Shame is a powerful emotion. In most cultures, people work very hard to avoid shaming others or bringing shame upon themselves or their families. But shame can be a motivator. Feelings of shame might prevent us from doing bad things. On the other hand, feeling ashamed might cause us to stop doing something we should be doing!
Paul, once again imprisoned for preaching the gospel, took time to write a second letter to his spiritual son Timothy. He knew that his time on earth was coming to an end, so he wanted to impart wisdom to someone he loved dearly. Using the metaphor of fanning a fire, he challenged Timothy not to let what God was doing in his life die out, but rather to grow in strength (v. 6). God’s gift was not a fearful spirit but a powerful one, full of love and self-control (v. 7).
We can be sure that Timothy needed this reminder because living a gospel-centered life comes with risk of rejection, suffering, and shame. But because the spirit of God gives power, Timothy did not need to be ashamed or fearful. Even his association with Paul, a prisoner, wasn’t a cause for embarrassment because God is the one who empowers!
Paul understood that there were times when people should be ashamed of their sinful behavior (2 Thess. 3:14). There are also times, however, when people should not be ashamed. For example, Paul understood that his work for the gospel brought about suffering, but this was not a cause for shame because he was following Christ’s instructions. Paul had no need to be ashamed because he was obeying the One who defeated death and gave him eternal life (v. 10)! With confidence he would tell Timothy: Do not be ashamed of the gospel (v. 8).
Go Deeper
As one who follows Christ, you have no need to be ashamed of the gospel or about obeying the One who has given you eternal life. Have courage! Extended Reading:
2 Timothy
Pray with Us
Jesus, we need Your reminder to cherish the work You are doing in our lives and to be courageous warriors for the gospel. Thank You for giving us a Spirit of “power, love and self-discipline” (2 Timothy 1:7).
For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline.2 Timothy 1:7
It has been one year since Vice PresidentJD Vancelaid a smackdown on European nations over the issue of free speech. You may remember that last year, when Vance spoke at theMunich Security Conference(MSC), he castigated the countries in attendance for their interpretation of freedom of speech, among other things.
JUST IN: Vice President JD Vance rips European leaders to their faces at the Munich security conference, calls them out for criminalizing free speech.
Vance specifically called out the United Kingdom for being the worst of them all. “I wish I could say that this was a fluke, a one-off crazy example of a badly written law being enacted against a single person. But no… Free speech, I fear, is in retreat.”
The BBC remembers that Vance told the audience that the “greatest threat the (European) continent faces comes from within,” and that “the audience were visibly stunned.”
Since then, Europe has intensified its enforcement of the oppressive and OrwellianDigital Services Act(DSA), which mandates the censorship of speech over allegations of “illegal content,” “hate speech,” and “disinformation.”
Against this backdrop, Poland’s Minister of Foreign Affairs Radosław Sikorski showed up at this year’s MSC and, during a panel discussion, offered his own rebuttal of sorts to what Vance said last year.
NOW – Poland’s FM Radosław Sikorski says the U.S. should not impose its free speech values on Europeans: “In the U.S., it’s almost absolute… whereas in Europe, for good historical reasons… we believe in freedom of speech with responsibility.”
That’s a lot to “unpack,” as the kids say, but it’s something we need to do in order to better understand where Europe is coming from and just how wrong they are even by their own so-called standards.
We have a genuine civilizational difference on how we understand freedom of speech. In the United States, it’s almost absolute. It’s almost impossible to win a case of defamation or libel…In Europe, for good historical reasons, for example, in Poland it is forbidden to speak up on behalf of fascism and communism for very good historical reasons, Sikorski said.
The “good historical reasons” are that Poland, in particular, was trampled by fascist Germany under Hitler and by the Communist Soviet Union after him. Poland did not get to experience life outside of fascism and communism until after U.S. PresidentRonald Reaganled the effort to end the Cold War in the 1980s.
Sikorski may remember that one of the world’s—and Poland’s—most iconic figures from that time,Lech Wałęsa, emerged to free Poland from communist rule through his Solidarity movement. Without Wałęsa, Poland would not have so boldly driven back communism.
Walesa has had a lot to say about free speech over the years. Like the time he said, “When you silence people, you weaken your own country.” Or when he said, “We wanted freedom, and freedom includes the right to criticize.” Or that time he shared, “Censorship is the enemy of truth.” And finally, when he said, “Freedom of speech is the foundation of every democracy.”
Listening to Sikorski, it feels like he either forgot about Walesa’s words, or he wants us to do so.
Using Sikorski’s logic, and that of the people who made it illegal to praise fascism and communism, if you allow people to openly praise that thing you don’t like, your own values and systems of governing aren’t capable of mounting an effective defense. Therefore, you must suppress these things.
To arrive at these conclusions, you have to ignore the timeless messages thatLech Wałęsashared: that you cannot have freedom or democracy if you do not allow people to say what you dislike; that you will likely lose the truth once you start down the path of governmental censorship.
We believe in freedom of speech with responsibility. And what happened here a year ago was that the vice president of the United States was telling us that our notion of free speech was censorship, and I just don’t accept that. So, the difficulty we now have is that one side of the Atlantic is trying to impose on the other side, Sikorski added.
For an American to read that or to hear that, it would be easy to misunderstand where “freedom of speech with responsibility” comes from. At first, it sounds like a trite justification for the unjustifiable denial of free speech rights, but the term does have a history.
Viktor Frankl was a Holocaust survivor and the author of the classic Man’s Search for Meaning. He was held in Nazi concentration camps, including Auschwitz (in Sikorski’s Poland) and Dachau (in Germany, not that far from where Sikorski made his comments) between 1942 and 1945.
Frankl said two things about “responsibleness” that may provide necessary context for Sikorski’s comments. First, he said, “Freedom is in danger of degenerating into mere arbitrariness unless it is lived in terms of responsibleness.” And second, he stated, “Responsibleness is the very essence of human existence.”
When Frankl talked of “responsibleness,” he was saying that with freedom comes responsibility – not responsibility in the form of following rules or being prepared to take blame – but something deeper. He was talking about something that must come from within each of us and cannot be imposed on us. If we want freedom, we must personally accept responsibility for how we handle that freedom. This is a natural counterbalance he often described.
What Frankl did not mean was that if the government grants you a freedom – like free speech – it should then assign certain responsibilities and conditions for the exercise of that freedom.
When Sikorski described “freedom of speech with responsibility,” he was jumping to the wrong conclusion about what Frankl intended. Sikorski doesn’t see free speech as a right, but as a privilege granted by government that can be taken away by government. He sees free speech “with responsibility” as a compliance issue, not a freedom issue.
Last year, when Vance took the whole of Europe out to the woodshed to make the point that it’s not government’s job to interfere with free speech rights, that wasn’t absolutism. He was simply recognizing that there are certain limits to government power – such as censorship – in a healthy democracy.
Sikorski heard that and now says that when Vance was telling Europe that its “notion of free speech was censorship,” he didn’t accept that.
That’s where Sikorski totally exposed his ignorance on the very issue of free speech as a human right. When you advocate for controls and limits on speech, that is by its very nature censorship. It doesn’t matter what your history is or your stated intent now. It’s still censorship. If you believe in the meaning of words and logic itself, you have to accept that. But Sikorski and the rest of Europe do not.
This is the mindset that enables Europe to slide from censoring speech on fears over the potential for a return of another Hitler or Stalin, to arresting and censoring a man who’s praying to himself in public over the loss of his unborn son. Only a European could miss the absurdity of this and the potential peril that comes with it. When you suppress the populace in the name of combatting fascism, you become that thing you hate.
Lillian, a senior at the University of Virginia, is taking a step that has scandalized her parents, peers, and professors.
It has nothing to do with her performance at UVA. Lillian is killing it academically. She is a dedicated volunteer in Charlottesville, and looks primed to make her mark on the world. In these ways, she is a typical student at Mr. Jefferson’s university. But what makes her really stand out from the crowd at UVA is that she is planning on getting married this year, in November, at the age of twenty-two.
Her early marriage plans did not go over well with her parents, at least not initially. When Lillian told her parents, they “weren’t immediately supportive”—in fact, they were “angry, maybe heartbroken.” She added, “They want what’s best for me, and they defined that as seeing the world, working for [awhile], and ‘realizing my full potential’ before settling down. While I understand the appeal of that [conventional] path—and sure, a random weekend trip to Spain sounds nice—it simply doesn’t measure up to the importance of marriage for me.”
Her parents’ concerns about her marrying young were echoed by many of her professors, friends, and other family members. “Marrying young is [viewed as] abnormal” for many of her college friends and mentors, she said. They think your twenties are for “figuring out who you are,” having fun, and—above all—getting your career launched. One professor at UVA put it this way: “You’re throwing your whole life away. Why would I help you get a job if you’re not going to work that long? You could be something really cool on Wall Street, and you’re choosing marriage instead.”
The pushback has been profound because so many of her peers and professors are devoted to what I’ve called the “Midas Mindset”—the idea that what matters most in your life is building your own individual brand, seeing work as the summit of your life, and steering clear of the encumbrances of family life in your twenties. Your twenties are supposed to be devoted to education, work, and fun. This decade is for self-development and having the freedom and independence to do what you want, when you want. Only after you have gotten all your ducks in a row, around the age of thirty, are you supposed to even think about something or someone beyond yourself—to lean into love, marriage, and family life.
“I’ve had to fight off [so much] unsolicited ‘advice’ and cling to what I know to be true: I am ready to be married,” she told me. Her relationship is strong, she and her boyfriend are mature, she is eager to start a family, and she is devoted to her Christian faith. What matters most to her (besides her faith) is marriage and family and she’s ready to get started on both. “Why should I delay the life I truly want and know is right just because society calls it ‘abnormal’?”
Although Lillian is in the minority at UVA, her pursuit of early marriage is supported by a growing chorus of voices on the right. From online influencers such as Riley Gaines to White House press secretary Karoline Leavitt, from conservative pundits like Ben Shapiro to tech billionaires like Palmer Luckey, young marriage is getting renewed attention as a valuable option. But no one has given voice to the case for young marriage more prominently and insistently on the right than Charlie Kirk, who was killed five months ago.
To be honest, I had not paid a lot of attention to Kirk prior to his assassination on September 10, beyond knowing that he was a prominent Republican political organizer and campus activist. But after he was killed, I learned that besides being a big player in politics, Kirk had also been a powerful and prophetic voice on behalf of something bigger than politics: the American family. I also came to learn that this man, a man who never even graduated from college, was possessed of more wisdom than many academics when it came to our most fundamental social institution, marriage. Not only did he frequently and eloquently articulate the value of marriage and family in general, but he also made the case for young marriage in particular. In fact, Lillian named Kirk as one of the thinkers who shaped her decision to embrace young marriage.
Kirk’s case for twenty-something marriage to young adults was three-fold. First, the culture is telling you to lean into work and travel. But working for the man and “traveling to Thailand” is not going to bring you the fulfillment you think it will. Second, you will minimize your odds of being miserable and maximize your odds of living a meaningful and happy life by getting married and having kids. So, don’t wait to embark on life’s most important journey. Third, do not assume that you can wait until your thirties to find a spouse and start your family. If you wait, you may miss out.
Of course, as Lillian’s experience indicates, Kirk’s view is by no means the majority view today. Most professors, peers, and parents encourage young adults to steer clear of a trip down the altar and focus instead on money and work. A recent Pew survey found that nearly nine in ten parents say financial independence and career fulfillment are crucial for their kids. But when it comes to marriage and children? Only one in five think those are extremely or very “important” for their kids when they reach adulthood. As Kay Hymowitz observed, “college-educated professionals and devoted parents [prod] their kids to prepare for the Big Career. When it [comes] to that other crucial life goal—finding a loyal, loving spouse, a devoted parent for their grandchildren—their lips [are] sealed.”
This helps explain why students such as Holly, a recent UVA graduate, told me that “UVA students are definitely more focused on their education and getting their career started than getting into a serious relationship,” adding: “If it happens, great, but the focus is definitely on building our own brands first. The thought process is, relationships and love are a risk, but you will always have your career and success to fall back on— at least while you are young.” She’s not alone. Young adults overwhelmingly prioritize the Midas Mindset over marriage: while 75 percent of eighteen- to forty-year-olds consider making a good living crucial to fulfillment and 64 percent say the same about education, according to one recent poll, just 32 percent view marriage as essential.
But the path to living a meaningful and fulfilling life, as Kirk realized, is much more likely to run through marriage and family than it is through money and work, not to mention traveling to Thailand. Of course, there are plenty of voices in mainstream and social media today telling young women and men otherwise. From the left, we have writers like Amy Shearn in TheNew York Times insisting that “married heterosexual motherhood in America … is a game no one wins.” From the right, online influencers like Andrew Tate assure us that “the problem is, there is zero advantage to marriage in the Western world for a man.”
Elizabeth, a thirty-four-year-old lawyer living in Texas, would beg to differ with these marriage and family naysayers. She’s living the dream valorized by the Midas Mindset—she has graduated from a top college in the South, gotten a fancy law degree, works for Big Law, and pulls down a large six-figure salary. But financial and professional success have not been enough. She is feeling alone and dissatisfied with a life that hasn’t yet led to marriage and motherhood.
A recent visit to her sister’s home crystalized her sense of dissatisfaction. “My sister just had her third baby,” she told me, also noting that her sister and her husband are struggling financially to stay afloat supporting their growing family. Meanwhile, on the very day she was visiting them, Elizabeth got news from her boss that she had received a promotion and salary boost at the Texas law firm where she works.
But visiting with her sister and newest niece at their home that day, Elizabeth didn’t feel happy about her promotion; she just felt sad about the absence of family in her life. “I sat there on the stairs in the house with her [and the baby],” she said, continuing, “And I would have given every dollar in my bank account to have my sister’s life… How empty the promotion felt when my sister has her third baby.”
Charlie Kirk would not be surprised by Elizabeth’s dissatisfaction. He knew young adults’ faith in the Midas Mindset was mistaken. In a podcast the day before he was killed, Kirk said that young women without families were more likely to be “miserable.”
Kirk’s way of framing the issue is off-putting to many. But he is onto something. Young women (aged 22-35) who are single like Elizabeth are indeed more likely to report that they are lonely and unsatisfied with their lives. Fifty-five percent report that they are frequently lonely compared to 36 percent who are married; likewise, 47 percent of unmarried young women say they are “not satisfied” with their lives, compared to just 18 percent who are married, according to the American Family Survey.
It’s not just women. Young men (22-35) who are single and childless are also more likely to be lonely and unsatisfied with their lives. Unmarried young men are 23 percentage points more likely to be frequently lonely and more than twice as likely to be unsatisfied with their lives compared to their married peers. One thirty-something man pulling in a healthy six-figure salary in New York City underlined his frustrations with his love life in this way: “Even for those of us who are successful in other areas of life, the [way] these dating apps [rate us] feels futile and transactional,” adding he had not been able to find a good relationship. “The experience is immensely lonely.”
The inverse is also true. Kirk was a big booster of twenty-something marriage in part because he saw it as the best path to forging a meaningful and happy life for young adults. He noted the “happiest women in America are married with children” and encouraged his followers to “Live life to the full” by forming families.
Here again, Kirk knew what he was talking about. You might not guess it from watching the latest episode of Emily in Paris, but the happiest young women (22-35) today are not footloose and fancy free, they are married moms. And the ones least likely to be happy are single and childless. Data from the General Social Survey indicate that 41 percent of young married moms (22-35) are “very happy” with their lives, compared to just 14 percent of their female peers who are single and childless. That’s a big gap.
What is particularly striking about this gap is that it flies in the face of conventional wisdom among single women today. A majority (55 percent) of unmarried women today believe that single women are typically happier than married women, according to a recent poll from the Survey Center on American Life. Conditioned by social and mainstream media to view marriage and family as constraints on women’s freedom, exposed to one pop cultural offering after another depicting urban single life as the best, and occasionally frustrated by lackluster dating experiences, many young women have grown skeptical of our oldest social institution.
But these marriage skeptics haven’t met Samantha. This young woman met her future husband in New York City in her early twenties, while working in the theater. At that point, she was “eat, sleep, and breathe Broadway” and living in a world where most of her friends put “career first, family second.” But after meeting and falling in love with Joey, who shared her Catholic faith and love of family, she decided to forge a different path. Samantha got married, left New York for the more family-friendly environs of Texas and started a family.
“I don’t miss that season, because I love the season that I made,” said this twenty-nine-year-old wife and mother of two young children, who now works part time in the theater. “I don’t want to miss a moment with the kids and with Joey, and it brings me even more joy to sit down and be able to have dinner with my husband every night than to be off on a stage every night” without them. Samantha is clearly happy amidst the hubbub of family life.
What about young men? Kirk once observed that for men, getting married amounted to a kind of death—“It’s the death of the bachelor mindset. It’s the death of the wondering eye. It’s the death of ‘I get what I want to do.’ It’s the death of playing video games until 1 a.m..” That may seem off-putting to some young men, but Kirk went on to say, of marriage and men, that “it’s the birth of a man” who now finds meaning, direction, purpose in something larger than himself, and is happy for it.
Samantha’s husband, Joey, whom I taught when he was an undergraduate at UVA, would certainly agree with the idea that twenty-something marriage has involved sacrifices, though not quite the ones Kirk mentioned. Once they decided to get married, Joey left his high-flying finance job in New York City for a more “family-oriented” firm in Dallas that would give him more time with Samantha and the kids they hoped to have.
This twenty-nine-year-old finds family life in Texas much more meaningful than his single phase in New York. “When you’re single, there’s a lot of excitement. But it’s all individual, right? Everything is experienced just by yourself,” he said, adding, “The world opens up so much more when you have a life partner, and a family that you can experience it with together.” Getting married and having kids, for Joey, means “experiencing their joy on top of your joy—it is exponential.”
Indeed, young married men (22-35) who are married with children are almost three times as likely to be “very happy” with their lives compared to their peers who are single and childless. Only 14 percent of young men who are single and childless are “very happy” compared to 37 percent of their peers who are married fathers. Not only are young adults who put a ring on it happier with their lives in general, the research also suggests they enjoy marriages that are somewhat happier and more sexually satisfying than those who marry later. These data suggest young men and women who take their cues from pop culture—whether classic shows like Friends or contemporary series like Adults, both celebrating single life in New York City—may be in for a rude surprise. Because the reality is that today’s young men and women who reject this path, like Joey and Samantha, are the ones truly thriving.
Most of the students that I teach at the University of Virginia are planning on waiting until around thirty to marry and start a family. One reason this is their plan is that it is the current social convention—the median age at first marriage is close to thirty for today’s young adults, according to the census. Another is that most of their parents expect them to wait until around thirty to put a ring on it.
Zach’s experience with his parents is typical. Although the twenty-two-year-old senior at UVA is personally hoping to marry his long-term girlfriend in the next two years, his parents had more conventional expectations for him. Their message to him was “you’re very young, definitely don’t tie yourself down,” he told me, adding that from their perspective “obviously college and career are the important things to focus on right now.” Like most parents, they assumed Zach could focus on building a relationship in his late twenties and then get married as he approached thirty.
This was Elizabeth’s view, as well, when she was in college and law school in her early and mid-twenties. She had dated successfully in high school growing up in Texas, describes herself as “reasonably attractive” and “friendly” and simply assumed that it would be easy to date in her twenties, after she had finished law school. Back in her early twenties, she said, “I was thinking more about just, you know, education and work,” adding, “I wanted to get married, but pursuing it wasn’t a priority.” She thought she had time to focus on education and work in her early twenties and then pivot to finding a husband in her late twenties. This approach to sequencing education, work and marriage that “was in the air” when she was in her twenties. Hence, she did not “feel any urgency in pursuing a relationship” in her early twenties.
She now regrets that. Because after graduating from law school in her mid-twenties, she spent almost two years in New York City working long hours at a big law firm until she was twenty-seven. She found the New York dating scene difficult, in part because her job required “insane” hours that did not leave much time for socializing. But when she returned to Texas, she did not find dating—primarily through online platforms—much easier in her late twenties. In fact, online dating was hard, because there is no easy “way of figuring out chemistry” through online profiles. And she was getting nervous in her late twenties, realizing that she would have to find a good guy, establish a relationship, marry, and start having kids before her biological clock might make getting pregnant more difficult.
Her concerns about the timeline for forming a family were legitimate. That’s because even though she did find a serious boyfriend in her early thirties, that relationship recently ended when he made it clear he did not want children. So, right now, at the age of thirty-four, Elizabeth has no clear path towards marriage and motherhood.
Looking back, Elizabeth wishes she had dated seriously in college. The students in her selective college were smart and hard-working; she thinks she could have found a guy back then who would have been a good fit for her—both “roughly the same intelligence” and the “same nerdy personality” that she has. But her parents did not encourage her to date when she was in college or law school “because I think they just had no idea how difficult it actually would be” to date later. In fact, “they’re very surprised that I’m not married.”
What her parents—and many other parents, professors, and peers of today’s young adults—don’t know is that dating has become much more difficult now than it used to be. A new Wheatley-Institute for Family Studies (IFS) report finds that about two-thirds of young adults (22-35) who are not married but interested in marrying had not dated or dated only a few times in the last year, in part because they lack the confidence to approach the opposite sex. Another survey from Pew found that more than one-third of single young adults (18-39) are not looking to date. Trends like these help explain why a record share of today’s young adults—one-in-three—are projected never to marry.
They also explain why Charlie Kirk made this provocative claim about young women’s odds of having a child: “If you don’t have kids by the age of thirty, you have a 50 percent chance of not having kids.” His comment struck even me as a stretch, and I’ve been studying the American family for the last twenty-fix years. But, again, he was onto something. An analysis of retrospective demographic data by Grant Bailey at IFS found that women who are middle-aged today and reached thirty without starting a family did indeed have only a 52 percent chance of having children. It’s true that delayed motherhood is increasingly common, and that may nudge the statistics in a slightly more optimistic direction for women reaching thirty childless. Still, the fundamental calculation remains: Cross that threshold without children, and your odds of having children fall closer to almost one-in-two.
Statistics like this can seem abstract, but they’re not for women and men like Elizabeth who are struggling to find love and get started on a family in their mid-thirties. This is even more so for the record share of never-married adults in their forties. One never-married female colleague at UVA who falls into this demographic jokingly told me that more college students need to start thinking again about the BA as the place to find a Mrs. or Mr. degree.
She’s onto something. In my sociology of family class at the University of Virginia, I tell my students that they’ll never again be surrounded by such a large pool of eligible dating prospects as they are in college. What’s more: Given the difficulties so many young adults face when it comes to dating today, I add, they should be extra attentive to seizing the manifest opportunities college presents to find a potential mate.
This is not to say there are no risks associated with twenty-something marriage or that everyone should marry their college love. The biggest risk is divorce, given that couples who marry in their early twenties are more likely to land in divorce court, in part because they are more likely to be immature. But those risks can be minimized, I also tell my students, by focusing on finding a mate who is a good friend, as well as by embracing a common faith and avoiding cohabitation. Younger couples who are religious and do not cohabit prior to marriage are less likely to divorce.
But marrying in your twenties also has upsides that don’t get enough play in today’s culture. It maximizes your odds of forging a meaningful life as a young adult, and of having the number of kids you would like to have. It minimizes the odds that your own parents’ “time as grandparents is shortened,” as Elizabeth told me. And, by lending direction, meaning, and a sense of solidarity to your life, it gives you a much better shot at succeeding in the classically American “pursuit of happiness.”
Of course, marrying in your twenties is predicated on finding the right someone. I was fortunate enough to spot the woman who would become such a friend in a UVA classroom more than thirty years ago. It took Danielle and I three years after our first date at Mr. Jefferson’s University to find our way to the altar, at the age of twenty-four. But one thing is certain: Graduate school, work, and parenthood in our twenties and thirties were immeasurably happier and more meaningful because we had marital love as the foundation of our young adult lives.
The value of a young marriage doesn’t just matter for young adulthood. It extends into mid-life. As we head into this Valentine’s Day, I’m so grateful that I did not hesitate to pursue and marry Danielle in our early twenties. I cannot imagine mid-life without her and our kids.
This is another reason that I tell my students they need not wait until thirty. If you find the right person in your twenties, don’t hesitate to commit—or risk missing what may be the most important opportunity of your life: building a marriage and family.
We live in a fitness-obsessed world. Everyone seems to be working out, thinking about working out, or dressing as if they just worked out. Those who aren’t are worried that they should be concerned. And while it is not bad to be concerned about our health, there is something that is worth a much greater investment.
In 1 Timothy, Paul was writing to his younger disciple, Timothy, reminding him that the spiritual life is hard work. He uses physical training as an analogy, exhorting him to train to be godly (v. 7). We don’t often associate godliness with training. Someone once revealed to me that he thought if he just spent time around Christians, it would rub off on him. Paul’s counsel is the opposite. Avoid things that draw you away from God and expend effort to become more like Him. Pushing the analogy further, while the results of physical exercise have some value, the results of godliness are valuable for everything (v. 8).
Godliness, or the lack thereof, touches every area of our lives. It affects our relationships. It affects our work. It affects the choices we make. With so much at stake, it should be no surprise that Paul uses words like “labor” and “strive” to describe the Christian life (v. 10). We prefer to focus on themes of rest and calm in the Christian life as we confront a frenetic world, and that is appropriate. But it is also important for us to remember that leaning in, pushing hard, and working out are also part of the Christian life.
We do not train in godliness to impress others. We do it because we represent those who have placed their hope in God. Living a life of godliness shows the world that Christ is more valuable to us than anything else.
Go Deeper
Do useless conversations and debates dominate your spiritual diet? How can you lean into training in godliness? What will be your area of focus this week? Extended Reading:
1 Timothy
Pray with Us
Lord God, guide us on the road to godliness and give us strength to persevere in faith! What a blessing it is to receive advice and help from Your precious Word.
Stradivarius violins, cellos, and guitars are among the most treasured musical instruments in the world. Crafted during the seventeenth and eighteenth centuries, the pieces are rare and invaluable. Something so precious deserves the utmost care. So when a Stradivarius cello—worth more than $20 million—fell off a table during a photo shoot, it was truly shocking!
Just as a Stradivarius must be handled carefully, so must our relationships. We’re to love others because Christ demonstrated His love toward us. In John 13:34, Jesus gave His disciples a command that requires careful attention: “A new command I give you: Love one another. As I have loved you, so you must love one another.” Why did Christ call it a new command? It was new because it was rooted in the way Jesus loved people. This new command to love wasn’t careless or casual but intentional, precious, and sacrificial. Loving this way would lead to discipleship, self-denial, and possibly even death for the disciples. This care for one another would be how they survived in a difficult and hostile world after Christ’s departure. And Jesus told them, “Everyone will know that you are my disciples, if you love one another” (v. 35).
Let’s carefully and sacrificially love others—reflecting Jesus’ precious and priceless love.
Reflect & Pray
Why is it difficult to show love to some people? What can help you love them in a way that reflects the love Jesus revealed?
Dear Jesus, thank You for sacrificially loving me. Please help me love others the same way.
Today’s Insights
John 13 forms the prelude to Jesus’ Upper Room Discourse (ch. 13-17)—His final teaching time with His disciples before going to the cross. Throughout the discourse, He speaks of the need for those who believe in Him to love one another (13:34-35; 15:12, 17). But before speaking about that important truth, He modeled it by taking upon Himself the place of the lowliest servant and washing His disciples’ feet (13:2-12). He went on to explain that this act was to set an example to them of humble sacrificial service (vv. 12-17). This humble service found its fullest expression when Christ said, “Greater love has no one than this: to lay down one’s life for one’s friends” (15:13). Those powerful words would be enacted in a few short hours as Jesus would lay down His life on the cross to take away the sins of the world. Because of His sacrificial love for us, He can help us sacrificially love others.
And God will generously provide all you need. Then you will always have everything you need and plenty left over to share with others.
2 Corinthians 9:8 (NLT)
God blesses us so we can bless others. He does not want us to be needy; He wants us to be equipped to help people who are in need, and we cannot do that if all we are experiencing is lack.
When we don’t have enough to meet our own needs and the needs of our families or others for whom we are responsible, then it is very difficult to help other people. This is one reason God promises to provide for us and to do so abundantly.
I encourage you to develop the mind-set of a generous giver. Look for ways to give and for needy people to whom you can give. Study what the Bible says about God’s provision and see yourself as one who meets needs.
Prayer of the Day: Lord, make me a generous giver. Help me see needs around me, trust Your abundant provision, and use what You’ve blessed me with to bless others freely and joyfully, amen.
Analysis of GOP strategies and accountability from Benghazi to current political challenges.
Earlier this month, U.S. Attorney General Pam Bondi announced the arrest of Zubayr Al-Bakoush, one of the alleged leaders of the September 11, 2012, terrorist attack on the US Mission in Benghazi, Libya.
Fourteen years after the deaths of Chris Stevens, Sean Smith, Glen Doherty, and Tyrone Woods, and serious injuries to mission security personnel David Ubben and Mark Geist, this is accountability far too long in coming, though nonetheless greatly welcome.
In 2014, I was part of a group that pressed for answers to the Benghazi disaster. We dubbed it the “Benghazi Accountability Coalition,” and through a “select” House committee that was established to investigate the attack and in many months following, we pursued that “accountability,” but mainly to little effect against an arrogant Obama administration and a wholly — and typically — unconcerned mainstream press.
This month’s apprehension is a perfect microcosm of the maddening and incessant frustration — not just of conservative activists such as myself — but of the American people. And it’s that elite arrogance and dismissiveness (as has been frequently noted in these intervening years) that led to the 2016 political primal scream that elected Donald Trump.
The egregious leadership failure on the part of then-Secretary of State Hillary Clinton and President Barack Obama led directly to the Benghazi debacle. They have yet to answer for it. Or Hillary’s email scandal. Or the IRS targeting of conservative groups. Or the DOJ “Fast and Furious” gun-running scandal. Or the Russia Hoax. Or take your pick of a good half-dozen or more euphemized scandals.
So, forgive me if Pam Bondi and D.C. U.S. Attorney Jeanine Pirro making shop-worn declarations to hunt down the violators rings hollow. Where is the indictment of John Brennan? James Clapper? Peter Strzok? (In the interim, Strzok has even secured a settlement from the government for invading his privacy!) His co-FBI conspirator/adulterous snuggle-bunny Lisa Page? The promised re-indictment of James Comey? Again, the list is seemingly never-ending.
Republicans in Washington are in the typical mid-term panic of a majority party. They’re pinning their hopes on a rebounding economy carrying them in November. A couple little inconvenient reminders – bad economies didn’t torpedo Barack Obama in 2012 or produce the highly-touted anti-Biden mid-term “red wave” in 2022.
People are tired of seeing the “big shots” get away with it. Some commentators noted that it was perhaps not a coincidence that this arrest was announced the same day as Hillary and Bill Clinton made a deal to testify on their Epstein dealings before Congress. Maybe – maybe not. But as we’ve seen in his two terms now, Donald Trump is the embodiment of the little guy’s middle finger to the establishment. If Republicans know what’s good for them, they’d better hold Bill and Hill’s feet to the fire on Epstein, and that testimony had better be broadcast far and wide. And Trump, via Bondi, must get the political hacks in the dock and roll out the subpoenas and indictments, and in sufficient time to see some results – ideally, verdicts. You might call it Republican Lawfare.
A recovering – and ideally – booming economy is the standard political cure-all. But we’re not living in standard times – THAT is certainly an “80 percent poll question,” as is the popular reference today. Trump as middle-finger is no longer available as a choice this November, so for Republicans to become his proxy, voters must see some evidence.
As the president frequently inveighed during his first run, it’s HIGH time for him and the Republicans to “lock them (the Democrats) up!”
Greenpeace challenges a US court verdict via EU laws, raising issues of judicial sovereignty and transatlantic legal trust.
In a troubling departure from longstanding legal norms, the environmental activist group Greenpeace has turned to the European Union in an effort to undo an unfavorable verdict rendered against it in the United States. If successful, the implications would extend well beyond the nullification of a judgment unanimously decided by a jury of our peers.
At the center of the dispute is the landmark Energy Transfer v. Greenpeace decision handed down in March 2025 by a North Dakota district court. A jury found Greenpeace International and several of its affiliates liable on several counts related to their involvement in the destructive Dakota Access Pipeline protests in 2016. Energy Transfer, the pipeline’s owner, was initially awarded $667 million in damages. Although the trial judge later reduced to $334 million, Greenpeace’s response was not confined to the ordinary appellate process.
Instead, during the trial, Greenpeace International filed a separate lawsuit in the District Court of Amsterdam, where the organization is headquartered. Invoking the EU’s newly enacted Anti-SLAPP Directive – a legal directive intended to deter lawsuits designed to suppress lawful public speech – Greenpeace accused Energy Transfer of pursuing an “unfounded and abusive” lawsuit, despite offering no new evidence beyond what had already been presented in the North Dakota proceedings.
Setting aside the shaky merits of the EU case, Greenpeace’s pursuit of parallel litigation represents an affront to judicial sovereignty. Our legal system provides established mechanisms for contesting adverse judgments, including post-trial motions and appellate review. Allowing any litigant to pursue a more favorable forum once a lawful judgment has been rendered undermines confidence in the judiciary by weakening its ability to provide finality. A nation’s courts must retain the authority to adjudicate disputes under their own laws without foreign second-guessing.
The doctrine of res judicata exists precisely for this reason. As a doctrine of finality, res judicata exists to bar parties from relitigating claims that have already been decided by a competent court. While limited exceptions do exist – most commonly where new evidence emerges or where enforcing a judgment would result in a clear and grave injustice – Greenpeace satisfies neither. The absence of new evidence is plain, and any claim of injustice is hindered by the court’s careful post-trial review and partial reduction of damages, which largely reaffirmed the jury’s findings.
As concerning are the ripple effects Greenpeace’s actions would have on transatlantic trust and commercial relations. According to Texas-based attorney Charles Meyer, transatlantic judicial respect has served as a bedrock principle of international law for centuries. When legal principles are weaponized for political retribution, that trust erodes, along with the willingness to honor mutually beneficial agreements like the $750 billion EU-US energy pact.
Faced with the prospect that lawful U.S. judgments can be undone abroad, it is no surprise that American energy companies would think twice before aiding our closest allies.
Our courts have a duty not only to deliver justice to those who appear before them, but to safeguard the authority of the judicial system itself. Judicial sovereignty is not a discretionary principle; it is a constitutional necessity. Allowing foreign courts to second-guess duly rendered American verdicts would weaken the rule of law at home, erode confidence abroad, and reward those who seek to evade accountability rather than respect it.
The Washington Post carried an article about a paralegal named Mark Turner from Charlottesville, Virginia. He had a grinding daily commute—three hours each way—and it was hurting his marriage. He had little time or energy left for his wife. But he had a sudden moment of awakening, and he realized his family was more important than his job. He quit his high-paying job, took a lower-paying job nearby, and rediscovered the simple joys of unhurried mornings and family dinners. “The commute had beaten me,” he said, “but now I’m driving a new road.”1
When we love others, we make sacrifices for them. It sometimes takes a sudden moment of awakening, and such moments are usually prompted by the Lord and by circumstances. Can you think of one way you can improve the way you love a family member? Love never fails.
“And now abide faith, hope, love, these three; but the greatest of these is love” (1 Corinthians 13:13).
Love is the cohesive force that holds the family together…. True love does not fail. It loves even as Christ loved the church, despite personality defects, physical blemishes and mental quirks. Billy Graham
Michael Leahy, “Driven to Extremes,” The Washington Post, June 3, 2007.
One of the most dramatic and mysterious love letters of all time was penned by composer Ludwig van Beethoven and was only discovered after his death in 1827. The hastily handwritten letter is full of passionate lines like, “My eternally beloved . . . I can only live either wholly with you or not at all.” Tragically, it appears the letter was never sent, and his intended recipient remains unknown.
Beethoven’s letter is treasured by readers who can identify with his desperate yearning for love. We seek love and fulfillment in many people, things, and experiences that cannot fully satisfy. But far greater than a fleeting romance is the love of God for His covenant people, to whom He showed great love for the sake of all people. Through the prophet Jeremiah, God declared, “I have loved you with an everlasting love; I have drawn you with unfailing kindness” (Jeremiah 31:3). Because of His great love, God promised a future of rest and favor (v. 2) and the restoration of anything that was broken (v. 4). Despite their repeated rejection and rebellion, God vowed to bring them back to Himself (v. 9).
Many years later, that same everlasting love motivated Jesus to endure death for sinners, even before we ever returned His love (Romans 5:8). We don’t have to search for love or try to earn it. We’re already loved with an everlasting love!
Reflect & Pray
In what ways do you look for love on earth? How has God demonstrated His eternal love to you?
Loving God, I’m so grateful for the way You pursue me with an everlasting love.
How can we love each other the way God calls us to? Find out more by watching A Different Kind of Love.
Today’s Insights
God disciplined His chosen people because of their unfaithfulness. Jerusalem was destroyed and the Israelites exiled to Babylon (Jeremiah 1:14-16; 5:15-19; 6:22-23; 25:9-11). But once the discipline was complete, God brought them back from exile (30:8-17), restored their privileges as His chosen nation (vv. 18-24), and, most important, restored the people to Himself (ch. 31). He did this because of His special love and unmerited mercy. God is “Israel’s father and [Israel] is [his] firstborn son” (v. 9). He assured them, “I have loved you with an everlasting love; I have drawn you with unfailing kindness” (v. 3). God’s discipline isn’t inconsistent with His love, for “the Lord disciplines those he loves, as a father the son he delights in” (Proverbs 3:12). We can be assured that God loves us and pursues us with His everlasting love.
Friendships are on the decline, in quantity, but especially in quality. Due to the rise of social media and digital communication, modern relationships often lack depth, commitment, and longevity. The world seems to value individual preference, side hustles, pets, social media appearances, and hobbies over friendships.
These values can infiltrate the church, but so can prioritizing family and spouses at the expense of healthy, deep, covenantal friendships. First, let’s discuss the so-called “friendship recession,” then we can unpack how you and your church can combat it.
The friendship recession
This shift has occurred rapidly, although the phenomenon likely predates the technology. From 1975 to 2000, there was a 35 percent drop in having friends over and a 58 percent drop in club meeting attendance. This decline in America’s social fabric is only exacerbated by social media and casual friendships.
Unlike the friendships of previous generations, which often formed through shared life experiences, community engagement, and long-term interactions, friendships today tend to be more transactional and fleeting. The number of Americans with no close friends quadrupled from 4 percent to 12 percent over the period from 1990 to 2021. This decline has been called the “friendship recession.”
Broadly speaking, people who go to church regularly fare better in the friendship department. Church can be a wonderful place to make close relationships. Church involves a social gathering where folks have shared values—namely, the gospel—and engage in common activities like singing and discussing the Bible. Unfortunately, churches haven’t always capitalized on this fact.
Instead, the friendship recession has affected not only personal relationships but also how friendships are perceived within the church. Rather than being viewed as a crucial aspect of spiritual growth and Christian living, friendships have become secondary to romantic and familial relationships.
This modern neglect of deep, covenantal friendships has significant implications for the church.
When friendships are not prioritized or nurtured, churches can become fragmented, with individuals forming small, insular groups rather than functioning as a unified body. This lack of deep connection weakens communities, making it easier for people to leave their church for minor reasons or to seek fulfillment elsewhere.
If friendships were viewed through a covenantal lens—similar to the biblical examples of David and Jonathan, or even Jesus and His disciples—churches would foster a stronger sense of commitment, accountability, and support among their members.
Biblical examples of covenantal friendship
The Bible presents numerous examples of friendships that transcend cultural expectations and personal circumstances. Jonathan and David, for example, model the biblical picture of covenantal friendship. There are several moments when David and Jonathan show brotherly affection and make lifelong commitments to friendship, but this passage from 1 Samuel stands out:
Then Jonathan said to David, “Go in peace, because we have sworn both of us in the name of the Lᴏʀᴅ, saying, ‘The Lᴏʀᴅ shall be between me and you, and between my offspring and your offspring, forever.’” (1 Samuel 20:42)
This kind of commitment has the potential to transform both individual lives and church communities. Their friendship was marked by unwavering loyalty, self-sacrifice, and deep emotional connection, demonstrating the power of covenantal love. Jonathan risked his own safety and position for David’s well-being, showing that true friendship often requires personal sacrifice.
In addition to David and Jonathan’s friendship, Jesus Himself modeled deep relational bonds with His disciples. He did not merely serve as their teacher; He called them friends (John 15:15). His love for them was sacrificial and enduring, as seen in His commitment to walking with them in their weaknesses, encouraging them, and ultimately laying down His life for them.
Similarly, the early church exemplified communal friendship in Acts 2:42-47, where believers devoted themselves to fellowship, shared their resources, and supported one another in radical ways.
These examples remind us that friendships in the Christian faith are not meant to be optional or superficial but integral to spiritual growth and community flourishing.
Does every friendship need to be covenantal?
Does every friendship need to be covenantal? In short, absolutely not.
Friendship is not a single category. We use the same word to describe people we occasionally see, people we share activities with, and people who carry our inner lives—but not all friendships are meant to hold the same emotional weight.
The difference between them is not primarily time spent, proximity, or shared interests; it is emotional posture: how open, exposed, and responsible two people are willing to be with one another.
Covenant friendship is not a higher-value human being but a deeper shared agreement. It cannot exist unilaterally. Close and covenant friendships only form when both people—implicitly or explicitly—agree that the relationship carries the next level of responsibility.
When intimacy is assumed without mutual clarity, it becomes high-liability rather than life-giving. Covenant friendship, at its core, is not about intensity or constant access, but about mutual commitment to presence, repair, and care across seasons of change.
As Proverbs 18:24 says, “A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.” While it’s important for every believer to have one to a few covenantal friendships, there’s no need to stress about making everyone into that kind of friend! It’s a rare, treasured thing that should be protected, cultivated, and celebrated.
How can your church encourage covenantal friendships?
Often, friendships within the church remain segmented along lines of age, marital status, or shared interests, rather than functioning as a holistic, intergenerational community. When friendships are not intentionally cultivated, they can lead to feelings of isolation and disconnection, weakening the overall fabric of the church.
However, if churches were to intentionally cultivate and encourage friendships across different groups—between singles and married couples, across generations, and even across cultural backgrounds—there would be a greater sense of unity and mutual encouragement in the body of Christ.
A culture of covenantal friendship would encourage members to commit to one another in love, fostering an environment where spiritual growth, accountability, and encouragement thrive. This shift would strengthen the church and provide a countercultural witness to a world that often undervalues deep, committed relationships.
To cultivate these kinds of friendships, we need to take practical steps:
First, churches should actively teach about the value of covenant friendships, incorporating it into sermons, Bible studies, and discipleship programs.
Second, believers should commit to spending intentional time with one another, prioritizing friendship in their schedules rather than relegating it to occasional interactions.
Third, accountability should be a natural part of these relationships, where friends encourage one another in faith, challenge each other to grow spiritually, and walk through trials together.
Lastly, churches should create spaces where friendships can naturally develop, such as small groups, mentorship programs, and intergenerational gatherings.
Reclaiming the biblical vision of covenantal friendship is essential for both personal and communal flourishing. Friendship, when understood as a covenantal relationship rather than a casual association, has the power to transform the church into a more unified, supportive, and spiritually mature body. By looking to biblical examples and intentionally investing in deep, Christ-centered friendships, we can cultivate a church community that reflects the eternal, relational joy of the kingdom of God.
As marriage fades away in eternity, friendships will remain, demonstrating the enduring nature of covenantal love. In a culture that often isolates individuals and prioritizes independence over interdependence, the church has the unique opportunity to reclaim friendship as a foundational element of Christian life. By doing so, we offer a glimpse of heaven: a
community united in love, bound by faith, and strengthened through covenantal friendship.
To whom can you offer that glimpse of heaven today?
Then the LORD said to Moses, ‘Why are you crying out to me? Tell the people to get moving! Pick up your staff and raise your hand over the sea. Divide the water so the Israelites can walk through the middle of the sea on dry ground.’
Ecclesiastes 3 identifies various seasons of life: “A time to be born and a time to die. A time to plant and a time to harvest. A time to kill and a time to heal. A time to tear down and a time to build up. A time to cry and a time to laugh. A time to grieve and a time to dance” (verses 2–4 NLT), to name just a few.
In Exodus 14:15–16, we find two more: a time to wait and a time to move. When the Israelites found themselves between Pharaoh’s army and the Red Sea, Moses seems to have misread that particular season of life. He believed it was a time to wait. He continued to cry out to the Lord. God helped him understand that it was a time to move.
“Then the LORD said to Moses, ‘Why are you crying out to me? Tell the people to get moving! Pick up your staff and raise your hand over the sea. Divide the water so the Israelites can walk through the middle of the sea on dry ground’” (Exodus 14:15–16 NLT).
Knowing when to wait and when to move is one of the key aspects of discipleship. Waiting is essential. Waiting involves praying. And the apostle Paul wrote, “Never stop praying” (1 Thessalonians 5:17 NLT).
But there comes a point when we don’t need to pray about something anymore. There comes a time when we need to act—that is, in the way that God would have us move. Let’s say a couple is having trouble in their marriage. The husband is praying for his wife to change. But maybe he should change his prayer instead. Maybe he should say, “Lord, help me to be the godly person you want me to be. Help me to do my part.” His wife, of course, needs to pray the same thing.
Maybe someone has wronged you or offended you. Maybe they’ve wounded you or insulted you. You want to forgive them. You’ve prayed about it. Now it’s time to do it. It doesn’t matter whether you’re feeling it. Just do it. The emotions most likely will follow when you take that step of obedience.
Maybe you’ve been praying for the salvation of a friend or a loved one. You’ve prayed for them for years and years. But have you shared the gospel with them? Maybe it’s their moment to come to Christ. Keep praying but do your part.
God was saying to Moses, “Stop crying to me. Stop praying about it. Get moving. The miracle is coming.”
When you’re led by the Lord, make your move. There’s a time to pray, and there’s a time to move.
“And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” (Genesis 22:2)
There are many types of love in the world—romantic love, marital love, erotic love, brotherly love, maternal love, patriotic love, family love, and love for all kinds of things—pets, food, money, sports, and on and on. But what is the greatest love?
Love is probably the greatest word of the Bible, and, by the principle of first mention of important biblical words, the first time the word “love” occurs should be a key to its use all through the Bible. Rather surprisingly, love is first encountered here in our text, speaking of the love of a father for his son, of Abraham for Isaac, the son of promise. Furthermore, the father is being told by the very God who made the promise to offer his beloved son as a sacrifice!
From the New Testament (see Hebrews 11:17–18), we know that this entire scene is a remarkable type of the heavenly Father and His willingness to offer His own beloved Son in sacrifice for the sin of the world. This tells us that the love of this human father for his human son is an earthly picture of the great eternal love of the Father in heaven for His only begotten Son.
And that means that this love of God the Father for God the Son is the ultimate source of all love, for that love was being exercised before the world began. When Jesus prayed to His Father the night before His sacrificial death, He confirmed this great truth: “for thou lovedst me before the foundation of the world,” He prayed (John 17:24). Indeed, “God is love” (1 John 4:8), and the eternal love within the triune Godhead is the fountainhead of all true human love here on Earth. HMM
…One thing I do [it is my one aspiration]: forgetting what lies behind and straining forward to what lies ahead, I press on….
Philippians 3:13-14 (AMPC)
Many times, before your feet even hit the floor in the mornings, the enemy begins to remind you of everything you did wrong the previous day or everything that didn’t work out well. In doing so, the enemy’s goal is to use yesterday to keep you from living today.
You don’t have to be afraid of repeating the past. If you believe God is greater than your sins, mistakes, and shortcomings, you will have the spiritual energy and the strength and the grace of God to help you press on and do better in the future. The dreams of your future have no room for the disappointments of the past. They will keep you stuck and weighed down.
Every day can be a new beginning if we make a determined decision to press on to achieve the greater things God has for us today. God’s mercy is greater than yesterday’s mistakes.
Prayer of the Day: Lord, thank You that Your mercy is greater than yesterday’s mistakes. Help me release the past, ignore the enemy’s lies, and press forward into the new beginnings You have for me today, amen.
Jesus heeded his fears. He still does. Jesus heeds the concern in the parent’s heart. After all, our kids were his kids first. Even as they are ours, they are still his. We forget that fact. Wise are the parents who regularly give their children back to God. Parents, we can be loyal advocates, stubborn intercessors. And we can take our parenting fears to Christ.
Parenting comes loaded with fears. Dangers buzz in the background. No parent can sit still while his or her child suffers.
Luke 8 tells us Jairus couldn’t. “Then a man named Jairus, a leader of the local synagogue, came and fell at Jesus’ feet, pleading with him to come home with him. His only daughter, who was about twelve years old, was dying” (Luke 8:41-42 NLT).
For years I led trips to Israel for students. Often, we traveled in buses on tight schedules. It was important for the students to be in the bus on time, not to miss opportunities to see important sites by the end of the day. Each morning began with a gentle reminder that if they were too late, they might get left behind.
In his first letter to the Thessalonians Paul addressed the issue of Christians who had perished. In his second letter Paul addressed a different problem. It seems the word went around that Jesus had already returned, and they had missed Him (v. 2)! As you might imagine this was disconcerting. To make matters worse, Paul was aware that this rumor might have been backed up by people claiming to have spoken with him and maybe bearing false letters forged in his name (v. 2).
He answers by giving them prophetic insight into the future. After his conversion, Paul received direct revelation from Jesus (Gal. 1:12). Jesus revealed to Paul that certain things must come to pass before He would come back. The details were not so specific that someone could pinpoint the day when Jesus would return. However, they are specific enough to assure his readers that God had a plan. He expected his readers to be encouraged by this. They had no reason to be unsettled, because God was in control.
The events of the future would not roll out haphazardly. God’s sovereign hand was on the future! First, the “man of lawlessness” must appear (v. 3). He must set himself up in the Temple as God (v. 4). But until the time was right, he was being held in check (v. 6). The Thessalonians could stand firm in the knowledge that they would not miss Christ’s return.
Go Deeper
Do you look at the world around you and wonder how bad things will get before the Lord returns? Stand firm! Lawlessness will never ruin God’s plan. Extended Reading:
2 Thessalonians
Pray with Us
Jesus, like the Thessalonians, we eagerly await Your return! It gives us great joy to know that You hold our future in Your hands, and we are secure in You. Teach us to always walk worthy of Your kingdom.
Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled.2 Thessalonians 2:1–2
Sen. Kennedy humorously criticizes Schumer over Democrats’ DHS bill demands and ICE restrictions amid funding battles.
Democrats and Republicans are still battling over the funding for the Department of Homeland Security bill as Democrats demand restrictions on ICE.
They didn’t give a darn about ICE under Barack Obama or Joe Biden, but suddenly they care because they want to attack President Donald Trump.
Friday is the deadline when we will go into a partial shutdown, according to DHS, unless they pass a further stopgap/extension.
The funny thing is that because of the One Big Beautiful Bill passed last year, ICE was already given a lot of money to pursue its mission, so this might not truly affect them. What it would affect is the other agencies in the DHS, like FEMA, TSA, and the Secret Service. But for Democrats, what do those facts matter? It’s all about posturing to their base that they’re being tough on ICE.
But Sen. John Kennedy (R-LA) had a very direct message to Senate Minority Leader Chuck Schumer (D-NY) about the Democrats’ demands about ICE, which include things like not wearing masks, as well as no immigration enforcement at places like schools, courts, and polling places. The Democrats really tell on themselves when they say they don’t want ICE around polling places. Why would illegal aliens be around polling places – unless they were trying to vote?
“The Karen wing of the Democratic Party wants to defund ICE, just like they wanted to defund the police,” Kennedy explained.
“And we know how that vampire movie turned out. The Karen wing of the Democratic Party is in control of the Democratic Party. Even if we agreed to every one of Sen. Schumer’s conditions – and I wouldn’t vote for ’em – he couldn’t deliver the Democratic votes. Because the Karen wing will punish any Democrat who votes to keep the DHS open.”
Kennedy said that’s why Schumer was kind of “wandering around” like a “roomba, looking like a man who has just lost his luggage.” That’s a pretty perfect description of Schumer, who always seems to be in a perpetual state of confusion when it comes to decisions about his own party. He can’t deliver the votes, even if we agree, Kennedy said. “And we wouldn’t agree anyway.”
The DHS did agree to body cams, but the minute they did so, the Democrats flipped on a dime and then started terming it “mass surveillance” and started demanding that their use face certain restrictions to protect “privacy.”
Translation? The Democrats realized that body cams weren’t going to help their narratives, and it was likely to nail leftists doing bad things.
So if Democrats want to play this game of demonizing ICE here, they’re going to hurt the other agencies far more than ICE. That’s going to come back on them, and their base should realize they’re being played.
Immigration is reshaping political parties in Britain, Europe, and the US, challenging longstanding party stability.
As British Prime Minister Keir Starmer faces calls to resign for his appointment of Epstein-tied Peter Mandelson as ambassador to the United States, one is struck by the sudden instability of British governments. In the 28 years between 1979 and 2007, Britain had only three prime ministers, while in the 19 years since 2007, it has had seven, and may soon have eight. Only one of those, David Cameron, carried his party to a reelection victory, and he resigned a year after being beaten in the Brexit referendum.
It’s not just leaders who have stumbled. Even historically long-lasting parties have. Britain’s Conservatives, who, since the party’s founding in 1846, 180 years ago, have been the most electorally successful party anywhere, are polling at 19 percent today. So is the Labour Party, founded in 1900 and Britain’s second party since 1923, 103 years ago.
Similarly, elsewhere in Europe, France’s historic socialist, communist and Gaullist parties have more or less disappeared, and the National Rally, dismissed as unthinkable, to the point that the judicial establishment disqualified it from the ballot, still leads the polls under its 30-year-old successor.
Germany’s Social Democrats, founded in the 1880s, were swept in and promptly swept out of office, while the Christian Democrats, the descendants of the anti-Nazi Catholic Center party, have barely been holding their own against the oft-denounced AfD.
Italy’s dominant asymmetric duo, for two generations after World War II, the Christian Democrats and the Communists, fell on bad times in the 1990s, with the fading of belief in their founding faiths, Catholicism and communism. Dominant since then have been media millionaire Silvio Berlusconi, the Five Star Movement party, founded by a comedian, and the current prime minister, Giorgia Meloni, whose party’s roots were once dismissed as neo-fascist.
The two American political parties, the oldest and third-oldest in the world, have shown more stability. In the first half of the 20th century, Democrats survived the landslide rejection of Woodrow Wilson in 1920, and Republicans survived the landslide rejection of Herbert Hoover in 1932.
The two parties’ resilience prevented Americans from succumbing, as many feared they would, to the totalitarian temptations that swept much of continental Europe in the 1920s and 1930s.
In the volatile years after what was then called the Great War, communists took over Russia in 1917 through 1920, fascists took over Italy in 1922 through 1924, and Nazis took over Germany in 1933 through 1934. No one could be sure that a similar upheaval would not succeed in France, Britain or America.
Before that war, American presidents opposed restrictions on immigration, confident that assimilation efforts, such as big-city public schools and Henry Ford’s English-language classes, would Americanize the Ellis Island generation of 1892-1914. Fears of revolution and the wartime capacity to control people’s movements led to bipartisan majorities for the 1924 law that cut off immigration from eastern and southern Europe.
Now, a century later, immigration is the problem that, more than anything else, is threatening the hold of longstanding political parties. Old parties’ leaders in Britain and Europe, nervous that below-replacement birth rates would halt economic growth and endanger their welfare states, encouraged massive immigration of Muslims from North Africa, the Middle East and Pakistan. Prime example: former German Chancellor Angela Merkel’s unilateral decision, without consultation internally or with European Union partners, in 2015 to admit 1 million mostly male Muslims to Germany.
Police authorities and established journalists suppressed evidence that many migrants lived off welfare rather than productive labor, and that many such men felt justified in raping headscarf-less young women and beating up gay men. It has come to the point that British authorities are arresting and prosecuting citizens who send private emails that are thought to be unwelcoming to some immigrants.
Authorities seemed to regard any qualms about immigrants with unfamiliar customs as equivalent to the bigotry that fed the Holocaust and ignored the obvious moral difference between excluding people from your country and murdering your fellow citizens.
Whether Starmer survives politically is unclear, but it is clear that the Labour Party, like the Conservatives before it, is in perhaps terminal trouble. Conservatives won 44 percent of the popular vote in 2019, and 365 seats (out of 650) in the House of Commons in December 2019; Labour, with only 33 percent of the popular vote, won 411 seats in July 2024.
Despite some campaign rhetoric, neither party staunched the flow of immigrants, and neither has visibly changed government bureaucracies’ bias against those who protest it. Unsurprisingly, both are now polling below 20 percent, well behind Nigel Farage’s Reform UK, founded in 2018.
The situation in America, and concerning its parties, is less drastic. The nation has a much stronger tradition of assimilation of immigrants, although many American liberals regard that as something like persecution. And our great immigration surge between 1982 and 2007 came primarily from Latin America and Asia. The Christian and European cultures of Latins, and the test-driven literacy and numeracy of Asians, have made them more assimilable than the Muslims thronging Britain and Europe.
Nonetheless, immigration has affected our politics, and the Clinton Democrats’ and Bush Republicans’ implicit acquiescence in the 1982-2007 surge are things of the past. Even though immigration was reduced sharply by the 2007-08 financial crisis and the illegal immigrant population plateaued thereafter, President Donald Trump’s border-strengthening efforts in his first and second terms have made the Republicans a skeptical-of-immigration party.
Trump has demonstrated that under current legislation, border enforcement, which most Americans support, can work, and his second-term use of Immigration and Customs Enforcement has shown that hundreds of thousands of illegal immigrants can be deported, and that even more may be incentivized to self-deport. But the harsh footage and the two protesters’ deaths in Minnesota suggest that the immigration problem could become a liability for Trump and his party.
Democrats have also changed in response to Trump. Former Presidents Bill Clinton and Barack Obama proclaimed that they were enforcing immigration laws. Former President Joe Biden scarcely bothered, even as his appointees put in place an open-borders policy. Today, most Democratic officeholders are intent on obstructing and, in the tradition of Democrats John C. Calhoun and George C. Wallace, nullifying federal law enforcement. Few Democratic voters seem to mind, but that could become a political liability too.
On both sides of the Atlantic, we are seeing in the 2020s something like reenactments of the 1920s — the overthrowing of political establishments in Britain and Europe, and the sometimes awkward and painful reshaping, but not overthrowing, of the political parties of the U.S.
Michael Barone is a senior political analyst for the Washington Examiner, resident fellow at the American Enterprise Institute and longtime co-author of The Almanac of American Politics. His new book, “Mental Maps of the Founders: How Geographic Imagination Guided America’s Revolutionary Leaders,” is now available.
Where was Jesus on the day He died? He was in the center between two thieves. He was in the center of humanity, in the center of history, and especially in the center of the story of redemption.
Where is He in your life? Are you Christ-centered?
Paul Tripp wrote, “A Christ-centered life begins with realizing that the source of everything we are is the Lord. He created us, he owns us, he gifted us.”1 Our Lord doesn’t simply want to be included in our lives; He want to be the axis, the nucleus, the hub around which our entire life revolves. When we keep Him at the center, He takes everything we have and makes it meaningful. But when we push Him to the side, we are unable to enjoy His gifts.
The Living Bible says in 1 Corinthians 1:24, “God has opened the eyes of those called to salvation, both Jews and Gentiles, to see that Christ is the mighty power of God to save them; Christ himself is the center of God’s wise plan for their salvation.” Is He at the dead center of your heart?
You were designed for the purpose of knowing Christ and making Him the center of your life. Craig Etheredge
Paul Tripp, “What Is a Christ-Centered Life?”, Paul Tripp, June 7, 2017.
After years of struggle and crying out in prayer, Frank quit drinking. He attributes his continued sobriety to God’s work in his life. But he also made some important changes. He no longer kept alcohol in the house, watched for warning signs in his thinking and moods, and was wary of certain situations. He leaned on God and knew not to leave an opening for temptation or sin.
“Be alert and of sober mind,” the apostle Peter warned. “Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8). Peter knew we needed to be watchful because the devil’s attacks are often unexpected—when it seems like our life couldn’t be better, or we think we’d never be tempted in a certain area.
James too warned his readers to submit to God and “resist the devil.” When we do, our enemy “will flee” (James 4:7). The best way to resist him is to stay close to God through prayer and time in Scripture. When we do, God comes near to us (v. 8) through His Spirit (Romans 5:5). James also offered this encouragement: “Humble yourselves before the Lord, and he will lift you up” (James 4:10).
We all face challenging moments in life when we’re tempted and struggle. We can rest knowing that God wants us to succeed and overcome. He is with us in our troubles.
Reflect & Pray
When do you seem to be more susceptible to temptation? How has God helped you in those times?
Dear God, please help me draw near to You instead of pulling away. I need Your daily guidance to keep me on the right path.
In addition to the admonitions of Peter (1 Peter 5:8) and James (James 4:7) regarding spiritual vigilance in resisting temptation, Paul also had something to say about it. After noting how the Israelites had succumbed to temptation in the wilderness (1 Corinthians 10:1-11), he warned the Corinthians: “If you think you are standing firm, be careful that you don’t fall! No temptation has overtaken you except what is common to mankind. And God is faithful . . . . When you are tempted, he will also provide a way out so that you can endure it” (vv. 12-13). The apostle lists two examples of how the “way out” can sometimes involve fleeing. He says we’re to “flee from idolatry” (v. 14) and “sexual immorality” (6:18). The Holy Spirit helps us to succeed in overcoming temptation.