knows is how to be brought low. This same verb is used in 2:8, where it refers to Christ humbling Himself by becoming obedient to the point of death. It was because of this ultimate act of humility that believers are to ‘in humility count others more significant than yourselves’ (2:3). In a culture that prized honor and avoided shame at virtually all costs the notion of being brought low was greatly frowned upon. In this instance Paul uses the verb to express the idea of making do with very little. His usage here may stem from the OT, where one finds multiple places that refer to a person humbling his soul (e.g., Lev. 16:29, 31; 23:27; Pss. 34:13 [Eng 35:13]; 43:26 [Eng 44:25]) or more generally in the sense of experiencing some form of hardship whether physical, spiritual or emotional (e.g., Pss. 37:9 [Eng 38:8]; 87:16 [Eng 88:15]). Paul’s point is that he has lived in circumstances that were minimal at best (cf. his list of hardships in 2 Corinthians 6:3–10), and that his emotional and spiritual condition is not tied to these realities.

The second thing Paul knows is how to abound. This same verb (perisseuō) occurred in 1:9 where Paul prayed that their love would abound and in 1:26 where he anticipates the Philippians’ boast abounding as a result of his return to them. Here in 4:12 the verb has a specifically financial sense, referring to circumstances where Paul had more than enough to meet his basic needs. Just as his emotional and spiritual condition is not tied to suffering lack, so too it is not tied to times of relative prosperity.

Next Paul reveals how it is he can live this way: in any and every circumstance, I have learned the secret. In saying that he has learned the secret, Paul uses a verb (mueō) that often refers to being initiated into the secrets of one of the mystery religions. In contrast to the many public religions and deities commonly worshiped in the ancient world, mystery religions tended to be smaller, close-knit, and more private. Often these mystery religions included secret rituals known only by those who had been initiated into the mysteries of that particular group. But this same verb could also have the general sense of being taught or instructed.22 Paul uses this verb ironically to indicate that ‘the concrete stresses and gifts of daily life are the place where Paul undergoes the mysteries, i.e., experiences the power of Christ.’ That is, in contrast to the secretive rituals of the mystery religions that initiated one into a special spiritual status, Paul describes his everyday experiences of abundance and deprivation as the means by which he experiences the power and presence of Christ in his life. The perfect tense of the verb stresses that Paul is in a state or condition that arises from learning this secret. The everyday nature of these experiences is emphasized by the expression in any and every circumstance. Paul has in view both individual events as well as various kinds of experiences that have initiated him into this secret.

The specific content of this secret is found in two pairs of contrasting experiences that together communicate the same idea. The first pair is facing plenty and hunger or more literally ‘to be full and to hunger.’ These same two ideas are paired together in Psalm 107:9, where the psalmist says of God, ‘he satisfies the longing soul, and the hungry soul he fills with good things.’ In the Sermon on the Mount, Jesus states: ‘Blessed are those who hunger and thirst for righteousness, for they shall be satisfied’ (Matt. 5:6). The final contrast uses verbs with similar semantic domains to the first contrast. Paul asserts that he knows abundance and need, or more woodenly ‘to abound and to lack.’ By stating the two extremes of having plenty and being hungry Paul encompasses the entire range of human experience. Paul likely has this secret in mind when he writes that he and his ministry co-workers are treated ‘as poor, yet making many rich; as having nothing, yet possessing everything’ (2 Cor. 6:10). The Epistle to Diognetus picked up this theme when it described the early Christians: ‘They are poor, yet make many rich; they are in lack of all things, and yet abound in all’ (5:13).

Because of his ministry Paul was well acquainted with these extremes, though it was far more common for him to experience hunger and need than abundance and satisfaction. But his spiritual and emotional status did not depend on these varying circumstances. In describing his own experience, Paul is presenting himself as a model for other believers to emulate. Like David, who expressed his trust in the Lord as his shepherd (Ps. 23:1), so too Paul will communicate his own reliance upon Christ in the following verse.[12]

12 The explanatory sentences in this verse are typically balanced, and somewhat rhythmical. He begins with the broader vocabulary of want and plenty, “I know both how to be humbled;39 I know also how to abound.” Although these will lead to the more specific matters of material needs, there is every good reason to think that by starting with these verbs, he intended, “to be humbled and to abound in every which way,” including in the specific ways he will pick up next, but not limited to these.41 After all, to be “humbled” is not the ordinary verb for “being in want”; moreover, it is a thoroughly non-Stoic word. Some Stoics may have reveled in “want”; none of them could tolerate “humiliation,” which often headed their lists of attitudes to be avoided. Whether deliberately chosen over against them or not, and that is moot, for Paul this verb not only indicates “poverty,” but embraces a way of life similar to that of his Lord (2:8; cf. Matt 11:28), a way of life that finds expression elsewhere in his various “hardship lists.”

Thus, “in every and in all circumstances,” and now in reverse order, Paul specifies: “I have learned the secret”44 of what it means “both to be well fed or go hungry, both to abound and to be in need.” Although the verb “learn the secret” is primarily a technical term for initiation into the mysteries, Paul is obviously using it metaphorically. While others have been “initiated into the mysteries,” he says, “I have been initiated into both having a full stomach and going hungry.” This passage joins others to make clear that, although Paul often ate well, he also knew very little of the cultural equivalent of our “three square meals a day.” But the addition “to abound and to suffer need” probably point—on the “down” side, as do his hardship lists—to other material deprivations or supply, such as clothing (being in “rags”), shelter (homelessness), and less material ones such as toil and lack of rest.46

What is striking, of course, is his insistence that he knows the secret of both plenty and want. His various “hardship lists” make it clear that he has experienced “plenty” of “want.” But in contrast to some of the Cynics, he did not choose “want” as a way of life, so as to demonstrate himself autarkēs; rather he had learned to accept whatever came his way, knowing that his life was not conditioned by either, and that his relationship to Christ made one or the other essentially irrelevant in any case. Where we otherwise lack direct evidence from him are situations in which he “abounded” in “plenty”—at least on the material side of things, although in this letter he may very well be alluding to the generous patronage of the Philippians, both when he and his co-workers lived in Lydia’s household and when they repeatedly supplied his material needs in Thessalonica and Corinth, and perhaps elsewhere.[13]

12 “I know what it is to be in need” translates tapeinousthai (GK 5427) as in the passive voice (“to be humbled”), which assumes that Paul’s lowly state is thrust on him. “To live in plenty” (or in prosperity) is relative and may simply refer to the times when he was not experiencing the hardships he cataloged in 2 Corinthians 11:24–27. He had learned the secret of trusting God to provide his daily bread, even when on half rations or starving. How to live is the issue, and Paul continues to present himself as an example for the Philippians to follow (4:9).[14]

A Contented Person Is Independent from Circumstances

I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. (4:12)

Paul expands on what he alluded to in the previous verse. The twice-repeated phrase I know how … I also know how reveals that he had learned by experience and spiritual maturity to live above his circumstances and not to let them affect his contentment. That is an important lesson for believers to learn, for it is the difficult circumstances in life that most frequently steal our contentment.

Paul’s statement I know how to get along with humble means, to be hungry, and to suffer need indicates that he had had his share of poverty. He knew what it was to get by with meager material things. He also knew how to live in prosperity, to be filled, and to have an abundance when God graciously granted him more than he needed. All six of those terms refer to the material, earthly needs of this life, not to spiritual needs.

Paul was no ivory tower theologian; he had lived and ministered in the trenches. His life was not exactly a testimonial for the prosperity gospel. The apostle’s trials began at Damascus shortly after his conversion. Enraged that Paul

kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ, … the Jews plotted together to do away with him, but their plot became known to [Paul]. They were also watching the gates day and night so that they might put him to death; but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket. (Acts 9:22–25)

At Lystra on his first missionary journey, hostile “Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead” (Acts 14:19). Many of the Philippian believers no doubt remembered what happened to Paul and his fellow preacher Silas in Philippi:

The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely; and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks. (Acts 16:22–24)

Things did not get much better for the apostle in Thessalonica, where

the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, “These men who have upset the world have come here also; and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus.” They stirred up the crowd and the city authorities who heard these things. And when they had received a pledge from Jason and the others, they released them. The brethren immediately sent Paul and Silas away by night to Berea. (Acts 17:5–10)

Trouble, in the form of hostile, unbelieving Jews, followed Paul from Thessalonica to Berea: “But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds” (Acts 17:13). Forced to flee Berea, Paul went to Athens, where he was mocked and ridiculed by the skeptical Greek philosophers gathered on Mars Hill (Acts 17:18–34). From Athens the apostle went to Corinth where, “while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat” (Acts 18:12). After ministering for three months in Greece, “a plot [to kill Paul] was formed against him by the Jews as he was about to set sail for Syria” (Acts 20:3). When he got to Jerusalem, Paul was attacked and savagely beaten after Jews from Asia Minor recognized him in the temple (Acts 21:26–30). Rescued from certain death by the quick action of a Roman officer (Acts 21:31–35), Paul began his long stay in Roman custody. Two years later, after hearings before the Sanhedrin and the Roman governor failed to resolve the situation, Paul exercised his right as a Roman citizen to appeal to Caesar. After a harrowing sea voyage, which included a terrifying, two-week-long storm that ended in a shipwreck (Acts 27), Paul finally arrived in Rome (Acts 28). As he penned this letter to the Philippians, Paul was again a prisoner in Rome.

Summing up his arduous, difficult, painful life Paul wrote,

Are they servants of Christ?—I speak as if insane—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Apart from such external things, there is the daily pressure on me of concern for all the churches. Who is weak without my being weak? Who is led into sin without my intense concern? If I have to boast, I will boast of what pertains to my weakness. The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying. In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me, and I was let down in a basket through a window in the wall, and so escaped his hands. (2 Cor. 11:23–33)

In all Paul’s unique and constant sufferings, he had learned the secret of rising above them. In the midst of all his trials, he kept his focus on heavenly realities (cf. Col. 3:1–2). In 2 Corinthians 4:17, the apostle wrote, “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.” With that perspective, is it any wonder that no amount of pain, suffering, or disappointment could affect his contentment?[15]

[1] Melick, R. R., Jr. (2017). Philippians. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1889). Holman Bible Publishers.

[2] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Php 4:12). Thomas Nelson Publishers.

[3] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (pp. 1556–1557). T. Nelson Publishers.

[4] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 1980). Thomas Nelson.

[5] Utley, R. J. (1997). Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians): Vol. Volume 8 (p. 204). Bible Lessons International.

[6] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of Philippians (Vol. 5, pp. 204–206). Baker Book House.

[7] Exell, J. S. (n.d.). The Biblical Illustrator: Philippians–Colossians (Vol. 1, pp. 359–361). Fleming H. Revell Company.

[8] Martin, R. P. (1987). Philippians: An Introduction and Commentary (Vol. 11, pp. 182–183). InterVarsity Press.

[9] Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Philippians, Colossians, and Thessalonians (pp. 124–125). Logos Bible Software.

[10] Spence-Jones, H. D. M., ed. (1909). Philippians (p. 158). Funk & Wagnalls Company.

[11] Bruce, F. F. (2011). Philippians (p. 150). Baker Books.

[12] Harmon, M. S. (2015). Philippians: A Mentor Commentary (pp. 441–444). Mentor.

[13] Fee, G. D. (1995). Paul’s Letter to the Philippians (pp. 432–434). Wm.B. Eerdmans Publishing Co.

[14] Garland, D. E. (2006). Philippians. In T. Longman III (Ed.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, p. 258). Zondervan.

[15] MacArthur, J. F., Jr. (2001). Philippians (pp. 300–302). Moody Press.

The Bible’s Number One Promise — Daily Devotionals by Thoughts about God

For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” John 3:16, KJV

As I travel from country to country, I find that millions of people in many countries and cultures are receiving Christ into their lives after hearing about Him for the first time. Millions of others would respond joyfully if they fully understood the truth of John 3:16, the most wonderful promise ever given to man.

Only through His indwelling presence can they live supernaturally. The first prerequisite to supernatural living, of course, is life – eternal life, supernatural life from God. I encourage you to meditate often on the content of this God-inspired promise:

God: The omnipotent Creator – loving, sovereign, holy, all-wise, ever-present, compassionate God who flung a hundred billion or more galaxies into space merely by speaking.

So loved:  His love is unconditional and inexhaustible.

He gave: a gift that can never be earned by our good works, but can be received only by faith.

His only begotten Son:  the most precious, priceless gift ever given – Jesus.

That whosoever:  you and I and every person who inhabits the world.

Believeth in Him:  believes that He is the Son of God and the Savior of the world, the one who died on the cross for the sins of all people everywhere and who was raised from the dead.

Should not perish:  should not be eternally separated from God. “The Lord…is not willing that any should perish” (2 Peter 3:9, KJV).

But have everlasting life: not only in heaven, but also on earth, experiencing the supernatural, everlasting life of the indwelling, risen Savior.

Bible Reading: Romans 5:6-11

Today’s Action Point: If I am not already a believer in Christ, I will receive Him into my life as Savior and Lord today. If I am a believer and have not already done so, I will acknowledge His lordship in my life and begin to draw upon His resurrection power as a way of life. As I continue to claim His promise, I am confident that the result will be a full, abundant and supernatural life.

By Dr. Bill Bright
Used by Permission

God loves you so much that He sent His son Jesus Christ to die for your sins. After His resurrection and ascension into heaven, He sent His Spirit to live in our lives and empower us to live the abundant life.  But we must personally ask Him into our lives to be our Lord and Savior.  If you are sincere about asking Him into your life, why don’t you pray the suggested prayer below:

(Prayer is talking to God. God knows your heart and is not as concerned with your words as He is with the attitude of your heart.)

Lord Jesus, I want to know You personally. Thank You for dying on the cross for my sins. I open the door of my life to You and ask you to come in as my Savior and Lord. Take control of my life. Thank You for forgiving my sins and giving me eternal life. Make me the kind of person You want me to be. Amen.

Further Reading

• A Bible Study on Waiting on God By Sylvia Gunter

• Something Beautiful of my Life

•  Salvation Explained

The Bible’s Number One Promise — Daily Devotionals by Thoughts about God

Living a Joyful Life — Daily Devotionals by Thoughts about God

For the joy of the Lord is your strength.” Nehemiah 8:10b

Nehemiah had faced opposition. Yet, he completed the project he was working on. Besides, he advised the people to have joy. So, how do you have joy while going through adversity? As I got ready to write this piece about joy, I felt angry because something unpleasant just happened in my life. There was no joy.

So, I asked myself, how can I share about joy when at that moment I just wasn’t feeling the strength derived from joy?

So, I got this verse: So rejoice in the Lord and be glad, all you who obey him! Shout for joy, all you whose hearts are pure (Psalm 32:11b). I realized that the undesirable thing I went through tested my level of joy.

I searched my heart as I was pondering about this. ‘Is my heart pure?’ An incident hurt me. And therefore, I was angry. Whether I was right or wrong, my heart needed to be pure. So, I confessed that anger and let it go, inviting the Spirit to fill me once again.

Suddenly I felt that joy was restored. And I felt strong again.

So, if you don’t have joy right now, you can have it once more. Joy doesn’t come from happiness. It’s from our spirit. Look into your heart. Can you find anything impure? Anything robbing you of God-given joy, a fruit of the Spirit?

If impurity hides in the corner or your heart or mine, it can rob us of joy. So, let go of anger, unforgiveness or any other impure attitude. Let go of any impurity from your heart. Invite the Spirit to direct your whole life. And enjoy the joy that allows you to tap into strength. And enjoy life.

Father God, thank you for the provision of joy. Even if difficulties, suffering and pain, I trust in you to help me live a life full of joy, in Jesus ‘name.

Throughout this day pay attention to moments when you lose your joy. Be quick to confess any sin that may have occurred. Recover. Live with joy.

By Fab Batsakis
Used by Permission

Further Reading

• Joy out of Sorrow – Norma Becker’s story

• Living in God’s Joy and Peace – Prayer for Inner Peace

•  Salvation Explained

Living a Joyful Life — Daily Devotionals by Thoughts about God

The Bible and its Story: The Last Great Deed

‎Samson’s death was as stupendous as his life. Gradually during his imprisonment his hair grew again, also his heart was purged of its folly and its sin; so his strength began to return to him. Then came a day when the people of Gaza gathered in their great temple to rejoice over their enemy’s downfall. He was brought forth from his prison in fetters, and was placed in the huge hall between two mighty central pillars, which upheld the building.

‎Samson felt that his chance was come. He prayed earnestly to God, “O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.” At that his strength came back to him with a rush. Seizing the heavy columns on either side, he bent them earthward. They bowed and came crashing down. The entire building fell thundering after them into ruins; and with it fell the merrymaking Philistines. In addition to the people within the temple, there were three thousand on the roof, and all the land’s chief lords. “So the dead which he slew at his death were more than they which he slew in his life.” Thus in fierce and bitter vengeance died the last of those warlike champions who had ruled Israel as “judges.”

by Julius A. Bewer; Charles F. Horne

Is It Possible to Make a Case for Christianity Without the Bible? (Video) — Cold Case Christianity

What can we say about Jesus to people who don’t trust what the Bible has to say? Is there any evidence for Jesus outside the Bible? J. Warner answers these questions as part of the Summit Ministries Video Series. For more information about Summit Ministries and their amazing two-week immersion experience for students, please visit their website.

To see more training videos with J. Warner and Jimmy Wallace, visit the YouTube playlist.

For more information about the impact Jesus and His followers had on science, read Person of Interest: Why Jesus Still Matters in a World That Rejects the Bible. This unique and innovative book makes a case for the historicity and Deity of Jesus from history alone, without relying on the New Testament manuscripts. It contains over 400 illustrations and is accompanied by a ten-session Person of Interest DVD Set (and Investigator’s Guide) to help individuals or small groups examine the evidence and make the case.

Is It Possible to Make a Case for Christianity Without the Bible? (Video) — Cold Case Christianity

Cartoons and Memes · Jan. 24, 2022

 “From The Patriot Post (patriotpost.us)”

Different Joe, Same Quote

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Groundhog Day

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One Down

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Starting Line

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Pick One

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A New Variant

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Brandon Did That

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Pretty Much

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Sonia Sotomayor

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Novak Djokovic

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Cake, Always

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 “From The Patriot Post (patriotpost.us)”

‘Even in Hitler’s Germany you could hide’: Robert F. Kennedy Jr. says vaccine mandates harder to escape than Nazi persecution

In Nazi Germany, ‘You could hide in an attic like Anne Frank did,’ anti-vaccine activist says on public health policies – triggering strong backlash, including from Auschwitz memorial museum

Source: ‘Even in Hitler’s Germany you could hide’: Robert F. Kennedy Jr. says vaccine mandates harder to escape than Nazi persecution

The Insanity of the West Accelerates | PaulCraigRoberts.org

Paul Craig Roberts

The New York Times reports that Biden is going to forestall Russian aggression against Ukraine by deploying between 1,000 and 5,000 US troops on Russia’s border and is prepared to increase the number of troops tenfold to 10,000 to 50,000 soldiers. A Russian army would eat this small number for a snack in 5 minutes. Clearly the purpose of the deployment is not military. The purpose is to heighten the “Russian threat” in the minds of the people in advance of a false flag event that will be blamed on the Kremlin.

If Biden wants to deter Russia all he needs to do is to give Russia the security guarantee she says she needs. Why does Biden want Russia to be insecure?

The cause of the problem is obvious. In 2014 the US in an attempt to deprive Russia of her Black Sea naval base overthrew a Russian-friendly and democratically elected Ukrainian government and installed a neo-Nazi regime that began war against the Russian inhabitants of the Donbass region of Eastern Ukraine, formerly parts of Russia that had been transferred during the Soviet era into the the Soviet Union’s Ukrainian province.

To stabilize the situation, Russia hammered out the Minsk Agreement but neither Ukraine nor the Western signatories kept the agreement.

Russia does not want the broke and troublesome Ukraine. Russia just wants Ukraine not to become a place for US missile bases.

It is a simple demand easy to accept in the interest of peace.

But peace is unprofitable and is the last thing the US military/security complex wants. Therefore Washington is responding to the Russian/US/NATO security talks by deploying troops on Russia’s borders. The stupid British are stirring the pot of “Russian aggression” by withdrawing the embassy staff from Kiev. https://www.rt.com/russia/546916-uk-begins-evacuation-diplomats/
We have been hearing from US/NATO about the “growing Russian threat” for a long time. What happens to credibility that is already damaged if there is no Russian invasion? It seems that Washington and its NATO puppets are so far out on the limb that they simply must provoke a Russian invasion.

The Russians are waiting in vain for Washington’s written response to their proposal for mutual security. Washington has answered with more accusations, more provocations.

Is the Kremlin having difficulty understanding: (1) that Trump was removed from office because he said he wanted to normalize relations with Russia, (2) that Russia is the necessary enemy for the power and profit of the US military/security complex, and (3) Russia is regarded as the obstacle to US hegemony? How can it be that in the face of all evidence to the contrary the Kremlin has the delusion that Washington is interested in Russians feeling secure.

While the Kremlin wastes time, weapons pour into Ukraine and the Western media prepare their people for “Russian aggression.” Russian protests of intentions attributed to her are pointless. The Western media knows the required narrative and is not interested in any facts.

The question really is whether Russia can accept that she has an enemy.

Source: The Insanity of the West Accelerates

Gingrich makes ominous prediction for Pelosi’s Jan. 6 committee | WND

Newt Gingrich (Video screenshot)

Senior GOP statesman Newt Gingrich says there may be jail in the future for members of House Speaker Nancy Pelosi’s partisan Jan. 6 investigating committee, which he described as “basically a lynch mob.”

That committee was set up by Pelosi to review the events of Jan. 6, 2021, the riot at the U.S. Capitol.

It’s under challenge because it failed to follow the requirements of the resolution in Congress that created it, and in fact is completely partisan because Pelosi rejected the members nominated by the minority GOP.

Instead, she picked two Republicans who have been rabidly anti-Trump, and seated them.

It has interviewed hundreds of people, dispatched hundreds of subpoenas and is creating an atmosphere in which it appears to be trying to assemble a storyline that its Democrat party can use to attack President Trump should he choose to run again in 2024.

Here are Gingrich’s comments:

“You are going to have a Republican majority in the House and a Republican majority in the Senate, and all these people who have been so tough and so mean and so nasty are gonna be delivered subpoenas for every document, every conversation, every tweet, every email because I think it’s clear these are people who are just running over the law, pursuing innocent people, causing them to spend thousands and thousands of dollars on legal fees, for no justification,” he said.

“And it’s basically a lynch mob and unfortunately the attorney general of the United States has joined that lynch mob and is totally misusing the FBI and I think when you have a Republican Congress, this is all gonna come crashing down and the wolves are going to find out that they’re now Sheep and they’re the ones who in fact are going to face a real risk of jail for the kind of laws they’re breaking.”

According to Just the News, Gingrich’s comments came in an interview with Fox News’ Maria Bartiromo.

One of the anti-Trump GOPers picked by Pelosi, Rep. Liz Cheney of Wyoming, who is facing an uphill fight to retain her seat this year, blasted Gingrich.

“A former speaker of the House is threatening jail time for members of Congress who are investigating the violent January 6 attack on our Capitol and our Constitution,” she said.

And she claimed, “This is what it looks like when the rule of law unravels.”

Pelosi’s special commission has been mired in controversy since before its creation.

Recently, WND reported that only a handful of its subpoenas actually are addressed to people involved in the riot, meaning the committee members are clear in that they are looking at a lot of other issues as well as the Capitol events.

That was clear because perhaps among the first witnesses should have been Pelosi, who holds responsibility for the operations and security of the structure, and key federal law-enforcement officers, to explain what FBI agents or informants were on hand, and what they were doing that day.

But that’s not what’s happened so far. In fact, the FBI has refused to reveal his operatives in the riot that day.

An analysis published at The Federalist reveals that only one in 10 of the subpoenas the commission has issued “relate to the Capitol riot.”

Tristan Justice documented the analysis of the 84 subpoenas issued publicly showed “only 8 have targeted individuals or groups with any connection to the Capitol riot.”

“The rest have taken aim at former government officials and private citizens in a smear campaign for exercising their constitutional right to protest,” he explained.

Not included in the study were the 100 subpoenas the commission has issued secretly, trying to get telephone records of individuals who haven’t even been told they’re being investigated.

The violence that day erupted after Pelosi reportedly refused to approve the assignment of National Guard troops, “not once, but six times, according to testimony from former Capitol Police Chief Steven Sund,” the report said.

Meanwhile, Democrats in Congress reportedly have told federal agencies not to provide information to members of the GOP who have launched an actual investigation into the violence that day.

Rep. Rodney Davis, R-Ill., raised the issue with Pelosi in a letter that said, “There is irony in the fact that the same time House Democrats are holding witnesses in criminal contempt of Congress for raising genuine questions of legal privilege, you continue to obstruct Republican access to House records relating to the security preparedness of the Capitol complex.”

The report said one of those subpoenaed was Andrew Surabian, who is working to unseat Cheney in Wyoming, even though he was “overseeing a Super PAC in support of Republican Senate candidates in Georgia” at the time.

His lawyer said, in a statement, “Accordingly, we believe this is nothing more than harassment of the committee’s political opponents and is un-American to the core.”

Source: Gingrich makes ominous prediction for Pelosi’s Jan. 6 committee

BOMBSHELL: Biden Family Scored $31 Million from Deals with Individuals with Direct Ties to the Highest Levels of Chinese Intelligence

The Biden family scored $31 million from five deals in China, all with individuals with direct ties to the Chinese spy apparatus, according to the bombshell new book by Peter Schweizer.

Source: BOMBSHELL: Biden Family Scored $31 Million from Deals with Individuals with Direct Ties to the Highest Levels of Chinese Intelligence

Concha signals Biden has lost his party, the media and the midterms

Biden has lost his party, the media and the midterms: Concha Fox News contributor Joe Concha reacts to media criticism of President Biden over his ‘incompetence.’ … JOE CONCHA: When The New York Times turns on you – The New York Times hasn’t endorsed a Republican presidential candidate in 65 years – so when you lose them, that’s a problem.

Source: Concha signals Biden has lost his party, the media and the midterms

WATCH: Did Jen Psaki just admit she works for President Obama? | WND

White House Press Secretary Jen Psaki holds a press briefing on Friday, Aug. 6, 2021, in the James S. Brady Press Briefing Room of the White House. (Official White House photo by Erin Scott)

Did White House Press Secretary Jen Psaki just admit she works for President Obama instead of Joe Biden?

An apparent slip of the tongue on Friday’s broadcast of “The View” on ABC has some on the political right voicing that.

The spokeswoman for Biden was discussing recent issues with host Joy Behar, who in the final moments of the program, said: “A little bird told me that you said you might be retiring, resigning the job this year. Say it isn’t so. Is it true?”

Psaki laughed, then responded: “I don’t know when I’m leaving. This is an honor and a privilege and I love working for President Obam–Biden,” slipping in the name of her former boss before correcting herself.

“I love spending time with him, hearing what’s on his mind. Going on the road with him is actually the best thing possible. I wish everybody could have that experience, because he gets so much joy out of it. No one likes a rope line more than President Biden.”

“Oops,” reacted Jenna Ellis, the former senior legal adviser to President Donald Trump, as she was among many who tweeted a video clip of the slip.

Chris Donaldson at BizPacReview said Psaki caught herself “after possibly letting the cat out of the bag by confirming the suspicions of those who are skeptical that Biden is the one calling the shots.”

Others online indicated:

  • “That’s exactly what she meant to say.”
  • “Has there ever been more Freudian slips caught on live TV by politicians then in the past 2 years? Truth continues to come to light.”
  • “Not surprised. Figured Obama was calling the shots.”
  • “She almost said the truth for the first time.”

Ironically, during a White House press briefing in April, Psaki did suggest Biden was receiving policy advice from Obama.

“In terms of his engagement with President Obama, they are not just former colleagues I guess you call them as president and vice president, but they also remain close friends,” Psaki said.

“And they talk regularly about a range of issues from policy issues to bouncing ideas off of each other to their families, so they are in close touch but we just don’t read out those specific calls. We keep them private.”

Source: WATCH: Did Jen Psaki just admit she works for President Obama?

It’s official: It’s OK to be racist if you’re the Left pushing COVID-19 mandates

Of course, requiring proof of identification — whether along with a vaccination card or at the voting booth — is not and never has been racist, and this majority-black city run by a black mayor just proved it. The real issue here is the government attempting to coerce people into getting injected against their will and taking away their ability to use public accommodations when they refuse.

Source: It’s official: It’s OK to be racist if you’re the Left pushing COVID-19 mandates