Tuesday, October 21, 2014

9 Million fewer jobs for Americans and most likely less pay!


Regime Prepares for Surge of 9 Million Illegal Immigrant ID Cards
October 20, 2014


BEGIN TRANSCRIPT
RUSH: From Breitbart: "Despite no official action from the president ahead of the election, the Obama administration has quietly begun preparing to issue millions of work authorization permits, suggesting the implementation of a large-scale executive amnesty may have already begun."
Now, this is not a surprise. You've all known this was coming. It was gonna happen before Labor Day, but Obama couldn't find a way to pin it on the Republicans. Luis Gutierrez, congressman from Chicago, he was running around all excited, he'd already set the system up to help people adjust to it after if it happened. He was predicting it. It was imminent. It was gonna happen. And then when it didn't happen Labor Day, well, you know, it'll happen right before the election. No, no, no, it won't. It's not gonna happen before. Now it's gonna happen after the election.
Now what we know is, it's not gonna happen until every Senate election has been decided, including Mary Landrieu, Louisiana, that goes to run off. Obama's not gonna do anything here, because nobody's gonna get any credit for this. This is not a positive. This is nothing a majority of the American people support. This is pure governing against the will of the people. I just gave you the story in the New York Times about this poor woman who's discovering she can't afford even health maintenance after signing up for Obamacare. She can't even afford a brain scan 'cause her deductible is now six grand. So everything before that she has to pay, come out of her pocket.
She thought her premiums are gonna go down. That didn't happen, either, but the employer mandate doesn't kick in 'til after the election. There's all kinds of new horror stories in a lot of areas that are going to become reality after the election. And one of them is amnesty.
This story here: "Despite no official action from the president ahead of the election, the Obama administration has quietly begun preparing to issue millions of work authorization permits, suggesting the implementation of a large-scale executive amnesty may have already begun. Unnoticed until now, a draft solicitation for bids issued by US Citizenship and Immigration Services (USCIS) Oct. 6 says potential vendors must be capable of handling a 'surge' scenario of 9 million id cards in one year 'to support possible future immigration reform initiative requirements.'
"The request for proposals says the agency will need a minimum of four million cards per year. In the 'surge,' scenario in 2016, the agency would need an additional five million cards -- more than double the baseline annual amount for a total of 9 million. ... It's not unheard of for federal agencies to plan for contingencies, but the request specifically explains that the surge is related to potential changes in immigration policy."
Now, what it all means is that we're getting ready to pass out work IDs to nine million people. That's what the memo is telling involved agencies to be prepared for. "The Contractor shall demonstrate the capability to support potential 'surge' in PRC and EAD card demand for up to 9M cards during the initial period of performance to support possible future immigration reform initiative requirements." This is in the document, and all it means is amnesty is coming.
Meanwhile, also from Breitbart: "Deportations from the interior of the United States declined 34 percent this year from last, according to a new report from the Center for Immigration Studies, derived largely from an internal Department of Homeland Security document. The CIS report released Wednesday and authored by the group's director of policy studies, Jessica Vaughan, details the decline in immigration enforcement and reveals that there remain nearly 167,000 convicted criminal immigrants with final orders of removal still in the United States and 'currently at large.'"
Meaning, we're not even gonna deport convicted criminals. There are 167,000 of them. So apparently, not only do we need illegal immigrants to do the work Americans will no longer do. We need illegal aliens to commit the crimes Americans will no longer commit. And this is under the radar.
"Unnoticed until now, a draft solicitation for bids issued by US Citizenship and Immigration Services (USCIS) Oct. 6 says potential vendors must be capable of handling a 'surge' scenario of 9 million id cards in one year 'to support possible future immigration reform initiative requirements.'" Clearly unconstitutional. But this is it. This is the executive amnesty.
Mr. Snerdley's in there smiling and nodding his head because we've seen this before. I take you back to June 23rd of this year. Let me read to you excerpts from our Morning Update, a commentary that runs on EIB affiliates every morning.
"Six months ago, the Regime began planning how to transport tens of thousands of undocumented children from the border. A January 29th application was posted on Federal Business Opportunities, a website that advertises government contract openings. The post says the government was preparing for the arrival of undocumented kids, and they sought vendors to handle transportation logistics."
Transportation vendors to handle transportation logistics. January. Remember the surge of kids. We became aware of it in March or April. It turns out there were tens of thousands of them from Central America, and nobody knew why. Why now? What's behind this? A 45-day trip on a train. Their parents staying at home in Guatemala, El Salvador, Nicaragua. They would get here, they'd be processed quickly and then dispatched to, quote, unquote, family members all over the country.
Nobody knew where they went. Nobody knew how many, really, except we found that the government was advertising for the transportation logistics services all the way back on January 29th. They knew January 29th what was coming and were preparing to hire private contractors to handle dispersing these arriving kids.
Well, here we go, the same thing's happening now. These agencies are now being told, get ready for nine million illegals, work IDs, get ready for nine million of 'em to start. This is the equivalent of that January 29th jobs posting memo on the federal website, what's been uncovered here. So whereas we had a jobs posting memo hit on January 29th advertising for local transportation companies, buses, cars, you name it. We're gonna have a bunch of kids that we gotta scatter all over the country, we're gonna hire you, submit your bid on this website.
What's happening now is contractors who want to apply for low wage labor applicants, are being told get ready because we're gonna have nine million new arrivals. So who knew? We all knew. None of this is a surprise. Some people, I think, thought the longer it went on without Obama actually doing it, there might be an outside chance he wouldn't do it. That he wouldn't pull the trigger. He's always intended to pull the trigger.
He was always gonna pull the trigger. If he could have found a way for this to be blamed on the Republicans, he would have pulled the trigger by now. He was unable to. But he's committed to this. And you know the reason. You know the why. You know why this is being done. And, by the way, this has some relationship to the way they're trying to smear me again on CNN regarding Ebola.
END TRANSCRIPT

Reawaken this sick world

Reawaken this sick world

President Harry Truman held office during the end of World War II, one of the most difficult periods of the twentieth century.  This is an excerpt from a 1946 speech.

52. Address in Columbus at a Conference of the Federal Council of Churches

Read the whole speech at:

March 6, 1946

Friends of the Federal Council of Churches of Christ:

I like to consider this conference, to which you have so kindly invited me, as one which represents no one particular sect or creed, but rather as one which represents the spirit of the worship of God. We are a people who worship God in different ways. But we are all bound together in a single unity--the unity of individual freedom in a democracy.

We have just come through a decade in which forces of evil in various parts of the world have been lined up in a bitter fight to banish from the face of the earth both these ideals--religion and democracy. For these forces of evil have long realized that both religion and democracy are rounded on one basic principle, the worth and dignity of the individual man and woman. Dictatorship, on the other hand, has always rejected that principle. Dictatorship, by whatever name, is rounded on the doctrine that the individual amounts to nothing; that the State is the only thing that counts; and that men and women and children were put on earth solely for the purpose of serving the State.

In that long struggle between these two doctrines, the cause of decency and righteousness has been victorious. The right of every human being to live in dignity and freedom, the right to worship his God in his own way, the right to fix his own relationship to his fellow men and to his Creator--these again have been saved for mankind.

The fight to preserve these rights was hard-won. The victory took a toll of human life and treasure so large that it should bring home to us forever, how precious, how invaluable, is our liberty which we had just begun to take for granted.

Now that we have preserved our freedom of conscience and religion, our right to live by a decent moral and spiritual code of our own choosing, let us make full use of that freedom. Let us make use of it to save a world which is beset by so many threats of new conflicts, new terror, and new destruction.
  
If men and nations would but live by the precepts of the ancient prophets and the teachings of the Sermon on the Mount, problems which now seem so difficult would soon disappear.

That is the great task for you teachers of religious faith. This is a supreme opportunity for the Church to continue to fulfill its mission on earth. The Protestant Church, the Catholic Church, and the Jewish Synagogue-bound together in the American unity of brotherhood--must provide the shock forces to accomplish this moral and spiritual awakening. No other agency can do it. Unless it is done, we are headed for the disaster we would deserve. Oh for an Isaiah or a Saint Paul to reawaken this sick world to its moral responsibilities! I may be facing that Isaiah or that Saint Paul right now. I hope it is true.

The American Patriot’s Bible

Galatians 5 New King James Version (NKJV)
Christian Liberty
Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love.

Matthew Henry’s Commentary
G A L A T I A N S.
CHAPTER 5 versus 1-12
In this chapter the apostle comes to make application of his foregoing discourse. He begins it with a general caution, or exhortation (ver. 1), which he afterwards enforces by several considerations, ver. 2-12. He then presses them to serious practical godliness, which would be the best antidote against the snares of their false teachers; particularly, I. That they should not strive with one another, ver. 13-15. II. That they would strive against sin, where he shows, 1. That there is in every one a struggle between flesh and spirit, ver. 17. 2. That it is our duty and interest, in this struggle, to side with the better part, ver. 16, 18. 3. He specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be brought forth and cherished, and shows of what importance it is that they be so, ver. 19-24. And then concludes the chapter with a caution against pride and envy.
Exhortation to Stedfastness; Persuasives to Stedfastness. (a. d. 56.)
1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.   2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.   3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law.   4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.   5 For we through the Spirit wait for the hope of righteousness by faith.   6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.   7 Ye did run well; who did hinder you that ye should not obey the truth?   8 This persuasion cometh not of him that calleth you.   9 A little leaven leaveneth the whole lump.   10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be.   11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.   12 I would they were even cut off which trouble you.
In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, ch. iii. 10. 2. We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,
I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, v. 2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (v. 2), and he repeats it (v. 3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, &c.," wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, &c. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old-Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Acts xv. 1. That this is his meaning appears from v. 4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, thatChrist had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounced that way of justification which God had established; yea, that they laid themselves under an impossibility of being justified in his sight, for they became debtors to do the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it, and therefore condemned, but could not justify them; and, consequently, that having thus revolted from Christ, and built their hopes upon the law, Christ would profit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest reason why they should stedfastly adhere to that doctrine which they had embraced, and not suffer themselves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes whom he will profit nothing. (2.) All those who seek to be justified by the law do thereby render Christ of no effect to them. By building their hopes on the works of the law, they forfeit all their hopes from him; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour.
II. To persuade them to stedfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for: it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righteousness. It is in this way only that they expect either to be entitled to it here or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it isthrough the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced.
III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ as the way of our acceptance with God. He tells them (v. 6) that in Christ Jesus, or under the gospel dispensation,neither circumcision availeth any thing nor uncircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those who were and those who were not circumcised, the former being admitted to those privileges of the church of God from which the other were excluded, yet it was otherwise in the gospel state: Christ, who is the end of the law, having come, now it was neither here nor there whether a man were circumcised or uncircumcised; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that neither circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that isfaith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but with out it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our acceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity.
IV. To recover them from their backslidings, and engage them to greater stedfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, v. 7.
1. He tells them that they did run well; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their progress, and were either turned out of the way or at least made to flag and falter in it. Therefore,
2. He asks them, and calls upon them to ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for awhile—run within the bounds appointed for the race, and run with zeal and alacrity too—are yet by some means or other hindered in their progress, or turned out of the way. (2.) It concerns those who have run well, but now begin either to turn out of the way or to tire in it, to enquire what it is that hinders them. Young converts must expect that Satan will be laying stumbling blocks in their way, and doing all he can to divert them from the course they are in; but, whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders them. Whoever they were that hindered these Christians, the apostle tells them that by hearkening to them they were kept from obeying the truth, and were thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth; it was therein only that the true way of justification and salvation was fully discovered, and, in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it they must needs be guilty of the greatest weakness and folly. Note, [1.] The truth is not only to be believed, but to be obeyed, to be received not only in the light of it, but in the love and power of it. [2.] Those do not rightly obey the truth, who do not stedfastly adhere to it. [3.] There is the same reason for our obeying the truth that there was for our embracing it: and therefore those act very unreasonably who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it.
V. He argues for their stedfastness in the faith and liberty of the gospel from the ill rise of that persuasion whereby they were drawn away from it (v. 8): This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion of which the apostle here speaks was no doubt that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works of the law with faith in Christ in the business of justification. This was what the judaizing teachers endeavoured to impose upon them, and what they had too easily fallen into. To convince them of their folly herein, he tells them that this persuasion did not come of him that called them, that is, either of God, by whose authority the gospel had been preached to them and they had been called into the fellowship of it, or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had established; nor could they have received it from Paul himself; for, whatever some might pretend, he had all along been an opposer and not a preacher of circumcision, and, if in any instance he had submitted to it for the sake of peace, yet he had never pressed the use of it upon Christians, much less imposed it upon them as necessary to salvation. Since then this persuasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his instruments, who by this means were endeavouring to overthrow their faith and obstruct the progress of the gospel, and therefore that the Galatians had every reason to reject it, and to continue stedfast in the truth which they had before embraced. Note, 1. In order to our judging aright of the different persuasions in religion which there are among Christians, it concerns us to enquire whether they come of him that calleth us, whether or no they are founded upon the authority of Christ and his apostles. 2. If, upon enquiry, they appear to have no such foundation, how forward soever others may be to impose them upon us, we should by no means submit to them, but reject them.
VI. The danger there was of the spreading of this infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their complying with their false teachers in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say that there were but few of those teachers among them who endeavoured to draw them into this persuasion and practice, or that they were only some smaller matters wherein they complied with them—that though they submitted to be circumcised, and to observe some few rites of the Jewish laws, yet they had by no means renounced their Christianity and gone over to Judaism. Or, suppose their complying thus far was as faulty as he could represent it, yet perhaps they might further say that there were but few among them who had done so, and therefore he needed not be so much concerned about it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them (v. 9) that a little leaven leaveneth the whole lump—that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it, and therefore that they were greatly concerned not to yield in this single instance, or, if any had done so, to endeavour by all proper methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them who entertain, especially who set themselves to propagate, destructive errors. This was the case here. The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fatal tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a little leaven leaveneth the whole lump. If these were indulged the contagion might soon spread further and wider; and, if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel.
VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (v. 10): I have confidence in you, says he, through the Lord, that you will be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would pervert the gospel of Christ (as ch. i. 7), and possibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or inconstancy more than to any thing in themselves. This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others thereinto and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had made them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they were even cut off—not cut off from Christ and all hopes of salvation by him, but cut off by the censures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and disturb the peace of Christians, do thereby forfeit the privileges of Christian communion and deserve to be cut off from them.

VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs, for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says (v. 11), And I brethren, if I yet preach circumcision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to prevail with the Galatians to submit to it. It is probable that they grounded this report upon his having circumcised Timothy, Acts xvi. 3. But, though for good reasons he had yielded to circumcision in that instance, yet that he was a preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When therefore he was suffering persecution from them, this was a plain evidence that he had not complied with them; yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did, nor would he and others have been exposed to so much suffering on the account of it as they were. He informs us (1 Cor. i. 23) that the preaching of the cross of Christ (or the doctrine of justification and salvation only by faith in Christ crucified) was to the Jews a stumbling-block. That which they were most offended at in Christianity was, that thereby circumcision, and the whole frame of the legal administration, were set aside, as no longer in force. This raised their greatest outcries against it, and stirred them up to oppose and persecute the professors of it. Now if Paul and others could have given into this opinion, that circumcision was still to be retained, and the observance of the law of Moses joined with faith in Christ as necessary to salvation, then their offence against it would have been in a great measure removed, and they might have avoided the sufferings they underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he. He rather chose to hazard his ease and credit, yea his very life itself, than thus to corrupt the truth and give up the liberty of the gospel. Hence it was that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shows how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.

The Bible online

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                           Bremen Church of the Brethren
OUR PURPOSE

As a dynamic church proclaiming the Word of God,
 it is our purpose to make disciples of Jesus Christ by:

·         Attracting and leading the unsaved to Jesus;
·         Encouraging Christians to consecrate themselves to God’s purposes in their lives;
·         Providing a climate in which personal and spiritual growth and worship occur;
·         Equipping believers for effective ministry to reach the
Bremen area and beyond.

                                           http://www.bremencob.com/

How You Can Know God's Love
How You Can Have Forgiveness for Your Sins
The Roman Road
For whoever will call on the name of the Lord will be saved." 
- Romans 10:13

"There is a God in Heaven who loves you as you are and not as you should be."

Yes... you are right... there is a God. You know that must be true. The heart of
the human being longs for God, and logic demands divine existence.

While everyone believes God is... most sense separation from God. We
know God must be holy and good. We see ourselves as unholy and not good.
We conclude that God is angry with us and we cannot know Him.

Good News! This Testament of God's love is His Word to tell us that He loves
us as we are. That love will save us from our sin and make us what we should
be as God's children.


John 3:16
"For God so loved the world, that He gave His only begotten Son, that
whoever believes in Him shall not perish, but have eternal life."


We hear Jesus say, 
"God so loved the world." God's love has no limitations.
He loves 
"so". More than we can imagine. He loves everyone - not just
some ones.

Romans 5:8 tells us that God loved us so that
 "when we were in our sin
Christ Jesus came to die for us."



Romans 3:23
"for all have sinned and fall short of the glory of God,"

This verse tells us that all people have sinned. We have fallen short of
God's intended purpose for us. God made us to know Him.... to receive His
love and to love him in return.

For love to be love... for God to be God... and for humans to be humans....
God gave us a choice. We can choose to love ourselves and turn to our
selfish pursuits. That is sin. In our sin we cannot know God and His love.
The result of sin is that we are lost... separated from God.

Romans 6:23
"For the wages of sin is death, but the free gift of God is eternal life in
Christ Jesus our Lord."


Wages are just payment... due reward... what one has coming because of
labor. The just payment for our sin is death.

Death here means spiritual insensitivity. When we are still in our sin, we
have no life with God. We are alive physically but dead spiritually. If we
continue in that condition, we will be separated from God for all eternity.

The wages of sin is death. but God's free gift is eternal life. While wages
are earned, a gift is offered... no strings attached. God says He will give us
eternal life - life with Him - in the place of sin's payment of death.

How can God remain true to His holiness and forgive unholy sinners?
Because Jesus, His Son, has paid the price for sin by His death on the cross.

Second Corinthians 5:21 says, 
"He who knew no sin became sin for us, that
we may be made the righteousness of God through Him."


Jesus arose from the grave to conquer sin and death for all who receive Him
as God's free gift.

How can you receive God's free gift of love and life?

Romans 10:9-10
"that if you confess with your mouth Jesus as Lord, and believe in your heart
that God raised Him from the dead, you will be saved; for with the heart a
person believes, resulting in righteousness, and with the mouth he
confesses, resulting in salvation."


A person receives God's free gift of love and life by placing faith in Jesus
Christ. To believe is simply to take God at His word. With our heart
(whole believing) we believe that Jesus is God's Son who died for our sin
on the cross and arose from the grave to live in us as Savior and Lord.

To believe in Jesus will result in confessing that faith with one's mouth.

Do you acknowledge that your are a sinner?

Do you believe by faith that Jesus, God's Son, died for your sin on the cross?

Will you now confess Him as your Savior and Lord?

Romans 10:13
"for Whoever will call on the name of the Lord will be saved."


This verse says that any person who will call upon the name of Jesus,
the Lord, shall be saved.

To call means simply to ask in prayer. The verse does not require one to
know more... do better... clean up one's life... or in any way try to add to
what Jesus has done for us.

Will you now call upon Jesus to save you from your sin so that you
can know God's love and forgiveness?


Pray like this: "Dear God, I confess that I am a sinner, and I am sorry. I need
a Savior. I know I cannot save myself. I believe by faith that Jesus, your
Son, died on the cross to be my Savior. I believe He arose from the grave
to live as my Lord. I turn from my sin. I ask You, Lord Jesus, to forgive my
sin and come into my heart. I trust you as my Savior and receive you as
my Lord. Thank you, Jesus, for saving me."


When anyone calls on the Lord in this manner, that one is saved according
to God's Word
. If you pray a prayer of repentance and faith, you are saved.
You have God's word on it.

If you have prayed this prayer to receive Christ as your Lord and Savoir, why
not record your decision to follow Jesus as follows. Often times, a good place
to write this would be inside the cover of your bible:

Believing by faith that God loves me and sent His Son, Jesus Christ, to die
for my sin and arise from the grave to live in me, I, _______, do this day,
________, repent of my sin and accept Jesus Christ as my personal Lord
and Savior. According to the promise of God in Romans 10:13, I have
called upon His name and have His word for the assurance of my salvation.
Do you need to speak to someone about questions you may have? If so, contact Need Him Ministries at 1-888-NEEDHIM (1-888-633-3446). To view the Need Him Channel at YouTube visit us online.