I will not leave you as orphans [comfortless, desolate, bereaved, forlorn, helpless]; I will come [back] to you. Joh 14:18

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And God both raised the Lord to life and will also raise us up by His power. 1Co 6:14 

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Know, recognize, and understand therefore that the Lord your God, He is God, the faithful God, Who keeps covenant and steadfast love and mercy with those who love Him and keep His commandments, to a thousand generations, Deu 7:9 

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And he who believes in (has faith in, clings to, relies on) the Son has (now possesses) eternal life. But whoever disobeys (is unbelieving toward, refuses to trust in, disregards, is not subject to) the Son will never see (experience) life, but [instead] the wrath of God abides on him. [God’s displeasure remains on him; His indignation hangs over him continually.] Joh 3:36

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And such some of you were [once]. But you were washed clean (purified by a complete atonement for sin and made free from the guilt of sin), and you were consecrated (set apart, hallowed), and you were justified [pronounced righteous, by trusting] in the name of the Lord Jesus Christ and in the [Holy] Spirit of our God. 1Co 6:11 

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I have been crucified with Christ [in Him I have shared His crucifixion]; it is no longer I who live, but Christ (the Messiah) lives in me; and the life I now live in the body I live by faith in (by adherence to and reliance on and complete trust in) the Son of God, Who loved me and gave Himself up for me. Gal 2:20

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And the Word (Christ) became flesh (human, incarnate) and tabernacled (fixed His tent of flesh, lived awhile) among us; and we [actually] saw His glory (His honor, His majesty), such glory as an only begotten son receives from his father, full of grace (favor, loving-kindness) and truth. [Isa. 40:5.] John 1:14 

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But it is from Him that you have your life in Christ Jesus, Whom God made our Wisdom from God, [revealed to us a knowledge of the divine plan of salvation previously hidden, manifesting itself as] our Righteousness [thus making us upright and putting us in right standing with God], and our Consecration [making us pure and holy], and our Redemption [providing our ransom from eternal penalty for sin]. 1Co 1:30 

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The Lord is far from the wicked, but He hears the prayer of the [consistently] righteous (the upright, in right standing with Him).  Pro 15:29 

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But we look for new heavens and a new earth according to His promise, in which righteousness (uprightness, freedom from sin, and right standing with God) is to abide. 2Pe 3:13 

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Nevertheless I am continually with You; You do hold my right hand. You will guide me with Your counsel, and afterward receive me to honor and glory. Psalm 73:23-24 

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The Lord upholds all those [of His own] who are falling and raises up all those who are bowed down. Psa 145:14 

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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.  Phi 3:9 

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Barnes on Joh 16:15 –
All things … – See Mat_28:18; Mat_11:27. No one could have said this who was not equal with the Father. The union was so intimate, though mysterious, that it might with propriety be said that whatever was done in relation to the Son, was also done in regard to the Father. See Joh_14:9.

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But it is from Him that you have your life in Christ Jesus, Whom God made our Wisdom from God, [revealed to us a knowledge of the divine plan of salvation previously hidden, manifesting itself as] our Righteousness [thus making us upright and putting us in right standing with God], and our Consecration [making us pure and holy], and our Redemption [providing our ransom from eternal penalty for sin].  1Corinthians 1:30 

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Barnes on 1Co 1:30 –
But of him – That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author.

Are ye – Ye are what you are by the mercy of God. 1Co_15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, “are ye.” You are Christians, not by the agency of man, but by the agency of God.
(See the supplementary note at Rom_8:10.)

In Christ Jesus – See the note at 1Co_1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.
Who of God – From God ἀπὸ θεοῦ  apo theou. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.

Wisdom – That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become “truly wise” by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Col_2:3, “In whom are hid all the treasures of wisdom and knowledge.” He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa_11:1; Mat_13:54; Luk_2:40, Luk_2:52; 1Co_1:24; 1Co_3:10. “Ye are wise in Christ.” Many commentators have supposed that the beautiful description of wisdom, in Prov. 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom:
(1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.
(2) because he has by his word and spirit led us to see our true situation, and made us “wise unto salvation.” He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.
(3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise.

And righteousness – By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But “in what way” this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ’s righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it.
By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes:
(1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Rom_3:26-27); and,
(2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God.
The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Rom_4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:
(1) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a “just” man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just.
(2) Jesus Christ has taken the sinner’s place, and died in his stead. He has honored a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner’s place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honored, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the “benefits” or “results” of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the “benefits” flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true.
(3) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is “united” by faith to the Lord Jesus, and is so adjudged, or reckoned. God “esteems” or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the ACT of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus, he is in fact a pardoned and justified man; and God so reckons and judges. God’s law is honored, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned – since there is as high honor shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same “results” are secured in upholding God’s moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart.

And sanctification – By him we are sanctified or made holy. This does not mean, evidently, that his personal holiness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Compare Eph_4:24. This is done by the agency of his Spirit applying truth to the mind Joh_17:19, by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. Joh_14:16; Joh_15:26.

And redemption – ἀπολύτρωσις  apolutrōsis. For the meaning of this word, see the note at Rom_3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, “justification and sanctification,” are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole “group,” or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus, in Rom_8:23, the word is applied to the resurrection, “the ‘redemption’ of the body.” The sense is, “it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life.” Thus, the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of human beings. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. Col_2:10, “and ye are complete in him.”

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Be not wise in your own eyes; reverently fear and worship the Lord and turn [entirely] away from evil. [Prov. 8:13.]  Proverbs 3:7

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Barnes on Pro 3:7 –
The great hindrance to all true wisdom is the thought that we have already attained it.

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Dwell in Me, and I will dwell in you. [Live in Me, and I will live in you.] Just as no branch can bear fruit of itself without abiding in (being vitally united to) the vine, neither can you bear fruit unless you abide in Me.   I am the Vine; you are the branches. Whoever lives in Me and I in him bears much (abundant) fruit. However, apart from Me [cut off from vital union with Me] you can do nothing. Joh 15:4 – 5

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Barnes on Joh 15:4 –
Abide in me – Remain united to me by a living faith. Live a life of dependence on me, and obey my doctrines, imitate my example, and constantly exercise faith in me.

And I in you – That is, if you remain attached to me, I will remain with you, and will teach, guide, and comfort you. This he proceeds to illustrate by a reference to the vine. If the branch should be cut off an instant, it would die and be fruitless. As long as it is in the vine, “from the nature of the case,” the parent stock imparts its juices, and furnishes a constant circulation of sap adapted to the growth and fruitfulness of the branch. So our piety, if we should be separate from Christ, or if we cease to feel our union to him and dependence on him, withers and droops. While we are united to him by a living faith, from the nature of the case, strength flows from him to us, and we receive help as we need. Piety then, manifested in good works, in love, and self-denial, is as natural, as easy, as unconstrained. and as lovely as the vine covered with fruitful branches is at once useful and enticing.

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As far as the east is from the west, so far has He removed our transgressions from us. Psalm 103:12

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Barnes on Psa 103:12 –
As far as the east is from the west – As far as possible; as far as we can imagine. These are the points in our apprehension most distant from each other, and as we can conceive nothing beyond them, so the meaning is, that we cannot imagine our sins could be more effectually removed than they are. The literal meaning of the Hebrew is, “like the distance of the east from the west” or, “like its being far.”

So far hath he removed our transgressions from us – That is, he has put them entirely away. They are so removed that they cannot affect us any more. We are safe from all condemnation for our sins, as if they had not been committed at all. Compare the notes at Isa_43:25; notes at Isa_44:22.

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But without faith it is impossible to please and be satisfactory to Him. For whoever would come near to God must [necessarily] believe that God exists and that He is the rewarder of those who earnestly and diligently seek Him [out]. Hebrews 11-6

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Barnes on Heb 11:6 –
But without faith it is impossible to please him – Without “confidence” in God – in his fidelity, his truth, his wisdom, his promises. And this is as true in other things as in religion. It is impossible for a child to please his father unless he has confidence in him. It is impossible for a wife to please her husband, or a husband a wife, unless they have confidence in each other. If there is distrust and jealousy on either part, there is discord and misery. We cannot be pleased with a professed friend unless he has such confidence in us as to believe our declarations and promises. The same thing is true of God. He cannot be pleased with the man who has no confidence in him; who doubts the truth of his declarations and promises; who does not believe that his ways are right, or that he is qualified for universal empire. The requirement of faith or confidence in God is not arbitrary; it is just what we require of our children, and partners in life, and friends, as the indispensable condition of our being pleased with them.

For he that cometh to God – In any way – as a worshipper. This is alike required in public worship, in the family, and in secret devotion.

Must believe that he is – That God exists. This is the first thing required in worship. Evidently we cannot come to him in an acceptable manner if we doubt his existence. We do not see him, but we must believe that he is; we cannot form in our mind a correct image of God, but this should not prevent a conviction that there is such a Being. But the declaration here implies more than that there should be a general persuasion of the truth that there is a God. It is necessary that we have this belief in lively exercise in the act of drawing near to him, and that we should realize that we are actually in the presence of the all-seeing Jehovah.

And that he is a rewarder of them that diligently seek him – This is equally necessary as the belief that he exists. If we could not believe that God would hear and answer our prayers, there could be no encouragement to call upon him. It is not meant here that the desire of the reward is to be the motive for seeking God – for the apostle makes no affirmation on that point; but that it is impossible to make an acceptable approach to him unless we have this belief.

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For everyone who calls upon the name of the Lord [invoking Him as Lord] will be saved. [Joel 2:32.]  Rom 10:13 

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Barnes on Rom 10:13 –
For whosoever shall call … – This sentiment is found substantially in Joe_2:32, “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered.” This is expressly applied to the times of the gospel, by Peter, in Act_2:21; see the note on that place. To call on the name of the Lord is the same as to call on the Lord himself. The word “name” is often used in this manner. “The name of the Lord is a strong tower, etc.;” Pro_18:10. “The name of the God of Jacob defend thee;” Psa_20:1. That is, God himself is a strong tower, etc. It is clear from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God; see 1Co_1:2.
Shall be saved – This is the uniform promise; see Act_2:21; Act_22:16, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” This is proper and indispensable because,
(1)    We have sinned against God, and it is right that we should confess it.
(2)    because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God.
(3)    to call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage.
It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations and to people of all times.

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And they will no more teach each man his neighbor and each man his brother, saying, Know the Lord, for they will all know Me [recognize, understand, and be acquainted with Me], from the least of them to the greatest, says the Lord. For I will forgive their iniquity, and I will [seriously] remember their sin no more. [Heb. 8:8-12; 10:16, 17.] Jer 31:34 

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But the salvation of the [consistently] righteous is of the Lord; He is their Refuge and secure Stronghold in the time of trouble.  And the Lord helps them and delivers them; He delivers them from the wicked and saves them, because they trust and take refuge in Him.  Psalm 37:39-40 

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Barnes on Psa 37:39 –
But the salvation of the righteous is of the Lord – Or, salvation comes to the righteous from the Lord. While the wicked are cut off, the righteous shall be safe. There are evidently two ideas here:
(1) that there will be salvation to the righteous, while the wicked are cut off;
(2) that this comes from the Lord, and not from themselves.
It is not owing to any power of their own that they are safe, but is solely because they are kept by the Lord.
He is their strength in the time of trouble – See Psa_9:9, note; Psa_18:2, note.

Psa 37:40 –
And the Lord shall help them – He will interpose to defend them when they are in danger and in trouble.
And deliver them – Rescue them from their dangers, and from the power of the wicked.
He shall deliver them from the wicked – From all the attempts of the wicked to destroy them.
And save them – Or, preserve them. He will keep them to everlasting life.
Because they trust in him – They rely on him, and not on themselves. This verse is a summing up of the sentiments of the psalm, and is designed to confirm the main thought which runs through it, to wit, that we should not fret, or complain, or repine at the prosperity of wicked men, Psa_37:1. The reason ultimately assigned for this is, that whatever may be the danger of the righteous from the designs of wicked men, they will in the end be safe. It will go well with them, for the Lord will keep them. The general course of thought in the psalm is, that, whatever prosperity the wicked now have, it is temporary, for they will soon be cut off; and that whatever troubles now come upon the righteous, they too are temporary, and that their “hereafter” – “their futurity” – will be blessedness and peace. There is a moral government: God is the friend of the righteous; along the path of the present life there are proofs that he is so, and beyond the present life he will show himself to be so in their eternal peace.
He is the enemy of the wicked; there are evidences in the present life that he is so, and this will be fully and finally manifested in their destruction in the future world. The argument in the psalm, indeed, is mainly drawn from the “present life,” from what there is to encourage virtue and goodness in the blessings which religion scatters on earth, and by the peaceful termination of the course – as well as from what there is to discourage wickedness and vice, in the fact that the wicked will be cut down and pass away. The argument is, that if this life were all, there are encouragements here to virtue and goodness. In Ps. 73, which in some respects resembles this psalm, the argument which satisfied the mind of the troubled psalmist – troubled at the prosperity of the wicked – is drawn mainly from the future world. Here it is drawn chiefly from the present life; and the main thought here – the practical lesson from the psalm – is, that even with reference to the life that now is – to its security, to its peace, to its blessedness, and to its happy close – it is an advantage to be righteous. It is better to have God for our friend in life, and our support in death, than to have all the external prosperity of wicked men.

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And my God will liberally supply (fill to the full) your every need according to His riches in glory in Christ Jesus.  Philippians 4:19

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Barnes on Phi 4:19 –
But my God shall supply all your need – That is, “You have shown your regard for me as a friend of God, by sending to me in my distress, and I have confidence that, in return for all this, God will supply all your needs, when you are in circumstances of necessity.” Paul’s confidence in this seems not to have been founded on any express revelation; but on the general principle that God would regard their offering with favor. Nothing is lost, even in the present life, by doing good. In thousands of instances it is abundantly repaid. The benevolent are not usually poor; and if they are, God often raises up for them benefactions, and sends supplies in a manner as unexpected, and hearing proofs of divine interposition as decided, as when supplies were sent by the ravens to the prophet.

According to his riches in glory – see the notes, Eph_3:16. The word “riches” here means, His abundant fullness; His possessing all things; His inexhaustible ability to supply their needs. The phrase “in glory,” is probably to he connected with the following phrase, “in Christ Jesus;” and means that the method of imparting supplies to people was through Jesus Christ, and was a glorious method; or, that it was done in a glorious manner. It is such an expression as Paul is accustomed to use, when speaking of what God does. He is not satisfied with saying simply that it is so; but connects with it the idea that whatever God does is done in a way worthy of himself, and so as to illustrate his own perfections.

In Christ Jesus – By the medium of Christ; or through him. All the favors that Paul expected for himself, or his fellow-men, he believed would be conferred through the Redeemer. Even the supply of our temporal needs comes to us through the Saviour. Were it not for the atonement, there is no more reason to suppose that blessings would be conferred upon people than that they would be on fallen angels. For them no atonement has been made; and at the hand of justice they have received only wretchedness and woe.

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For as many as are the promises of God, they all find their Yes [answer] in Him [Christ]. For this reason we also utter the Amen (so be it) to God through Him [in His Person and by His agency] to the glory of God.  2 Corinthians 1:20

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4. Iron Clothes

Dream: Back to military but Marines
I received an order to go back to the military and I complied.  When I arrived at the base, it was not the Army but Marines. Got my paperwork processed and found my unit and they were just leaving to the battlefield.  The battlefield was just right behind the hill where the base was.  When I tried to look for my duffel bag, I could not find it.  My unit was already in full gear and battle ready and they moved to the battlefield without me.  Since I just got there, I went asking for people on how to replace the contents of my duffel bag where my extra pair of shoes, extra bdu’s and rain gear were inside.  I could not get an answer and ended up going to the battlefield with just a small backpack and my rifle.  The battle was fierce and intense but I made it back to the base.

Barnes on 2Co 1:20 –
For all the promises of God in him – All the promises which God has made through him. This is another reason why Paul felt himself bound to maintain a character of the strictest veracity. The reason was, that God always evinced that; and that since none of His promises failed, he felt himself sacredly bound to imitate Him, and to adhere to all His. The promises of God which are made through Christ, relate to the pardon of sin to the penitent; the sanctification of his people: support in temptation and trial; guidance in perplexity; peace in death, and eternal glory beyond the grave. All of these are made through a Redeemer, and none of these shall fail.

Are yea – Shall all be certainly fulfilled. There shall be no vacillation on the part of God; no fickleness; no abandoning of his gracious intention.

And in him amen – In Rev_3:14, the Lord Jesus is called the “Amen.” The word means true, faithful, certain. And the expression here means that all the promises which are made to people through a Redeemer shall be certainly fulfilled. They are promises which are confirmed and established, and which shall by no means fail.

Unto the glory of God by us – Either by us ministers and apostles; or by us who are Christians. The latter, I think, is the meaning; and Paul means to say, that the fulfillment of all the promises which God has made to His people shall result in His glory and praise as a God of condescension and veracity. The fact that He has made such promises is an act that tends to His own glory – since it was of His mere grace that they were made; and the fulfillment of these promises in and through the church, shall also tend to produce elevated views of His fidelity and goodness.

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For He will give His angels [especial] charge over you to accompany and defend and preserve you in all your ways [of obedience and service].  Psalm91-11

MIT (Most Important Task)
1. 6Mile Walk With Britta
2. Celebration Church
3. Trim trees
4. Mow Yard

Psa 91:11 –
For he shall give his angels charge over thee – literally, “He will give ‘command’ to his angels.” That is, he would instruct them, or appoint them for this purpose. This passage Psa_91:11-12 was applied to the Saviour by the tempter. Mat_4:6. See the notes at that passage. This, however, does not prove that it had an original reference to the Messiah, for even if we should suppose that Satan was a correct and reliable expounder of the Scriptures, all that the passage would prove as used by him would be, that the righteous, or those who were the friends of God, might rely confidently on his protection, and that Jesus, if he was of God, might do this as others might. On the sentiment in the passage, to wit, that God employs his angels to protect his people, see the notes at Psa_34:7; compare the notes at Heb_1:14.
To keep thee in all thy ways – To preserve thee wheresoever thou goest.

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So then, there is still awaiting a full and complete Sabbath-rest reserved for the [true] people of God;  For he who has once entered [God’s] rest also has ceased from [the weariness and pain] of human labors, just as God rested from those labors peculiarly His own. Heb 4:9-10 

MIT (Most Important Task)
1. 3Mile Time Trial
2. Work-10h
3. Research Equipment Efficiency Management

Barnes on Heb 4:9 – 10
There remaineth, therefore, a rest – This is the conclusion to which the apostle comes. The meaning is this, that according to the Scriptures there is “now” a promise of rest made to the people of God. It did not pertain merely to those who were called to go to the promised land, nor to those who lived in the time of David, but it is “still” true that the promise of rest pertains to “all” the people of God of every generation. The “reasoning” by which the apostle comes to this conclusion is briefly this:
(1)    That there was a “rest” – called “the rest of God” – spoken of in the earliest period of the world – implying that God meant that it should be enjoyed.
(2)    that the Israelites, to whom the promise was made, failed of obtaining what was promised by their unbelief.
(3)    that God intended that “some” should enter into his rest – since it would not be provided in vain.
(4)    that long after the Israelites had fallen in the wilderness, we find the same reference to a rest which David in his time exhorts those whom he addressed to endeavor to obtain.
(5)    that if all that had been meant by the word “rest,” and by the promise, had been accomplished when Joshua conducted the Israelites to the land of Canaan, we should not have heard another day spoken of when it was possible to forfeit that rest by unbelief.

It followed, therefore, that there was something besides that; something that pertained to all the people of God to which the name rest might still be given, and which they were exhorted still to obtain. The word “rest” in this verse – σαββατισμὸς  sabbatismos – “Sabbatism,” in the margin is rendered “keeping of a Sabbath.” It is a different word from σάββατον  sabbaton – “the Sabbath;” and it occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means “a keeping Sabbath” from σαββατίζω  sabbatizō – “to keep Sabbath.” This word, not used in the New Testament, occurs frequently in the Septuagint; Exo_16:30; Lev_23:32; Lev_26:35; 2Ch_36:21; and in 3 Esdr. 1:58; 2 Macc. 6:6. It differs from the word “Sabbath.” That denotes “the time – the day;” this, “the keeping,” or “observance” of it; “the festival.” It means here “a resting,” or an observance of sacred repose – and refers undoubtedly to heaven, as a place of eternal rest with God.
It cannot mean the rest in the land of Canaan – for the drift of the writer is to prove that that is “not” intended. It cannot mean the “Sabbath,” properly so called – for then the writer would have employed the usual word σάββατον  sabbaton – “Sabbath.” It cannot mean the Christian Sabbath – for the object is not to prove that there is such a day to be observed, and his reasoning about being excluded from it by unbelief and by hardening the heart would be irrelevant. It must mean, therefore, “heaven” – the world of spiritual and eternal rest; and the assertion is, that there “is” such a “resting,” or “keeping of a Sabbath” in heaven for the people of God. Hence, learn:
(1) that heaven is a place of cessation from wearisome toil. It is to be like the “rest” which God had after the work of creation (Heb_4:4, note), and of which that was the type and emblem. There will be “employment” there, but it will be without fatigue; there will be the occupation of the mind, and of whatever powers we may possess, but without weariness. Here we are often worn down and exhausted. The body sinks under continued toil, and fails into the grave. There the slave will rest from his toil; the man here oppressed and broken down by anxious care will cease from his labors. We know but little of heaven; but we know that a large part of what now oppresses and crushes the frame will not exist there. Slavery will be unknown; the anxious care for support will be unknown, and all the exhaustion which proceeds from the love of gain, and from ambition, will be unknown. In the wearisome toils of life, then, let us look forward to the “rest” that remains in heaven, and as the laborer looks to the shades of the evening, or to the Sabbath as a period of rest, so let us look to heaven as the place of eternal repose.
(2) heaven will be like a Sabbath. The best description of it is to say it is “an eternal Sabbath.” Take the Sabbath on earth when best observed, and extend the idea to eternity, and let there be separated all idea of imperfection from its observance, and that would be heaven. The Sabbath is holy; so is heaven. It is a period of worship; so is heaven. It is for praise and for the contemplation of heavenly truth; so is heaven. The Sabbath is appointed that we may lay aside worldly cares and anxieties for a little season here; heaven that we may lay them aside forever.
(3) the Sabbath here should be like heaven. It is designed to be its type and emblem. So far as the circumstances of the case will allow, it should be just like heaven. There should be the same employments; the same joys; the same communion with God. One of the best rules for employing the Sabbath aright is, to think what heaven will be, and then to endeavor to spend it in the same way. One day in seven at least should remind us of what heaven is to be; and that day may be, and should be, the most happy of the seven.
(4) they who do not love the Sabbath on earth, are not prepared for heaven. If it is to them a day of tediousness; if its hours move heavily; if they have no delight in its sacred employments, what would an eternity of such days be? How would they be passed? Nothing can be clearer than that if we have no such happiness in a season of holy rest, and in holy employments here, we are wholly unprepared for heaven. To the Christian it is the subject of the highest joy in anticipation that heaven is to be “one long unbroken” sabbath – an eternity of successive Sabbath hours. But what to a sinner could be a more repulsive and gloomy prospect than such an eternal Sabbath?
(5) if this be so, then what a melancholy view is furnished as to the actual preparation of the great mass of people for heaven! How is the Sabbath now spent? In idleness; in business; in traveling; in hunting and fishing; in light reading and conversation; in sleep; in visiting; in riding, walking, lounging, “ennui;” – in revelry and dissipation; in any and every way “except the right way;” in every way except in holy communion with God. What would the race be if once transported to heaven as they are! What a prospect would it be to this multitude to have to spend “an eternity” which would be but a prolongation of the Sabbath of holiness!
(6) let those who love the Sabbath rejoice in the prospect of eternal rest in heaven. In our labor let us look to that world where wearisome toil is unknown; in our afflictions, let us look to that world where tears never fall; and when our hearts are pained by the violation of the Sabbath all around us, let us look to that blessed world where such violation will cease forever. It is not far distant. A few steps will bring us there. Of any Christian it may be said that perhaps his next Sabbath will be spent in heaven – near the throne of God.

Heb 4:10 –
For he that is entered into rest – That is, the man who is so happy as to reach heaven, will enjoy a rest similar to what God had when he finished the work of creation. It will be:
(1)    a cessation from toil; and,
(2)    it will be a rest similar to that of God – the same kind of enjoyment, the same freedom from care, anxiety, and labor.
How happy then are they who have entered into heaven! Their toils are over. Their labors are done. Never again will they know fatigue. Never more will they feel anxious care. Let us learn then:
(1) not to mourn improperly for those who have left us and gone to heaven. Happy in the rest of God, why should not we rejoice? Why wish them back again in a world of toil!
(2) let us in our toils look forward to the world of rest. Our labors will all be over. The weary man will lay down his burden; the exhausted frame will know fatigue no more. Rest is sweet at night after the toils of day; how much more sweet will it be in heaven after the toils of life! Let us.
(3) labor while is is called today. Soon we shall cease from our work. All that we have to do is to be done soon. We shall soon cease from “our” work as God did from his. What we have to do for the salvation of children, brothers, sisters, friends, and for the world, is to be done soon. From the abodes of bliss we shall not be sent forth to speak to our kindred of the blessedness of that world, or to admonish our friends to escape from the place of despair. The pastor will not come again to warn and invite his people; the parent will not come again to tell his children of the Saviour and of heaven; the neighbor will not come to admonish his neighbor; compare Luk_16:24-29. We shall all have ceased from our work as God did from his; and never again shall we speak to a living friend to invite him to heaven.

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What then shall we say to [all] this? If God is for us, who [can be] against us? [Who can be our foe, if God is on our side?] Romans 8:31

MIT (Most Important Task)
1. 3Mile Trial
2. Work-10h
3.

Barnes on Rom 8:31 –
What shall we then say … – What fairly follows from the facts stated? or what conclusion shall we draw in regard to the power of the Christian religion to support us in our trials from the considerations which have been stated? What the influence is he proceeds to state.

If God be for us – Be on outside, or is our friend, as he has shown himself to be by adopting us Rom_8:15, by granting to us his Spirit Rom_8:16-17, Rom_8:26-27, and by his gracious purpose to save us, Rom_8:29-30).

Who can be against us? – Who can injure or destroy us? Sinners may be against us, and so may the great enemy of our souls, but their power to destroy us is taken away. God is more mighty than all our foes; and he can defend and save us; see Psa_118:6. “The Lord is on my side; I will not fear what man can do unto me.” The proposition advanced in this verse, Paul proceeds to illustrate by various specifications, which continue to the end of the chapter.

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Then you will seek Me, inquire for, and require Me [as a vital necessity] and find Me when you search for Me with all your heart. [Deut. 4:29-30.] Jeremiah 29:13

For I know the thoughts and plans that I have for you, says the Lord, thoughts and plans for welfare and peace and not for evil, to give you hope in your final outcome. Then you will call upon Me, and you will come and pray to Me, and I will hear and heed you. Then you will seek Me, inquire for, and require Me [as a vital necessity] and find Me when you search for Me with all your heart.  I will be found by you, says the Lord, and I will release you from captivity and gather you from all the nations and all the places to which I have driven you, says the Lord, and I will bring you back to the place from which I caused you to be carried away captive. [But as for those still in Jerusalem] because you have said, The Lord has raised up prophets for us in Babylon,

MIT (Most Important Task)
1. 3Mile Time Trial
2. Work-10h
3.

At age 44 Report
Swim-1017.05 Miles
Bike-22487 Miles
Run-1021 Miles
Resting Heart Rate-60bpm
Weight-168lbs
Body Fat%-168.8
BMI-27.4
Cholesterol-120
LDL-62
HDL-45
Risk Ratio-1.38
Triglycerides-65

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Therefore if any person is [ingrafted] in Christ (the Messiah) he is a new creation (a new creature altogether); the old [previous moral and spiritual condition] has passed away. Behold, the fresh and new has come! 2 Corinthians 5:17

MIT (Most Important Task)
1. 3Mile Leg Workout
2. Work-10h
3. Test Mesh Network

Barnes 2Co 5:17 –
Therefore if any man be in Christ – The phrase to “be in Christ,” evidently means to be united to Christ by faith; or to be in him as the branch is in the vine – that is, so united to the vine, or so in it, as to derive all its nourishment and support from it, and to be sustained entirely by it. Joh_15:2, “every branch in me.” Joh_15:4, “abide in me, and I in you.” “The branch cannot bear fruit of itself except it abide in the vine; no more can ye except ye abide in me.” See also Joh_15:5-7, see the note on Joh_15:2. To be “in Christ” denotes a more tender and close union; and implies that all our support is from him. All our strength is derived from him; and denotes further that we shall partake of his fullness, and share in his felicity and glory, as the branch partakes of the strength and vigor of the parent vine. The word “therefore” (Ὥστε  Hōste) here implies that the reason why Paul infers that anyone is a new creature who is in Christ is that which is stated in the previous verse; to wit, the change of views in regard to the Redeemer to which he there refers, and which was so great as to constitute a change like a new creation. The affirmation here is universal, “if any man be in Christ;” that is, all who become true Christians – undergo such a change in their views and feelings as to make it proper to say of them that they are new creatures. No matter what they have been before, whether moral or immoral; whether infidels or speculative believers; whether amiable, or debased, sensual and polluted yet if they become Christians they all experience such a change as to make it proper to say they are a new creation.

A new creature – Margin, “Let him be.” This is one of the instances in which the margin has given a less correct translation than is in the text. The idea evidently is, not that he ought to be a new creature, but that he is in fact; not that he ought to live as becomes a new creature – which is true enough – but that he will in fact live in that way, and manifest the characteristics of the new creation. The phrase “a new creature” καινὴ κτίσις  kainē ktisis) occurs also in Gal_6:15. The word rendered “creature” (κτίσις  ktisis) means properly in the New Testament, creation. It denotes:
(1)    The act of creating Rom_1:20;
(2)    A created thing, a creature Rom_1:25; and refers:
(a)    To the universe, or creation in general; Mar_10:6; Mar_13:9-11; 1Pe_3:4.
(b)    To man, mankind; Mar_16:15; Col_1:23.
Here it means a new creation in a moral sense, and the phrase new creature is equivalent to the expression in Eph_4:24, “The new man, which after God is created in righteousness and true holiness.” It means, evidently, that there is a change produced in the renewed heart of man that is equivalent to the act of creation, and that bears a strong resemblance to it – a change, so to speak, as if the man was made over again, and had become new. The mode or manner in which it is done is not described, nor should the words be pressed to the quick, as if the process were the same in both cases – for the words are here evidently figurative. But the phrase implies evidently the following things:
(1)    That there is an exertion of divine power in the conversion of the sinner as really as in the act of creating the world out of nothing, and that this is as indispensable in the one case as in the other.
(2)    that a change is produced so great as to make it proper to say that he is a new man. He has new views, new motives, new principles, new objects and plans of life. He seeks new purposes, and he lives for new ends.
If a drunkard becomes reformed, there is no impropriety in saying that he is a new man. If a man who was licentious becomes pure, there is no impropriety in saying that he is not the same man that he was before. Such expressions are common in all languages, and they are as proper as they are common. There is such a change as to make the language proper. And so in the conversion of a sinner. There is a change so deep, so clear, so entire, and so abiding, that it is proper to say, here is a new creation of God – a work of the divine power as decided and as glorious as when God created all things out of nothing. There is no other moral change that takes place on earth so deep, and radical, and thorough as the change at conversion. And there is no other where there is so much propriety in ascribing it to the mighty power of God.

Old things are passed away – The old views in regard to the Messiah, and in regard to people in general, 2Co_5:16. But Paul also gives this a general form of expression, and says that old things in general have passed away – referring to everything. It was true of all who were converted that old things had passed away. And it may include the following things:
(1) In regard to the Jews – that their former prejudices against Christianity, their natural pride, and spirit of seducing others; their attachment to their rites and ceremonies, and dependence on them for salvation had all passed away. They now renounced that independence, relied on the merits of the Saviour, and embraced all as brethren who were of the family of Christ.
(2) in regard to the Gentiles – their attachment to idols, their love of sin and degradation, their dependence on their own works, had passed away, and they had renounced all these things, and had come to mingle their hopes with those of the converted Jews, and with all who were the friends of the Redeemer.
(3) in regard to all, it is also true that old things pass away. Their former prejudices, opinions, habits, attachments pass away. Their supreme love of self passes away. Their love of sins passes away. Their love of the world passes away. Their supreme attachment to their earthly friends rather than God passes away. Their love of sin, their sensuality, pride, vanity, levity, ambition, passes away. There is a deep and radical change on all these subjects – a change which commences at the new birth; which is carried on by progressive sanctification; and which is consummated at death and in heaven.
Behold, all things are become new – That is, all things in view of the mind. The purposes of life, the feelings of the heart, the principles of action, all become new. The understanding is consecrated to new objects, the body is employed in new service, the heart forms new attachments. Nothing can be more strikingly. descriptive of the facts in conversion than this; nothing more entirely accords with the feelings of the newborn soul. All is new. There are new views of God, and of Jesus Christ; new views of this world and of the world to come; new views of truth and of duty; and everything is seen in a new aspect and with new feelings. Nothing is more common in young converts than such feelings, and nothing is more common than for them to say that all things are new. The Bible seems to be a new book, and though they may have often read it before, yet there is a beauty about it which they never saw before, and which they wonder they have not before perceived. The whole face of nature seems to them to be changed, and they seem to be in a new world. The hills, and vales, and streams; the sun, the stars, the groves, the forests, seem to be new. A new beauty is spread over them all; and they now see them to be the work of God, and his glory is spread over them all, and they can now say:
“My Father made them all.”
The heavens and the earth are filled with new wonders, and all things seem now to speak forth the praise of God. Even the very countenances of friends seem to be new; and there are new feelings toward all people; a new kind of love to kindred and friends; and a love before unfelt for enemies; and a new love for all mankind.

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But we are citizens of the state (commonwealth, homeland) which is in heaven, and from it also we earnestly and patiently await [the coming of] the Lord Jesus Christ (the Messiah) [as] Savior,  Philippians 3:20

MIT (Most Important Task)
1. 1Mile Swim
2. Build a home network topology using Visio
3. Test MESH Network

MESH Network Topology-Before and After [pdf] [visio]

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For if you return to the Lord, your brethren and your children shall find compassion with their captors and return to this land. For the Lord your God is gracious and merciful, and He will not turn away His face from you if you return to Him.  2 Chronicles 30:9

MIT (Most Important Task)
1. 30Mile Bike
2.
3. Build/assemble a Uni-Directional antenna for HSMM-Mesh Network
4. Test MESH Network – KC5OZQ-Mobile to KC5OZQ-Base

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For the Lord delights in justice and forsakes not His saints; they are preserved forever, but the offspring of the wicked [in time] shall be cut off.  Psalm37:28

 MIT (Most Important Task)
1. 2Mile Run/Walk cross training
2. Celebration Church
3. Test MESH Network Setup
4. FMEA Template [Excel Template]

I was planning to ride a 15Mile bike time trial today but then I was short of time before going to church so instead, I went to Cedar Ridge High School to run.  Running is not my event and I humbly accept that it is not in my blood anymore.  I can bike and swim long distance but will not last a steady pace 2-mile run.  While I was in the Army, (1992-1996, age group 25 I think), my best PT time was a 15.40 at 2Miles.  I will work on this event this year but I know the 15.40 is impossible to attain.

I missed my team again, I went to church by myself because Britta was working last night and cc was not feeling well and Brent was just staying up all night.  Well, sometimes those things happen for a reason and I will leave it like that. No further comment.  I used to not like going to church but somehow I began to realize that going there to worship and pray is more interesting that sitting at home on Sunday morning doing nothing.  Something magical happens when you really praise and worship with other people.  You should try one day.  When I am consulted with a difficult personal problem, my first question in mind is – How’s your walk with God?  Then the 2nd question is “How’s your prayer life?” Then the third question is “How’s your praise and worship activities? To my team and the rest of the world – I can’t wait for the time when we are in one place singing and clapping hands together in worship.

Celebration Church had a special guest today, it was the Governor of the State of  Texas {Rick Perry] sitting in the front row seat listening to the same sermon that I listened and took notes.  It is good to know that this man is a “brother in Christ”.  It is not common to see leaders with Christian background anymore.  Most leaders now has a different belief system compared to the founding fathers of the United States. I am well aware that the 2010 election is coming, bottom line – he heard a good message.   

Here’s the key points:
No Ordinary Family Faith – 5 Characteristics [myNotes]
1. No ordinary family faith radically experienced God
2. No ordinary family faith lives radically for God
3. No ordinary family faith has a radical belief
4. No ordinary family faith lives with a radical purpose
5. No ordinary family faith has radical grace

I finished reviewing the book about FMEA, Failure Mode and Effect Analysis.  At work, we are currently experiencing a difficult equipment problem and my 6 Sigma problem solving strategy is not working.  So annoying to witness a very simple problem – yet unable to see a solution.  I will breakdown the problem and put it on the FMEA spreadsheet and see what really is the failure. Here’s the template that I am using.

Today’s word is “Believers are not forsaken”. I sometimes day dream and reflect the old hard times that I’ve been through and I cannot help but notice that when those trials came to me face to face, I was given a way out, a way of escape and a way to victory.  I don’t have difficult problems anymore except that I am a cardiac patient just waiting for strike3 but I know that God will provide me a way out from this situation.  It could be a life extension or it could be the end of it.  The way I looked at it, it is all a win-win situation for me  for I know that our loving God never forsake His people.  To some of you who also struggles with some minor/major personal problems, please establish your faith belief system, build the foundation of your faith and then start walking with the presence of God.  Indeed He promised to His saints – we will never be forsaken.

Regards to all.

Barnes on Psa 37:28 –
For the Lord loveth judgment – That is, God loves that which is right; he loves to do right. The idea is, that such a recompense as is here adverted to – that on the one hand, in rewarding with prosperity a pure and upright life – and that, on the other, in cutting off the wicked – is right and proper in itself; and that as God loves to do right, these consequences respectively may be expected to follow in regard to the righteous and the wicked. Compare Psa_11:7.

And forsaketh not his saints – He manifests his sense of that which is right, by not forsaking His saints.

They are preserved forever – They are ever under his paternal eye, and he will keep them. It will be literally true that they will be preserved “forever,” that they will never be suffered to perish.

But the seed of the wicked shall be cut off – See the notes at Psa_21:10. Compare Psa_37:22.

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May blessing (praise, laudation, and eulogy) be to the God and Father of our Lord Jesus Christ (the Messiah) Who has blessed us in Christ with every spiritual (given by the Holy Spirit) blessing in the heavenly realm! Ephesians 1:3

MIT (Most Important Task)
1. 3Mile Climb Workout
2. Work-10h
3. Configure WRT54GL configuration for HSMM-MESH networking
4. Read D300s Manual

Many of you probably are wondering why I am very passionate about my faith and asking questions why I am studying and reading the Bible everyday and sharing it with you. The real answer is I want “spiritual blessings” to continue in my life and If I cut off my connection to God, I would lose my spiritual blessings.  It has been my experience before that when I attach myself spiritually, I feel better, I live better and I am filled with hope.  May you find the same thing also as you journey the maze of life.  Yes, life sometimes is cruel, but when we have faith inside us, those cruel things are just tiny rocks and cannot bother us.  Enjoy your spiritual blessings, it was already give to us and it is free.

Spiritual Blessings 
1. Hope – want or expect something: to have a wish to get or do something or for something to happen or be true, especially something that seems possible or likely
2. Peace – tranquillity: a calm and quiet state, free from disturbances or noise
3. Well Being – good health or fortune: a good, healthy, or comfortable state
4. Abundant Life – well-supplied: providing a more than plentiful supply of something

Barnes on Eph 1:3 –
Blessed be the God and Father of our Lord Jesus Christ – This commences a sentence which continues to the close of Eph_1:12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God’s eternal purpose – his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to people, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable.
They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust, and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that people desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they “tolerate” it, they yet feel that there is something about it that is especially dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for all his plans, and that it is “possible” for Christians to have such views of the doctrine of “eternal predestination” as to give them most elevated conceptions of the glory of the divine character. And let us also be “willing” to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches; to believe all that he has revealed; and ready to say, “Blessed be the God and Father of our Lord Jesus Christ for all that he has done.”

Who hath blessed us – Who does Paul mean here by “us?” Does he mean all the world? This cannot be, for all the world are not thus blessed with “all” spiritual blessings. Does he mean “nations?” For the same reason this cannot be. Does he mean the Gentiles in contradistinction from the Jews? Why then does he use the word “us,” including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of “spiritual blessings;” he speaks of the persons referred to as having “redemption” and “the forgiveness of sins;” as having “obtained an inheritance,” and as being sealed with the “Holy Spirit of promise.” These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word “us,” are those who are mentioned in Eph_1:1, as “saints,” –  ἅγίοις  hagiois – “holy;” and “faithful” – πιστοῖς  pistois – “believing,” or “believers.”
This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the “Gentiles,” and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Act_18:20, Act_18:24; Act_19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen; Act_19:24. Besides what evidence is there that the apostle speaks in this chapter especially of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to “Christians as such;” to speak of privileges which they enjoyed as special to themselves; and that he had no particular reference to “nations,” and did not design merely to refer to external privileges.

With all spiritual blessings – Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses – blessings which “individual Christians” enjoy, and not external privileges conferred on nations.
In heavenly places in Christ – The word “places” is here understood, and is not in the original. It may mean heavenly “places,” or heavenly “things.” The word “places” does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph_1:20, the word “places” seems to be inserted with more propriety. The same phrase occurs again in Eph_2:6; Eph_3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have in each instance supplied the word “places,” as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; suited to prepare us for heaven; and tending toward heaven. It probably refers here to every thing that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i. e. through Christ, or by means of him, God had bestowed all spiritual blessings that were suited to prepare for heaven – such as pardon, adoption, the illumination of the Spirit, etc.

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May blessing (praise, laudation, and eulogy) be to the God and Father of our Lord Jesus Christ (the Messiah) Who has blessed us in Christ with every spiritual (given by the Holy Spirit) blessing in the heavenly realm! Ephesians 1:3

MIT (Most Important Task)
1. 3Mile Climb Workout
2. Work-10h
3. Configure WRT54GL configuration for HSMM-MESH networking
4. Read D300s Manual

Many of you probably are wondering why I am very passionate about my faith and asking questions why I am studying and reading the Bible everyday and sharing it with you. The real answer is I want “spiritual blessings” to continue in my life and If I cut off my connection to God, I would lose my spiritual blessings.  It has been my experience before that when I attached myself spiritually, I feel better, I live better and I am filled with hope.  May you find the same thing also as you journey the maze of life.  Yes, life sometimes is cruel, but when we have faith inside us, those cruel things are just tiny rocks and cannot bother us.  Enjoy your spiritual blessings, it was already give to us and it is free.

Spiritual Blessings 
1. Hope – want or expect something: to have a wish to get or do something or for something to happen or be true, especially something that seems possible or likely
2. Peace – tranquillity: a calm and quiet state, free from disturbances or noise
3. Well Being – good health or fortune: a good, healthy, or comfortable state
4. Abundant Life – well-supplied: providing a more than plentiful supply of something

Barnes on Eph 1:3 –
Blessed be the God and Father of our Lord Jesus Christ – This commences a sentence which continues to the close of Eph_1:12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God’s eternal purpose – his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to people, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable.
They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust, and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that people desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they “tolerate” it, they yet feel that there is something about it that is especially dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for all his plans, and that it is “possible” for Christians to have such views of the doctrine of “eternal predestination” as to give them most elevated conceptions of the glory of the divine character. And let us also be “willing” to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches; to believe all that he has revealed; and ready to say, “Blessed be the God and Father of our Lord Jesus Christ for all that he has done.”

Who hath blessed us – Who does Paul mean here by “us?” Does he mean all the world? This cannot be, for all the world are not thus blessed with “all” spiritual blessings. Does he mean “nations?” For the same reason this cannot be. Does he mean the Gentiles in contradistinction from the Jews? Why then does he use the word “us,” including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of “spiritual blessings;” he speaks of the persons referred to as having “redemption” and “the forgiveness of sins;” as having “obtained an inheritance,” and as being sealed with the “Holy Spirit of promise.” These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word “us,” are those who are mentioned in Eph_1:1, as “saints,” –  ἅγίοις  hagiois – “holy;” and “faithful” – πιστοῖς  pistois – “believing,” or “believers.”
This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the “Gentiles,” and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Act_18:20, Act_18:24; Act_19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen; Act_19:24. Besides what evidence is there that the apostle speaks in this chapter especially of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to “Christians as such;” to speak of privileges which they enjoyed as special to themselves; and that he had no particular reference to “nations,” and did not design merely to refer to external privileges.

With all spiritual blessings – Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses – blessings which “individual Christians” enjoy, and not external privileges conferred on nations.
In heavenly places in Christ – The word “places” is here understood, and is not in the original. It may mean heavenly “places,” or heavenly “things.” The word “places” does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph_1:20, the word “places” seems to be inserted with more propriety. The same phrase occurs again in Eph_2:6; Eph_3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have in each instance supplied the word “places,” as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; suited to prepare us for heaven; and tending toward heaven. It probably refers here to every thing that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i. e. through Christ, or by means of him, God had bestowed all spiritual blessings that were suited to prepare for heaven – such as pardon, adoption, the illumination of the Spirit, etc.

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The Lord takes pleasure in those who reverently and worshipfully fear Him, in those who hope in His mercy and loving-kindness. [Ps. 145:20.]   Psalm147:11

MIT (Most Important Task)
1. 3Mile-Climb workout
2. Work-10h
3. Read Nikon D300s Manual
4. Watch D300s Tutorial

A few days ago I was consulted by a close friend regarding her personal problem and in my own judgment and personal thoughts I mentioned the word – “delete the person in your life” .  TRIZ principles #2 – Taking Out .  My ill advice came up because I was just annoyed of the situation – so many times already that this person hurt her and had been forgiven. I asked around a few times using the minds of ordinary people and in a heartbeat, the answer is “delete the person”.  When I woke up today, a revelation came to mind – “don’t do anything because the righteous will stand firm in solid ground and those annoying people in your life will either change or leave”. 

Barnes on Psa 147:11 –
The Lord taketh pleasure in them that fear him – In those who truly worship him, however humble, poor, and unknown to people they may be; however unostentatious, retired, unnoticed may be their worship. Not in the “pride, pomp, and circumstance of war” is his pleasure; not in the march of armies; not in the valor of the battlefield; not in scenes where “the garments of the warrior are rolled in blood,” but in the closet, when the devout child of God prays; in the family, when the group bend before Him in solemn devotion; in the assembly – quiet, serious, calm – when his friends are gathered together for prayer and praise; in the heart that truly loves, reverences, adores Him.

In those that hope in his mercy – It is a pleasure to him to have the guilty, the feeble, the undeserving hope in Him – trust in Him – seek Him.

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And there shall be stability in your times, an abundance of salvation, wisdom, and knowledge; the reverent fear and worship of the Lord is your treasure and His. Isaiah 33:6

MIT (Most Important Task)
1. 3Mile Leg Workout
2. Work-10H
3.

I am currently working on a wireless 2.4Ghz project at home where I wanted to boost the strength of one access point to connect to the network mesh in the Austin region.  In order to do this, I have to switch to a directional antenna type with a reflector instead of an omni-directional [circular coverage].  Indeed, the signal strength increased dramatically but only in one direction.  There are some math and physics involved here – why it is like that and I will let the experts do that through google. It occurs to me that our relationship to God is like an network RF [radio frequency] signal that if we focus it in one direction, our faith becomes stronger.  Use a different antenna and the strength of our faith decreases and in some cases disappear. Lately, I’ve been redirecting my focus not so much of human beings but on my relationship with God.  The more I spend time searching for His signals, the stronger I become internally. 

I will be using the principle of Wisdom and Knowledge for this situation.

Barnes on Isa 33:6 –
And wisdom and knowledge shall be – This verse contains evidently an address to Hezekiah, and asserts that his reign would be characterized by the prevalence of piety and knowledge. This chapter abounds in sudden transitions; and it accords with its general character that when Yahweh had been addressed Isa_33:5, there should then be a direct address to Hezekiah.
The stability – This word denotes firmness, steadiness, constancy; and means that in his times knowledge and the fear of the Lord would be settled on a firm foundation. The whole history of the virtuous reign of Hezekiah shows that this was fulfilled (see 2 Kings 18)
And strength of salvation – Or saving strength; that is, mighty or distinguished salvation. Thy times shah be distinguished for great reforms, and for the prevalence of the doctrines of salvation.
The fear of the Lord is his treasure – The principal riches of Hezekiah. His reign shall not be distinguished for wars and conquests, for commercial enterprise, or for external splendor, but for the prevalence of piety, and the fear of the Lord.

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Who gave Himself on our behalf that He might redeem us (purchase our freedom) from all iniquity and purify for Himself a people [to be peculiarly His own, people who are] eager and enthusiastic about [living a life that is good and filled with] beneficial deeds. [Deut. 14:2; Ps. 130:8; Ezek. 37:23.]  Titus 2:14

MIT (Most Important Task)
1. 3Mile Leg Workout
2. Work-10H
3.

Thanks to those who greeted me ‘happy birthday’ yesterday, truly grateful. My actual birthday is on the 9th and not the 1st of September [just fyi]. It has been corrected already.  Thanks to Nelson, Grace, Steffi, Judy, Maruja, Wena.

I completed a lot of small tasks yesterday ie. 2Mile swim at the lake, cleaning the house, ironing the clothes, 6Mile walk and spent 2hours with Britta holding hands, fixing a broken bulb in the pantry, changing the ac air filter, cooked for 3 hours – all in one day. Point here is I told myself that I will do it and I actually did it.  Happens all the time.

Here’s some thoughts for the day …
peculiar – unusual, strange or unconventional
zealous – full of zeal, actively and reservedly enthusiastic

Barnes on Tit 2:14 –
Who gave himself for us – See the notes at Eph_5:2.

That he might redeem us from all iniquity – The word here rendered “redeem” – λυτρόω  lutroō, occurs only here and in Luk_24:21; 1Pe_1:18. The noun, however – λύτρον  lutron, occurs in Mat_20:28; and Mar_10:45; where it is rendered “ransom;” see it explained in the notes at Mat_20:28. It is here said that the object of his giving himself was to save his people from all iniquity; see this explained in the notes at Mat_1:21.

And purify unto himself –
(1) Purify them, or make them holy. This is the first and leading object; see the notes at Heb_9:14
(2) “Unto himself;” that is, they are no longer to be regarded as their own, but as redeemed for his own service, and for the promotion of his glory; –  Notes, 1Co_6:19-20.

A peculiar people – 1Pe_2:9. The word here used (περιούσιος  periousios) occurs nowhere else in the New Testament. It means, properly, having abundance; and then one’s own, what is special, or peculiar (Robinson, Lexicon), and here means that they were to be regarded as belonging to the Lord Jesus. It does not mean, as the word would seem to imply – and as is undoubtedly true – that they are to be a unique people in the sense that they are to be unlike others, or to have views and principles unique to themselves; but that they belong to the Saviour in contradistinction from belonging to themselves – “peculiar” or his own in the sense that a man’s property is his own, and does not belong to others. This passage, therefore, should not be used to prove that Christians should be unlike others in their manner of living, but that they belong to Christ as his redeemed people. From that it may indeed be inferred that they should be unlike others, but that is not the direct teaching of the passage.

Zealous of good works – As the result of their redemption; that is, this is one object of their having been redeemed; Notes, Eph_2:10.

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I assure you, most solemnly I tell you, the person whose ears are open to My words [who listens to My message] and believes and trusts in and clings to and relies on Him Who sent Me has (possesses now) eternal life. And he does not come into judgment [does not incur sentence of judgment, will not come under condemnation], but he has already passed over out of death into life.  John 5:24

MIT (Most Important Task)
1. 2Mile Swim at lake Pflugerville
2. Read: Wireless Networking in the Developing World p96
3. Iron clothes

I am currently reading the book – Wireless Networking in the Developing World and while reading, I could not help but imagine all the possibilities. Then ideas and projects pop out of nowhere and I began to wonder of “what I can I do or contribute?”.  My knowledge on Windows servers is up to date to the latest technology [ie. Sharepoint, Exchange, SQL Servers, Windows Networking, Windows Media Streaming]  but there was one question lingering in my mind – How to build the network infrastructure specially in remote areas where there is limited internet connectivity. This book that I am reading provided some insights. 

In the US, we have everything we need and we can always get what we want in a matter of seconds.  In some places, getting what we have is just a dream.  I still believe that to some of us, we are sent out from our homeland to experience something and then one day come back and apply those knowledge locally.  Merida has been my inspiration for a long time now and I am hoping that one day, I can be of some value to that small town. 

Now back to the verse of day… When I stumble Words like these, I normally stops and contemplate.  What does it mean?  Is He talking to me?  Is the verse addressed to me?  Does this matter to me? 
1. Listen to Him
2. Believe in God
3. Trust in the Lord
4. Cling to Him
5. Rely

Just read Barnes notes below.  He explained John 5:24 better.

The town of Merida

Red letter means-Jesus talking

Barnes on Joh 5:24 –
He that heareth my word – To “hear,” in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word “hear” is often used in this sense, Mat_11:15; Joh_8:47; Act_3:23. Many persons outwardly hear the gospel who neither understand nor obey it.

My word – My doctrine, my teaching. All that Jesus taught about Himself, as well as about the Father.
On him that sent me – On the Father, who, in the plan of redemption, is represented as “sending” his Son to save men. See Joh_3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who “sent” his Son, without faith also in him who is “sent.” The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.

Hath everlasting life – The state of man by nature is represented as death in sin, Eph_2:1. Religion is the opposite of this, or is “life.” The “dead” regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the, things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatening. But religion is “life.” The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living for God – being sensible of his presence, and glory, and power – and rejoicing in that. There shall be no more “death” there, Rev_21:4. This “life,” or this religion, whether on earth or in heaven, is the same – the same joys extended and expanded forever. Hence, when a man is converted, it is said that he “has” everlasting life; not merely shall have but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance – that inheritance which is everlasting.

Shall not come into condemnation – He was by nature under condemnation. See Joh_3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Joh_10:28. Compare the notes at Rom_8:1.

But is passed from death unto life – Has “passed over” from a state of spiritual death to the life of the Christian. The word translated “is passed” would be better expressed by “has passed.” It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto “everlasting” life. Because Christ is the author of this life in the soul, he is called the “Life” Joh_1:4; and as he has “always” existed, and is the Source of “all life,” he is called the “eternal life,” 1Jo_5:20.

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Blessed and fortunate and happy and spiritually prosperous (in that state in which the born-again child of God enjoys His favor and salvation) are those who hunger and thirst for righteousness (uprightness and right standing with God), for they shall be completely satisfied! [Isa. 55:1, 2.]  Matthew 5:6 

MIT (Most Important Task)
1. 30Mile Bike
2. Research HSMM-MESH Networking

To some people, when they discover something interesting, they write a book about it.  Well today, I want to save you some money – this is free of charge.
“How to be completely satisfied in life?” Answer: Don’t just do the right thing, thirst for it.  Keep looking for righteousness.  Ask yourself “the question” every time you do something or make a decision.  There are two category of things that we do in life, one is ‘”right” and the other is “wrong” – that simple and there is no half right or wrong.
Examples:
1. Treat people with gentleness, that is the right thing to do.
2. Don’t verbally abuse a co-worker, that is the right thing.
3. What about, saying hello to your spouse upon arrival.
4. Doing your job at work instead of wasting company’s money.
5. What about being totally honest to your husband or wife.
6. What about eating right and exercising
7. Doing chores at home before being told
8. Doing your homework on time before your parents tell you
9. Taking responsibility and taking ownership
10. What about listening good instead of talking.

I came across some interesting projects. 
HSMM-MESH Network
http://wndw.net/
http://asteriskradio.net/wp/hsmm/
http://www.titanwirelessonline.com/
http://www.l-com.com/home.aspx
http://www.fab-corp.com/
http://www.wlanparts.com/
http://www.wrtrouters.com/

Barnes on Mat 5:6 –
Blessed are they which do hunger … – Hunger and thirst, here, are expressive of strong desire. Nothing would better express the strong desire which we ought to feel to obtain righteousness than hunger and thirst. No needs are so keen, none so imperiously demand supply, as these. They occur daily, and when long continued, as in case of those shipwrecked, and doomed to wander months or years over burning sands, with scarcely any drink or food, nothing is more distressing. An ardent desire for anything is often represented in the Scriptures by hunger and thirst, Psa_42:1-2; Psa_63:1-2. A desire for the blessings of pardon and peace; a deep sense of sin, and want, and wretchedness, is also represented by thirsting, Isa_55:1-2.

They shall be filled – They shall be satisfied as a hungry man is when supplied with food, or a thirsty man when supplied with drink. Those who are perishing for want of righteousness; those who feel that they are lost sinners and strongly desire to be holy, shall be thus satisfied. Never was there a desire to be holy which God was not willing to gratify, and the gospel of Christ has made provision to satisfy all who truly desire to be holy. See Isa_55:1-3; Isa_65:13; Joh_4:14; Joh_6:35; Joh_7:37-38; Psa_17:15.

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God is not a man, that He should tell or act a lie, neither the son of man, that He should feel repentance or compunction [for what He has promised]. Has He said and shall He not do it? Or has He spoken and shall He not make it good?  Numbers 23:19

0730hours, If you really take the verse today literally, it means that “God tells 100% truth”, that everything He says in the Bible is true.  It is really hard to measure faith, how far can we go deeper when we try to believe that God never lies.  First, we really have to believe that the Bible is His Word.  How true is that? How can we be so convinced that it is.  Well, that is when faith comes.  You really have to believe first in Him and then when your faith is established in your heart, you will begin reading His Word and then His Words becomes alive and your journey into faith starts. 

I am excited when I read a verse like this – “God cannot lie”  because He mentioned many promises in the Bible for you and me and imagine… those will come true. 
What are those exciting Promises: [these are just a few that I like]
1. What about when He said He will give peace and comfort and joy and hope
2. What about when He said, I will provide for you
3. What about when He said, I will never leave you nor forsake you
4. What about when He said, I will give you long life [hmmm, really and not in the 40’s]

Dream #1:
I was staying in a house that was not so organized, furniture were not properly arranged and even saw my time trial bike parked blocking the kitchen.  A manager from one of the Samsung department visited the house but he was visiting the girl staying with me. He brought flowers to that girl indicating he was trying to win the heart of the girl.

Dream #2:
My family was in a vacation in Cebu and the objective of the day was to go to a special place somewhere up in the mountains.  I decided not to bring my camera but when we arrived at the location, the place was so beautiful and told them that I need to leave the group and go back home to get my camera. On my way back home, I have to ride a jeepney [for those who don’t know, just google it] and since the location was at the mountain top and there was no place to turn around, the driver has to drive backwards from the long downhill and at the slope was a knee-deep river.  Since it was a steep backward downhill, we got wet a little bit when we plunged backward into the river. So I arrived home but somehow I got side tracked and lost the awareness of time and my purpose of going home and totally forgotten that my family was waiting. When I realized that, it was already 2-3 hours past the timetable.

1047hours, Church was great today. We had a communion and of course I was by myself.  My team as usual was still sleeping and I really wish they were with me.  My household is still divided when it comes to faith.  I guess I have to go on this journey by myself most of the time.  I am not worried about it for God had made a promise.  In due season, their eyes will be open.  I truly understand that “the walk with God” is an individual journey and not a group effort.  Each one of us must go through each phase of the journey alone and in that essence, we truly experience and know Him, when that happens, our faith is established beyond no doubt. One day…

Here’s the summary of today’s sermon [myNotes] .
Characteristics of No Ordinary Kids
1. They are reaching for EXCELLENCE
2. They are MORALLY SECURED
3. They are BOLD
4. They are WISE
5. They have great ATTITUDE
6. They are GODLY

 MIT (Most Important Task)
1. Celebration Church
2. 15Mile Time Trial
3. Mow yard
4. Read about Sharepoint Content Types Modification, [problem at work]

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For this we declare to you by the Lord’s [own] word, that we who are alive and remain until the coming of the Lord shall in no way precede [into His presence] or have any advantage at all over those who have previously fallen asleep [in Him in death].  For the Lord Himself will descend from heaven with a loud cry of summons, with the shout of an archangel, and with the blast of the trumpet of God. And those who have departed this life in Christ will rise first. I Thessalonians 4:15-16

A little hard to comprehend at first but when you read the full chapter, you will truly understand what Paul is talking about.  Be interested not in the rewards of seeing Him at the end but of who else can be with you during the end times. 

MIT (Most Important Task)
1. 3Mile Leg Workout
2. Work=10H
3.

Barnes on 1Th 4:15 –
For this we say unto you by the word of the Lord – By the command or inspired teaching of the Lord. Prof. Bush (Anastasis, p. 265) supposes that the apostle here alludes to what the Saviour says in Mat_24:30-31, “And they shall see the Son of man coming in the clouds of heaven,” etc. It is possible that Paul may have designed a general allusion to all that the Lord had said about his coming, but there cannot have been an exclusive reference to that passage, for in what he says here there are several circumstances mentioned to which the Saviour in Matthew does not allude. The probability, therefore, is, that Paul means that the Lord Jesus had made a special communication to him on the subject.
That we which are alive – See this fully explained in the notes on 1Co_15:51. From this expression, it would seem, that some of the Thessalonians supposed that Paul meant to teach that he himself, and many of the living, would survive until the coming of the Lord Jesus, and, of course, that that event was near at hand. That this was not his meaning, however, he is at special pains to show in 2Th_2:1-10.

And remain unto the coming of the Lord – Those Christians who shall then be alive.

Shall not prevent them which are asleep – Shall not precede; anticipate; go before. The word prevent with us is now commonly used in the sense of hinder, but this is never its meaning in the Scriptures. The word, in the time of the translators of the Bible, was used in its primitive and proper sense (praevenio), meaning to precede, or anticipate. Job_3:12,” why did the knees prevent me?” That is, why did they anticipate me, so that I did not perish, Psa_79:8, “Let thy tender mercies speedily prevent us;” that is, go before us in danger. Psa_119:147, “I prevented the dawning of the morning and cried;” that is, I anticipated it, or I prayed before the morning dawned. Mat_17:25,” Jesus prevented him, saying;” that is, Jesus anticipated him; he commenced speaking before Peter had told him what he had said; compare Psa_17:13; Psa_59:10; Psa_88:13; Psa_95:2; 2Sa_22:6, 2Sa_22:19; Job_30:27; Job_41:11 The meaning here is, that they who would be alive at the coming of the Lord Jesus, would not be “changed” and received up into glory before those who were in their graves were raised up. The object seems to be to correct an opinion which prevailed among the Thessalonians that they who should survive to the coming of the Lord Jesus would have great advantages over those who had died. What they supposed those advantages would be – whether the privilege of seeing him come, or that they would be raised to higher honors in heaven, or that they who had died would not rise at all, does not appear, nor is the origin of this sentiment known. It is clear, however, that it was producing an increase of their sorrow on the death of their pious friends, and hence it was very important to correct the error. The apostle, therefore, states that no such disadvantage could follow, for the matter of fact was, that the dead would rise first.

1Th 4:16 –
For the Lord himself shall descend from heaven – notes, Act_1:11.

With a shout – The word here used (κέλευσμα  keleusma), does not elsewhere occur in the New Testament. It properly means a “cry’ of excitement, or of arging on; an outcry, clamor, or shout, as of sailors at the oar, Luc. Catapl. 19; of soldiers rushing to battle, Thuc. 3:14; of a multitude of people, Diod. Sic. 3:15; of a huntsman to his dogs, Xen. Ven. 6:20. It does not mean here, that the Lord would himself make such a shout, but that he would be attended with it; that is, with a multitude who would lift up the voice like that of an army rushing to the conflict.

With the voice of the archangel – The word archangel occurs nowhere else in the New Testament, except in Jud_1:9, where it is applied to Michael. It properly means a chief angel; one who is first, or who is over others – ἄρχων  archōn. The word is not found in the Septuagint, and the only archangel, therefore, which is named in the Scriptures, is Michael; Jud_1:9; compare Rev_12:7. Seven angels, however, are referred to in the Scriptures as having an eminence above others, and these are commonly regarded as archangels. Rev_8:2, “and I saw the seven angels which stood before God.” One of these is supposed to be referred to in the Book of Tobit, 12:15, “I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.” The names of three only of the seven are mentioned in the Jewish writings: Michael, the patron of the Jewish nation, Dan_10:13, Dan_10:21; Dan_12:1.
Gabriel, Dan_8:16; Dan_9:21; compare Luk_1:19, Luk_1:26. Raphael, Tobit 3:17; 5:4; 8:2; 9:1, 5; 12:15. The Book of Enoch adds that of Uriel, pp. 187, 190, 191, 193. Michael is mentioned as one “of the chief princes,” Dan_10:13; and as “the great prince,” Dan_12:1; compare notes on Eph_1:21, and see an article by Prof. Stuart in the Bibliotheca Sacra. No. 1, on Angelology. It seems evident from the Scriptures, that there is one or more among the angels to whom the name archangel properly belongs. This view is in accordance with the doctrine in the Scriptures that the heavenly beings are divided into ranks and orders, for if so, it is not unreasonable to suppose that there should be one or more to whom the most exalted rank pertains; compare Rev_12:7. Whether there is more than one to whom this name appropriately belongs, it is impossible now to determine, and is not material. The word here (in Greek) is without the article, and the phrase might be rendered, “with the voice of an archangel.”
The Syriac renders it, “with the voice of the prince of the angels.” On an occasion so august and momentous as that of the coming of the final Judge of all mankind; the resurrection of the dead, and the solemn transactions before the tribunal of the Son of God deciding the destiny of countless million for ever, it will not be inappropriate that the highest among the heavenly hosts should be present and take an important part in the solemnities of the day. It is not quite certain what is meant here by “the voice of the archangel,” or for what purpose that voice will be heard. It cannot be that it will be to raise the dead – for that will be by the “voice of the Son of God” Joh_5:28-29, and it seems most probable that the meaning is, that this will be a part of the loud shout or cry which will be made by the descending hosts of heaven; or perhaps it may be for the purpose of summoning the world to the bar of judgment; compare Mat_24:31.

And with the trump of God – The trump which God appoints to be sounded on that solemn occasion. It does not mean that it will be sounded by God himself; see the notes on Mat_24:31.
And the dead in Christ – Christians.
Shall rise first – That is, before the living shall be changed. A doctrine similar to this was held by the Jews. “Resch Lachisch said, Those who die in the land of Israel shall rise first in the days of the Messiah.” See Wetstein, in loc. It is implied in all this description, that the interval between their resurrection and the change which will occur to the living, will be brief, or that the one will rapidly succeed the other compare notes, 1Co_15:23, 1Co_15:51-52.

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He only is my Rock and my Salvation, my Defense and my Fortress, I shall not be greatly moved. How long will you set upon a man that you may slay him, all of you, like a leaning wall, like a tottering fence? They only consult to cast him down from his height [to dishonor him]; they delight in lies. They bless with their mouths, but they curse inwardly. Selah [pause, and calmly think of that]!  My soul, wait only upon God and silently submit to Him; for my hope and expectation are from Him. He only is my Rock and my Salvation; He is my Defense and my Fortress, I shall not be moved.  With God rests my salvation and my glory; He is my Rock of unyielding strength and impenetrable hardness, and my refuge is in God! Psalm62: 2-7

During my Aikido training years ago, I learned the following good principles for the Unification of Body, Mind and Spirit.  During the peak of my training, my body and mind was so in-tuned but something was still missing deep inside, nothing can satisfy my longings and then I was led to discover a faith that changed it all.  The following principles are still being practiced today but I changed the reference and the focus.
1. Keep One Point
2. Relax Completely
3. Keep Weight Underside
4. Extend Ki

If I have to counsel someone today who is still searching for something, I will say “find the truth about God and His mercy”.  He is the only one that will make things plain and simple to us and put everything in perspective.  Having faith is not a weakness, it is a secret power and a very heavy spiritual anchor in life that when the trials and tribulation comes, we won’t be swift away. 

MIT (Most Important Task)
1. 3Mile Leg Workout
2. Work-10H
3.

Barnes on Psa 62:2 –
He only is my rock … – See the notes at Psa_18:2.
I shall not be greatly moved – The word greatly here, or much – “I shall not be much moved,” implies that he did not anticipate perfect security from danger or calamity; he did not suppose that he would escape all disaster or trouble, but he felt that no great evil would befall him, that his most important interests were safe, and that he would be ultimately secure. He would be restored to his home and his throne, and would be favored with future peace and tranquility. None of us can hope wholly to escape calamity in this life. It is enough if we can be assured that our great interests will be ultimately secured; that we shall be safe at last in the heavenly world. Having that confidence the soul may be, and should be, calm; and we need little apprehend what will occur in this world.

Psa 62:3 –
How long will ye imagine mischief against a man? – The original word here rendered “imagine mischief,” from התת  hâthath, occurs only in this place. It means, according to Gesenius (Lexicon), to break in upon; to set upon; to assail: “How long will ye break in upon a man?” that is, set upon him. So the Septuagint, and the Latin Vulgate. It does not refer to their merely forming purposes of mischief against a man, but to their making assaults upon him; to their endeavoring to take his life or to destroy him. The address here is to the enemies of David, and the language would apply well to the attempts made upon his life by Absalom and his followers. The question here is, “how long” they would continue to do this; how long they would show this determined purpose to take his life; whether they would never cease thus to persecute him. They had already done it long; they had showed great perseverance in this course of wickedness; and he asks whether it would never come to an end? Who these persons were he does not intimate; but there can be no great danger of mistake in referring the description to Absalom and his adherents.
Ye shall be slain all of you – Prof. Alexander renders this entire passage,” Will ye murder (that is, seek to murder him) all of you (combined against a single person, who is consequently) like wall inclined (or bent by violence), fence (or hedge) crushed (broken down).” So, substantially, DeWette renders it. Those who thus interpret the passage give it an active signification, meaning that his enemies pressed upon him, like a wall that was bent by violence, or a fence that was likely to fall on one. The original word rendered “ye shall be slain,” tªraatsªchuw – תרצחוּ  terâtsechû, is in the active form (Piel), and cannot without violence be rendered in the passive, as it is in our translation. But the active form may still be retained, and a consistent meaning be given to the whole passage without the forced meaning put on it in the rendering by Prof. Alexander. It is not natural to speak of enemies as so coming on a man as to make him like a falling wall, or a tottering fence. The evident idea is, that they themselves would be as a falling wall; that is, that they would be defeated or disappointed in their purpose, as a wall that has no solid foundation tumbles to the ground. The meaning of the original may be thus expressed: “How long will ye assail a man, that ye may put him to death? All of you shall be as a bowing wall,” etc. That is, You will not accomplish your design; you will fail in your enterprise, as a wall without strength falls to the ground.
As a bowing wall – A wall that bows out, or swells out; a wall that may fall at any moment. See the notes at Isa_30:13.
And as a tottering fence – A fence that is ready to fall; that has no firmness. So it would be with them. Their purposes would suddenly give way, as a fence does when the posts are rotted off, and when there is nothing to support it.

Psa 62:4 –
They only consult to cast him down from his excellency – This is the object of all their counsels and plans. They aim at one high in rank – and their purpose, their sole purpose, is to bring him down. This would apply well to the case of David in the time of the rebellion of Absalom.
They delight in lies – In false pretences; in secret plans of evil; in hypocritical assurances. This was eminently true of Absalom, who made use of these arts to seduce the people from allegiance to his father. 2Sa_15:1-6.
They bless with their mouth, but they curse inwardly – They profess true attachment and zeal, but they are traitors at heart. See the notes at Psa_28:3. This, too, would apply well to the conduct of Absalom and those associated with him.

Psa 62:5 –
My soul, wait thou only upon God – See the notes at Psa_62:1. There is, in the word used here, and rendered wait, the same idea of rest or repose which occurs in Psa_62:1. The meaning is, that he would commit the whole cause to God, and that his soul would thus be calm and without apprehension.
For my expectation is from him – In Psa_62:1, this is salvation. The idea here is, that all that he expected or hoped for must come from God. He did not rely on his fellow men; he did not rely on himself. God alone could deliver him, and he confidently believed that God would do it. Often are we in such circumstances that we feel that our only “expectation” – our only hope – is in God. All our strength fails; all our resources are exhausted; our fellow-men cannot or will not aid us; our own efforts seem to be vain; our plans are frustrated, and we are shut up to the conclusion that God alone can help us. How often is this felt by a Christian parent in regard to the conversion of his children. All his own efforts seem to be vain; all that he says is powerless; his hopes, long-cherished, are disappointed; his very prayers seem not to be heard; and he is made to feel that his only hope is in God – a sovereign God – and that the whole case must be left in His hands. This state of mind, when it is fully reached, is often all that is needful in order that our desires may be granted. It is desirable that this state of mind should be produced; and when it is produced, the prayer is answered.

Psa 62:6 –
He only is my rock … – See the notes at Psa_62:2. The only difference between this verse and Psa_62:2 is, that in this verse the word “greatly” is omitted. The psalmist declares here in the most absolute manner, that he shall not be “moved” at all. In Psa_62:2, he said that he would not be “greatly moved;” his mind would not be much or materially disturbed. The language here indicates more entire confidence – more certain conviction – showing that the slight apprehension or fear which existed in the beginning of the psalm, had been wholly dissipated, and that his mind had become perfectly calm.

Psa 62:7 –
In God is my salvation – See Psa_62:1. That is, his salvation, his safety, his anticipated deliverance, was to come only from God.
And my glory – That in which I glory or boast; the source of all in me that is glorious or honorable. he gloried that there was such a God; he gloried that He was his God.
The rock of my strength – The strong rock; the refuge that cannot be successfully assailed; where I shall feel strong and secure. See the notes at Psa_18:2.
My refuge – That to which I may flee for safety. See the notes at Psa_46:1.

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But showing mercy and steadfast love to a thousand generations of those who love Me and keep My commandments.  Exodus 20:6 

MIT (Most Important Task)
1. Rest
2. Work-10h
3.

Barnes on Exo_20:6
Unto thousands – unto the thousandth generation. Yahweh’s visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, forever.

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Behold, I am coming soon, and I shall bring My wages and rewards with Me, to repay and render to each one just what his own actions and his own work merit. Revelation 22:12

MIT (Most Important Task)
1. Rest
2. Work-10H
3.

Barnes on Rev 22:12 –
And behold, I come quickly – See the notes on Rev_1:1, Rev_1:3. These are undoubtedly the words of the Redeemer; and the meaning is, that the period when the unchanging sentence would be passed on each individual – on the unjust, the filthy, the righteous, and the holy – would not be remote. The design of this seems to be to impress on the mind the solemnity of the truth that the condition hereafter will soon be fixed, and to lead people to prepare for it. In reference to each individual, the period is near when it is to be determined whether he will be holy or sinful to all eternity. What thought could there be more adapted to impress on the mind the importance of giving immediate attention to the concerns of the soul?

And my reward is with me – I bring it with me to give to every man: either life or death; heaven or hell; the crown or the curse. He will be prepared immediately to execute the sentence. Compare Mat. 25:31-46.

To give every man according as his work shall be – See the Mat_16:27 note; Rom_2:6 note; 2Co_5:10 note.

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If any of you is deficient in wisdom, let him ask of the giving God [Who gives] to everyone liberally and ungrudgingly, without reproaching or faultfinding, and it will be given him. James 1:5

MIT (Most Important Task)
1. 2-Mile Swim at Lake Pflugerville
2.
3.

I finished reading the book “Windows Server 2008 R2” last night [only 200 pages].  I was already running R2 2 months ago but I did not know what was added to the R2 release.  Some key points:  Here’s a one-page summary of the new W2008 R2 Components.
1. Better Hyper-V
2. IIS 7.5 improvement
3. Only runs on x64
4. Powershell v2
5. Direct Access, a VPN replacement
6. RDP is a lot better
7. Server Core now includes .Net Framework to run asp.net

Barnes on Jam 1:5 –
If any of you lack wisdom – Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner, for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them; but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us; to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of rebellion, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we “lack wisdom.” We are short-sighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.

Let him ask of God – That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psa_25:9; Isa_37:14; Joe_2:17.

That giveth to all men liberally – The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favor of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mat_7:7-8. The word rendered “liberally” haploos – means, properly, “simply;” that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom_12:8; 2Co_1:12; 2Co_11:3, rendered simplicity; in 2Co_8:2; 2Co_9:13, rendered “liberality,” and “liberal;” 2Co_9:11, rendered “bountifulness;” and Eph_6:5; Col_3:22, rendered “singleness,” of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct. In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favor because we are poor, and unlettered, and unknown.

And upbraideth not – Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Luk_18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favors in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a Spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favor of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favor of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.

And it shall be given him – Compare Jer_29:12-13; “Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart.” See also Mat_7:7-8; Mat_21:22; Mar_11:24; 1Jo_3:22; 1Jo_5:14. This promise in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what way we may expect he will bestow it on us, it may be replied:
(1)    That it is through his word – by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;
(2)    By the secret influences of his Spirit.
(a) Suggesting to us the way in which we should go, and,
(b) Inclining us to do that which is prudent and wise; and,
(3)    By the events of His Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who “watch daily at the gates, and wait at the posts of the doors” of wisdom Pro_8:34, will not be in danger of going astray. Psa_25:9.

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In My Father’s house there are many dwelling places (homes). If it were not so, I would have told you; for I am going away to prepare a place for you. And when (if) I go and make ready a place for you, I will come back again and will take you to Myself, that where I am you may be also.  John 14:2-3

Every time I wake  up, I gave myself another 24-hour outlook and nothing else, I don’t look forward beyond that. Then I do my tasks or chores as it comes and enjoy the day or go to work thinking that I only have 24 hours left in my time.  I still believe that this life of mine is so temporary and it can be taken away from me at any time.  I contemplate a lot while cycling or swimming the “what if I die today scenario”, where will I go?  Will I be totally out from this Universe?  Is there really life after death?  Well, I am now a Christian believer and I’ve studied and read passages about heaven and the after life and it is really hard to ignore what the Bible is telling us.  I can’t really be for sure right now if those are really true but when the Book mentions the idea of heaven, it must exist.  I been telling Britta, Brittney and Brent that the only thing that I really wanted them to do when I am gone is to believe what I believed just in case this “Heaven thing” is true and I will see them again after life.  It is really hard to convince people about faith and beliefs. Somehow I think that it is a gift and is given only to a specific person at the right time [your time is coming].  Please read the passage below and find out if you really can ignore the information given here.  What if this is true?  If you have not tried this – try believing that God is real for a week and see what It can do to your life. Talk to Him, believe that He is there beside you – telling and communicating with you just like a friend.  It is something to be cherished as if you are hooked to His presence and you don’t want to let go.

NOTE: The “red letter” means the word was spoken by Jesus.

MIT (Most Important Task)
1. 30Mile Cycling
2. 1Mile Swim
3.

Barnes on Joh 14:2-3 –
In my Father’s house – Most interpreters understand this of heaven, as the special dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God.

Are many mansions – The word rendered “mansions” means either the act of dwelling in any place (Joh_14:23, “we will make our abode with him”), or it means the place where one dwells. It is taken from the verb to remain, and signifies the place where one dwells or remains. It is applied by the Greek writers to the tents or temporary habitations which soldiers pitch in their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that they would not be excluded. Some have understood it as affirming that there will be different grades in the joys of heaven; that some of the mansions of the saints will be nearer to God than others, agreeably to 1Co_15:40-41. But perhaps this passage may have a meaning which has not occurred to interpreters.
Jesus was consoling his disciples, who were affected with grief at the idea of his separation. To comfort them he addresses them in this language: “The universe is the dwelling-place of my Father. All is his house. Whether on earth or in heaven, we are still in his habitation. In that vast abode of God there are many mansions. The earth is one of them, heaven is another. Whether here or there, we are still in the house, in one of the mansions of our Father, in one of the apartments of his vast abode. This we ought continually to feel, and to rejoice that we are permitted to occupy any part of his dwelling-place. Nor does it differ much whether we are in this mansion or another. It should not be a matter of grief when we are called to pass from one part of this vast habitation of God to another. I am indeed about to leave you, but I am going only to another part of the vast dwelling-place of God. I shall still be in the same universal habitation with you; still in the house of the same God; and am going for an important purpose – to fit up another abode for your eternal dwelling.” If this be the meaning, then there is in the discourse true consolation. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should immoderately weep. It is but removing from one apartment of God’s universal dwelling-place to another – one where we shall still be in his house, and still feel the same interest in all that pertains to his kingdom. And especially the removal of the Saviour from the earth was an event over which Christians should rejoice, for he is still in the house of God, and still preparing mansions of rest for His people.

If it were not so … – I have concealed from you no truth. You have been cherishing this hope of a future abode with God. Had it been ill founded I would have told you plainly, as I have told you other things. Had any of you been deceived, as Judas was, I would have made it known to you, as I did to him.”

I go to prepare a place for you – By his going is meant his death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in, and to make the necessary preparations for their entertainment. It evidently means that he, by the work he was yet to perform in heaven, would secure their admission there, and obtain for them the blessings of eternal life. That work would consist mainly in his intercession, Heb_10:12-13, Heb_10:19-22; Heb_7:25-27; Heb_4:14, Heb_4:16.

That where I am – This language could be used by no one who was not then in the place of which he was speaking, and it is just such language as one would naturally use who was both God and man – in reference to his human nature, speaking of his going to his Father; and in reference to his divine nature, speaking as if he was then with God.

Ye may be also – This was language eminently fitted to comfort them. Though about to leave them, yet he would not always be absent. He would come again at the day of judgment and gather all his friends to himself, and they should be ever with him, Heb_9:28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again, and dwell in a place where there shall be no more separation and no more tears.

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Teaching them to observe everything that I have commanded you, and behold, I am with you all the days (perpetually, uniformly, and on every occasion), to the [very] close and consummation of the age. Amen (so let it be). Matthew 28:20

The prize for total {100%} obedience is God’s company.  What this promise means is a life filled with blessings because He is there with us in all our ways guiding us in the right steps, illuminating the dark path when we are subjected into trials. A full time life coach guiding us in whatever directions that is good and perfect for us.  One requirement though – a simple obedience.

MIT (Most Important Task)
1. 15Mile Time Trial
2. Organize Office
3. Organize Projects

Series: No Ordinary Family [myNotes}

Barnes on Mat 28:20 –
Lo, I am with you – That is, by my Spirit, my providence, my attending counsel and guidance. I will strengthen, assist, and direct you. This also proves that Christ is divine. If he is a mere man, or a creature, though of the highest order, how could he promise to be “with” his disciples “always,” or at all? They would be scattered far and wide. His disciples would greatly increase. If he was “with them” always, he was God; for no finite creature could thus be present with many people scattered in different parts of the world.

Unto the end of the world – The word rendered “world,” here, sometimes means “age or state” and by some it has been supposed to mean, I will be with you until the end of this “age,” or during the continuance of the Jewish state, to the destruction of Jerusalem. But as the presence of Christ was no less necessary after that than before, there seems to be no propriety in limiting the promise to his own age. It may therefore be considered as a gracious assurance that he would aid, strengthen, guide, and defend all his disciples, but more especially his ministers, to the end of time.

DREAM: Beautiful Cycling Race
I was in a cycling race. Two of us led the peloton by a long margin.  The other guy leading was stronger than me so I was just following him.  Then we came across a very steep downhill that look like a spiral slide in the water-park and I asked if this was part of the tour and he said it is.  So he went downhill first in the spiral road with no traction and it seems like it was almost vertical descent and saw him once in a while enjoying it.  Then it was my turn and it was not that dangerous than I thought.  I saw kids on the same downhill slide/road and I warn them that the peloton [group of cyclist] is right behind us and they need to make way.  At the end of the downhill was a small pond and then I asked again, is this part of the race and he said yes.  The only way to get through the race was to plunge into the pond.  It was so refreshing to be riding on the bike and then plunge into the small water pond [look like a small lake].  I got out from the water with my bike and then saw the other guy just resting and drying himself in the sun waiting for me. Then he said to me “Let’s go because this is a race” and then I picked up all my belongings that I left drying on the ground, 2 rings, one was mine and the other belongs to him. It was buried in the sand and I accidentally stumbled the ring located close my wedding ring.  He already left when I was just gathering all the stuff drying out in the sun. Then I continue on the race and did not see him anymore. END.

Race – Journey of Life
Someone in the lead – a companion
Downhill Water Slide – risky but enjoyable, all fun
A pond – transformation
2 Rings – symbolizes commitment
I continue the race by myself – journey was left for me to finish

I was puzzled by this dream for a while after waking up this morning until I started reading my Bible and saw the “verse of the day” Matthew 28:20 .  It seems like it was a continuation of what was presented in my dream. 

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[Come] and, like living stones, be yourselves built [into] a spiritual house, for a holy (dedicated, consecrated) priesthood, to offer up [those] spiritual sacrifices [that are] acceptable and pleasing to God through Jesus Christ. 1 Peter 2:5

MIT (Most Important Task)
1. 5Mile Time Trial
2. Work-10H
3. Read Image-X

Barnes on 1Pe 2:5 –
Ye also, as lively stones – Greek, “living stones.” The word should have been so rendered. The word lively with us now has a different meaning from living, and denotes “active, quick, sprightly.” The Greek word is the same as that used in the previous verse, and rendered living. The meaning is, that the materials of which the temple here referred to was composed, were living materials throughout. The foundation is a living foundation, and all the superstructure is compassed of living materials. The purpose of the apostle here is to compare the church to a beautiful temple – such as the temple in Jerusalem, and to show that it is complete in all its parts, as that was. It has within itself what corresponds with everything that was valuable in that. It is a beautiful structure like that; and as in that there was a priesthood, and there were real and acceptable sacrifices offered, so it is in the Christian church.
The Jews prided themselves much on their temple. It was a most costly and splendid edifice. It was the place where God was worshipped, and where he was supposed to dwell. It had an imposing service, and there was acceptable worship rendered there. As a new dispensation was introduced; as the tendency of the Christian system was to draw off the worshippers from that temple, and to teach them that God could be worshipped as acceptably elsewhere as at Jerusalem, Joh_4:21-23 as Christianity did not inculcate the necessity of rearing splendid temples for the worship of God; and as in fact the temple at Jerusalem was about to be destroyed forever, it was important to show that in the Christian church there might be found all that was truly beautiful and valuable in the temple at Jerusalem; that it had what corresponded to what was in fact most precious there, and that there was still a most magnificent and beautiful temple on the earth.
Hence, the sacred writers labor to show that all was found in the church that had made the temple at Jerusalem so glorious, and that the great design contemplated by the erection of that splendid edifice – the maintenance of the worship of God – was now accomplished in a more glorious manner than even in the services of that house. For there was a temple, made up of living materials, which was still the special dwelling-place of God on the earth. In that I temple there was a holy priesthood – for every Christian was a priest. In that temple there were sacrifices offered, as acceptable to God as in the former – for they were spiritual sacrifices, offered continually. These thoughts were often dwelt upon by the apostle Paul, and are here illustrated by Peter, evidently with the same design, to impart consolation to those who had never been permitted to worship at the temple in Jerusalem, and to comfort those Jews, now converted to Christianity, who saw that that splendid and glorious edifice was about to be destroyed. The special abode of God on the earth was now removed from that temple to the Christian church. The first aspect in which this is illustrated here is, that the temple of God was made up of “living stones;” that is, that the materials were not inanimate stones but endued with life, and so much more valuable than those employed in the temple at Jerusalem, as the soul is more precious than any materials of stone. There were living beings which composed that temple, constituting a more beautiful structure, and a more appropriate dwelling-place for God, than any edifice could be made of stone, however costly or valuable.

A spiritual house – A spiritual temple, not made of perishable materials, like that at Jerusalem net composed of matter, as that was, but made up of redeemed souls – a temple more appropriate to be the residence of one who is a pure spirit. Compare the Eph_2:19-22 notes, and 1Co_6:19-20 notes.

A holy priesthood – In the temple at Jerusalem, the priesthood appointed to minister there, and to offer sacrifices, constituted an essential part of the arrangement. It was important, therefore, to show that this was not overlooked in the spiritual temple that God was raising. Accordingly, the apostle says that this is amply provided for, by constituting “the whole body of Christians” to be in fact a priesthood. Everyone is engaged in offering acceptable sacrifice to God. The business is not entrusted to a particular class to be known as priests; there is not a particular portion to whom the name is to be especially given; but every Christian is in fact a priest, and is engaged in offering an acceptable sacrifice to God. See Rom_1:6; “And hath made us: kings and priests unto God.” The Great High Priest in this service is the Lord Jesus Christ, (see the Epistle to the Hebrews, passim) but besides him there is no one who sustains this office, except as it is borne by all the Christian members.
There are ministers, elders, pastors, evangelists in the church; but there is no one who is a priest, except in the general sense that all are priests – because the great sacrifice has been offered, and there is no expiation now to be made. The name priest, therefore should never be conferred on a minister of the gospel. It is never so given in the New Testament, and there was a reason why it should not be. The proper idea of a priest is one who offers sacrifice; but the ministers of the New Testament have no sacrifices to offer – the one great and perfect oblation for the sins of the world having been made by the Redeemer on the cross. To him, and him alone, under the New Testament dispensation, should the name priest be given, as it is uniformly in the New Testament, except in the general sense in which it is given to all Christians. In the Roman Catholic communion it is consistent to give the name “priest” to a minister of the gospel, but it is wrong to do it.
It is consistent, because they claim that a true sacrifice of the body and blood of Christ is offered in the mass. It is wrong, because that doctrine is wholly contrary to the New Testament, and is derogatory to the one perfect Oblation which has been once made for the sins of the world, and in conferring upon just one class of people a degree of importance and of power to which they have no claim, and which is so liable to abuse. But in a Protestant church it is neither consistent nor right to give the name “priest” to a minister of religion. The only sense in which the term can now be used in the Christian church is a sense in which it is applicable to all Christians alike – that they “offer the sacrifice of prayer and praise.”

To offer up spiritual sacrifices – Not bloody offerings, the blood of lambs and bullocks, but those which are the offerings of the heart – the sacrifices of prayer and praise. Since there is a priest, there is also involved the notion of a sacrifice; but that which is offered is such as all Christians offer to God, proceeding from the heart, and breathed forth from the lips, and in a holy life. It is called sacrifice, not because it makes an explation for sin, but because it is of the nature of worship. Compare the notes at Heb_13:15; Heb_10:14.

Acceptable to God by Jesus Christ – Compare the notes at Rom_12:1. Through the merits of the great sacrifice made by the Redeemer on the cross. Our prayers and praises are in themselves so imperfect, and proceed from such polluted lips and hearts, that they can be acceptable only through him as our intercessor before the throne of God. Compare the notes at Heb_9:24-25; Heb_10:19-22.

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Cast your burden on the Lord [releasing the weight of it] and He will sustain you; He will never allow the [consistently] righteous to be moved (made to slip, fall, or fail). [I Pet. 5:7.] Psalm 55:22

MIT (Most Important Task)
1. Rest
2. Work-10H
3.

Barnes on Psa 55:22 –
Cast thy burden upon the Lord – This may be regarded as an address of the psalmist to himself, or to his own soul – an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. Compare Mat_11:28-29; Phi_4:6-7; 1Pe_5:7. The Margin here is, “gift.” The “literal” rendering would be, “Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot.” (Gesenius, Lexicon) The phrase, “he gives thee,” here means what he appoints for thee; what he allots to thee as thy portion; what, in the great distribution of things in his world, he has assigned to “thee” to be done or to be borne; cast it all on him. Receive the allotment as coming from him; as what “he” has, in his infinite wisdom, assigned to thee as thy portion in this life; as what “he” has judged it to be best that then shouldest do or bear; as “thy” part of toil, or trouble, or sacrifice, in carrying out his great arrangements in the world. All that is to be “borne” or to be “done” in this world he has “divided up” among people, giving or assigning to each one what He thought best suited to his ability, his circumstances, his position in life – what “he” could do or bear best – and what, therefore, would most conduce to the great end in view. That portion thus assigned to “us,” we are directed to “cast upon the Lord;” that is, we are to look to him to enable us to do or to bear it. As it is “his” appointment, we should receive it, and submit to it, without complaining; as it is “his” appointment, we may feel assured that no more has been laid upon us than is commensurate with our ability, our condition, our usefulness, our salvation. We have not to rearrange what has been thus appointed, or to adjust it anew, but to do all, and endure all that he has ordained, leaning on his arm.

And he shall sustain thee – He will make you sufficient for it. The word literally means “to measure;” then to hold or contain, as a vessel or measure; and then, to hold up or sustain “by” a sufficiency of strength or nourishment, as life is sustained. Gen_45:11; Gen_47:12; Gen_50:21; 1Ki_4:7; 1Ki_17:4. Here it means that God would give such a “measure” of strength and grace as would be adapted to the duty or the trial; or such as would be sufficient to bear us up under it. Compare the notes at 2Co_12:9.

He shall never suffer the righteous to be moved – literally, “He will not give moving forever to the righteous.” That is, he will not so appoint, arrange, or permit things to occur, that the righteous shall be “ultimately” and “permanently” removed from their steadfastness and their hope; he will not suffer them to fall away and perish. In all their trials and temptations he will sustain them, and will ultimately bring them off in triumph. The meaning here cannot be that the righteous shall never be “moved” in the sense that their circumstances will not be changed; or that none of their plans will fail; or that they will never be disappointed; or that their minds will never in any sense be discomposed; but that whatever trials may come upon them, they will be “ultimately” safe. Compare Psa_37:24.

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For He is [Himself] our peace (our bond of unity and harmony). He has made us both [Jew and Gentile] one [body], and has broken down (destroyed, abolished) the hostile dividing wall between us,  Ephesians 2:14

MIT (Most Important Task)
1. 5Mile Time Trial
2. Work-10H
3.

Eph 2:14 –
For he is our peace – There is evident allusion here to Isa_57:19. See the notes at that verse. The “peace” here referred to is that by which a “union” in worship and in feeling has been produced between the Jews and the Gentiles Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. “The best way to produce peace between alienated minds is to bring them to the same Saviour.” That will do more to silence contentions, and to heal alienations, than any or all other means. Bring people around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love at Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds every where, and to diffuse abroad the feeling of universal brotherhood.

Who hath made both one – Both Gentiles and Jews. He has united them in one society.

And hath broken down the middle wall – There is an allusion here undoubtedly to the wall of partition in the temple by which the court of the Gentiles was separated from that of the Jews; see the notes and the plan of the temple, in Mat_21:12. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.

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Those whom I [dearly and tenderly] love, I tell their faults and convict and convince and reprove and chasten [I discipline and instruct them]. So be enthusiastic and in earnest and burning with zeal and repent [changing your mind and attitude]. Revelation 3:19

MIT (Most Important Task)
1. Rest
2. Work-10H
3.

Barnes on Rev 3:19 –
As many as I love, I rebuke and chasten – Of course, only on the supposition that they deserve it. The meaning is, that it is a proof of love on his part, if his professed friends go astray, to recall them by admonitions and by trials. So a father calls back his children who are disobedient; and there is no higher proof of his love than when, with great pain to himself, he administers such chastisement as shall save his child. See the sentiment here expressed fully explained in the notes on Heb_12:6. The language is taken from Pro_3:12.

Be zealous therefore, and repent – Be earnest, strenuous, ardent in your purpose to exercise true repentance, and to turn from the error of your ways. Lose no time; spare no labor, that you may obtain such a state of mind that it shall not be necessary to bring upon you the severe discipline which always comes on those who continue lukewarm in religion. The truth taught here is, that when the professed followers of Christ have become lukewarm in his service, they should lose no time in returning to him, anti seeking his favor again. As sure as he has any true love for them, if this is not done he will bring upon them some heavy calamity, alike to rebuke them for their errors, and to recover them to himself.

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Because of the iniquity of his [Judah’s] covetousness and unjust gain I was angry and smote him. I hid my face and was angry, and he went on turning away and backsliding in the way of his [own willful] heart. I have seen his [willful] ways, but I will heal him; I will lead him also and will recompense him and restore comfort to him and to those who mourn for him. Isaiah 57:17-18 

MIT (Most Important Task)
1. 2.4 Mile Swim [Lake Pflugerville]
2. Fix a noisy fan
3. Build a simple problem solving template [text based]

There are a lot problems that we can avoid if we only follow the moral standards of this land.  Say for instance following the speed limit, if we keep driving at the posted speed limit, that cop does not have to stop us.  What about at work, when we go to our place of work, our employer is expecting us to do something for them and so therefore we do our job and all is expected to be well.  What about being a good a spouse, we promised to each other to love till death do us part and if only we can follow that, there will be no divorce or separation or fighting. Someone provided a law in this land to keep us in the right direction, if we only follow the law…. 

I once learned that life offers only two choices, either we do it or not do it.  [always choose to do the right thing, it does matter]

Brent turns 14 today.  [just for the record]
Stats:
Weight=161 lbs
Height=5’ 5” [same as my height]
Waistline=32”
Body Fat=15.2%
BMI=27.6
GF=None yet

Barnes on Isa 57:17 -18
For the iniquity of his covetousness – The guilt of his avarice [extreme greed]; that is, of the Jewish people. The word rendered here ‘covetousness’ (בצע  betsa‛) means “plunder, rapine, prey”; then unjust gains, or lucre from bribes 1Sa_7:3; Isa_33:15; or by any other means. Here the sense is, that one of the prevailing sins of the Jewish people which drew upon them the divine vengeance, was avarice, or the love of gain. Probably this was especially manifest in the readiness with which those who dispensed justice received bribes (compare Isa_2:7). See also Jer_6:13 : ‘For from the least of them even unto the greatest of them every one is given to covetousness.’
And smote him – That is, I brought heavy judgments on the Jewish people.
I hid me – I withdrew the evidences of my presence and the tokens of my favor, and left them to themselves.
And he went on frowardly – Margin, ‘Turning away.’ That is, abandoned by me, the Jewish people declined from my service and sunk deeper into sin. The idea here is, that if God withdraws from his people, such is their tendency to depravity, that they will wander away from him, and sink deeper in guilt a truth which is manifest in the experience of individuals, as well as of communities and churches.

I have seen his ways – That is, either his ways of sin, or of repentance most probably it means the former; and the idea is, that God had seen how prone his people were to sin, and that he would now interpose and correct their proneness to sin against him, and remove from them the judgments which had been brought upon them in consequence of their crimes.
And will heal him – That is, I will pardon and restore him. Sin, in the Scriptures, is often represented as a disease, and pardon and salvation as a healing of the disease (2Ch_7:14; Psa_41:4; Jer_3:22; Jer_17:4; Jer_32:6; Hos_14:4; see the notes at Isa_6:10).
And to his mourners – To the pious portion that mourned over their sin; or to the nation which would sigh in their long and painful captivity in Babylon.

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But He said to me, My grace (My favor and loving-kindness and mercy) is enough for you [sufficient against any danger and enables you to bear the trouble manfully]; for My strength and power are made perfect (fulfilled and completed) and show themselves most effective in [your] weakness. Therefore, I will all the more gladly glory in my weaknesses and infirmities, that the strength and power of Christ (the Messiah) may rest (yes, may pitch a tent over and dwell) upon me! 2 Corinthians 12:9

Today’s entry is longer because I went to church yesterday and learned some good stuff and I wanted to share what I’ve learned to all of you.  Also, the verse for today embraced the topic of “WEAKNESS and STRENGTH” and those two also had good info in it.  No, I do not live to write commentaries like these, I have other passion in life.  The reason why it is in my journal is I want you [my circle] to know how my inner core is built.  It is very important to know what engine I am running on so that one day when it is your time to face ‘the calling’, you know exactly where to get your sources.  Gotta’ have the right engine before running the race.  When you do have the right engine, the race becomes easier as it unfolds.

I never understood the verse “in weakness there is strength” until I experienced it myself in real life. Only when you realized that you are not in control of your life, that all you have worked for will not exist forever, that all your plans and visions are not yours, that your health is so fragile and at any moment your view in life will be changed in a blink of an eye and then you are told that you only have a few years or months to live and you know yourself that you can go out from this earth at any time… then you feel weak and helpless and feels like you have no more strength to go on.  But then a supernatural intervention clouds your mind and suddenly your hope is elevated with great optimism that you can make it one more day.  It is so true that when you are at the weakest point in your life, you will find strength – a strength so hard to explain in words that you have to find it or experience it yourself. Please read Barnes commentary below for more insights.

We had a guest pastor yesterday at Celebration Church and his message was “The Rest Of Your Life Will Be The Best Of Your Life’”. How?  Read Proverbs Chapter 4 below. If you want a short version, just read my scanned notes from my notebook.  Be Blessed!

Pro 4:1  HEAR, MY sons, the instruction of a father, and pay attention in order to gain and to know intelligent discernment, comprehension, and interpretation [of spiritual matters].
Pro 4:2  For I give you good doctrine [what is to be received]; do not forsake my teaching.
Pro 4:3  When I [Solomon] was a son with my father [David], tender and the only son in the sight of my mother [Bathsheba],
Pro 4:4  He taught me and said to me, Let your heart hold fast my words; keep my commandments and live. [I Chron. 28:9; Eph. 6:4.]
Pro 4:5  Get skillful and godly Wisdom, get understanding (discernment, comprehension, and interpretation); do not forget and do not turn back from the words of my mouth.
Pro 4:6  Forsake not [Wisdom], and she will keep, defend, and protect you; love her, and she will guard you.
Pro 4:7  The beginning of Wisdom is: get Wisdom (skillful and godly Wisdom)! [For skillful and godly Wisdom is the principal thing.] And with all you have gotten, get understanding (discernment, comprehension, and interpretation). [James 1:5.]
Pro 4:8  Prize Wisdom highly and exalt her, and she will exalt and promote you; she will bring you to honor when you embrace her.
Pro 4:9  She shall give to your head a wreath of gracefulness; a crown of beauty and glory will she deliver to you.
Pro 4:10  Hear, O my son, and receive my sayings, and the years of your life shall be many.
Pro 4:11  I have taught you in the way of skillful and godly Wisdom [which is comprehensive insight into the ways and purposes of God]; I have led you in paths of uprightness.
Pro 4:12  When you walk, your steps shall not be hampered [your path will be clear and open]; and when you run, you shall not stumble.
Pro 4:13  Take firm hold of instruction, do not let go; guard her, for she is your life.
Pro 4:14  Enter not into the path of the wicked, and go not in the way of evil men.
Pro 4:15  Avoid it, do not go on it; turn from it and pass on.
Pro 4:16  For they cannot sleep unless they have caused trouble or vexation; their sleep is taken away unless they have caused someone to fall.
Pro 4:17  For they eat the bread of wickedness and drink the wine of violence.
Pro 4:18  But the path of the [uncompromisingly] just and righteous is like the light of dawn, that shines more and more (brighter and clearer) until [it reaches its full strength and glory in] the perfect day [to be prepared]. [II Sam. 23:4; Matt. 5:14; Phil. 2:15.]
Pro 4:19  The way of the wicked is like deep darkness; they do not know over what they stumble. [John 12:35.]
Pro 4:20  My son, attend to my words; consent and submit to my sayings.
Pro 4:21  Let them not depart from your sight; keep them in the center of your heart.
Pro 4:22  For they are life to those who find them, healing and health to all their flesh.
Pro 4:23  Keep and guard your heart with all vigilance and above all that you guard, for out of it flow the springs of life.
Pro 4:24  Put away from you false and dishonest speech, and willful and contrary talk put far from you.
Pro 4:25  Let your eyes look right on [with fixed purpose], and let your gaze be straight before you.
Pro 4:26  Consider well the path of your feet, and let all your ways be established and ordered aright.
Pro 4:27  Turn not aside to the right hand or to the left; remove your foot from evil.

Wisdom+Favor+Generosity=”The rest of your life will be the best of your life” [myNotes]

MIT (Most Important Task)
1. 30Mile Bike
2. 1K Swim
3. Iron clothes [myTeam failed to deliver the laundry to my station Sunday night so I have to iron the clothes today on my cycling and swimming day, well good ironman training then]

Barnes on 2Co 12:9 – [please be patient, this is long and so many key points]
And he said unto me – The Saviour replied. In what way this was done, or whether it was done at the time when the prayer was offered, Paul does not inform us. It is possible, as Macknight supposes, that Christ appeared to him again and spoke to him in an audible manner. Grotius supposes that this was done by the בת קול  Bath-qowl – “daughter of the voice,” so frequently referred to by the Jewish writers, and which they suppose to be referred to in 1Ki_19:12, by the phrase, “a still small voice.” But it is impossible to determine in what way it was done, and it is not material. Paul was in habits of communion with the Saviour, and was accustomed to receive revelations from him. The material fact here is, that the request was not granted in the exact form in which he presented it, but that he received assurance of grace to support him in his trial.

It is one of the instances in which the fervent prayer of a good man, offered undoubtedly in faith, was not answered in the form in which he desired, though substantially answered in the assurance of grace sufficient to support him. It furnishes, therefore, a very instructive lesson in regard to prayer, and shows as that we are not to expect as a matter of course that all our prayers will be literally answered, and that we should not be disappointed or disheartened if they are not. It is a matter of fact that not all the prayers even of the pious, and of those who pray having faith in God as a hearer of prayer, are literally answered. Thus, the prayer of David 2Sa_12:16-20 was not literally answered; the child for whose life he so earnestly prayed died. So the Saviour’s request was not literally answered, Mar_14:36. The cup of suffering which he so earnestly desired should be taken away was not removed. So in the case before us; compare also Deu_3:23-27; Job_30:20; Lam_3:8. So in numerous cases now, Christians pray with fervour and with faith for the removal of some calamity which is not removed; or for something which they regard as desirable for their welfare which is withheld. Some of the reasons why this is done are obvious:

(1) The grace that will be imparted if the calamity is not removed will be of greater value to the individual than would be the direct answer to his prayer. Such was the case with Paul; so it was doubtless with David; and so it is often with Christians now The removal of the calamity might be apparently a blessing, but it might also be attended with danger to our spiritual welfare; the grace imparted may be of permanent value and may be connected with the development of some of the loveliest traits of Christian character.

(2) it might not be for the good of the individual who prays that the exact thing should be granted. When a parent prays with great earnestness and with insubmission for the life of a child, he knows not what he is doing. If the child lives, he may be the occasion of much more grief to him than if he had died. David had far more trouble from Absalom than he had from the death of the child for which he so earnestly prayed. At the same time it may be better for the child that he should be removed. If he dies in infancy he will be saved. But who can tell what will be his character and destiny should he live to be a man? So of other things.

(3) God has often some better thing in store for us than would be the immediate answer to our prayer Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction.

(4) it would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered. But this does not pertain to the case before us.

My grace is sufficient for thee – A much better answer than it would have been to have removed the calamity; and one that seems to have been entirely satisfactory to Paul. The meaning of the Saviour is that he would support him; that he would not suffer him to sink exhausted under his trials; that he had nothing to fear. The infliction was not indeed removed; but there was a promise that the favor of Christ would be shown to him constantly, and that he would find his support to be ample. If Paul had this support, he might well bear the trial; and if we have this assurance, as we may have, we may welcome affliction, and rejoice that calamities are brought upon us. It is a sufficient answer to our prayers if we have the solemn promise of the Redeemer that we shall be upheld and never sink under the burden of our heavy woes.

My strength is made perfect in weakness – That is, the strength which I impart to my people is more commonly and more completely manifested when my people feel that they are weak. It is not imparted to those who feel that they are strong and who do not realize their need of divine aid. It is not so completely manifested to those who are vigorous and strong as to the feeble. It is when we are conscious that we are feeble, and when we feel our need of aid, that the Redeemer manifests his power to uphold, and imparts his purest consolations. Grotius has collected several similar passages from the classic writers which may serve to illustrate this expression. Thus, Pliny, vii. Epis. 26, says, “We are best where we are weak.” Seneca says, “Calamity is the occasion of virtue.” Quintilian, “All temerity of mind is broken by bodily calamity.” Minutius Felix, “Calamity is often the discipline of virtue.” There are few Christians who cannot bear witness to the truth of what the Redeemer here says, and who have not experienced the most pure consolations which they have known, and been most sensible of his comforting presence and power in times of affliction.

Most gladly, therefore … – I count it a privilege to be afflicted, if my trials may be the means of my more abundantly enjoying the favor of the Redeemer. His presence and imparted strength are more than a compensation for all the trials that I endure.

That the power of Christ – The strength which Christ imparts; his power manifested in supporting me in trials.

May rest upon me – ἐπισκηνώσῃ  episkēnōsē. The word properly means to pitch a tent upon; and then to dwell in or upon. Here it is used in the sense of abiding upon, or remaining with. The sense is, that the power which Christ manifested to his people rested with them, or abode with them in their trials, and therefore he would rejoice in afflictions, in order that he might partake of the aid and consolation thus imparted. Hence, learn:

(1) That a Christian never loses anything by suffering and affliction. If he may obtain the favor of Christ by his trials he is a gainer. The favor of the Redeemer is more than a compensation for all that we endure in his cause.

(2) the Christian is a gainer by trial. I never knew a Christian that was not ultimately benefitted by trials. I never knew one who did not find that he had gained much that was valuable to him in scenes of affliction. I do not know that I have found one who would be willing to exchange the advantages he has gained in affliction for all that the most uninterrupted prosperity and the highest honors that the world could give would impart.

(3) learn to bear trials with joy. They are good for us. They develop some of the most lovely traits of character. They injure no one if they are properly received. And a Christian should rejoice that he may obtain what he does obtain in affliction, cost what it may. It is worth more than it costs; and when we come to die, the things that we shall have most occasion to thank God for will be our afflictions. And, O! if they are the means of raising us to a higher seat in heaven, and placing us nearer the Redeemer there who will not rejoice in his trials?

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