God is Not Against Us; Day637

For God has not appointed us to [incur His] wrath [He did not select us to condemn us], but [that we might] obtain [His] salvation through our Lord Jesus Christ (the Messiah) . Who died for us so that whether we are still alive or are dead [at Christ’s appearing], we might live together with Him and share His life. 1Thessalonians 5:9

God Is Not Against Us
When we are facing difficulties in life, we normally thinks that this must be from God.  We started asking why God has put this upon me.  Why I am having this issue in life?  Why my workplace is such a place of unhappiness and frustration?  It is so easy for us to think that God must have been behind all these misfortune that I am experiencing.  The short answer to the question is – It’s not God putting us in the situation.  He can only allow us to be in that situation and the reason is to build us up into a better person.   It is us who place ourselves in that situation.  The law of cause and effect is  a good reference.  When we do something in this world,  there will be an effect or consequence of all our actions.   We are the one who took the step to be in that situation and not God.  Often times  out of our frustrations, we started blaming God instead of ourselves.

At misfortune:
1. Step back and regroup.
2. Don’t do anything drastic.
3. Don’t make a great change.
4. Stand back and look over your life
5. Think-God is not against you
6. Think-God is on your side no matter what
7. Wait for wisdom
8. Decide with wisdom given to you
9. Act on the wisdom given to you
10.Wait patiently for the new effect of your actions.

Quadrant I-Urgent and Important
Rest
Create APC System Reliability Script +OPLS
Complete Nova System Reliability Script +OPLS
Fix T06 ISRM Configuration Issue +OPLS
Complete Sequence Guide +post to Sharepoint Library
Cleanup Sequence Folder-all systems
Update NST Database with current activities

Reading List
Sharepoint 2010 Search Pro, p200

24Hour Report
0500, End of Sleep,
0510, Coffee
0530, Study Revelation 1:5 [read more]

Barnes on 1Th 5:9 –
For God hath not appointed us to wrath – This is designed as an encouragement to effort to secure our salvation. The wish of God is to save us, and therefore we should watch and be sober; we should take to ourselves the whole of the Christian armor, and strive for victory. If he had appointed us to wrath, effort would have been in vain, for we could do nothing but yield to our inevitable destiny. The hope of a final triumph should animate us in our efforts, and cheer us in our struggles with our foes. How much does the hope of victory animate the soldier in battle! When morally certain of success, how his arm is nerved! When everything conspires to favor him, and when he seems to feel that God fights for him, and intends to give him the victory, how his heart exults, and how strong is he in battle! Hence, it was a great point among the ancients, when about entering into battle, to secure evidence that the gods favored them, and meant to give them the victory.
For this purpose they offered sacrifices, and consulted the flight of birds and the entrails of animals; and for this armies were accompanied by soothsayers and priests, that they might interpret any signs which might occur that would be favorable, or to propitiate the favor of the gods by sacrifice. See Homer, passim; Arrian’s Expedition of Alexander, and the classic writers generally. The apostle alludes to something of this kind here. He would excite us to maintain the Christian warfare manfully, by the assurance that God intends that we shall be triumphant. This we are to learn by no conjectures of soothsayers; by no observation of the flight of birds; by no sacrifice which we can make to propitiate his favor, but by the unerring assurance of his holy word. If we are Christians, we know that he intends our salvation, and that victory will be ours; if we are willing to become Christians, we know that the Almighty arm will be stretched out to aid us, and that the “gates of hell” cannot prevent it.

1Th 5:10 –
Who died for us – That is, to redeem us. He designed by his death that we should ultimately live with him; and this effect of his death could be secured only as it was an atoning sacrifice.
Whether we wake or sleep – Whether we are found among the living or the dead when he comes. The object here is to show that the one class would have no advantage over the other. This was designed to calm their minds in their trials, and to correct an error which seems to have prevailed in the belief that those who were found alive when he should return would have some priority over those who were dead; see the notes on 1Th_4:13-18.
Should live together with him – See the notes at Joh_14:3. The word rendered “together” (ἁμα  hama) is not to be regarded as connected with the phrase “with him” – as meaning that he and they would be “together,” but it refers to those who “wake and those who sleep” – those who are alive and those who are dead – meaning that they would be “together” or would be with the Lord “at the same time;” there would be no priority or precedence. Rosenmuller.

Selfless; Day636

And from Jesus Christ the faithful and trustworthy Witness, the Firstborn of the dead [first to be brought back to life] and the Prince (Ruler) of the kings of the earth. To Him Who ever loves us and has once [for all] loosed and freed us from our sins by His own blood, [Ps. 89:27.]  Revelation 1:5

Selfless
”Selfless-having no concern for self;  Selflessness is the act of sacrificing ones own interest for the greater good.”
It is hard to measure why Christ decided to go through all the pain and suffering at the cross.  I don’t think there will be anyone on earth who can do the same knowing that the end of the journey is death.  Going through a sacrifice of something in life is just as comparable to the act of going through the cross.  We have the opportunity to bear the cross everyday and yet most of us, we choose not to. We have done a few sacrifices in life and we know that it was difficult but having an example of selflessness in front of us in the way Christ did it for us will make us at least imitate the action [although it takes courage and practice].  There is really no need for us perform any physical sacrifices anymore.  If there is a need for it, then Him going through the cross is fruitless.  So what else can we do then?  Well, we can believe what He did and claim the fact that the blood He shed for us is enough. We can also mimic His selfless act in a small way everyday.
Some examples:
1. Listen more
2. Talk less and with meaning
3. Act with grace
4. Be forgiving
5. Share what you have to humanity expecting nothing in return [time, knowledge, resources]
6. Execute our purpose in life

Quadrant I-Urgent and Important
1Mile Swim
TPM Meeting
Plan for Nova/APC Reliability Improvement

Reading List
Sharepoint 2010 Search Pro, p200

24Hour Report
0300, End of Sleep,
0310, Coffee
0430, Study Revelation 1:5 [read more]

Barnes on Rev 1:5 –
And from Jesus Christ, who is the faithful witness – See the notes on Rev_1:2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him “grace and peace” are appropriately sought, as one who hears such a testimony, and as the first-begotten from the dead, and as reigning over the kings of the earth. Thus, grace and peace are invoked from the infinite God in all his relations and operations: as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of people; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events.
And the first-begotten of the dead – The same Greek expression – πρωτότοκος  prōtotokos – occurs in Col_1:18. See it explained in the notes on that passage. Compare the notes at 1Co_15:20.
And the prince of the kings of the earth – Who has over all the kings of the earth the pre-eminence which kings have over their subjects. He is the Ruler of rulers; King of kings. In Rev_17:14; Rev_19:16, the same thought is expressed by saying that he is the “King of kings.” No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a scepter over the million of the earth, and the exaltation of the Saviour is here expressed by supposing that all those kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere prevails in regard to him in the Scriptures. Compare Mat_28:18; Mat_11:27; Joh_17:2; Eph_1:20-22; Phi_2:9-11; Col_1:15-18. The word “prince” – ὁ ἄρχων  ho archōn – means properly, “ruler, leader, the first in rank.” We often apply the word “prince” to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God (compare Isa_10:5 ff; Isa_45:1 ff; Psa_47:2; Psa_99:1; Psa_103:9; Dan_4:34), and which can only pertain to God, it is clear that in ascribing this to the Lord Jesus it is implied that he is possessed of divine attributes. As much of the revelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be asserted that he who was to exert that power was invested with the prerogative of a ruler of the nations, and that he had this right of control.
Unto him that loved us – This refers undoubtedly to the Lord Jesus, whose love for people was so strong that nothing more was necessary to characterize him than to speak of him as the one “who loved us.” It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connection with what precedes. In Rev_1:4, and the first part of this verse, the writer had invoked grace from the Father, the Spirit, and the Saviour. In the latter clause of the verse there commences an ascription of praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a revelation from him Rev_1:1; because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes revealed in this book.
And washed us from our sins in his own blood – He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power only as it makes an expiation for sin, for considered literally its effect would be the reverse. The language is such as would be used only on the supposition that he had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of a martyr that he “had washed us from our sins in his blood?” How could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Compare 1Jo_1:7; Heb_9:14. The specific idea of washing, however – representing that blood as washing sin away – is one which does not elsewhere occur. It is evidently used in the sense of “cleansing” or “purifying,” as we do this by “washing,” and as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body.

Beacon of Light; Day635

THE LORD is my Light and my Salvation–whom shall I fear or dread? The Lord is the Refuge and Stronghold of my life–of whom shall I be afraid? Psalm 27:1

Beacon of Light
There will be times in life that all will be blurry as we are surrounded with darkness in the form of problems, difficult problems, sickness, death, loss of a job, loss of a relationship, loss of finances, loss of mind or loss of something precious and failures after failures, disappointment, betrayal.  Times like these will come but knowing that there is a beacon of light out there to hope for is such a great relief and we know that all we have to do is take another step forward and not give up. We cannot give up!

Quadrant I-Urgent and Important
Rest
NST Meeting

Reading List
Sharepoint 2010 Search Pro, p200

24Hour Report
0500, End of Sleep,
0510, Coffee
0530, Study Psalm 27:1   [read more]

Barnes on Psa 27:1 –
The Lord is my light – He is to me the source of light. That is, He guides and leads me. Darkness is the emblem of distress, trouble, perplexity, and sorrow; light is the emblem of the opposite of these. God furnished him such light that these troubles disappeared, and his way was bright and happy.
And my salvation – That is, He saves or delivers me.
Whom shall I fear? – Compare Rom_8:31. If God is on our side, or is for us, we can have no apprehension of danger. He is abundantly able to protect us, and we may confidently trust in Him. No one needs any better security against the objects of fear or dread than the conviction that God is his friend.
The Lord is the strength of my life – The support of my life. Or, in other words, He keeps me alive. In itself life is feeble, and is easily crushed out by trouble and sorrow; but as long as God is its strength, there is nothing to fear.
Of whom shall I be afraid? – No one has power to take life away while He defends me. God is to those who put their trust in Him a stronghold or fortress, and they are safe.

Less is More; Day634

Whoever exalts himself [with haughtiness and empty pride] shall be humbled (brought low), and whoever humbles himself [whoever has a modest opinion of himself and behaves accordingly] shall be raised to honor.  Matthew 23:12

Quadrant I-Urgent and Important
2.4Mile Swim

Reading List
Sharepoint 2010 Search Pro, p180

24Hour Report
0700, End of Sleep,
0710, Coffee
0730, Study Matthew 23:12  [read more]

Barnes on Mat 23:11-12 –
He that shall humble himself … – God will exalt or honor him that is humble, and that seeks a lowly place among people. That is true religion, and God will reward it.

Darkness Over Light; Day633; Failure=Motivation

The [basis of the] judgment (indictment, the test by which men are judged, the ground for the sentence) lies in this: the Light has come into the world, and people have loved the darkness rather than and more than the Light, for their works (deeds) were evil. [Isa. 5:20.] John 3:19

Darkness Over Light
I’ve talked to people who is currently facing difficulties in life and explained to them the way out from the dark tunnel where they can see the light.  They can literally see the light and all they have to do is carry that light with them as they exit the dark tunnel.  Majority of those people I’ve told will never hesitate to ignore the light.  They choose darkness over light.

Failure=Motivation
Key Points:
1. When you fail, you examine the failure point thoroughly and learn in the process.
2.. When you fail, you look for other ways to get around the failure, therefore you become creative and innovative.
3. Failure is success upside down. 
4. When you fail, there is no other way around but success.
5. When you fail, who said you cannot try one more time.
6. Failure keeps us on alert and have a sense of urgency.
7. Failure drives us to do more +look for more
8. Failure is just a component level [just a portion of a system and not the entire system]. Life goes onward!
examples:
Engine failure
Heart failure
Brake failure
Relationship failure
Health failure
Failure to open
Failure to launch
Failure to pass the exam
Failure to communicate
Failure to continue
9. What will you do after you successfully climb the highest mountain? Ans. Climb another mountain.
10. What will you do when you failed to climb the highest mountain? Ans. Try again and die trying.  Don’t give up!
DON’T QUIT!

Quadrant I-Urgent and Important
40Mile Bike
Test Sharepoint Search Capability

Reading List
Sharepoint 2010 Search Pro, p180

24Hour Report
0700, End of Sleep,
0710, Coffee
0730, Study John 3:19  [read more]

Barnes on John 3:19 –
This is the condemnation – This is the cause of condemnation; or this is the reason why men are punished.
That light is come – Light often denotes instruction, teaching, doctrine, as that by which we see clearly the path of duty. all the instruction that God gives us by conscience, reason, or revelation may thus be called light; but this word is used especially to denote the Messiah or the Christ, who is often spoken of as “the light.” See Isa_60:1; Isa_9:2. Compare Mat_4:16; also the notes at Joh_1:4. It was doubtless this light to which Jesus had particular reference here.
Men loved darkness – Darkness is the emblem of ignorance, iniquity, error, superstition – whatever is opposite to truth and piety. Men are said to love darkness more than they do light when they are better pleased with error than truth, with sin than holiness, with Belial than Christ.
Because their deeds are evil – Men who commit crime commonly choose to do it in the night, so as to escape detection. So men who are wicked prefer false doctrine and error to the truth. Thus the Pharisees cloaked their crimes under the errors of their system; and, amid their false doctrines and superstitions, they attempted to convince others that they had great zeal for God.
Deeds – Works; actions.

True Acquaintance; Day632

He who does not love has not become acquainted with God [does not and never did know Him], for God is love.  1John 4:8

Quadrant I-Urgent and Important
Rest
Celebration Church

Reading List
Sharepoint 2010 Search Pro, p150

24Hour Report
0700, End of Sleep,
0710, Coffee
0730, Study 1John 4:8 [read more]

Barnes on 1Jo 4:8 –
He that loveth not, knoweth not God – Has no true acquaintance with God; has no just views of him, and no right feelings toward him. The reason for this is implied in what is immediately stated, that “God is love,” and of course if they have no love reigning in their hearts, they cannot pretend to be like him.
For God is love – He is not merely benevolent, he is benevolence itself. Compare the notes at 2Co_13:11. Never was a more important declaration made than this; never was more meaning crowded into a few words than in this short sentence – “God is love.” In the darkness of this world of sin – in all the sorrows that come now upon the race, and that will come upon the wicked hereafter – we have the assurance that a God of infinite benevolence rules over all; and though we may not be able to reconcile all that occurs with this declaration, or see how the things which he has permitted to take place are consistent with it, yet in the exercise of faith on his own declarations we may find consolation in “believing” that it is so, and may look forward to a period when all his universe shall see it to be so. In the midst of all that occurs on the earth of sadness, sin, and sorrow, there are abundant evidences that God is love.
In the original structure of things before sin entered, when all was pronounced “good;” in the things designed to promote happiness, where the only thing contemplated is happiness, and where it would have been as easy to have caused pain; in the preservation of a guilty race, and in granting that race the opportunity of another trial; in the ceaseless provision which God is making in his providence for the wants of unnumbered millions of his creatures; in the arrangements made to alleviate sorrow, and to put an end to it; in the gift of a Saviour more than all, and in the offer of eternal life on terms simple and easy to be complied with – in all these things, which are the mere expressions of love, not one of which would have been found under the government of a malignant being, we see illustrations of the sublime and glorious sentiment before us, that “God is love.” Even in this world of confusion, disorder, and darkness, we have evidence sufficient to prove that he is benevolent, but the full glory and meaning of that truth will be seen only in heaven. Meantime, let us hold on to the truth that he is love. Let us believe that he sincerely desires our good, and that what seems dark to us may be designed for our welfare; and amidst all the sorrows and disappointments of the present life, let us feel that our interests and our destiny are in the hands of the God of love.

Lifetime Free Kingdom Membership; Day631; Rosedale Ride-62 Miles

But to as many as did receive and welcome Him, He gave the authority (power, privilege, right) to become the children of God, that is, to those who believe in (adhere to, trust in, and rely on) His name–[Isa. 56:5.] John 1:12

Lifetime Free Kingdom Membership
A few years ago, I signed up for a lifetime membership to God’s Kingdom – I personally gave my life to Christ. At that time my life was not that bad but I know I needed something but every time I tried “a thing” my life just did not go anywhere close to what I want to attain which is peace of mind. I‘m a fan of self help books, I read psychology books, I read leadership books,  I studied Aikido, meditate, swim, bike, sword training, I read and study successful people … but all those were still not enough to give me satisfaction and contentment.  In my previous Aikido training, our Sensei taught us that the ultimate purpose of Aikido training is the unification of the body, mind and spirit – I never really understood this theory until a few years later in my life in Christ.  All I was doing previously was in the physical realm – the Body and Mind and my spirit starved as I trained and concentrated in the physical and the mental aspect of my life. God has a mysterious way of calling His people and it comes in many form.  Unfortunately my awakening started a few months after my bike accident in 1989. I started a project called “bike to work” in 1989 and I was doing great until one day a car hit me from behind while I was riding my bike. I was thrown forward and landed at the right front tire of the car. The car’s front tire dragged me for 9 feet as I struggled to hold on the tire.  It was a horrible accident and  I thought that was the end of my life but with God’s blessing, I never thought that it was the beginning of the new life.  I survived that day with minor injuries only and no broken bones except for a two big 5” scar in my butt cheeks and a deep bruises in both of my knees. I hit rock bottom during the recovery.  I did not have my faith in Christ to encourage me during my recovery.  The suffering from the accident was far more severe in the mental realm than in the physical. During the suffering phase of the accident, something was drawing me towards the Kingdom of God and a few week later, I did something that I have not done before – I received Christ and gave up my life.  I did not know anything about it.  Many people mentioned it on TV, “Hey, the solution to you problems is receive Christ as your personal savior”.  Many people are skeptics about “receiving Christ”. Me too, I did not know what it can do then until I look back through the years after my accident in 1989 and all I can say is – something great happened after the 1989 incident and the peace, the joy is still unfolding every day.

The verse today seems so simple yet it has a profound effect in my life.  A simple step that I took many years ago had a lasting effect that changed the way I lived my life from then on.  You too can have it if you let Him.  It’s all up to you.

2012 Rosedale Ride [more pictures]
Rosedale Ride was a success today.  I think my heart is recovering well.  It’s been 631 days after my stent#2 and I was able to sustain great effort during the ride.  It took us more than 5 hours to complete but the goal today was  the “journey”.  I had to slow down due to my teammate at 11mph compared to my average speed of 14-15mph on the training ride.  I have nothing to prove to anyone except myself.  I’m just glad that today I can check off another action item in my list.  Next step is training for the 100mile bike ride in October.  I’m switching to my Specialized Time Trial Bike starting tomorrow as a kick off for the summer time training. 

Quadrant I-Urgent and Important
Rosedale Ride-62Miles

Reading List
Sharepoint 2010 Search Pro, p150

24Hour Report
2000, Big Pasta dinner
2200, Start of sleep
0500, End of Sleep,
0510, Small Pasta breakfast +coffee
0545, Study John 1:12 [read more]

Barnes on John 1:12 –
To as many as received him – The great mass; the people; the scribes and Pharisees rejected him. A few in his lifetime received him, and many more after his death. “To receive him,” here, means to “believe” on him. This is expressed at the end of the verse.
Gave he power – This is more appropriately rendered in the margin by the word “right” or “privilege.” Compare Act_1:7; Act_5:4; Rom_9:21; 1Co_7:37; 1Co_8:9; 1Co_9:4-5.
Sons of God – Children of God by adoption. See the notes at Mat_1:1. Christians are called sons of God:
1.    Because they are “adopted” by Him, 1Jo_3:1.
2.    Because they are “like Him;” they resemble Him and have His spirit.
3.    They are united to the Lord Jesus, the Son of God, are regarded by Him as his brethren Mat_25:40, and are therefore regarded as the children of the Most High.
On his name – This is another way of saying believeth in “him.” The “name” of a person is often put for the person himself, Joh_2:23; Joh_3:18; 1Jo_5:13. From this verse we learn:
1.    That to be a child of God is a privilege – far more so than to be the child of any human being, though in the highest degree rich, or learned, or honored. Christians are therefore more honored than any other persons.
2.    God gave them this privilege. It is not by their own works or deserts; it is because God chose to impart this blessing to them, Eph_2:8; Joh_15:16.
3.    This favor is given only to those who believe on him. All others are the children of the wicked one, and no one who has not “confidence in God” can be regarded as his child. No parent would acknowledge one for his child, or approve of him, who had no confidence in him, who doubted or denied all he said, and who despised his character. Yet the sinner constantly does this toward God, and he cannot, therefore, be called his Son.

Unchangeable Christ; Day630

Jesus Christ (the Messiah) is [always] the same, yesterday, today, [yes] and forever (to the ages) Hebrews 13:8

Quadrant I-Urgent and Important
Rest

Reading List
Sharepoint 2010 Search Pro, p150

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study Hebrews 13:8 [read more]

Barnes on Heb 13:8 –
Jesus Christ the same yesterday … – As this stands in our common translation, it conveys an idea which is not in the original. It would seem to mean that Jesus Christ, the unchangeable Saviour, was the end or aim of the conduct of those referred to, or that they lived to imitate and glorify him. But this is by no means the meaning in the original. There it stands as an absolute proposition, that “Jesus Christ is the same yesterday, today, and forever;” that is, that he is unchangeable. The evident design of this independent proposition here is, to encourage them to persevere by showing that their Saviour was always the same; that he who had sustained his people in former times, was the same still, and would be the same forever. The argument here, therefore, for perseverance is founded on the “immutability” of the Redeemer. If he were fickle, vacillating, changing in his character and plans; if today he aids his people, and tomorrow will forsake them; if at one time he loves the virtuous, and at another equally loves the vicious; if he formed a plan yesterday which he has abandoned today; or if he is ever to be a different being from what he is now, there would be no encouragement to effort. Who would know what to depend on? Who would know what to expect tomorrow? For who could have any certainty that he could ever please a capricious or a vacillating being? Who could know how to shape his conduct if the principles of the divine administration were not always the same? At the same time, also, that this passage furnishes the strongest argument for fidelity and perseverance, it is an irrefragable proof of the divinity of the Saviour. It asserts immutability – sameness in the past, the present, and to all eternity but of whom can this be affirmed but God? It would not be possible to conceive of a declaration which would more strongly assert immutability than this.

Pure in Heart, Word and Conduct; Day629

Do not be in a hurry in the laying on of hands [giving the sanction of the church too hastily in reinstating expelled offenders or in ordination in questionable cases], nor share or participate in another man’s sins; keep yourself pure.  1Timothy 5:22

Quadrant I-Urgent and Important
Rest
Pickup packet for Rosedale Ride [62Mile Route]
Inspect/Lube Bike

Reading List
Sharepoint 2010 Search Pro, p140

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study 1Timothy 5:22 [read more]

Barnes 1Ti 5:22 –
Lay hands suddenly on no man – Some have understood this of laying on hands to heal the sick (Koppe); others of the laying on of hands to absolve penitents, but the obvious meaning is to refer it to ordination. It was usual to lay the hands on the heads of those who were ordained to a sacred office, or appointed to perform an important duty; notes, 1Ti_4:14; compare Act_6:6; Act_8:17. The idea here is, that Timothy should not be hasty in an act so important as that of introducing people to the ministry. He should take time to give them a fair trial of their piety; he should have satisfactory evidence of their qualifications. He should not at once introduce a man to the ministry because he gave evidence of piety, or because he burned with an ardent zeal, or because he thought himself qualified for the work. It is clear from this that the apostle regarded Timothy as having the right to ordain to the ministry; but not that he was to ordain alone, or as a prelate. The injunction would be entirely proper on the supposition that others were to be associated with him in the act of ordaining. It is just such as a Presbyterian father in the ministry would give in a charge to his son now; it is in fact just the charge which is now given by Presbyterians and congregationalists to those who are set apart to the sacred office, in reference to ordaining others.
Neither be partaker of other men’s sins – This is evidently to be interpreted in connection with the injunction “to lay hands suddenly on no man.” The meaning, in this connection, is, that Timothy was not to become a participant in the sins of another by introducing him to the sacred office. He was not to invest one with a holy office who was a wicked man or a heretic, for this would be to sanction his wickedness and error. If we ordain a man to the office of the ministry who is known to be living in sin, or to cherish dangerous error, we become the patrons of the sin and of the heresy. We lend to it the sanction of our approbation; and give to it whatever currency it may acquire from the reputation which we may have, or which it may acquire from the influence of the sacred office of the ministry. Hence, the importance of caution in investing anyone with the ministerial office. But while Paul meant, doubtless, that this should be applied particularly to ordination to the ministry, he has given it a general character. In no way are we to participate in the sins of other people. We are not to be engaged with them in doing wrong; we are not to patronize them in a wicked business; we are not to be known as their companions or friends; and we are not to partake of their unlawful gains. We are not to lend money, or a boat, or a horse, or a pistol, or a bowie-knife, for an unlawful business; we are not to furnish capital for the slave-trade, or for manufacturing intoxicating drinks, or for an enterprise that contemplates the violation of the Sabbath.
Keep thyself pure – Particularly, in regard to participation in the sins of others; generally, in all things – in heart, in word, in conduct.

True 100% Satisfied; Day628

As for me, I will continue beholding Your face in righteousness (rightness, justice, and right standing with You); I shall be fully satisfied, when I awake [to find myself] beholding Your form [and having sweet communion with You].  Psalm 17:15

True 100% Satisfied
There were times when we wake up in the morning that we find ourselves bothered and discontented about life.  Our body is not functioning as expected, pain here and pain there.  Mind is not in top shape and always worrying about something.  We worry about what will happen today and what will happen tomorrow.  Did we do enough to be considered as a good parent or a husband?  Did we do enough to be called a good employee? Did we do enough to be  labeled as a good servant?  Am I on track for success?  Does my actions satisfy what is expected of me?  Did I do my part to help my family? 

When we truly is 100% satisfied in life, those kind of question are nowhere to be found in our vocabulary because we attained a true 100% satisfaction of what God had given to us.

Quadrant I-Urgent and Important
Rest
Build a new Sharepoint Server 2010

Reading List
Sharepoint 2010 Search Pro, p140

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study Psalm 17:15 [read more]

Barnes on Psa 17:15 –
As for me – In strong contrast with the aims, the desires, and the condition of worldly individuals. “They” seek their portion in this life, and are satisfied; “I” cherish no such desires, and have no such prosperity. I look to another world as my home, and shall be satisfied only in the everlasting favor and friendship of God.
I will behold thy face – I shall see thee. Compare Mat_5:8; 1Co_13:12; 1Jo_3:2. This refers naturally, as the closing part of the verse more fully shows, to the future world, and is such language as would be employed by those who believe in a future state, and by no others. This is the highest object before the mind of a truly religious man. The bliss of heaven consists mainly, in his apprehension, in the privilege of seeing God his Savior; and the hope of being permitted to do this is of infinitely more value to him than would be all the wealth of this world.
In righteousness – Being myself righteous; being delivered from the power, the pollution, the dominion of sin. It is this which makes heaven so desirable; without this, in the apprehension of a truly good man, no place would be heaven.
I shall be satisfied – While they are satisfied with this world, I shall be satisfied only when I awake in the likeness of my God. Nothing can meet the wants of my nature; nothing can satisfy the aspiring of my soul, until that occurs.
When I awake – This is language which would be employed only by one who believed in the resurrection of the dead, and who was accustomed to speak of death as a “sleep” – a calm repose in the hope of awaking to a new life. Compare the notes at Psa_16:9-11. Some have understood this as meaning “when I awake tomorrow;” and they thence infer that this was an evening song (compare Psa_4:8); others have supposed that it had a more general sense – meaning “whenever I awake;” that is, while men of the world rejoice in their worldly possessions, and while this is the first thought which they have on awaking in the morning, my joy when I awake is in God; in the evidence of his favor and friendship; in the consciousness that I resemble him. I am surprised to find that Prof. Alexander favors this view. Even DeWette admits that it refers to the resurrection of the dead, and that the psalm can be interpreted only on the supposition that it has this reference, and hence, he argues that it could not have been composed by David, but that it must have been written in the time of the exile, when that doctrine had obtained currency among the Hebrews. The interpretation above suggested seems to me to be altogether too low a view to be taken of the sense of the passage.
It does not meet the state of mind described in the psalm. It does not correspond with the deep anxieties which the psalmist expressed as springing from the troubles which surrounded him. He sought repose from those troubles; he looked for consolation when surrounded by bitter and unrelenting enemies. He was oppressed and crushed with these many sorrows. Now it would do little to meet that state of mind, and to impart to him the consolation which he needed, to reflect that he could lie down in the night and awake in the morning with the consciousness that he enjoyed the friendship of God, for he had that already; and besides this, so far as this source of consolation was concerned, he would awake to a renewal of the same troubles tomorrow which he had met on the previous day. He needed some higher, some more enduring and efficient consolation; something which would meet “all” the circumstances of the case; some source of peace, composure, and rest, which was beyond all this; something which would have an existence where there was no trouble or anxiety; and this could be found only in a future world. The obvious interpretation of the passage, therefore, so far as its sense can be determined from the connection, is to refer it to the awaking in the morning of the resurrection; and there is nothing in the language itself, or in the known sentiments of the psalmist, to forbid this interpretation. The word rendered “awake” – קוץ  qûts – used only in Hiphil, “means to awake;” to awake from sleep, Psa_3:5; Psa_139:18; or from death, 2Ki_4:31; Jer_51:39; Isa_26:19; Job_14:12; Dan_12:2.
With thy likeness – Or, in thy likeness; that is, resembling thee. The resemblance doubtless is in the moral character, for the highest hope of a good man is that he may be, and will be, like God. Compare the notes at 1Jo_3:2. I regard this passage, therefore, as one of the incidental proofs scattered through the Old Testament which show that the sacred writers under that dispensation believed in the doctrine of the resurrection of the dead; that their language was often based on the knowledge and the belief of that doctrine, even when they did not expressly affirm it; and that in times of trouble, and under the consciousness of sin, they sought their highest consolation, as the people of God do now, from the hope and the expectation that the righteous dead will rise again, and that in a world free from trouble, from sin, and from death, they would live forever in the presence of God, and find their supreme happiness in being made wholly like him.

Daily Must Have; Day627

Therefore put on God’s complete armor, that you may be able to resist and stand your ground on the evil day [of danger], and, having done all [the crisis demands], to stand [firmly in your place].  Ephesians 6:13

Full Armor of God
Helmet of Salvation
Breastplate of Righteousness
Belt of Truth
Shield of Faith
Sword of the Spirit-Word of God
Shoes for the preparation of the gospel of peace

Quadrant I-Urgent and Important
40Mile Road Cycling
Vacuum floor
Laundry
Cleanup clutter in the living room
Assess what is financially important

Reading List
Sharepoint 2010 Search Pro, p120

24Hour Report
0650, End of Sleep,
0730, Coffee
0735, Study Ephesians 6:13    [read more]

Barnes on Eph 6:13 –
In the evil day – The day of temptation; the day when you are violently assaulted.
And having done all, to stand – Margin, “or overcome.” The Greek word means, to work out, effect, or produce; and then to work up, to make an end of, to vanquish. Robinson, Lexicon. The idea seems to be, that they were to overcome or vanquish all their foes, and thus to stand firm. The whole language here is taken from war; and the idea is, that every foe was to be subdued – no matter how numerous or formidable they might be. Safety and triumph could be looked for only when every enemy was slain.

Food, Clothing and Shelter Plus…; Day626

And Jesus, replying, said to them, Have faith in God [constantly]. Mark 11:22

Food, Clothing and Shelter Plus Faith
There are 3 basic needs known to almost anyone but these 3 is not enough.  When the situation gets tougher and more serious problem arises in a difficult situation, sometimes we need another ingredient in the mix.  The word “faith” is the key to any survival situation.  The basic needs provide only the physical things, rather than dwell mostly on the things that we can see, a more robust component of survival [a must have] is faith.  Faith is the assurance of the things we hope for.  Without faith, there is no hope.  Without hope, surviving an ordeal is nearly impossible.

Quadrant I-Urgent and Important
Non-Stop Tool Review Meeting
2.4Mile Swim

Reading List
Sharepoint 2010 Search Pro, p110

24Hour Report
0650, End of Sleep,
0730, Coffee
0735, Study Mark11:22   [read more]

Barnes on Mark 11:22
Have faith in God – Literally, “Have the faith of God.” This may mean, have strong faith, or have confidence in God; a strong belief that he is able to accomplish things that appear most difficult with infinite ease, as the fig-tree was made to wither away by a word.

Spiritual Blindness; Day624

Then he answered, I do not know whether He is a sinner and wicked or not. But one thing I do know, that whereas I was blind before, now I see.  John 9:25

Quadrant I-Urgent and Important
Rest

Reading List
Sharepoint 2010 Search Pro, p100

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study John 9:25  [read more]

Barnes on John 9:25 –
Whether he be a sinner or no, I know not – The man had just said that he believed Jesus to be a prophet, Joh_9:17. By his saying that he did not know whether he was a sinner may be meant that though he might be a prophet, yet that he might not be perfect; or that it did not become him, being an obscure and unlearned man, to attempt to determine that question. What follows shows that he did not believe that he was a sinner, and these words were probably spoken in irony to deride the Pharisees. They were perverse and full of cavils, and were determined not to believe. The man reminded them that the question was not whether Jesus was a sinner; that, though that might be, yet it did not settle the other question about opening his eyes, which was the chief point of the inquiry.
One thing I know … – About this he could have no doubt. He disregarded, therefore, their cavils. We may learn, also, here:
1.    That this declaration may be made by every converted sinner. He may not be able to meet the cavils of others. He may not be able to tell how he was converted. It is enough if he can say, “I was a sinner, but now love God; I was in darkness, but have now been brought to the light of truth.”
2.    We should not be ashamed of the fact that we are made to see by the Son of God. No cavil or derision of men should deter us from such an avowal.
3.    Sinners are perpetually shifting the real point of inquiry. They do not inquire into the facts. They assume that a thing cannot be true, and then argue as if that was a conceded point. The proper way in religion is first to inquire into the facts, and then account for them as we can.

Immeasurable Power; Day623; Dad-84th

And [so that you can know and understand] what is the immeasurable and unlimited and surpassing greatness of His power in and for us who believe, as demonstrated in the working of His mighty strength,  Which He exerted in Christ when He raised Him from the dead and seated Him at His [own] right hand in the heavenly [places],  Ephesians 1:19 – 20

Just thinking and remembering my father on his birthday.  He died when I was 16 before I went to college.  16 years I’ve known him and there was not much training I’ve received from him [I was still in a rebellious stage in life]. I was not who I am now but I know that when he look over my shoulder now, he knows that he did his job well.  A man with less words but lasting impression of counsel and silent education. 

Mom and dad with me and my older sister. [~1969 Merida, Leyte Philippines]

Quadrant I-Urgent and Important
Rest

Reading List
Sharepoint 2010 Search Pro, p100

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study Ephesians 1:19 – 20  [read more]

Barnes on  Eph 1:19 –
And what is the exceeding greatness of his power – On the language used here, compare the notes at 2Co_4:17. There is much emphasis and energy of expression here, as if the apostle were laboring under the greatness of his theme, and wanted words to express the magnitude of his conception. This is the “third” thing which he was particularly desirous they should know – that they should be fully acquainted with the “power” of God in the salvation of people. He refers not merely to the power which he had evinced in their salvation, but also to what the gospel was “able” to accomplish, and which they might yet experience. The “power” referred to here as exercised toward believers does not refer to one thing merely. It is the whole series of the acts of power toward Christians which results from the work of the Redeemer. There was power exerted in their conversion. There would be power exerted in keeping them. There would be power in raising them up from the dead, and exalting them with Christ to heaven. The religion which they professed was a religion of “power.” In all the forms and stages of it the power of God was manifested toward them, and would be until they reached their final inheritance.
To us-ward – Toward us, or in relation to us.
Who believe – Who are Christians.
According to the working of his mighty power – Margin, The might of his power. This should be taken with the clause in the following verse, “which he wrought in Christ;” and the meaning is, that the power which God has exerted in us is in accordance with the power which was shown in raising up the Lord Jesus. It was the proper result of that, and was power of a similar kind. The same power is requisite to convert a sinner which is demanded in raising the dead. Neither will be accomplished but by omnipotence (see the notes, Eph_2:5); and the apostle wished that they should be fully apprised of this fact, and of the vast “power” which God had put forth in raising them up from the death of sin. To illustrate this sentiment is one of his designs in the following verses; and, hence, he goes on to show that people before their conversion were “dead in trespasses and sins;” that they had no spiritual life; that they were the “children of wrath;” that they were raised up from their death in sin by the same power which raised the Lord Jesus from the grave, and that they were wholly saved by grace; Eph_2:1-10. In order to set this idea of the “power” which God had put forth in their regeneration in the strongest light, he goes into a magnificent description of the resurrection and exaltation of the Lord Jesus, and shows how that was connected with the renewing of Christians. God had set him over all things. He had put all things under his feet, and had made principalities and dominions everywhere subject to him. In this whole passage Eph_1:19-23; Eph_2:1-10, the main thing to be illustrated is the power which God has shown in renewing and saving his people; and the leading sentiment is, that the same power is evinced in that which was required to raise up the Lord Jesus from the dead, and to exalt him over the universe.

Eph 1:20 –
Which he wrought in Christ – Which he exerted in relation to the Lord Jesus when he was dead. The “power” which was then exerted was as great as that of creation. It was imparting life to a cold and “mangled” frame. It was to open again the arteries and veins, and teach the heart to beat and the lungs to heave. It was to diffuse vital warmth through the rigid muscles, and to communicate to the body the active functions of life. It is impossible to conceive of a more direct exertion of “power” than in raising up the dead; and there is no more striking illustration of the nature of conversion than in such a resurrection.
And set him at his own right hand – The idea is, that great power was displayed by this, and that a similar exhibition is made when man is renewed and exalted to the high honor of being made an heir of God. On the fact that Jesus was received to the right hand of God, see the notes at Mar_16:19; compare the notes at Act_2:33.
In the heavenly places – see the notes at Eph_1:3. The phrase here evidently means in heaven itself.

Wrongfully Appraised Medicine; Day622

Now may the God of peace [Who is the Author and the Giver of peace], Who brought again from among the dead our Lord Jesus, that great Shepherd of the sheep, by the blood [that sealed, ratified] the everlasting agreement (covenant, testament), Strengthen (complete, perfect) and make you what you ought to be and equip you with everything good that you may carry out His will; [while He Himself] works in you and accomplishes that which is pleasing in His sight, through Jesus Christ (the Messiah); to Whom be the glory forever and ever (to the ages of the ages). Amen (so be it).  Hebrews 13:20 – 21

Have you ever been wrongfully appraised?  Have you ever been told that you miss the mark?  Have you ever been called out that you did not do your job fully but from the bottom of your heart, you actually did what you were supposed to do – which is greater than the best that you could have ever done in your entire life.  This situation is a normal occurrence in my life and to be honest, I feel that when I am placed in this kind of situation, this generates extra energy or motivation to be more so focused of what I really wanted to do in life. I have to come up with something today to strike back towards the negative force driving in my carnal mind this morning and here’s what I came up.

Reaction when wrongfully appraised?
1. Do nothing different and affirm that nothing really changed.
2. Care less of what has been said. Words will never reach the heart and the mind of a stable person.
3. Like the water in the river, it will continue to flow downstream. Life goes on.
4. Believe and seek out that there is a greater purpose of everything – those that you cannot see.
5. The situation is just a catalyst-there is more to it.
6. I did not fail.  Someone failed to see the things that I accomplished.

Life is not really about self. Self is just a component of a bigger system called “LIFE” and sometimes something has to happen to trigger a special event so that the world we live in evolves to a better and improved life system.

Quadrant I-Urgent and Important
1Mile Swim

Reading List
Sharepoint 2010 Search Pro, p100

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study Hebrews 13:20 – 21 [read more]

Think Today Only; Day621

So do not worry or be anxious about tomorrow, for tomorrow will have worries and anxieties of its own. Sufficient for each day is its own trouble. Matthew 6:34

anxious- full of mental distress or uneasiness because of fear of danger or misfortune; greatly worried; solicitous:

Quadrant I-Urgent and Important
Rest

Reading List
Sharepoint 2010 Search Pro, p70

24Hour Report
0450, End of Sleep,
0530, Coffee
0535, Study Matthew 6:34 [read more]

Barnes on Mat 6:34 –
Take therefore no thought … – That is, no anxiety. Commit your way to God. The evil, the trouble, the anxiety of each day as it comes, is sufficient without perplexing the mind with restless cares about another day. It is wholly uncertain whether you live to see another day. If you do, it will bring its own trouble, and it will also bring the proper supply of your needs. God will be the same Father then as today, and will make then, as he does now, proper provision for your wants.
The morrow shall take thought – The morrow will have anxieties and cares of its own, but it will also bring the proper provision for those cares. Though you will have needs, yet God will provide for them as they occur. Do not, therefore, increase the cares of today by borrowing trouble from the future. Do your duty faithfully now, and depend upon the mercy of God and his divine help for the troubles which are yet to come.
Remarks On Matthew 6
1. Christ has here forcibly taught the necessity of charity, of prayer, and of all religious duties.
2. We see the necessity of sincerity and honesty in our religious duties. They are not to be done to be seen by people. If they are, they cannot be performed acceptably. God looks upon the heart, nor is it possible to deceive Him. And of what avail is it to deceive people? How poor and pitiable is the reward of a hypocrite! How contemptible the praise of people when God is displeased! How awful will be the condition of such a one beyond the grave!
3. Christ has here, in a particular manner, urged the duty of prayer. He has given a model for prayer. Nothing can equal this composition in simplicity, beauty, and comprehensiveness. At the same time that it is so simple that it can be understood by a child, it contains the expression of all the needs of man at any age and in every rank of life.
The duty of prayer is urged by every consideration. None but God can provide for us; none but He can forgave, and guide, and support us; none but He can bring us into heaven. He is always ready to hear us. The humble He sends not empty away. Those who ask receive, and they who seek find. How natural and proper, then, is prayer! How strange that any man can live, and not pour out his desires to God! How strange that anyone is willing to go to eternity with this sad reflection: “I have gone through this world, spent my probation, wasted my strength, and am dying, and have never prayed!” How awful will be the reflection of the soul through all eternity: “I was offered eternal life, but I never asked for it. I lived from day to day and from year to year in God’s world, breathed His air, rioted on His beneficence, forgot His goodness, and never once asked Him to save my soul!” Who will be to blame if the prayerless soul is lost?
Secret and family prayer should be daily. We daily have the same necessities, are exposed to the same dangers, tread upon the borders of the same heaven or hell. How should the voice of praise and prayer go up as incense in the morning, and rise as a rich perfume in the shades of each evening! What more lovely object on earth is there than that of one in the bloom of health and the dew of youth, bending with reverence before the King of heaven, seeking forgiveness, peace, guidance, and salvation! And what a strange, misguided, and piteous object is a soul that never prays!
4. Forgiveness is essential in prayer. If we come to God harboring malice and unwilling to forgive, we have his solemn assurance that we shall not be ourselves forgiven.
5. “Avarice” is alike foolish and an insult to God, Mat_6:19-24. It is the parent of many foolish and hurtful lusts. It alienates the affections from God produces envy of another’s prosperity; leads to fraud, deception, and crime to obtain wealth, and degrades the soul. Man is formed for nobler pursuits than the mere desire to be rich. He lives for eternity, where silver will not be needed and where gold will be of no value. That eternity is near; and though we have wealth like Solomon, and though we be adorned as the lily, yet like Solomon we must soon die, and like the lily our beauty will soon fade. Death will lay us alike low; the rich and the poor will sleep together; and the worm will feed no more sweetly on the unfed and unclothed son of poverty, than on the man clothed in fine linen, and the daughter of beauty and pride. As avarice is moreover the parent of discontent, he only that is contented with the allotments of Providence, and is not restless for a change, is happy. After all, this is the true source of enjoyment. Anxiety and care, perplexity and disappointment, find their way more readily to the mansions of the rich than to the cottages of the poor. It is the mind, not mansions, and gold, and adorning, that gives ease; and he that is content with his situation will “smile upon his stool, while Alexander weeps upon the throne of the world.”
6. We see how comparatively valueless is “beauty.” How little it is regarded by God! He gives it to the lily, and in a day it fades and is gone. He gives it to the wings of the butterfly, and soon it dies and its beauty is forgotten. He gives it to the flowers of the spring, soon to fall; to the leaves of the forest, soon to grow yellow and decay in the autumn. How many lilies and roses does he cause to blossom in solitude where no man is, where they “waste their sweetness on the desert air!” How many streams ripple in the wilderness, and how many cataracts age after age, have poured their thunders on the air, unheard and unseen by mortals! So little does God think of beauty. So the human form and “face divine.” How soon is all that beauty marred; and, as in the lily, how soon is its last trace obliterated! In the cold grave, among the undistinguished multitudes of the dead, who can tell which of all the mouldering host was blessed with a “lovely set of features or complexion?” Alas, all has faded like the morning flower. How vain, then, to set the affections on so frail a treasure!
7. We see the duty and privilege of depending for our daily needs on the bounties of Providence. Satisfied with the troubles of today, let us not add to those troubles by anxieties about tomorrow. The pagan, and they who know not God, will be anxious about the future; but they who know him, and have caught the spirit of Jesus, may surely trust him for the supply of their wants. The young lions do roar, and seek their meat at the hand of God, Psa_104:21. The fowls of heaven are daily supplied. Shall man only, of all the creatures on earth, vex himself and be filled with anxious cares about the future? Rather, like the rest of the creation, let us depend on the aid of the universal Parent, and feel that he who hears the young ravens which cry will also supply our necessities.
8. Especially is the remark just made of value in reference to those in early life. Life is a stormy ocean. Over that ocean no being presides but God. He holds the winds in his hands, and can still their howlings, and calm the heaving billows. On that ocean the young have just launched their frail bark. Daily they will need protection; daily will they need supplies; daily will they be in danger, and exposed to the rolling of the billows that may ingulf them forever. Ignorant, inexperienced, and in danger, how should they look to God to guide and aid them! Instead of vexing themselves with anxious cares about the future, how should they place humble reliance on God! Safe in His hand, we shall outride the storm and come to a haven of peace. he will supply our wants if we trust him, as he does those of the songsters of the grove. He will be the guide of our youth and the strength of our manhood. If we seek Him, He will be found of us; if we forsake Him, He will cast us off forever, 1Ch_28:9.
9. From all this, how manifest is the propriety of seeking first the kingdom of God! First in our affections, first in the objects of pursuit, first in the feelings and associations of each morning, be the desire and the aim for heaven. Having this, we have assurance of all that we need. God, “our” Father, will then befriend us, and in life and death all will be well.

A Hiding Place; Day620; Code2xs

The Lord is my Rock, my Fortress, and my Deliverer; my God, my keen and firm Strength in Whom I will trust and take refuge, my Shield, and the Horn of my salvation, my High Tower. Psalm 18:2

Spring Break 2012 Adjustment
There is a story in this picture that I need to check in the future.  For some reason, their lives crossed my path today and I have to enlighten them a little bit about something. My prayer is – may they find what they are looking for in life without being running around in circle.
Sterling / Sorangel – Counsel – College or US Navy, call dad,
Brittney / Chealsea – Code2xs being friends, why?

 
I was at Mile21 when I came across this road Brita Olson Road. My wife’s name is Britta and she’s been away for almost 3 weeks now. Just thinking of her at this lonely/empty road.

Quadrant I-Urgent and Important
2.4 Mile Swim
Laundry
Fault Tree-Life
Fault Tree Wafer Slip

Reading List
Sharepoint 2010 Search Pro, p70

24Hour Report
0850, End of Sleep,
0930, Coffee
0935, Study Psalm 18:2 [read more]

Barnes on Psa 18:2 –
The Lord is my rock – The idea in this expression, and in the subsequent parts of the description, is that he owed his safety entirely to God. He had been unto him as a rock, a tower, a buckler, etc. – that is, he had derived from God the protection which a rock, a tower, a citadel, a buckler furnished to those who depended on them, or which they were designed to secure. The word “rock” here has reference to the fact that in times of danger a lofty rock would be sought as a place of safety, or that men would fly to it to escape from their enemies. Such rocks abound in Palestine; and by the fact that they are elevated and difficult of access, or by the fact that those who fled to them could find shelter behind their projecting crags, or by the fact that they could find security in their deep and dark caverns, they became places of refuge in times of danger; and protection was often found there when it could not be found in the plains below. Compare Jdg_6:2; Psa_27:5; Psa_61:2. Also, Josephus, Ant., b. xiv., ch. xv.
And my fortress – He has been to me as a fortress. The word fortress means a place of defense, a place so strengthened that an enemy could not approach it, or where one would be safe. Such fortresses were often constructed on the rocks or on hills, where those who fled there would be doubly safe. Compare Job_39:28. See also the notes at Isa_33:16.
And my deliverer – Delivering or rescuing me from my enemies.
My God – Who hast been to me a God; that is, in whom I have found all that is implied in the idea of “God” – a Protector, Helper, Friend, Father, Saviour. The notion or idea of a “God” is different from all other ideas, and David had found, as the Christian now does, all that is implied in that idea, in Yahweh, the living God.
My strength – Margin, “My rock” So the Hebrew, although the Hebrew word is different from that which is used in the former part of the verse. Both words denote that God was a refuge or protection, as a rock or crag is to one in danger (compare Deu_32:37), though the exact difference between the words may not be obvious.
In whom I will trust – That is, I have found him to be such a refuge that I could trust in him, and in view of the past I will confide in him always.
My buckler – The word used here is the same which occurs in Psa_3:3, where it is translated “shield.” See the notes at that verse.
And the horn of my salvation – The “horn” is to animals the means of their defense. Their strength lies in the horn. Hence, the word is used here, as elsewhere, to represent that to which we owe our protection and defense in danger; and the idea here is, that God was to the psalmist what the horn is to animals, the means of his defense. Compare Psa_22:21; Psa_75:4-5, Psa_75:10; Psa_92:10; Psa_132:17; Psa_148:14.
And my high tower – He is to me what a high tower is to one who is in danger. Compare Pro_18:10, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.” The word used here occurs in Psa_9:9, where it is rendered “refuge.” (Margin, “A high place.”) See the notes at that verse. Such towers were erected on mountains, on rocks, or on the walls of a city, and were regarded as safe places mainly because they were inaccessible. So the old castles in Europe – as that at Heidelberg, and generally those along the Rhine – were built on lofty places, and in such positions as not to be easily accessible.

Desire to Grow Spiritually; Day619

HOWEVER, BRETHREN, I could not talk to you as to spiritual [men], but as to nonspiritual [men of the flesh, in whom the carnal nature predominates], as to mere infants [in the new life] in Christ [unable to talk yet!] 1Corinthians 3:1

Quadrant I-Urgent and Important
38Mile Bike
Mow Yard
Laundry

Reading List
Sharepoint 2010 Search Pro, p70

24Hour Report
0850, End of Sleep,
0930, Coffee
0935, Study 1Corinthians 3:1 [read more]

Barnes on 1Co 3:1 –
And I, brethren – See 1Co_2:1. This is designed to meet an implied objection. He had said 1Co_2:14-16 that Christians were able to understand all things. Yet, they would recollect that he had not addressed them as such, but had confined himself to the more elementary parts of religion when he came among them. He had not entered upon the abstruse and difficult points of theology – the points of speculation in which the subtle Greeks so much abounded and so much delighted. He now states the reason why he had not done it. The reason was one that was most humbling to their pride; but it was the true reason, and faithfulness demanded that it should be stated. It was, that they were carnal, and not qualified to understand the deep mysteries of the gospel; and the proof of this was unhappily at hand. It was too evident in their contentions and strifes, that they were under the influence of carnal feelings and views.
Could not speak unto you as unto spiritual – “I could not regard you as spiritual – as qualified to enter into the full and higher truths of the gospel; I could not regard you as divested of the feelings which influence carnal people – the people of the world, and I addressed you accordingly. I could not discourse to you as to far-advanced and well-informed Christians. I taught you the rudiments only of the Christian religion.” He refers here, doubtless, to his instructions when he founded the church at Corinth. See the note at 1Co_2:13-15.
But as unto carnal – The word “carnal” here σάρκινοῖς  sarkinois is not the same which in 1Co_2:14, is translated “natural” ψυχικός  psuchikos. “That” refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is no where applied to Christians. “This” is applied here to Christians – but to those who have much of the remains of corruption, and who are imperfectly acquainted with the nature of religion; babes in Christ. It denotes those who still evinced the feelings and views which pertain to the flesh, in these unhappy contentions, and strifes, and divisions. “The works of the flesh are hatred, variance, emulations, wrath, strife, seditions, envyings” Gal_5:20-21; and these they had evinced in their divisions; and Paul knew that their danger lay in this direction, and he therefore addressed them according to their character. Paul applies the word to himself Rom_7:14, “for I am carnal;” and here it denotes that they were as yet under the influence of the corrupt passions and desires which the flesh produces.
As unto babes in Christ – As unto those recently born into his kingdom, and unable to understand the profounder doctrines of the Christian religion. It is a common figure to apply the term infants and children to those who are feeble in understanding, or unable, from any cause, to comprehend the more profound instructions of science or religion.

Stand Firm; Day618

So be subject to God. Resist the devil [stand firm against him], and he will flee from you. James 4:7

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0535, James 4:7 [read more]

Barnes on James 4:7 –
Submit yourselves therefore to God – That is, in his arrangements for obtaining his favor. Yield to what he has judged necessary for your welfare in the life that is, and your salvation in the life to come. The duty here enjoined is that of entire acquiescence in the arrangements of God, whether in his providence or grace. All these are for our good, and submission to them is required by the spirit of true humility. The object of the command here, and in the succeeding injunctions to particular duties, is to show them how they might obtain the grace which God is willing to bestow, and how they might overcome the evils against which the apostle had been endeavoring to guard them. The true method of doing this is by submitting ourselves in all things to God.
Resist the devil, and he will flee from you – While you yield to God in all things, you are to yield to the devil in none. You are to resist and oppose him in whatever way he may approach you, whether by allurements, by flattering promises, by the fascinations of the world, by temptation, or by threats. See 1Pe_5:9. Satan makes his way, and secures his triumphs, rather by art, cunning, deception, and threatenings, than by true courage; and when opposed manfully, he flies. The true way of meeting him is by direct resistance, rather than by argument; by steadfastly refusing to yield in the slightest degree, rather than by a belief that we can either convince him that he is wrong, or can return to virtue when we have gone a certain length in complying with his demands. No one is safe who yields in the least to the suggestions of the tempter; there is no one who is not safe if he does not yield. A man, for example, is always safe from intemperance if he resists all allurements to indulgence in strong drink, and never yields in the slightest degree; no one is certainly safe if he drinks even moderately.

Right Standing With God; Day617

And that I may [actually] be found and known as in Him, not having any [self-achieved] righteousness that can be called my own, based on my obedience to the Law’s demands (ritualistic uprightness and supposed right standing with God thus acquired), but possessing that [genuine righteousness] which comes through faith in Christ (the Anointed One), the [truly] right standing with God, which comes from God by [saving] faith. Philippians 3:9

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Barnes on Phi 3:9 –
And be found in him – That is, united to him by a living faith. The idea is, that when the investigations of the great day should take place in regard to the ground of salvation, it might be found that he was united to the Redeemer and depended solely on his merits for salvation; compare the notes at Joh_6:56.

Not having mine own righteousness – That is, not relying on that for salvation. This was now the great aim of Paul, that it might be found at last that he was not trusting to his own merits, but to those of the Lord Jesus.

Which is of the law – see the notes at Rom_10:3. The “righteousness which is of the law” is that which could be obtained by conformity to the precepts of the Jewish religion, such as Paul had endeavored to obtain before he became a Christian. He now saw that no one complied perfectly with the holy law of God, and that all dependence on such a righteousness was vain. All people by nature seek salvation by the law. They set up some standard which they mean to comply with, and expect to be saved by conformity to that. With some it is the law of honor, with others the law of honesty, with others the law of kindness and courtesy, and with others the law of God. If they comply with the requirements of these laws, they suppose that they will be safe, and it is only the grace of God showing them how defective their standard is, or how far they come from complying with its demands, that can ever bring them from this dangerous dependence. Paul in early life depended on his compliance with the laws of God as he understood them, and supposed that he was safe. When he was brought to realize his true condition, he saw how far short he had come of what the law of God required, and that all dependence on his own works was vain.

But that which is through the faith of Christ – That justification which is obtained by believing on the Lord Jesus Christ; see at Rom_1:17, note; Rom_3:24, note; Rom_4:5, note.

Righteousness which is of God by faith – Which proceeds from God, or of which he is the great source and fountain. This may include the following things:
(1) God is the author of pardon – and this is a part of the righteousness which the man who is justified has.
(2) God purposes to treat the justified sinner as if he had not sinned – and thus his righteousness is of God.
(3) God is the source of all the grace that will be imparted to the soul, making it really holy. In this way, all the righteousness which the Christian has is “of God.” The idea of Paul is, that he now saw that it was far more desirable to be saved by righteousness obtained from God than by his own. That obtained from God was perfect, and glorious, and sufficient; that which he had attempted to work out was defective, impure, and wholly insufficient to save the soul. It is far more honorable to be saved by God than to save ourselves; it is more glorious to depend on him than to depend on anything that we can do.

Love-The Foundation of Faith; Day616

May Christ through your faith [actually] dwell (settle down, abide, make His permanent home) in your hearts! May you be rooted deep in love and founded securely on love,  Ephesians 3:17

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Barnes on Eph 3:17 –
That Christ may dwell in your hearts by faith – see the notes, Eph_2:22. Expressions like this often occur in the Scriptures, where God is said to dwell in us, and we are said to be the temples of the Holy Spirit; see the Joh_14:23, note; 1Co_6:19, note.

That ye being rooted – Firmly established – as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts, as a tree is in the soil, whose roots strike deep into the earth.

And grounded – θεθεμελιωμένοι  tethemeliōmenoi – “founded” – as a building is on a foundation. The word is taken from architecture, where a firm foundation is laid, and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis.

In love – In love to the Redeemer – perhaps also in love to each other – and to all. Love was the great principle of the true religion, and the apostle wished that they might be fully settled in that.

It’s the Opposite; Day615

Do not love or cherish the world or the things that are in the world. If anyone loves the world, love for the Father is not in him.  1John 2:15

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1940, 1John 2:15 [read more]

Barnes 1Jo 2:15 –

Love not the world – The term “world” seems to be used in the Scriptures in three senses:
(1)    As denoting the physical universe; the world as it appears to the eye; the world considered as the work of God, as a material creation.
(2)    the world as applied to the people that reside in it – “the world of mankind.”
(3)    as the dwellers on the earth are by nature without religion, and act under a set of maxims, aims, and principles that have reference only to this life, the term comes to be used with reference to that community; that is, to the objects which they especially seek, and the principles by which they are actuated.
Considered with reference to the first sense of the word, it is not improper to love the world as the work of God, and as illustrating his perfections; for we may suppose that God loves his own works, and it is not wrong that we should find pleasure in their contemplation. Considered with reference to the second sense of the word, it is not wrong to love the people of the world with a love of benevolence, and to have attachment to our kindred and friends who constitute a part of it, though they are not Christians. It is only with reference to the word as used in the third sense that the command here can be understood to be applicable, or that the love of the world is forbidden; with reference to the objects sought, the maxims that prevail, the principles that reign in that community that lives for this world as contradistinguished from the world to come. The meaning is, that we are not to fix our affections on worldly objects – on what the world can furnish – as our portion, with the spirit with which they do who live only for this world, regardless of the life to come. We are not to make this world the object of our chief affection; we are not to be influenced by the maxims and feelings which prevail among those who do. Compare the Rom_12:2 note, and Jam_4:4 note. See also Mat_16:26; Luk_9:25; 1Co_1:20; 1Co_3:19; Gal_4:3; Col_2:8.

Neither the things that are in the world – Referred to in the next verse as “the lust of the flesh, the lust of the eyes, and the pride of life.” This explanation shows what John meant by “the things that are in the world.” He does not say that we are in no sense to love “anything” that is in the material world; that we are to feel no interest in flowers, and streams, and forests, and fountains; that we are to have no admiration for what God has done as the Creator of all things; that we are to cherish no love for any of the inhabitants of the world, our friends and kindred; or that we are to pursue none of the objects of this life in making provision for our families; but that we are not to love the things which are sought merely to pamper the appetite, to please the eye, or to promote pride in living. These are the objects sought by the people of the world; these are not the objects to be sought by the Christian.

If any man love the world … – If, in this sense, a person loves the world, it shows that he has no true religion; that is, if characteristically he loves the world as his portion, and lives for that; if it is the ruling principle of his life to gain and enjoy that, it shows that his heart has never been renewed, and that he has no part with the children of God. See the Jam_4:4 note; Mat_6:24 note.

Life Source Code; Day614

But what does it say? The Word (God’s message in Christ) is near you, on your lips and in your heart; that is, the Word (the message, the basis and object) of faith which we preach, Romans 10:8

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Sharepoint 2010 Search Pro, p70

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0750, End of Sleep,
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0840, Romans 10:8 [read more]

Barnes on Rom 10:8 –
But what saith it? – That is, what is the language of the doctrine of justification by faith? Or what is to be done according to that doctrine?

The word is nigh thee – This is still a use of the language of Moses. Deu_30:14. The meaning is, the doctrine is not difficult to be understood and embraced. What is nigh us may be easily obtained. What is remote, with difficulty. The doctrine of Moses and of the gospel was nigh; that is, it was easily obtained, embraced, and understood.

In thy mouth – This is taken from the Septuagint. Deu_30:14. The meaning is, that the doctrine was already so familiar, and so well understood, that it was actually in their mouth, that is, their language, their common conversation. Moses had so often inculcated it, that it was understood and talked about by the people, so that there was no need to search in distant climes to obtain it. The same was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be “in every man’s mouth.”

In thy heart – The word “heart” is very variously used in the sacred Scriptures. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and reflection. They already possessed them, and talked and thought about them: so that there was no need of going to distant places to learn them. The same was true of the doctrine requiring faith in Christ. It was already among them by the preaching of the apostles, and was a subject of conversation and of thought.

That is – This is the use which the apostle makes of it; not that Moses referred to the gospel. His language conveys the main idea which Paul wished to do, that the doctrine was plain and intelligible.

The word of faith – The doctrine which requires faith, that is, the gospel; compare 1Ti_4:6. The gospel is called the Word of faith, the Word of God, as being what was spoken, or communicated by God to man. Rom_10:17; Heb_6:5; Heb_11:3.

Which we preach – Which is proclaimed by the apostles, and made known to Jews and Gentiles. As this was now made known to all, as the apostles preached it everywhere, it could be said to be nigh them; there was no need of searching other lands for it, or regarding it as a hidden mystery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state.

Believe In Your Heart; Day613

Because if you acknowledge and confess with your lips that Jesus is Lord and in your heart believe (adhere to, trust in, and rely on the truth) that God raised Him from the dead, you will be saved Romans 10:9

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2.4 Mile Swim
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Fix failed Poweredge 2850 Disk0 [Sharepoint 2010/SQL Server]

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Sharepoint 2010 Search Pro, p70

24Hour Report
0750, End of Sleep,
0830, Coffee, bagel
0840, Romans 10:9 [read more]
1000, Dental appointment
1100, 2.4 Mile Swim

Barnes on Rom 10:9 –
That if thou shalt confess – The word here rendered “confess” ὁμολογέω  homologeō is often rendered “profess”; Mat_7:23, “Then will I profess to them, I never knew you;” Tit_1:16; Tit_3:14; Rom_1:22; 1Ti_2:10; 1Ti_6:12-13, 1Ti_6:21; Heb_3:1, etc. It properly means to “speak what agrees with something which others speak or maintain.” Thus, confession or profession expresses our “agreement or concord with what God holds to be true, and what he declares to be true.” It denotes a public declaration or assent to that, here expressed by the words “with thy mouth.” A profession of religion then denotes a public declaration of our agreement with what God has declared, and extends to all his declarations about our lost estate, our sin, and need of a Saviour; to his doctrines about his own nature, holiness, and law; about the Saviour and the Holy Spirit; about the necessity of a change of heart and holiness of life; and about the grave and the judgment; about heaven and hell. As the doctrine respecting a Redeemer is the main and leading doctrine, it is put here by way of eminence, as in fact involving all others; and publicly to express our assent to this, is to declare our agreement with God on all kindred truths.

With thy mouth – To profess a thing with the mouth is to speak of it; to declare it; to do it openly and publicly.

The Lord Jesus – Shalt openly acknowledge attachment to Jesus Christ. The meaning of it may be expressed by regarding the phrase “the Lord” as the predicate; or the thing to be confessed is, that he is Lord; compare Act_2:36; Phi_2:11, “And that every tongue should confess that Jesus Christ is Lord.” Here it means to acknowledge him as Lord, that is, as having a right to rule over the soul.

Shalt believe in thy heart – Shalt sincerely and truly believe this, so that the external profession shall correspond with the real, internal feelings. Where this is not the case, it would be hypocrisy; where this is the case, there would be the highest sincerity, and this religion requires.

That God hath raised him – This fact, or article of Christian belief, is mentioned here because of its great importance, and its bearing on the Christian system. If this be true, then all is true. Then it is true that he came forth from God; that he died for sin; and that God approved and accepted his work. Then it is true that he ascended to heaven, and is exalted to dominion over the universe, and that he will return to judge the quick and the dead. For all this was professed and taught; and all this was regarded as depending on the truth of his having been raised from the dead; see Phi_2:8-11; Eph_1:21; Act_2:24, Act_2:32-33; Act_17:31; 2Co_4:14; 1Co_15:13-20. To profess this doctrine was, therefore, virtually to profess all the truths of the Christian religion. No man could believe this who did not also believe all the truths dependent on it. Hence, the apostles regarded this doctrine as so important, and made it so prominent in their preaching. See the note at Act_1:3.

Thou shalt be saved – From sin and hell. This is the doctrine of the gospel throughout; and all this shows that salvation by the gospel was easy.

Follow Instructions; Day612

Go from here and turn east and hide yourself by the brook Cherith, east of the Jordan.  You shall drink of the brook, and I have commanded the ravens to feed you there.  So he did according to the word of the Lord; he went and dwelt by the brook Cherith, east of the Jordan.  And the ravens brought him bread and flesh in the morning and bread and flesh in the evening, and he drank of the brook.  After a while the brook dried up because there was no rain in the land.  And the word of the Lord came to him:  Arise, go to Zarephath, which belongs to Sidon, and dwell there. Behold, I have commanded a widow there to provide for you. 1Kings 17:3-9

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Sharepoint 2010 Search Pro, p70

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0840, 1Kings 17:3-9  [read more]
1000, 40Mile Road Cycling

Eternal Destination; Day611

Nevertheless, do not let this one fact escape you, beloved, that with the Lord one day is as a thousand years and a thousand years as one day. [Ps. 90:4.]  The Lord does not delay and is not tardy or slow about what He promises, according to some people’s conception of slowness, but He is long-suffering (extraordinarily patient) toward you, not desiring that any should perish, but that all should turn to repentance. 2Peter 3:8 – 9

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Sharepoint 2010 Search Pro, p41

24Hour Report
1050, End of Sleep,
1030, Coffee, bagel
1040, 2Peter 3:8 – 9 [read more]

Barnes on 2Peter 3:8 –
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years – This 2Pe_3:8-9 is the second consideration by which the apostle meets the objection of scoffers against the doctrine of the second coming of the Saviour. The objection was, that much time, and perhaps the time which had been supposed to be set for his coming, had passed away, and still all things remained as they were. The reply of the apostle is, that no argument could be drawn from this, for that which may seem to be a long time to us is a brief period with God. In the infinity of his own duration there is abundant time to accomplish his designs, and it can make no difference with him whether they are accomplished in one day or extended to one thousand years. Man has but a short time to live, and if he does not accomplish his purposes in a very brief period, he never will. But it is not so with God. He always lives; and we cannot therefore infer, because the execution of His purposes seems to be delayed, that they are abandoned. With Him who always lives it will be as easy to accomplish them at a far distant period as now. If it is His pleasure to accomplish them in a single day, He can do it; if He chooses that the execution shall be deferred to one thousand years, or that one thousand years shall be consumed in executing them, He has power to carry them onward through what seems, to us, to be so vast a duration. The wicked, therefore, cannot infer that they will escape because their punishment is delayed; nor should the righteous fear that the divine promises will fail because ages pass away before they are accomplished. The expression here used, that “one day is with the Lord as a thousand years, etc.,” is common in the Rabbinical writings. See Wetstein in loc. A similar thought occurs in Psa_90:4; “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.”

2Pe 3:9 –
The Lord is not slack concerning his promise – That is, it should not be inferred because His promise seems to be long delayed that therefore it will fail. When people, after a considerable lapse of time, fail to fulfil their engagements, we infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a lack of principle which makes them fail, regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfillment of the divine purposes. Whatever may be the reasons why they seem to be deferred, with God, we may be sure that it is from no such causes as these.
As some men count slackness – It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. See the notes at 2Pe_3:15.
But is long-suffering to us-ward – Toward us. The delay should be regarded as a proof of His forbearance, and of His desire that all human beings should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration that He is now forbearing, and is willing that he should have an ample opportunity to obtain eternal life. No one should infer that God will not execute His threats, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; anyone who sins, and who is spared even for a moment, should regard the respite as only a proof that God is merciful and forbearing now.
Not willing that any should perish – That is, He does not desire it or wish it. His nature is benevolent, and He sincerely desires the eternal happiness of all, and His patience toward sinners “proves” that He is willing that they should be saved. If He were not willing, it would be easy for Him to cut them off, and exclude them from hope immediately. This passage, however, should not be adduced to prove:
(1) that sinners never will in fact perish; because:
(a) the passage does not refer to what God will do as the final Judge of mankind, but to what are His feelings and desires now toward men.
(b) One may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws, or be punished, and yet he himself may build a prison, and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that everyone arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law.
(c) It cannot be inferred that all that the heart of infinite benevolence would desire will be accomplished by his mere will. It is evidently as much in accordance with the benevolence of God that no one should be miserable in this world, as it is that no one should suffer in the next, since the difficulty is not in the question Where one shall suffer, but in the fact itself that any should suffer; and it is just as much in accordance with His nature that all should be happy here, as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come.
(2) the passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked; because:
(a)    the word here used has reference rather to His disposition, or to His nature, than to any act or plan.
(b)    There is a sense, as is admitted by all, in which He does will the destruction of the wicked – to wit, if they do not repent – that is, if they deserve it.
(c)    Such an act is as inconsistent with His general benevolence as an eternal purpose in the matter, since His eternal purpose can only have been to do what He actually does; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it – for to determine beforehand to do what is in fact right, can only be a lovely trait in the character of anyone.
(3) The passage then proves:
(a)    that God has a sincere desire that people should be saved;
(b)    that any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary;
(c)    that it would be agreeable to the nature of God, and to His arrangements in the plan of salvation, if all human beings should come to repentance, and accept the offers of mercy;
(d)    that if any come to Him truly penitent, and desirous to be saved, they will not be cast off;
(e)    that, since it is in accordance with His nature, that He should desire that all people may be saved, it may be presumed that He has made an arrangement by which it is possible that they should be; and,
(f)    that, since this is His desire, it is proper for the ministers of religion to offer salvation to every human being. Compare Eze_33:11.

Well Planned Life; Day610

[But] in the last of these days He has spoken to us in [the person of a] Son, Whom He appointed Heir and lawful Owner of all things, also by and through Whom He created the worlds and the reaches of space and the ages of time [He made, produced, built, operated, and arranged them in order]. Hebrews 1:2

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Sharepoint 2010 Search Pro, p41

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0430, Hebrews 1:2 [read more]

Barnes on Hebrews 1:2 –
Hath in these last days – In this the final dispensation; or in this dispensation under which the affairs of the world will be wound up. Phrases similar to this occur frequently in the Scriptures. They do not imply that the world was soon coming to an end, but that that was the “last” dispensation, the “last” period of the world. There had been the patriarchal period, the period under the Law, the prophets, etc., and This was the period during which God’s “last” method of communication would be enjoyed, and under which the world would close. It might be a very long period, but it would be the “last” one; and so far as the meaning of the phrase is concerned, it might be the longest period, or longer than all the others put together, but still it would be the “last” one. See Act_2:17 note; Isa_2:2 note.
Spoken unto us – The word “us” here does not of necessity imply that the writer of the Epistle had actually heard him, or that they had heard him to whom the Epistle was written. It means that God had now communicated his will to man by his Son. It may be said with entire propriety that God has spoken to us by his Son, though we have not personally heard or seen him. We have what he spoke and caused to be recorded for our direction.

By his Son – The title commonly given to the Lord Jesus, as denoting his unique relation to God. It was understood by the Jews to denote equality with God (notes, Joh_5:18; compare Joh_10:33, Joh_10:36), and is used with such a reference here. See notes on Rom_1:4, where the meaning of the phrase “Son of God” is fully considered. It is implied here that the fact that the Son of God has spoken to us imposes the highest obligations to attend to what he has said; that he has an authority superior to all those who have spoken in past times; and that there will be special guilt in refusing to attend to what he has spoken. See Heb_2:1-4; compare Heb_12:25. The reasons for the superior respect which should be shown to the revelations of the Son of God may be such as these:
(1) His rank and dignity. He is the equal with God Joh_1:1, and is himself called God in this chapter; Heb_1:8. He has a right, therefore, to command, and when he speaks, people should obey.
(2) The clearness of the truths which he communicated to man on a great variety of subjects that are of the highest moment to the world. Revelation has been gradual – like the breaking of the day in the east. At first there is a little light; it increases and expands until objects become more and more visible, and then the sun rises in full-orbed glory. At first we discern only the existence of some object – obscure and undefined; then we can trace its outline; then its color, its size, its proportions, its drapery – until it stands before us fully revealed. So it has been with revelation. There is a great variety of subjects which we now see clearly, which were very imperfectly understood by the teaching of the prophets, and would be now if we had only the Old Testament. Among them are the following:
(a) The character of God. Christ came to make him known as a merciful being, and to show how he could be merciful as well as just. The views given of God by the Lord Jesus are far more clear than any given by the ancient prophets; compared with those entertained by the ancient philosophers, they are like the sun compared with the darkest midnight,
(b) The way in which man may be reconcile to God. The New Testament – which may be considered as what God “has spoken to us by his Son” – has told us how the great work of being reconciled to God can be effected. The Lord Jesus told us that he came to “give his life a ransom for many;” that he laid down his life for his friends; that he was about to die for man; that he would draw all people to him. The prophets indeed – particularly Isaiah – threw much light on these points. But the mass of the people did not understand their revelations. They pertained to future events always difficult to be understood. But Christ has told us the way of salvation, and he has made it so plain that he who runs may read.
(c) The moral precepts of the Redeemer are superior to those of any and all that had gone before him. They are elevated, pure, expansive, benevolent – such as became the Son of God to proclaim. Indeed this is admitted on all hands. Infidels are constrained to acknowledge that all the moral precepts of the Saviour are eminently pure and benignant. If they were obeyed, the world would be filled with justice, truth, purity, and benevolence. Error, fraud, hypocrisy, ambition, wars, licentiousness, and intemperance, would cease; and the opposite virtues would diffuse happiness over the face of the world. Prophets had indeed delivered many moral precepts of great importance, but the purest and most extensive body of just principles of good morals on earth are to be found in the teachings of the Saviour.
(d) He has given to us the clearest view which man has had of the future state; and he has disclosed in regard to that future state a class of truths of the deepest interest to mankind, which were before wholly unknown or only partially revealed.
1. He has revealed the certainty of a state of future existence – in opposition to the Sadducees of all ages. This was denied before he came by multitudes, and where it was not, the arguments by which it was supported were often of the feeblest kind. The “truth” was held by some – like Plato and his followers – but the “arguments” on which they relied were feeble, and such as were untitled to give rest to the soul. The “truth” they had obtained by tradition; the “arguments” were their own.
2. He revealed the doctrine of the resurrection of the body. This before was doubted or denied by nearly all the world. It was held to be absurd and impossible. The Saviour taught its certainty; he raised up more than one to show that it was possible; he was himself raised, to put the whole matter beyond debate.
3. He revealed the certainty of future judgment – the judgment of all mankind.
4. It disclosed great and momentous truths respecting the future state. Before he came, all was dark. The Greeks spoke of Elysian fields, but they were dreams of the imagination; the Hebrews had some faint notion of a future state where all was dark and gloomy, with perhaps an occasional glimpse of the truth that there is a holy and blessed heaven; but to the mass of mind all was obscure. Christ revealed a heaven, and told us of a hell. He showed us that the one might be gained and the other avoided. He presented important motives for doing it; and had he done nothing more, his communications were worthy the profound attention of mankind. I may add:
(3) That the Son of God has claims on our attention from the manner in which he spoke. He spoke as one having “authority;” Mat_7:29. He spoke as a “witness” of what he saw and knew; Joh_3:11. He spoke without doubt or ambiguity of God, and heaven, and hell. His is the language of one who is familiar with all that he describes; who saw all, who knew all. There is no hesitancy or doubt in his mind of the truth of what he speaks; and he speaks as if his whole soul were impressed with its unspeakable importance. Never were so momentous communications made to people of hell as fell from the lips of the Lord Jesus (see notes on Mat_23:33); never were announcements made so suited to awe and appall a sinful world.
Whom he hath appointed heir of all things – see Psa_2:8; compare notes, Rom_8:17. This is language taken from the fact that he is “the Son of God.” If a son, then he is an heir – for so it is usually among people. This is not to be taken literally, as if he inherits anything as a man does. An heir is one who inherits anything after the death of its possessor – usually his father. But this cannot be applied in this sense to the Lord Jesus. The language is used to denote his rank and dignity as the Son of God. As such all things are his, as the property of a father descends to his son at his death. The word rendered “heir” – κληρονόμος  klēronomos – means properly:
(1) one who acquires anything by lot; and,
(2) an “heir” in the sense in which we usually understand the word. It may also denote a “possessor” of anything received as a portion, or of property of any kind; see Rom_4:13-14. It is in every instance rendered “heir” in the New Testament. Applied to Christ, it means that as the Son of God he is possessor or lord of all things, or that all things are his; compare Act_2:36; Act_10:36; Joh_17:10; Joh_16:15. “All things that the Father hath are mine.” The sense is, that all things belong to the Son of God. Who is so “rich” then as Christ? Who so able to endow his friends with enduring and abundant wealth?

By whom – By whose agency; or who was the actual agent in the creation. Grotins supposes that this means, “on account of whom;” and that the meaning is, that the universe was formed with reference to the Messiah, in accordance with an ancient Jewish maxim. But the more common and Classical usage of the word rendered “by” (διὰ  dia), when it governs a genitive, as here, is to denote the instrumental cause; the agent by which anything is done; see Mat_1:22; Mat_2:5, Mat_2:15, Mat_2:23; Luk_18:31; Joh_2:17; Acts , Act_2:22, Act_2:43; Act_4:16; Act_12:9; Rom_2:16; Rom_5:5. It may be true that the universe was formed with reference to the glory of the Son of God, and that this world was brought into being in order to show his glory; but it would not do to establish that doctrine on a passage like this. Its obvious and proper meaning is, that he was the agent of the creation – a truth that is abundantly taught elsewhere; see Joh_1:3, Joh_1:10; Col_1:16; Eph_3:9; 1Co_8:6. This sense, also, better agrees with the design of the apostle in this place. His object is to set forth the dignity of the Son of God. This is better shown by the consideration that he was the creator of all things, than that all things were made for him.

The worlds – The universe, or creation. So the word here – αἰών  aiōn – is undoubtedly used in Heb_11:3. The word properly means “age” – an indefinitely long period of time; then perpetuity, ever, eternity – “always” being. For an extended investigation of the meaning of the word, the reader may consult an essay by Prof. Stuart, in the Spirit of the Pilgrims, for 1829, pp. 406-452. From the sense of “age,” or “duration,” the word comes to denote the present and future age; the present world and the world to come; the present world, with all its cares, anxieties, and evils; the people of this world – a wicked generation, etc. Then it means the world – the material universe creation as it is. The only perfectly clear use of the word in this sense in the New Testament is in Heb_11:3, and there there can be no doubt. “Through faith we understand that the worlds were made by the Word of God, so that things which are seen were not made of things which do appear.” The passage before us will bear the same interpretation, and this is the most obvious and intelligible. What would be the meaning of saying that the “ages” or “dispensations” were made by the Son of God? The Hebrews used the word – צולם  ‛owlaam – in the same sense. It properly means “age, duration;” and thence it came to be used by them to denote the world – made up of “ages” or generations; and then the world itself. This is the fair, and, as it seems to me, the only intelligible interpretation of this passage – an interpretation amply sustained by texts referred to above as demonstrating that the universe was made by the agency of the Son of God. Compare Heb_1:10 note, and Joh_1:3 note.

Fix the Heart; Day609

Behold, You desire truth in the inner being; make me therefore to know wisdom in my inmost heart.  Psalm 51:6

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Fix the Heart
The upright (honorable, intrinsically good) man out of the good treasure [stored] in his heart produces what is upright (honorable and intrinsically good), and the evil man out of the evil storehouse brings forth that which is depraved (wicked and intrinsically evil); for out of the abundance (overflow) of the heart his mouth speaks. Luke 6:45

     1. Heart is the source of all thoughts, action and words
     2. Fix the heart and your thoughts will be pure
     3. Fix the heart and your actions will be refined
     4. Fix the heart and your words will always be pleasing [not to man] to God
How to fix the heart?
     1. Filter what comes in to your senses [eyes, ears, touch]
     2. Meditate the Word of God [spend time reading, studying and meditating]
     3. Prayer. Be in constant prayer mood 24/7 if possible
     4. Listen to praise and worship music [feed your soul with worship when you can]

Barnes on Psalm 51:6 –
Behold, thou desirest truth in the inward parts – The word rendered “desirest,” means to have pleasure in; to delight in; and the idea is that this only is agreeable to God, or this only accords with his own nature. The word rendered “inward parts,” means properly the reins, and is usually employed to denote the seat of the mind, the feelings, the intellect. Compare the notes at Job_38:36. The allusion is to the “soul;” and the idea is, that God could be satisfied with nothing “but” purity in the soul. The “connection” is this: David was deeply conscious of his own pollution; his deep, early, native depravity. This, in his own mind, he contrasted strongly with the nature of God, and with what God must require, and be pleased with. He “felt” that God could not approve of or love such a heart as his, so vile, so polluted, so corrupt; and he felt that it was necessary that he should have a pure heart in order to meet with the favor of a God so holy. But how was that to be obtained? His mind at once adverted to the fact that it could come only from God; and hence, the psalm now turns from confession to prayer. The psalmist pleads earnestly Psa_51:7-10 that God “would” thus cleanse and purify his soul.

And in the hidden part – In the secret part; the heart; the depths of the soul. The cleansing was to begin in that which was hidden from the eye of man; in the soul itself. Wisdom, heavenly, saving wisdom, was to have its seat there; the cleansing needed was not any mere outward purification, it was the purification of the soul itself.

Thou shalt make me to know wisdom – Thou only canst enable me to understand what is truly wise. This wisdom, this cleansing, this knowledge of the way in which a guilty man can be restored to favor, can be imparted only by thee; and “thou wilt do it.” There is here, therefore, at the same time a recognition of the truth that this “must” come from God, and an act of faith, or a strong assurance that he “would” impart this.

Why Study and Meditate?; Day608

How shall a young man cleanse his way? By taking heed and keeping watch [on himself] according to Your word [conforming his life to it]. Psalm 119:9

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Why Study and Meditate the Scripture?
     1. Seek guidelines in life
     2. Enlightenment
     3. Purify and cleanse the heart
     4. To know God
     5. To seek Wisdom
     6. To arm ourselves with the Word for any battle in life
     7. What else can we do?

Barnes on Psa 119:9 –
Wherewithal – This begins the second portion of the psalm, extending to Psa_119:16, in which all the verses begin with the second letter of the Hebrew alphabet (ב b), indicated in our translation by the word Beth. These names of the letters, inserted for convenience, are no part of the psalm, as it is not so marked in the original. This mode of indicating the divisions of the psalm is special to our version. It is not in the Septuagint, the Latin Vulgate, or the German versions. The word wherewithal means “by what” (Hebrew); that is, What means shall a young man adopt by which he may “cleanse his way?” it indicates a state of inquiry. The case supposed is that of a young man pondering the question how he may be saved from the corruptions of his own heart, and escape the temptations to which he is exposed in early years, and lead a pure and upright life. There can be no more important inquiry for one just entering on the journey of life; there can be found nowhere a more just and comprehensive answer than is contained in this single verse. All the precepts of ancient and modern wisdom, all the teachings of pagan morality and religion, and all the results of the experience of mankind, could furnish nothing in addition to what is here suggested. The world has no higher wisdom than this by which to guide a young man, so that he may lead a holy life.

By taking heed thereto … – The word “thereto” is not in the original. The Hebrew is, “To keep according to thy word;” or, “in keeping according to thy word.” Prof. Alexander supposes that this means “to keep it (his way) according to thy word;” and that the whole is a question – “How may a young man so cleanse his way as to keep it according to thy word?” – and that the answer to the question is to be found in the general strain of the psalm, or in the general principles laid down in the psalm. But it is clear that the answer to the question must be found in the verse, or not found at all; and the most natural construction is that in our translation. So DeWette renders it: “How can a young man walk guiltless? If (or, when) he holds (or, keeps) himself according to thy word.” The meaning clearly is If he governs himself according to the law of God – if he makes that law the rule of his life and conduct, he would be enabled to do it. All other things might fail; this rule would never fail, in making and keeping a man pure. The more principles of common honesty, the principles of honor, the considerations of self-interest, the desire of reputation – valuable as they may be – would not constitute a security in regard to his conduct; the law of God would, for that is wholly pure.