*ALWAYS

*Our mission is to preach the Gospel of Jesus Christ absolutely free. We do not want donation. We only want you to know the truth.

There are things which you do sometimes, and there are things must be done always. For example, you cannot stop breathing.

1. ) Deu 5:29, “If only they had such a heart in them, to fear Me and keep all My commandments always, so that it would go well with them and with their sons forever!”

Always means all the time, at all times.

To fear God and keep all His commandments must be done always, it means all the time just as you are breathing and your heart ticking. Why? It will go well well with you and your children.

Fearing God and keeping His commandments are not haphazard matters, not off and on, not a matter of game and sport. Fearing God and keeping His commandments are matters for life

Always means at all times, at any rate, in any event; constantly; consistently, continually. To fear God and keep His commandment, there is no time lag, you have to do it always. Always is a time concept that keeps you in the act all the time. There are things that must be in your mind all the time, and you must keep it all the time.

2. ) Deu 6:24, “So the LORD commanded us to follow all these statutes, to fear the LORD our God for our own good always and for our survival, as it is today.”

There is a good reason to fear the Lord and follow all His statutes, it is for our own good always and for our survival. From boyhood to old age, I have learned to fear the Lord and keep His commandments always for my own good and survival.

3.) Deu 11:1, “You shall therefore love the LORD your God, and always keep His directive, His statutes, His ordinances, and His commandments.”

Ellicott’s Commentary for English Readers

XI.

(1) Therefore.—There is no break here in the original. “The Lord thy God hath made thee as the stars of heaven for multitude, and thou shalt love the Lord thy God.”

And keep his charge.—Literally, keep his keeping, i.e., all that is to be kept in obedience to Him.

Alway.—Literally, all the days. (Comp. “I am with you all the days” in Matthew 28:20) Israel must not omit one day in keeping the charge of Jehovah, for “He that keepeth Israel will neither slumber nor sleep.”

4.) Deu 18:5, “For the LORD your God has chosen him and his sons from all your tribes, to stand to serve in the name of the LORD always.”

Gill’s Exposition of the Entire Bible

For the Lord thy God hath chosen him out of all thy tribes,…. That is, has chosen the tribe of Levi out of all the other tribes of Israel:

to stand to minister in the name of the Lord; the priests to minister to the Lord by offering sacrifices, and the Levites to minister to the priests in assisting them in their service; and both their ministry were in the name of the Lord, and for his glory, and done standing; for there was no sitting in the sanctuary (w); the priestly ministry was only performed standing (x), whatever was done sitting was rejected (y); see Hebrews 10:11,

him and his sons for ever; Levi and his posterity, or the posterity of the tribe of Levi, were chosen by the Lord to this service, to be employed in it as long as the ceremonial law continued, on which stood the Levitical priesthood; but both are now abolished by Christ, having their accomplishment in him, Hebrews 7:11.”

There are people who choose the ministry for money. These are occupational preachers and pastors. I think they are the most pitiful and miserable people because they are beggars.

5.) 1Ki 5:1, “Now Hiram king of Tyre sent his servants to Solomon when he heard that they had anointed him king in place of his father, for Hiram had always been a friend of David.”

Count now, how many persons who had always been your friends. I had one “friend” more than 30 years and contributed more than 1,000 hours of life time to his free service, and he turned out to be a traitor. Remember a friend may turn out to be an enemy, an enemy is unlike to turn out to be a friend.

According to

https://philosophybreak.com/articles/aristotle-on-the-3-types-of-friendship-and-how-they-enrich-life

“The ancient Greek philosopher Aristotle outlines his monumentally influential answers to these questions in his Nicomachean Ethics, his most studied work on ethics, which was written around 350 BCE (and features in our list of Aristotle’s best books).

Ultimately, Aristotle thinks the good life boils down to one thing: achieving eudaimonia, which is variously translated from Greek as ‘well-being’, ‘happiness’, ‘blessedness’, and in the context of the virtue ethics Aristotle endorsed, ‘human flourishing’.

The way we can achieve eudaimonia, Aristotle argues, is by habitually striving for excellence in all that we do.

In other words, happiness means excellent activity (and typically involves, Aristotle suggests, establishing a happy medium between excess and deficiency in our behavior and character, a recommendation we cover in more detail in our explainer on Aristotle’s ‘golden mean’).

Born in 384 BC in Northern Greece, Aristotle joined Plato’s Academy in Athens when he was approximately 17 years old, quickly becoming Plato’s most brilliant student. He studied under Plato until the latter’s death 20 years later, whereupon Aristotle left Athens and became tutor to a young Alexander the Great. Transforming most of the subjects he investigated ― from metaphysics and ethics to politics and biology ― Aristotle is considered to be one of the most significant figures in the history of Western philosophy.

While regulating our individual behavior to achieve excellence is perhaps the main ingredient in Aristotle’s recipe for happiness, he acknowledges that the good life wouldn’t mean as much without friendship. He writes in the Nicomachean Ethics:

We consider a friend to be one of the greatest of all good things, and friendlessness and solitude a very terrible thing, because the whole of life and voluntary interactions are with loved ones.

The importance of friendship: Aristotle

Of the Nicomachean Ethics’s ten sections, Aristotle dedicates two of them to friendship, perhaps indicating its importance in his vision of the good life. “Friendship is one of the most indispensable requirements of life,” he writes:

For no one would choose to live without friends but in possession of everything else that is good. Friends are of help to the young by protecting them from mistakes; to the elderly by looking after them and making up for their failing powers of action; to those in the prime of life, to help them in doing good things.

So important is friendship, Aristotle declares, that it may even trump justice when it comes promoting the good life for all:

When men are friends they have no need of justice, while when they are just they need friendship as well, and the truest form of justice is thought to be a friendly quality.

The 3 levels of friendship

In his detailed analysis of friendship, Aristotle discusses its nature, principles, cultivation, how it contributes to the good life, when it is right to break off a friendship, and the part friendship plays in (and its resemblance to) various forms of political system.

One of his most enduring contributions to philosophical discussions on friendship is his distinction between its three kinds or levels. He prefaces this by stating:

Those who think there is only one [kind of friendship] because it admits of degrees have relied on an inadequate indication; for even things different in species admit of degree.

He then identifies the following ‘species’ of friendship:

A. The friendship of utility. These friendships are based on what someone can do for you, or what you can do for another person. It might be that you put in a good word for someone, and they buy you a gift in return. Such relationships have little to do with character, and can end as soon as any possible use for you or the other person is removed from the equation.

B. The friendship of pleasure. These are friendships based on enjoyment of a shared activity or the pursuit of fleeting pleasures and emotions. This might be someone you go for drinks with, or join a particular hobby with, and is a common level of association among the young, so Aristotle declared. This type of relationship can again end quickly, dependent as it is on people’s ever-changing likes and dislikes.

C. The friendship of virtue. These are the people you like for themselves, who typically influence you positively and push you to be a better person. This kind of relationship, based as it is on the character of two self-sufficient equals, is a lot more stable than the previous two categories.”

It is easy to talk about friendship. In America almost all friendships are of utility or interest. You can hardly find friendship of virtue.

6.) 1Ki 11:36, “‘But to his son I will give one tribe, so that My servant David may always have a lamp before Me in Jerusalem, the city where I have chosen for Myself to put My name.”

Keil and Delitzsch Biblical Commentary on the Old Testament

At that time the prophet Ahijah met him in the field and disclosed to him the word of the Lord, that he should become king over Israel. ההיא בּעת: at that time, viz., the time when Jeroboam had become overseer over the heavy works, and not after he had already stirred up the rebellion. For the whole of the account in 1 Kings 11:29-39 forms part of the explanation of בּמּלך יד הרים which commences with 1 Kings 11:27, so that ההיא בּעת ויהי is closely connected with אתו ויּפקד in 1 Kings 11:28, and there is no such gap in the history as is supposed by Thenius, who builds upon this opinion most untenable conjectures as to the intertwining of different sources. At that time, as Jeroboam was one day going out of Jerusalem, the prophet Ahijah of Shilo (Seilun) met him by the way (בּדּרך), with a new upper garment wrapped around him; and when they were alone, he rent the new garment, that is to say, his own, not Jeroboam’s, as Ewald (Gesch. iii. p. 388) erroneously supposes, into twelve pieces, and said to Jeroboam, “Take thee ten pieces, for Jehovah saith, I will rend the kingdom out of the hand of Solomon, and give thee ten tribes; and one tribe shall remain to him (Solomon) for David’s sake,” etc. The new שׂלמה wen ehT . was probably only a large four-cornered cloth, which was thrown over the shoulders like the Heik of the Arabs, and enveloped the whole of the upper portion of the body (see my bibl. Archol. ii. pp. 36, 37). By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. “As the garment as torn in pieces and lay before the eyes of Jeroboam, so had the division of the kingdom already taken place in the counsel of God” (O. v. Gerlach). There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius).

In the word of God explaining the action it is striking that Jeroboam was to receive ten tribes, and the one tribe was to remain to Solomon (1 Kings 11:31, 1 Kings 11:32, 1 Kings 11:35, 1 Kings 11:36, as in 1 Kings 11:13). The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, as is stated in 1 Kings 12:20, “they made Jeroboam king over all Israel,” and only one single fragment was to be left to the house of Solomon out of divine compassion. This one tribe, however, is not Benjamin, the one tribe beside Judah, as Hupfeld (on Psalm 80), C. a Lap., Mich., and others suppose, but, according to the distinct statement in 1 Kings 12:20, “the tribe of Judah only.” Nevertheless Benjamin belonged to Judah; for, according to 1 Kings 12:21, Rehoboam gathered together the whole house of Judah and the tribe of Benjamin to fight against the house of Israel (which had fallen away), and to bring the kingdom again to himself. And so also in 2 Chronicles 11:3 and 2 Chronicles 11:23 Judah and Benjamin are reckoned as belonging to the kingdom of Rehoboam. This distinct prominence given to Benjamin by the side of Judah overthrows the explanation suggested by Seb. Schmidt and others, namely, that the description of the portion left to Rehoboam as one tribe is to be explained from the fact that Judah and Benjamin, on the border of which Jerusalem was situated, were regarded in a certain sense as one, and that the little Benjamin was hardly taken into consideration at all by the side of the great Judah. For if Ahijah had regarded Benjamin as one with Judah, he would not have torn his garment into twelve pieces, inasmuch as if Benjamin was to be merged in Judah, or was not to be counted along with it as a distinct tribe, the whole nation could only be reckoned as eleven tribes. Moreover the twelve tribes did not so divide themselves, that Jeroboam really received ten tribes and Rehoboam only one or only two. In reality there were three tribes that fell to the kingdom of Judah, and only nine to the kingdom of Israel, Ephraim and Manasseh being reckoned as two tribes, since the tribe of Levi was not counted in the political classification. The kingdom of Judah included, beside the tribe of Judah, both the tribe of Benjamin and also the tribe of Simeon, the territory of which, according to Joshua 19:1-9, was within the tribe-territory of Judah and completely surrounded by it, so that the Simeonites would have been obliged to emigrate and give up their tribe-land altogether, if they desired to attach themselves to the kingdom of Israel. But it cannot be inferred from 2 Chronicles 15:9 and 2 Chronicles 34:6 that an emigration of the whole tribe had taken place (see also at 1 Kings 12:17). On the other hand, whilst the northern border of the tribe of Benjamin, with the cities of Bethel, Ramah, and Jericho, fell to the kingdom of Jeroboam (1 Kings 12:29; 1 Kings 15:17, 1 Kings 15:21; 1 Kings 16:34), several of the cities of the tribe of Dan were included in the kingdom of Judah, namely, Ziklag, which Achish had presented to David, and also Zorea and Ajalon (2 Chronicles 11:10; 2 Chronicles 28:18), in which Judah obtained compensation for the cities of Benjamin of which it had been deprived.

(Note: On the other hand, the fact that in Psalm 80:2 Benjamin is placed between Ephraim and Manasseh is no proof that it belonged to the kingdom of Israel; for can this be inferred from the fact that Benjamin, as the tribe to which Saul belonged, at the earlier split among the tribes took the side of those which were opposed to David, and that at a still later period a rebellion originated with Benjamin. For in Psalm 80:2 the exposition is disputed, and the jealousy of Benjamin towards Judah appears to have become extinct with the dying out of the royal house of Saul. Again, the explanation suggested by Oehler (Herzog’s Cycl.) of the repeated statement that the house of David was to receive only one tribe, namely, that there was not a single whole tribe belonging to the southern kingdom beside Judah, is by no means satisfactory. For it cannot be proved that any portion of the tribe of Simeon ever belonged to the kingdom of Israel, although the number ten was not complete without it. And it cannot be inferred from 2 Chronicles 15:9 that Simeonites had settled outside their tribe-territory. And, as a rule, single families or households that may have emigrated cannot be taken into consideration as having any bearing upon the question before us, since, according to the very same passage of the Chronicles, many members of the tribes of Ephraim and Manasseh had emigrated to the kingdom of Judah.)

Consequently there only remained nine tribes for the northern kingdom. For וגו עבדּי למען see at 1 Kings 11:13. For 1 Kings 11:33 compare 1 Kings 11:4-8. The plurals עזבוּני, ישׁתּחווּ, and הלכוּ are not open to critical objection, but are used in accordance with the fact, since Solomon did not practise idolatry alone, but many in the nation forsook the Lord along with him. צדנין, with a Chaldaic ending (see Ges. 87, 1, a.). In 1 Kings 11:34-36 there follows a more precise explanation: Solomon himself is not to lose the kingdom, but to remain prince all his life, and his son is to retain one tribe; both out of regard to David (vid., 1 Kings 11:12, 1 Kings 11:13). אשׁתנּוּ נשׂיא כּי, “but I will set him for prince,” inasmuch as leaving him upon the throne was not merely a divine permission, but a divine act. “That there may be a light to my servant David always before me in Jerusalem.” This phrase, which is repeated in 1 Kings 15:4; 2 Kings 8:19; 2 Chronicles 21:7, is to be explained from 2 Samuel 21:17, where David’s regal rule is called the light which God’s grace had kindled for Israel, and affirms that David was never to want a successor upon the throne.”

7.) 2Ch 10:7, “They spoke to him, saying, “If you are kind to this people and please them and speak

pleasant words to them, then they will be your servants always.”

To be a king, you need to be kind to your people and please them and speak pleasant words to them, then they will be your servant always. To rule is to win the hearts of the people. This ancient principle is what modern democracy fails today. Many leaders think once they are elected, they can do whatever they please. Sure that is the problem of democracy. For America is four years, you usually cannot throw out an incumbent, Clinton proved the case because his party would not vote to get rid of him.

8.) Psa 73:12, “Behold, these are the wicked;

And always at ease, they have increased in wealth.”

This is one description of the wicked: they are always at ease and they have increase in wealth.

Barnes’ Notes on the Bible

Behold, these are the ungodly, who prosper in the world – This is also to be understood as the language of the good man perplexed and embarrassed by the fact that the wicked are prosperous and happy. The meaning is, “Lo, these are wicked people – people of undoubted depravity; they are people who live regardless of God; and yet they are peaceful, tranquil, happy, prospered.” This was one of the facts which so much embarrassed the psalmist. If there had been any doubt about the character of those people, the case would have been different. But there was none. They were people whose character for wickedness was well known, and yet they were permitted to live in peace and prosperity, as if they were the favorites of heaven. The literal meaning of the words rendered “who prosper in the world” is, “tranquil (or secure) for the age;” that is, forever, or constantly. They know no changes; they see no reverses; they are the same through life. They are always tranquil, calm, happy, successful.

They increase in riches – literally, “They become great in substance.” They make constant accumulations in wealth, until they become great.”

But you would not be the wicked.

9.) Pro 23:17, “Do not let your heart envy sinners,

But live in the fear of the LORD always.”

The heart of a saint will not envy sinners. Do not envy the rich and powerful. To be frank, I do not envy anyone in this world, be it secular or religious. This is how a saint lives: Live in the fear of the Lord always.

Gill’s Exposition of the Entire Bible

Let not thine heart envy sinners,…. Their present prosperity and happiness, the pleasure, profit, and honour, they seem to enjoy; all which is but a shadow, fading had temporary; and yet good men are apt to envy it in their hearts, if they do not express it with their lips; and are ready to murmur and think it hard that they should be in straitened circumstances while the wicked are in flourishing ones; and inwardly fret and are uneasy at it, which they should not, Psalm 37:1; or do not “emulate” or “imitate” (z) them, or do as they do, thinking thereby to enjoy the same prosperity and happiness; choose not their ways, nor desire to be with them, to have their company, or be ranked among them, Proverbs 3:31;

but be thou in the fear of the Lord all the day long; let the fear of God be always before thine eyes and in thine heart; be continually in the exercise of fear, which is attended with faith and trust in the Lord; with love and affection to him, and joy and delight in him; be constantly employed in the duties of religion, private and public, which the fear of God includes; and this will be a preservative from envying, murmuring, and fretting at the outward happiness of wicked men; and from joining with them in their evil ways. Aben Ezra, and who is followed by some others, render it, “but emulate or imitate the men that fear the Lord all the day long” (a); be followers of them, and do as they do; let their constant piety and devotion stir up a holy emulation in thee to copy after them and exceed them; but the former sense is best.”

10.) Pro 29:11, “A fool always loses his temper,

But a wise person holds it back.”

Have you not met a person who thinks himself great and powerful because his temper flares at the slightest disagreement?

Pulpit Commentary

Verse 11. – A fool uttereth all his mind; his spirit; רוּחו, i.e. “his anger;” θυμόν, Septuagint (comp. Proverbs 16:32). The wording of the second hemistich confirms this rendering. A fool pours out his wrath, restrained by no consideration. It is a wise maxim that says, “Command your temper, lest it command you;” and again, “When passion enters in at the foregate, wisdom goes out at the postern.” So we have the word attributed to Evenus Parius –
Πολλάκις ἀνθρώπων ὀργὴ νόον ἐξεκάλυψε
Κρυπτόμενον μανίας πουλὺ χερειότερον.
“Wrath often hath revealed man’s hidden mind,
Than madness more pernicious.” A wise man keepeth it in till afterwards. This clause is capable of more than one explanation. The Authorized Version says that the wise man restrains his own anger till he can give it proper vent. The term בְּאָחור occurs nowhere else, and is rendered “at last,” “finally,” and by Delitzsch, “within,” i.e. in his heart. The verb rendered “keepeth in” (shabach) is rather “to calm,” “to hush,” as in Psalm 65:7; Psalm 89:10, “Which stilleth the noise of the seas.” So we have the meaning: The wise man calms the auger within him; according to the proverb, Irae dilatio, mentis pacatio. Or the anger calmed may be that of the fool: The wise man appeases it after it has been exhibited; he knows how to apply soothing remedies to the angry man, and in the end renders him calm and amenable to reason. This seems the most suitable explanation. Septuagint, “A wise man husbands it (ταμιεύεται) in part.” Proverbs 29:11.”

11.) Ecc 7:20, “Indeed, there is not a righteous

person on earth who always does good and does not ever sin.”

Pulpit Commentary

Verse 20. – The wisdom above signified is, indeed, absolutely necessary, if one would escape the consequences of that frailty of nature which leads to transgression. Wisdom shows the sinner a way out of the evil course in which he is walking, and puts him back in that fear of God which is his only safety. For there is not a just man upon earth. The verse confirms ver. 19. Even the just man sinneth, and therefore needs wisdom. That doeth good, and sinneth not. This reminds us of the words in Solomon’s prayer (1 Kings 8:46; Proverbs 20:9). So St. James (James 3:2) says, “In many things we all offend;” and St. John, “It’ we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). A Greek gnome runs – Ἁμαρτάνει τι καὶ σοφοῦ σοφώτερος. “Erreth at times the very wisest man.” Ecclesiastes 7:20.”

12.) Mat 26:11, “For you always have the poor with you; but you do not always have Me.”

Always in Greek is pantote which means evermore; ever; at all times; — which occurs 41 times in the New Testament.

This is an actual statement of fact: you always have the poor with you; but you (the early disciples) do not always have Jesus. Because the time of Jesus on earth was designated; the poor are always with us. The poor are in every generation.

13.) Jhn 8:29, “And He who sent Me is with Me; He has not left Me alone, for I always do the things

that are pleasing to Him.”

This is the thing that matters most. Do we always do the things that are pleasing to God?

Cambridge Bible for Schools and Colleges

29. the Father hath not left me alone] Here again we have an aorist, not a perfect; ‘He left Me not alone’ (‘the Father’ being omitted in the best MSS.). It will depend on the interpretation whether the aorist or perfect is to be used in English. If it refers to God sending the Messiah into the world, then we must keep the aorist; He left. But if it refers to Christ’s experience in each particular case, the perfect may be substituted: He hath left. In some cases it is the idiom in English to use the perfect where the aorist is used in Greek, and then to translate the Greek aorist by the English aorist would be misleading. See on John 16:32.
for I do always] Or, because the things which are pleasing to Him I always do. ‘I’ and ‘always’ are emphatic; and ‘always’ literally means ‘on every occasion,’ which is somewhat in favour of the second interpretation in the preceding note. ‘He hath never left me alone, because in every case I do what pleaseth Him.’ The emphasis on ‘I’ is perhaps in mournful contrast to the Jews. In any case it is a distinct claim to Divinity. What blasphemous effrontery would such a declaration be in the mouth of any but the Incarnate Deity. The theory that Jesus was the noblest and holiest of teachers, but nothing more, shatters against such words as these. What saint or prophet ever dared to say, ‘The things which are pleasing to God I in every instance do?’ Comp. John 8:46. And if it be said, that perhaps Jesus never uttered these words, then it may also be said that perhaps He never uttered any of the words attributed to Him. We have the same authority for what is accepted as His as for what is rejected as not His. History becomes impossible if we are to admit evidence that we like, and refuse evidence that we dislike.

14.) Mat 28:20, “teaching them to follow all that I commanded you; and behold, I AM with you always, to the end of the world.”

This is not what we always have to do for the Lord, this is the promise of the Lord to be always with His followers to the end of the world. Are you lonely? Are you discouraged? It is most comforting to know this.

15.) Jhn 11:42, “But I knew that You always hear Me; nevertheless, because of the people standing around I said it, so that they may believe that You sent Me.”

This is the same Jesus who is always do the things that are pleasing to God. If we want God always hears us, we must always do the things that please God.

16.) Jhn 18:20, “Jesus answered him, “I have spoken openly to the world; I always taught in synagogues and in the temple area, where all the Jews congregate; and I said nothing in secret.”

Unscrupulous persons advertize that there are secred codes in the Bible, they know how to deciper so that you make much money in stocks. This is totally false. There are no secrets in the Bible. Jesus Christ has no secret message. Everything Jesus says or teaches is written in the Bible.

17.) Act 7:51, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did.”

There are people like the Jews who are stiff-necked and uncircumcised in heart and ears who are always resisting the Holy Spirit. Why do you resist the Holy Spirit and send youself to Hell?

18.) Act 24:16, “In view of this I also do my best to maintain a blameless conscience both before God and before other people, always.”

Apostle Paul is worthy to copy. Christians are to do their best to maintain a blameless conscience both before God and before other people, always.

Barnes’ Notes on the BibleAnd herein – In this, or for this purpose.Do I exercise myself – ἀσκῶ askō. I accustom or employ myself; I make it my constant aim. Paul often appeals to his conscientiousness as the leading habit of his life. Even before his conversion he endeavored to act according to the dictates of conscience. See Acts 26:9; compare Philippians 3:5-6.To have always a conscience … – To do what is right, so that my conscience shall never reproach me.Void of offence – ἀπρόσκοπον aproskopon. That which is inoffensive, or which does not cause one to stumble or fall. He means that he endeavored to keep his conscience so enlightened and pure in regard to duty, and that he acted according to its dictates in such a way that his conduct should not be displeasing to God or injurious to man. To have such a conscience implies two things:(1) That it be enlightened or properly informed in regard to truth and duty; and,(2) That what is made known to be right should be honestly and faithfully performed. Without these two things no man can have a conscience that will be inoffensive and harmless.Toward God – In an honest endearour to discharge the duties of public and private worship, and to do constantly what he requires believing all that he has spoken; doing all that he requires; and offering to him the service which he approves.Toward men – In endeavoring to meet all the demands of justice and mercy; to advance their knowledge, happiness, and salvation; living so that I may look back on my life with the reflection that I have done all that I ought to have done, and all that I could do to promote the welfare of the whole human family. What a noble principle of conduct was this! How elevated and how pure! How unlike the conduct of those who live to gratify debasing sensual appetites, or for gold or honor; of those who pass their lives in such a manner as to offer the grossest offence to God and to do the most injury to man. The great and noble aim of Paul was to be pure; and no slander of his enemies, no trials, persecutions, perils, or pains of dying could take away the approving voice of conscience. Alike in his travels and in his persecutions; among friends and foes; when preaching in the synal gogue, the city, or the desert; or when defending himself before governors and kings, he had this testimony of a self-approving mind. Happy they who thus frame their lives. And happy will be the end of a life where this has been the grand object of the journey through this world.

19.) 1Co 15:58, “Therefore, my beloved brothers and sisters, be firm, immovable, always excelling in the work of the Lord, knowing that your labor is not in vain in the Lord.”

Excelling in Greek is perisseuō which means turning out abundantly; to be pre-eminent; surpassing; accomplishing or achieving; to be over and above; — which occurs 39 times in the New Testament. It we do for the work of the Lord over and above the measure, we can be sure that our labor is not in vain in the Lord.

Cambridge Bible for Schools and Colleges

58. Therefore, my beloved brethren] The aim of St Paul is always practical. Even this magnificent passage comes to what from a merely oratorical point of view is a somewhat tame conclusion, a conclusion however which, regarded from the point of view of Christian edification, is full of beauty. “Be not weary in welldoing,” the Apostle would say. “Labour on in faith and courage till life comes to an end. For your life is hid with Christ in God; and therefore your efforts and struggles here are not thrown away. Not one of them shall be lost sight of before the Eternal Throne.”

20.) 2Co 2:14, “But thanks be to God, who always

leads us in triumph in Christ, and through us reveals the fragrance of the knowledge of Him in every place.”

It is normal that God always leads us in triumph in Christ. Triumph in Greeks is thriambeuō which means to conquer; to give victory; to celebrate a triumph; to prevail; to win; — which occurs 2 times in the New Testament.

Cambridge Bible for Schools and Colleges

14. Now thanks be unto God] This passage is an instance of the abrupt digressions peculiar to St Paul’s style. See Introduction to the first Epistle, p. 16, and 1 Corinthians 4:8. Also Introduction to this Epistle. “As soon as St Paul came to the word Macedonia, memory presented to him what had greeted him there,” i.e. the favourable intelligence brought by Titus (ch. 2 Corinthians 7:6-7) “and in his rapid way—thoughts succeeding each other like lightning—he says, without going through the form of explaining why he says it, ‘Now thanks be to God.’ ” Robertson.
which always causeth us to triumph in Christ] The verb here rendered causeth us to triumph may also be rendered, leadeth us in triumph. It is used in the latter sense in Colossians 2:15, the only other place in which it occurs in the Bible, but the former sense is defended here by the analogy of other verbs used causatively. See Romans 8:37.
and maketh manifest the savour of his knowledge] The word savour (from the Latin sapor, flavour) is, with one exception (Matthew 5:13), used in the Scriptures to denote an odour. See Genesis 8:21; Ecclesiastes 10:1; Joel 2:20, &c. The Apostle as yet does not refer to the ‘sweet savour’ of the sacrifices (Exodus 29:18; Leviticus 1:9; Leviticus 1:12, &c.). If we take the rendering of the A. V. in the former part of the verse, ‘the savour of his knowledge’ (i.e. the sweet scent of the knowledge of God), is the incense, either “rising from fixed altars or wafted from censers” (Dr Plumptre in loc.), which it was customary (see Smith’s Dictionary of Antiquities, Art. Triumphus) to burn as the conqueror to whom a triumph was decreed passed along. This custom has been revived in our own day, on the occasion of the public entry of the Princess of Wales into London before her marriage. If the sense ‘leadeth us in triumph,’ be adopted, it regards the ministers of Christ either, (a) as the partners in the triumph of their Master, or (b) as the captives of the enemy he has overcome, delivered by His victorious arm, or (c) as the enemies he has defeated and led captive. Either of these yields a good sense, while the ‘savour’ is still the incense which attends the victor’s triumph. See Wordsworth in loc. Dr Plumptre notices the fact, one of great interest to the inhabitants of these Islands, that the last triumph which had taken place at Rome before these words were written, was in commemoration of the victories of Claudius in Britain, and that the British king Caractacus was then led in triumph through the streets of Rome.
by us] St Paul is either (1) the altar (Romans 12:1) from which the odour of God’s knowledge arises, or more probably (2) the thurifer or incense-bearer who diffuses that odour abroad as he passes along.
in every place] The history of the church shews that the first ministers of the Gospel extended their operations over a wide area. It is hardly tradition which regards St Thomas and St Bartholomew as having preached in India, and St Andrew in Scythia. And the first Epistle of St Peter bears witness to a wide dissemination of the Gospel in Asia. See 1 Peter 1:1; 1 Peter 5:13.”

21.) 2Co 9:8, “And God is able to make all grace overflow to you, so that, always having all sufficiency in everything, you may have an

abundance for every good deed.”

It is pitiful that so many nations on earth having no sufficiency in anything, undeveloped, unproductive, unskillful, always suffering shortages.

Cambridge Bible for Schools and Colleges

8. all grace] See notes on grace elsewhere, esp. ch. 2 Corinthians 8:6 and 2 Corinthians 9:15 of this chapter; also cf. 1 Corinthians 16:3. The meaning here is ‘God is able to make every gift of His loving-kindness to abound to you, that you, being thus enriched, may impart of His bounty to others.’
sufficiency] This is translated contentment in 1 Timothy 6:6, while the corresponding adjective is rendered content in Php 4:11. But 1 Timothy 6:8 explains the meaning of the word. It is the state of mind which, needing nothing but the barest necessaries, regards all other things as superfluities, to be parted with whenever the needs of others require them. This is the force of the words ‘all’ twice repeated, and ‘always.’ At all times, save when he is actually deprived of food and raiment, the Christian ought to regard himself as having enough. It is worthy of remark that this self-sufficingness was a favourite virtue with heathen philosophers, though destitute, in the case of the Stoics, of all the gentler and more attractive aspects in which it has been wont to present itself among Christians. The use of this word, as of the word noticed in 2 Corinthians 9:7, seems to shew that St Paul was well acquainted with the philosophy of Aristotle. See also note on ch. 2 Corinthians 8:14.”

22.) Eph 5:20, “Always giving thanks for all things in the name of our Lord Jesus Christ to our God and Father.”

Christians should be thankful for everything; even the thing may break our hearts.

Cambridge Bible for Schools and Colleges

20. always for all things] Because everything in hourly providence is an expression, to the believing heart, of God’s “good, perfect, and acceptable will” (Romans 12:2). In view of this, the Christian will be thankful, both generally and as to details. St Chrysostom’s habitual doxology was, “Glory be to God for all things”; and it was the last word of his suffering life.
unto God and the Father] Lit. to the God and Father; i. e. probably, of our Lord, and of us in Him.
in the name of our Lord Jesus Christ] For the same phrase, or the like, cp. e.g. Matthew 10:41; Matthew 21:9; Mark 16:17; Luke 10:17; John 5:43; *John 14:13; *John 14:14; John 14:26; John 15:16; *John 16:23; *John 16:24; *John 16:26; John 17:11-12; Acts 3:6; Acts 9:27; Acts 10:48; 1 Corinthians 5:4; 1 Corinthians 6:11; Php 2:10; Colossians 3:17; James 5:14; 1 Peter 4:14. Of these references, those marked * carry, like this verse, the idea of an approach to the Father through the Son. The whole series (compared with parallel phrases of the O. T., e.g. Deuteronomy 18:19; Psalm 20:5; Psalm 44:5; Psalm 89:24) indicates, as an idea common to all the uses of the expression, that he whose “name” is in question is the basis or reason of the action. Empowered by the “name” of Jehovah, His revealed glory and will, the prophet speaks. Empowered by the “name” of Christ, going upon His revealed character as Mediator, the believer in Him offers praise and prayer to the Father. And so in such phrases as Psalm 63:4; “I will lift up my hands in Thy name”; the thought is of action upon a revelation of God and of the way to Him.—In Php 2:10 we perhaps find combined the ideas of worship of and worship through Jesus Christ.”

23.) Phl 4:4, “Rejoice in the Lord always; again I will say, rejoice!”

Chriatianity is a joyfull religion, so Christians sing in their worship. All other relgions chant, moan and groan in their worship.

Barnes’ Notes on the Bible

Rejoice in the Lord alway – see the notes at Philippians 3:1. It is the privilege of Christians to do this, not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice in the character, law, and government of God – in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian’s life in which he may not find joy in the character, law, and promises of God.”

24.) Col 1:3, “We give thanks to God, the Father of our Lord Jesus Christ, praying always for you.”

Pray without ceasing is the regular practice of Christians.

Cambridge Bible for Schools and Colleges

3–8. thanksgiving for the colossian saints
3. We give thanks] So Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; 1 Thessalonians 1:2; 1 Thessalonians 2:13; 2 Thessalonians 1:3; 2 Thessalonians 2:13; Philemon 1:4.—Thanksgiving is the instinct of the life of grace.—These thanksgivings recognize God as the whole Cause of all goodness in His saints.
God and the Father] Better, with the more probable reading, God, the Father. Here, as often, the Father is called simply, and as it were distinctively, God. Not that He is more truly God than the Son, but that He is the Fountain of Godhead in the Son. Cp. Pearson, Exposition. Art. i., pp. 34, 35, 40.
praying always for you] Better perhaps, always, when at prayer for you.—The “prayer” here meant is prayer in its most inclusive sense, worship, of which thanksgiving is a part.—For St Paul’s prayers for his converts cp. Colossians 1:9; Ephesians 1:16-17; Ephesians 3:14; Php 1:9; 2 Thessalonians 1:1; 2 Timothy 1:3; and see below, Colossians 4:12.”

25.) Col 4:6, “Your speech must always be with grace, as though seasoned with salt, so that you will know how you should respond to each person.”

Abusive, devious and perverse speech are unworthy of Christians. Sound in speech is as important as sound body.

Cambridge Bible for Schools and Colleges

6. your speech] Talking, discourse. The precept here may well be applied to the Christian’s whole use of the tongue (see Ephesians 4:29). But the context gives it a special reference, surely, to his discourse about the Gospel with those “without.”
alway] Observe the characteristic absoluteness of the Christian precept.
with grace] Lit., in grace. See above, on Colossians 3:16. Lightfoot explains, “with acceptance, pleasingness”; and quotes from the Greek of Psalms 44 :(Heb. and Eng. 45)2; Sir 21:16. But would not this be a unique, and so unlikely, use of the word in St Paul?
seasoned with salt] which they were (Mark 9:50) to “have in themselves.” The reference of the metaphor is fixed by the practical parallel, Ephesians 4:29; “corrupt, decayed, discourse.” The “salt” is the power of Christ’s grace, banishing all impurity of motive, and all uncleanness of allusion, and at the same time giving the pleasant “savour” of sound and nourishing “food for thought.”—The classics, Latin and (less commonly) Greek, use the “salt” of speech as a metaphor; but almost always in the sense of wit, pleasantry, often of the very kind censured Ephesians 5:4. Seneca speaks of “poisoned salt,” venenati sales, meaning malicious jests.—“Seasoned &c.” here is constructed in the Greek with “speech.”
that you may know] As those will who, in the grace of God, remember this sound rule of discourse.
to answer every man] “who asketh you a reason of the hope that is in you” (1 Peter 3:15), in whatever spirit. The thought is, surely, not so much of cleverly adjusted repartee, as of the clear, kindly candour and good sense which would so state the truth of Christ, in the “answer,” as to meet any and every questioner with conciliation.”

26.) 1Th 4:15-17, “For we say this to you by the Word of the Lord, that we who are alive and remain until the coming of the Lord will not precede those who have fallen asleep. For the Lord Himself will descend from Heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive, who remain, will be caught up together with them in the clouds to meet the Lord in the space, and so we will always be with the Lord.”

The second coming of the Lord is the eager hope of all Christians. What matters most is the fact we will always be with the Lord.

Cambridge Bible for Schools and Colleges

17. then we which are alive and remain] Better, we that are alive, that remain (or survive). The phrase of 1 Thessalonians 4:15 repeated; see note. The Apostle distinguishes, as in 1 Corinthians 15:51-52, between those “living” and those “dead in Christ” at the time of His advent, marking the different position in which these two divisions of the saints will then be found.
shall be caught up together with them in the clouds] In the Greek order: together with them will be caught up in the clouds, emphasis being thrown on the precedence of the dead: “we the living shall join their company, who are already with the Lord.” Together with implies full association.
“Caught” in the original implies a sudden, irresistible force,—seized, snatched up! In Matthew 11:12 it is rendered, “The violent take it by force;” in 2 Corinthians 12:2; 2 Corinthians 12:4 St Paul applies it to his rapture into the third heaven.
“In” signifies not into, but “amid clouds,”—surrounding and upbearing us “like a triumphal chariot” (Grotius). So Christ Himself, and the angels at His Ascension, promised He should come (Matthew 26:68; Acts 1:9-11); comp. the “bright overshadowing cloud” at the Transfiguration, and the “voice out of the cloud” (Matthew 17:5). There is something wonderful and mystical about the clouds, half of heaven and half of earth, that fits them to be the medium of such events. They lend their ethereal drapery to form the curtain and canopy of this glorious meeting. “What belongs to cloudland is no less real than if set down on the solid ground.”
Such a raising of the living bodies of the saints, along with the risen dead, implies the physical transformation of the former to which the Apostle afterwards alludes in 1 Corinthians 15:51 : “we shall not all sleep, but we shall all be changed” (comp. 2 Corinthians 5:1-4; Php 3:21). Some change had taken place in the sacred body of Jesus after His resurrection, for it was emancipated from the ordinary laws of matter. And this transformation the Apostle conceived to be possible without dissolution.
to meet the Lord in the air] Lit., into (raised into) the air. “The air,” like the “clouds,” belongs to the interspace between the heaven from which Christ comes and the earth to which He returns. Here He will meet His Church. She will not need to wait until He sets foot on earth; but those who are ready, “looking for their Lord when He shall return” (Luke 12:35-40), will hear His trumpet call and “go forth to meet the Bridegroom” (Matthew 25:1; Matthew 25:6). St Paul employs the same, somewhat rare Hebraistic idiom which is found in this passage of St Matthew, as though the words of Christ lingered in his ear.
and so shall we ever be with the Lord] Where the Apostle does not say; whether still on earth for some longer space, or in heaven. The one and all-sufficing comfort is in the thought of being always with the Lord. This, too, was the promise of Christ, “Where I am, there shall also My servant be” (John 12:26; John 14:3). Those living in the flesh cannot be so in any complete sense; “at home in the body,” we are “absent from the Lord” (2 Corinthians 5:6).”

27.) 1Th 5:15, “See that no one repays another with evil for evil, but always seek what is good for one another and for all people.”

This is the standard conduct of all believers in Christ: Always seek what is good for one another and for all people.

Cambridge Bible for Schools and Colleges

15. See that none render evil for evil unto any man] The stress lies not on the personal object, as in the former clause (all, any), but on the quality of the act: better, See that none render unto any one evil in return for evil. The Thessalonian Christians were receiving much evil from the world; possibly some of its members were wronging others: there must be no retaliation. “Blows may fall on you; you must never return them.” This command is linked closely with the last; for while that bids each man restrain his own anger, this requires him to check the resentful spirit wherever it appears. It is a reproach to all, a discredit to the common faith, when a Christian gives back wrong for wrong. Comp. Romans 12:19-21, “Be not overcome of evil, but overcome evil with good;” also 1 Peter 2:18-25; and especially the teaching of Christ in Matthew 5:38-48. On evil, see note to 1 Thessalonians 5:22.
but ever follow that which is good] This is to “follow” not by way of imitation, as in ch. 1 Thessalonians 1:6, 1 Thessalonians 2:14, but by way of aim and pursuit: hence, follow after (R. V.). And “the good” is here “the beneficial.” As much as to say: “Make the good of your fellow-men your constant pursuit, and let no Injury or unworthiness on their part tarn you aside from it.”
This line of conduct is to be pursued both within and without the Church: one toward another, and toward all. Amongst Christians such seeking of the good of others is mutual, and there its best results will appear. But its exercise is to be unlimited. No follower of Christ will do wilful harm to any man. The distinction made “by them of old time. Thou shalt love thy neighbour, and hate thine enemy,” Christ, our Lawgiver, has abolished (Matthew 5:43-48).
From social duties the Apostle’s homily now rises to matters of religion, from the claims of Christians on each other to “the will of God” concerning them. See note introductory to 1 Thessalonians 5:12.”

28.) Heb 7:25, “Therefore He is also able to save

forever those who come to God through Him, since He always lives to make intercession for them.”

Wonderful is our Savior who rose from the dead by the power of God and ascended to the highest Heaven and He always lives to make intercession for us.

Cambridge Bible for Schools and Colleges

25. to save them to the uttermost] i.e. “to the consummate end.” All the Apostles teach that Christ is “able to keep us from falling and to present us faultless before the presence of his glory” (Jude 24; Romans 8:34; John 6:37-39.
to save] He saves them in accordance with His name of Jesus, “the Saviour.” Bengel.
by him] “No man cometh unto the Father but by me.”
to make intercession] “to appear in” the presence of God for us” (Hebrews 9:24). Philo also speaks of the Logos as a Mediator and Intercessor (Vit. Mos. iii. 16).
Having thus proved in seven particulars the transcendence of the Melchisedek Priesthood of Christ, as compared with the Levitic Priesthood, he ends this part of his subject with a weighty summary, into which, with his usual literary skill, he introduces by anticipation the thoughts which he proceeds to develop in the following chapters.”

29.) 1Pe 3:15, “but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an reason for the hope that is in you, but with gentleness and respect.”

This is the abiding work of every Christian, always being ready to make a defense of the Gospel, to give a reason for the hope that is in us.

The worldly wisdom is to reject reason for faith, as if faith is devoid or incompatible with reason.

Pulpit Commentary

Verse 15. – But sanctify the Lord God in your hearts. From Isaiah 8:13. The reading of the best and oldest manuscripts here is Κύριον δὲ τὸν Ξριστόν, “Sanctify the Lord Christ,” or, “Sanctify the Christ as Lord.” The absence of the article with Κύριον ισ in favor of the second translation; but the first seems more natural, more in accordance with the original passage in Isaiah, and the common expression, Κύριος ὁ Θεός, is in its favor. Whichever translation is adopted, St. Peter here substitutes the Savior’s Name where the prophet wrote, “the Lord of hosts, Jehovah Sabaoth” – a change which would be nothing less than impious if the Lord Jesus Christ were not truly God. “Sanctify him,” the apostle says (as the Lord himself teaches us to say, in the first words of the Lord’s Prayer); that is, regard him as most holy, awful in sanctity; serve him with reverence and godly fear; so you will not “be afraid of their terror.” The holy fear of God will lift you above the fear of man. “Let him be your fear, and let him be your dread” (Isaiah 8:13; see also Leviticus 10:3; Isaiah 29:23; Ezekiel 38:23). St. Peter adds the words, “in your hearts,” to teach us that this reverence, this hallowing of the Name of God, must be inward and spiritual, in our inmost being. And be ready always to give an answer to every man; literally, ready always for an apology to every man. The word ἀπολογία is often used of a formal answer before a magistrate, or of a written defense of the faith; but here the addition, “to every man,” shows that St. Peter is thinking of informal answers on any suitable occasion. That asketh you a reason of the here that is in you; literally, an account concerning the hope. Hope is the grace on which St. Peter lays most stress; it lives in the hearts of Christians. Christians ought to be able to give an account of their hope when asked, both for the defense of the truth and for the good of the asker. That account may be very simple; it may be the mere recital of personal experience – often the most convincing of arguments; it may be, in the case of instructed Christians, profound and closely reasoned. Some answer every Christian ought to be able to give. With meekness and fear. The best manuscripts read, “but with meekness and fear.” The word “but” (ἀλλά) is emphatic; argument always involves danger of weakening the spiritual life through pride or bitterness. We must sometimes “contend earnestly for the faith;” but it must be with gentleness and awe. We should fear lest we injure our own souls by arrogant and angry controversy; we should seek the spiritual good of our opponents; and we should entertain a solemn awe of the presence of God, with a trembling anxiety to think and to say only what is acceptable unto him. 1 Peter 3:15.”

To receive Jesus Christ as your Lord and Savior is to receive the eternal life.

Willie Wong Thought

Willie Wong

October 10, 2025

On October 1, 2025 I urge the Hong Kong government and people to start de-Britishlization of Hong Kong names of streets and roads. For example, Victoria Peak should be changed to Dengxiaping Peak; Queen’s Road should be changed to Maozedong Road, etc.

It is laughable that a black politician made a statement on TV, “Africa cannot develop without fossil fuel.” What Africa does not have, can make long laundry list. Years ago when China was poor and did not have anything. Did America and Europe give aid? In fact to these days they are the biggest enemies of China, oppressors, trouble makers, diplomatic obstructionists and military aggressors. In America, the elderlies have to make a choice between taking a meal and medications. They cost $25 each; to have a meal they cannot afford to have medications. The electric bills are so high, even though they have heaters and air conditioners, they die in Summer and Winter. Every year I lectured at major Chinese universities and vacationed in China for 3 weeks when I worked for an American corporation. I noticed my electric bill did not go down even I was out of the country for 3 weeks. The female representative of Edison Power had the gall to say they do not charge customers by usage.

Africa has done nothing to deserve a large coverage by world media. Civil wars, conflicts, protests and constant shortages should be ignored. Undeveloped nations have no hope because of their corrupt leaders and politicians, their peoples are lazy and unproductive. They glorify tribalism, barbarianism and primitive behavior. They dislike work, like games and sports although sports produce nothing. They have civil wars, conflicts, tensions, gangs and terrorists, violence, man-made and natural disasters. They eat and get fat, sing and dance, drink beer and have sex, produce so many unwanted children they cannot support. These useless, ugly, immoral and unworthy peoples do not deserve any humanitarian aid. Ten or more years from now they will get worse and worse.

Is there any future or hope for America when the President, the Congress and the Supreme Court do not uphold the law by deporting 45 million illegal aliens already residing in America on welfare and let hordes of unlawful migrants enter boldly and freely to ruin America???

This is the voice of an old dying American in the wilderness who does not seek money or power.

The new President must attack Mexico militarily for violating American sovereignty, being the conduit of unlawful migrants for years AND drugs trafficking. Drop a few bombs on Mexico City may be a good start.
Deport 45 million illegal aliens already residing in America and use military to prevent invasion of hordes of illegal migrants from entering the United States and reject all asylum seekers. Build walls and militarize the borders for safety and security.
Mexico threatens loss of US 400,000 jobs, US by canceling NAFTA will cost Mexico 4 million jobs.
Use military to repel unlawful migrants and shoot at migrants who cut the fence or destroy the wall.
Withdraw support from Ukraine, END the war, and execute the Ukraine leader for war crimes and corruption.
Enact the law to require citizenship to apply for welfare, and all welfare recipients must work to get benefits.
Annihilate Iran, terrorists Hamas, Hezbollah, Houthis; and force Palestinians to evacuate from the Jewish lands and go to lands of Arabs.
America has been playing the fool so long, of course America must be FIRST for America.
Former imperialists and colonialists must pay compensations to their former colonies. African nations are big talkers but small doers. Africa must be self-sufficient and receive no aid.
A nation has no reason to exist if it does not have water, food and fuel and basic infrastructure.
It is strangest that UN, WHO, ICC (International Criminal Court) etc. Speak and Support terrorists HAMAS, HEZBOLLAH and HOUTHIS.
It is a felony to harbor, hire or help unlawful migrants or illegal aliens.

Is there any future or hope for the world where the terrorists Hamas, Hezbollah and Houthis make demands and UN, WHO, EU, all Arab-Muslim-Black nations serve and support them willingly?

America and EU can change the world by changing course, cease all hostilities against Russia and China, like President Nixon sought a just and lasting peace for the world. I believe the overwhelming majority of Americans want this.

I propose the world to impose a moratorium of 20 years on the undeveloped, unproductive, insufficient and useless nations. No matter what internal conflict and tensions, civil war and war with neighbors, coups d’etat, famine, drought, or man-made disasters, the international community will not interfere. Moratorium means no communication, no diplomacy and no aid in whatever form. After 20-year of burning themselves out, many nations will vanish, and those who do well will survive. That is when the international community can help those nations who really want to become decent and respectable and responsible nations.

This is the voice of an old dying American in the wilderness who does not seek money or power.

The new President must attack Mexico militarily for violating American sovereignty, being the conduit of unlawful migrants for years AND drugs trafficking. Drop a few bombs on Mexico City may be a good start.
Deport 45 million illegal aliens already residing in America and use military to prevent invasion of hordes of illegal migrants from entering the United States and reject all asylum seekers. Build walls and militarize the borders for safety and security.
Mexico threatens loss of US 400,000 jobs, US by canceling NAFTA will cost Mexico 4 million jobs.
Use military to repel unlawful migrants and shoot at migrants who cut the fence or destroy the wall.
Withdraw support from Ukraine, END the war, and execute the Ukraine leader for war crimes and corruption.
Enact the law to require citizenship to apply for welfare, and all welfare recipients must work to get benefits.
Annihilate Iran, terrorists Hamas, Hezbollah, Houthis; and force Palestinians to evacuate from the Jewish lands and go to lands of Arabs.
America has been playing the fool so long, of course America must be FIRST for America.
Former imperialists and colonialists must pay compensations to their former colonies. African nations are big talkers but small doers. Africa must be self-sufficient and receive no aid.
A nation has no reason to exist if it does not have water, food and fuel and basic infrastructure.
It is strangest that UN, WHO, ICC (International Criminal Court) etc. Speak and Support terrorists HAMAS, HEZBOLLAH and HOUTHIS.
It is a felony to harbor, hire or help unlawful migrants or illegal aliens.

Is there any future or hope for the world where the terrorists Hamas, Hezbollah and Houthis make demands and UN, WHO, EU, all Arab-Muslim-Black nations serve and support them willingly?

How to advance China’s modernization:

Discard old belief of superstition, old practice of religion, old outlook of self-satisfaction, and old values of traditon by embracing new concept, new perspfective and new values of innovtion and technology.
Stop all foreign aid because China does not have enough resoources to do modernized vital projects of its own.
Restrict entry of all undersiable peoples and welcome the influx of overseas Chinese and their investment.
Improve manufacture with only high qualify products and penalize fake goods and poor quality products.
Eliminate corruption, organized crime, counterfeit currency, rumor, smuggling of any sort and monopoly and overchages of hospitals and doctors.
Democracy is the greatest fraud perpetrated by the West in the world; China must not immitate the West but go its own way.
Recruit 6-footers who have graduated from college into a new military school like West Point to be trained to become military leaders.
Overhaul CGTN with respect to its ideology, personnel, programming and commercials. No liquor, cigarette, Western fake goods are allowed on TV.
Ban uncivilized sports such as boxing, fencing, grand prix, and all body-hurt games.
China has no need to save any underdeveloped, unmotivated, impoverished, and useless nations; China had need to save itself.
Enhance nuclear weapons so that China in a superior position not threatened by any country.
Improve military position toward neigboring hostile nations.
Revitalize rural areas not only liberating from poor and backward situations but able to be independent economically, financially, and productively.
Overhaul CGTN: scrape Africa, Latin America and Arab programs; forcus on China, Asia, America and Europe.

Leave a Reply Cancel reply