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BY WILLIE WONG
In fact, Christianity could not exist without according to the HOLY Scriptures.
On purpose I do not want to associate with so-called Christian or Church organizations. Looking at many Christian and Church websites, they all ask for donations. It is clear they want money without taxes, they serve money instead of God. In particularly I do not want to associate with the Evangelical Monopoly group who advances themselves in preaching and publishing by excluding other Christians.
1. ) Gen 1:21, “And God created the great sea
creatures and every living creature that moves, with which the waters swarmed, according to their kind,
and every winged bird according to its kind; and
God saw that it was good.”
According to its kind means according to its species.
Cambridge Bible for Schools and Colleges
21. And God created] Observe the use of the word “create” (Heb. bârâ). It signalizes a new departure of the Divine work, when the principle of animal life (nephesh) is first communicated on earth, and living animals are formed: cf. note on Genesis 1:1.
The writer does not directly speak of fish; but the water animals are described under two main classes, which would include all marine and fresh-water creatures.
the great sea-monsters] Better, “the great monsters.” The word in the Hebrew is applied to monsters, or creatures of strange and monstrous size, such as occur in mythological and poetical pictures, e.g. the Dragon, Behemoth, and Leviathan; cf. Psalm 74:13; Psalm 148:7, Isaiah 27; Isaiah 51:9. It was also used of the crocodile (cf. Ezekiel 29:3), and of snakes (Exodus 7:9). The Hebrew did not know of the megatherium, ichthyosaurus, iguanodon, &c. But the expression here used is singularly appropriate to them.
The translation of the A.V., “great whales,” was based upon the versions LXX τὰ κήτη τὰ μεγάλα, Vulg. cete grandia; but the word is used of any animals of vast size. Moreover, there is no probability that the warm-blooded marine animal, which we call a “whale,” was known to the Israelites.
every living creature] Literally, “and all the living soul that moveth with which the waters swarmed.” This is the second main class of water animals, viz. all the things in which is the principle of animal life, and with which the waters teem. They are further described by their motion, “that moveth.” The Hebrew word denotes the gliding, swift movement of the fish for which there is no adequate English equivalent.
The LXX, πᾶσαν ψυχὴν ζώων ἑρπετῶν, gives too restricted a sense and suggests only lizards and reptiles: while the Vulg. omnem animam viventem atque motabilem, like the R.V., is too general.
which … brought forth abundantly] Better, “with which the waters teemed” or “swarmed.”
after their kinds] Cf. Genesis 1:11-12; the expression has reference to the great variety of species of water animals.
and every winged fowl] or “and every winged flying thing”: LXX πᾶν πετεινὸν πτερωτόν. The actual word “bird” is not used, doubtless intentionally, in order that the class may comprehend as many varieties as possible of winged creatures.
The assignment of the creation of birds and fishes to the second day after that of vegetation is probably due to the view that an ascending scale of vitality is represented by plants, heavenly bodies, fish, and birds. Clearly the Israelite drew a very sharp line of distinction between the vegetable and the animal world. Modern science has shewn how infinitely fine is this line; and geology has shewn that, in the earliest rock formations which contain fossils, it is difficult to decide whether vegetable or animal life recedes into the most distant antiquity.”
2. ) Gen 1:24, “Then God said, “Let the earth produce
living creatures according to their kind: livestock and crawling things and animals of the earth according
to their kind”; and it was so.”
According to their kind means according to their species.
Verse 24. - Day six. Like day three, this is distinguished by a double creative act, the production of the higher or land animals and the creation of man, of the latter of which it is perhaps permissible to see a mute prediction in the vegetation which closed the first half of the creative week. And God said, Let the earth bring forth the living creature after his kind. In these words the land animals are generically characterized as nephesh chayyah, or animated beings; in the terms which follow they are subdivided into three well-defined species or classes. Cattle. Behemah; literally, the dumb animal, i.e. the larger grass-eating quadrupeds. And creeping thing. Remes; the moving animal, i.e. the smaller animals that move either without feet or with feet that are scarcely perceptible, such as worms, insects, reptiles. Here it is land-creepers that are meant, the remes of the sea having been created on the previous day. And beast of the earth (chayyah of the earth) after his kind. i.e. wild, roving, carnivorous beasts of the forest. In these three comprehensive orders was the earth commanded to produce its occupants; which, however, no more implied that the animals were to be developed from the soil than were the finny tribes generated by the sea. Simply in obedience to the Divine call, and as the product of creative energy, they were to spring from the plastic dust as being essentially earth-born creatures. And it was so. Modern evolutionists believe they can conceive - they have never yet been able to demonstrate - the modus operandi of the supreme Artificer in the execution of this part of the sixth day's work. Revelation has not deemed it needful to do more than simply state that they were - not, by an evolutionary process carried on through inconceivably long periods of time, developed from the creatures of the fifth day, but - produced directly from the soil by the fiat of Elohim. Genesis 1:24.”
3. ) Gen 1:26, “Then God said, “Let Us make mankind
in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the livestock and over all the earth, and over every crawling thing that crawls on the earth.”
God created mankind in His own image, according to Their likeness; very unlike animals.
What is the likeness of God?
Eph 4:24, “and to put on the new self, which in the
likeness of God has been created in righteousness and holiness of the truth.
The more a Christian has righteousness and holiness and truth, the more he is like God.
Cambridge Bible for Schools and Colleges
24. that ye put on] See note on “put off,” Ephesians 4:22. Here again is an aorist infinitive in the Gr.; and we may correspondingly paraphrase, “(you were taught) with regard to the fact that the new man was put on.”
On the meaning of the phrase here, see notes on Ephesians 4:22, where it is explained by contrast and implication. The “putting on the new man” is the inseparable converse to the “putting off the old man.” There is no neutral border; to step out of the old position and connection, out of Adam, is to step into the new, into Christ.
Meantime, what is in covenant and in principle a thing done, is to be in realization and application a thing doing, a thing repeated. So we have Romans 13:14; “put ye on the Lord Jesus Christ,” an exhortation to a new act of realization. And cp. Colossians 3:12. The other side, the side (as we believe) of this passage, appears Galatians 3:27; “ye did put on Christ.”
the new man] Practically, the new position and power (legal and moral, see note on Ephesians 4:22) of the regenerated self. In a deeper analysis, we trace (as above on Ephesians 4:22) a reference to the Second Man, the Second Adam, Christ. (See the quotation from St Ignatius, Introd., p. 28. See also, for another aspect of this phrase, Ephesians 2:15). By incorporation with Him His “members” become (in a sense needing reverent caution in the statement) repetitions of Him the glorious Archetype, as occupants of His position of Acceptance, and as “one spirit” with Him, and as enabled in Him to live a life whose principle is His—separation from sin to God. To come to be “in Him” is thus to “put on the New Man” in the sense of part and lot in the standing and in the power of the Lord as Second Covenant Head. But, we repeat it, the practical reference of the verse is to the “newness” of the believer’s standing and power, acquired in regeneration.
which] Better, in modern English, who.
after God] “Answering His great Idea,” His plan and will.
is created] Better, was created. This “creation” was accomplished, ideally, when the new Covenant Head of the regenerate Race was provided, in eternal purpose; historically, when He was “made Man,” in time; actually, for individuals, when each believer “put on Christ,” came to be “in Him.” Cp. on the thought of spiritual “creation” ch. Ephesians 2:10; Ephesians 2:15; 2 Corinthians 5:17; Galatians 6:15; and especially Colossians 3:10, a close and suggestive parallel here.
righteousness] Of which the essential idea is willing conformity to Law; “the keeping of His commandments.”
true holiness] Lit., sanctity of the truth. We use “sanctity” rather than “holiness,” to mark the fact that the Gr. word (hosiotés) is not akin to that commonly rendered “holy.” Its meaning is discussed by Abp Trench (N. T. Synonyms ii. § xxxviii). He shews it to be the virtue which “reverences everlasting sanctities, and owns their obligation”; the intuitive conviction, e.g., of the sacredness of an oath, or of marriage, or, in the spiritual sphere, of God’s absolute claims, wholly apart from a calculation of results. “Piety” would fairly, though not fully, represent the word. In two places (Revelation 15:4; Revelation 16:5) the cognate adjective is used of God Himself. It there suggests His own inviolable regard for His own truth, in mercy and judgment.
The word (noun, adjective, or adverb) occurs (as here) with “righteous” or “righteousness” Luke 1:75; 1 Thessalonians 2:10; Titus 1:8. It is the almost invariable rendering in the LXX. for the Heb. châsîd; e.g. Psalm 16:10, quoted Acts 2:27; Acts 13:35 (A.V. “thy Holy One”); and Isaiah 55:3, quoted Acts 13:34 (where lit. “the holy things of David,” the inviolable promises given to him[38]).
[38] The lit. rendering of the Heb. of Isaiah 55:3 is “the mercies of David, the assured (mercies).” The LXX. represents, but does not translate, this. In Psalm 16:10 render lit., “Thy godly One,” or perhaps, “Thy favoured, beloved, One.” (Note by the Dean of Peterborough).
“Of the truth”:—so lit., and so, looking at St Paul’s usage, we translate; not “of truth,” as R.V. and marg. A.V. This “sanctity” or “piety” is “of” the truth of the Gospel, because the Gospel explains it, and it characterizes the Gospel; and this is equally so, whether the thought is of its manifestation in Christ or in Christians, in Head or in Members.”
It is impossible that a believer likes God when he is definitely short of righteousness, holiness and truth.
4. ) Gen 6:22, “So Noah did these things; according
to everything that God had commanded him, so he did.”
Noah was a faithful servant because he did according to everything that God had commanded him.
Matthew Henry's Concise Commentary
6:22 Noah's faith triumphed over all corrupt reasonings. To rear so large a building, such a one as he never saw, and to provide food for the living creatures, would require from him a great deal of care, and labour, and expense. His neighbours would laugh at him. But all such objections, Noah, by faith, got over; his obedience was ready and resolute. Having begun to build, he did not leave off till he had finished: so did he, and so must we do. He feared the deluge, and therefore prepared the ark. And in the warning given to Noah, there is a more solemn warning given to us, to flee from the wrath to come, which will sweep the world of unbelievers into the pit of destruction. Christ, the true Noah, which same shall comfort us, hath by his sufferings already prepared the ark, and kindly invites us by faith to enter in. While the day of his patience continues, let us hear and obey his voice.”
5. ) Exo 17:1, “Then all the congregation of the sons of Israel journeyed by stages from the wilderness of Sin, according to the command of the LORD, and camped at Rephidim, and there was no
water for the people to drink.”
Verses 1-7. - THE SECOND MUMURING FOR WATER. When the Israelites had come to Rephidim which was probably in the Wady Feiran, near its junction with the Wady Esh-Sheikh, complaint arose, not, as at Marah (Exodus 15:23), that there was no drinkable water, but that there was no water at all. Water had been expected, and consequently no supply had been brought; but none was found. Violent murmurs arose, and the people were ready to stone their leader (ver. 4), who had, they considered, brought them into the difficulty. As usual, Moses took his grief to God, and laid it before him, with the result that God gave miraculous relief. Moses was bidden to take his rod, and go with the elders to a particular rock known as "the rock in Horeb" (ver. 6), and there strike the rock, and water would flow forth. This he did, and a copious stream welled out, which furnished abundant drink to the whole multitude. In remembrance of the murmuring, he called the place Massah (trial) and Meribah (quarrel). Verse 1. - From the wilderness of Sin. See the comment on Exodus 16:1. The sandy coast tract (El Murka) was probably quitted in lat. 28° 42' nearly, and the Wady Feiran entered on at its south-western extremity. Two stations, Dophkah and Alush, lay between the Sin wilderness and Rephidim, as we learn from Numbers 33:12, 13. It is impossible to locate these places with exactness. After their journeys. The three stages - from Sin to Dophkah, from Dophkah to Alush, and from Alush to Rephidim - seem to be alluded to. According to the commandment of the Lord. Literally, "at the mouth of Jehovah," i.e. as God ordered them. The command was signified by the movement of the "pillar of the cloud." And pitched in Rephidim. The word Rephidim signifies "resting places," and "is the natural name for the paradise of the Bedouins in the palm-grove where the church and palace of the bishops of Paran formerly stood "(Stanley, Sinai and Palestine, p. 41). There was no water. The Wady Feiran is watered ordinarily by a copious stream; but at times the brook is dry (ibid. p. 40, note 3). Exodus 17:1.”
6. ) Exo 23:24, “You shall not worship their gods, nor serve them, nor do according to their deeds; but you shall utterly overthrow them and break their memorial stones in pieces.”
Verse 24. - Thou shalt not bow down to their gods, nor serve them, nor do after their works. It is always to be borne in mind that with the idolatries of the heathen were connected "works of darkness," which it is shameful even to speak cf. The rites of Baal and Ashtoreth, of Chemosh, Molech, Rimmon, and the other Canaanite and Syrian deities were at once defiled by the abomination of human sacrifices, and polluted with the still more debasing evil of religious impurity. "The sacrifice offered to Ash-toreth," says Dr. Dollinger, "consisted in the prostitution of women: the women submitted themselves to the visitors of the feast, in the temple of the goddess or the adjoining precinct. A legend told of Astarte (Ashtoreth) having prostituted herself in Tyre for ten years: and in many places matrons, as well as maidens, consecrated themselves for a length of time, or on the festivals of the goddess, with a view of propitiating her, or earning her favour as hieroduli of unchastity... In this way they went so far at last as to contemplate the abominations of unnatural lust as a homage rendered to the deity, and to exalt it into a regular cultus. The worship of the goddess at Aphaca in Lebanon was specially notorious in this respect. The temple in a solitary situation was, as Eusebius tells us, a place of evil-doing for such as chose to ruin their bodies in scandalous ways... Criminal intercourse with women, impurity, shameful and degrading deeds, were practised in the temple, where there was no custom and no law, and no honourable or decent human being could be found." (Jew and Gentile, vol. 1. pp. 428, 429; Darnell's translation.) Thou shalt utterly overthrow them. The heathen gods are identified with their images. These were to be torn from their bases, overthrown, and rolled in the dust for greater contempt and ignominy. They were then to be broken up and burnt, till the gold and the silver with which they were overlaid was calcined and could be stamped to powder. Nothing was to be spared that had been degraded by idolatry, either for its beauty or its elaborate workmanship, or its value. All was hateful to God, and was to be destroyed. Exodus 23:24.”
7. ) Lev 5:10, “The second he shall then prepare as a burnt offering according to the ordinance. So the priest shall make atonement on his behalf for his sin which he has committed, and it will be forgiven him.”
See Leviticus 1:14-16; Leviticus 12:8. In the larger offerings of the ox and the sheep, the fat which was burned upon the altar represented, like the burnt-offering, the dedication of the worshipper; in this case, the same meaning was conveyed by one of the birds being treated as a distinct burnt-offering.
A lamb - One of the flock, either a sheep or a goat.
For his trespass, which he hath committed - As his forfeit for the sin he hath committed.”
8.) Deu 12:15, “However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the LORD your God which He has given you; the unclean and the clean alike may eat it, as the gazelle and the deer.”
Ellicott's Commentary for English Readers
(15) Notwithstanding thou mayest kill and eat flesh.—This may very possibly be intended as a slight modification of a law made for the wilderness journey (Leviticus 17:3-4). There the “killing” of an ox, or lamb, or goat is forbidden anywhere except at the door of the tabernacle. The word “kill,” though often used sacrificially, cannot be limited to sacrifice in that place, although the animals mentioned are all sacrificial animals. It would seem that the practice of sacrificing those animals elsewhere, very possibly for the sake of the feast which followed, had become so common that it was necessary to forbid the killing of them anywhere but at the door of the tabernacle. But the continuance of this precept in Canaan would stop the eating of flesh altogether. Hence the exception made here.
As of the roebuck, and as of the hart.—The frequent mention of these animals in this connection suggests the idea that the hunting and catching of them may not have been an uncommon thing in the wilderness.”
9.) Deu 16:18, “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment.”
Judges; chief magistrates to examine and determine causes and differences.
Officers, who were inferior and subordinate to the other, to bring causes and persons before them, to acquaint people with the mind and sentence of the judges, and to execute their sentence, Deu 20:5,9 Jos 1:10,11 3:2,3. In all thy gates, i.e. thy cities, which he here calls
gates, because there were seats of judgment set. Compare 1 Chronicles 23:4.”
10.) Deu 25:2, “then it shall be if the wicked person
deserves to be beaten, the judge shall then make him lie down and have him beaten in his presence with the number of lashes according to his wrongful act.”
Jamieson-Fausset-Brown Bible Commentary
2, 3. if the wicked man be worthy to be beaten—In judicial sentences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions; namely: (1) The punishment should be inflicted in presence of the judge instead of being inflicted in private by some heartless official; and (2) The maximum amount of it should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted as thirty-nine stripes (2Co 11:24).”
11.) Jos 1:8, “This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do
according to all that is written in it; for then you will make your way prosperous, and then you will achieve success.”
Ellicott's Commentary for English Readers
(8) Thou shalt meditate therein day and night . . . then thou shalt make thy way prosperous.—These words are taken up again in Psalm 1:2-3, and a blessing is pronounced on every man who takes Joshua’s position in relation to the written law of God (see Note, Joshua 1:1). Thus the true significance of Joshua’s position appears, and also the difference between Moses and all who followed him. Moses was the prophet “whom the Lord knew face to face.” Joshua and all his successors, from the least to the greatest, find their blessing and their portion in the careful study and fulfilment of the written word of God. It is also worthy of notice that God’s Word, from its very first appearance as a collective book (viz., the law), occupies the same position. It is supreme. It is set above Joshua. It is never superseded. And its authority is independent of its quantity. “The law of Moses,” “Moses and the prophets,” “The law, the prophets, and the Psalms,” are descriptions of the Bible differing in the quantity of the matter, but not differing in the authority they exercise or in their relation to the living church. “Blessed is he that readeth and they that hear the words of the prophecy of this book, and keep those things that are written therein,” are words that apply to Holy Scripture equally, in every stage, from the completion of the law of Moses to the completion of the entire book.”
12.) 1Sa 2:35, “But I will raise up for Myself a faithful priest who will do according to what is in My heart and My soul; and I will build him an enduring house, and he will walk before My anointed always.”
A faithful priest, to wit, of another line, as is necessarily implied by one total removal of that office from Eli’s line, before threatened. The person designed is Zadok, one eminent for his faithfulness to God and to the king, who, when Abiathar, the last of Eli’s line, was deposed by Solomon, was made high priest in his stead, 1 Kings 2:27,35 1 Chronicles 29:22.
That shall do according to that which is in mine heart; and shall not dishonour or disobey me to gratify his sons, as thou hast done.
I will build him a sure house, i.e. give him a numerous posterity, as that phrase is used, Exodus 1:21 2 Samuel 7:11 1 Kings 11:38, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar’s line, Numbers 25:13, and interrupted for a little while by Eli, and his, of the line of Ithamar, unto him and his children for ever. And this was manifestly verified until the Babylonish captivity, Ezekiel 44:15; and there is no reason to doubt of its continuance in the same line till Christ came.
He shall walk, i.e. minister as high priest.
Before mine anointed; either, first, Before king Solomon, who was anointed king, 1 Kings 1:39, and before the succeeding kings, who are commonly called anointed, or the Lord’s anointed, as 1 Samuel 12:3,5 24:6,10 Psa 89:38,51 La 4:20. Or rather, secondly, Before Jesus Christ; first, Because this title of Anointed, or Christ, or Messias, (both which words signify only the Anointed,) is most frequently and eminently ascribed to Christ, both in the Old and New Testament, and therefore it is most reasonable to understand it of him, when there is nothing in the text or context which determines it to any other. Secondly, Christ is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented Christ; and particularly, the high priest was an eminent type of Christ, and did represent his person, and act in his name and stead, and did mediately what John Baptist did immediately, go before the face of the Lord Christ; and when Christ did come, that office and officer was to cease. Thirdly, The high priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently before Christ, who as he was God blessed for ever, Romans 9:5, was present with, and the Builder and Governor of, the ancient church of Israel, as is manifest from Acts 7:35 1 Corinthians 10:4 Hebrews 3:3-6, and many other places; and their temple is particularly called his temple, Malachi 3:1, because all the temple worship was performed in his presence, and had a special respect unto him, and therefore the high priest is most properly said to walk before him.”
13.) 2Ch 6:30, “then hear from heaven, Your dwelling place, and forgive, and render to each
according to all his ways, whose heart You know—for You alone know the hearts of the sons of mankind—”Ellicott's Commentary for English Readers
(30) Every man.—The man. Distributive use of the article. Whose heart thou knowest.—Because thou knowest his heart. So Syriac and Arabic. The Vulg., “which thou knowest him to have in his heart” (as if eth meant with, here).
The children of men.—All has dropped out. So some MSS., Syriac, Arabic, and Kings.”
14.) Psa 51:1, “For the music director. A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba. Be gracious to me, God, according to Your faithfulness; according to the greatness of Your compassion, wipe out my wrongdoings.”
Ellicott's Commentary for English Readers
(1) Blot out.—The figure is most probably, as in Exodus 32:32-33, taken from the custom of erasing a written record (comp. Numbers 5:23; Psalm 69:28). So LXX. and Vulg. Isaiah, however (Isaiah 44:22) uses the same word in a different connection, “I will blot out thy sins as a cloud.” A fine thought that the error and guilt that cloud the mind and conscience can be cleared off like a mist by a breath from heaven. Transgressions.—See Psalm 32:1. The word seems to imply a willful throwing off of authority or restraint, perhaps here the breach of the covenant-relation irrespective of any particular sin by which the breach was brought about. Whether it is an individual or the community that speaks, the prayer is that Jehovah would act according to His chesed or covenant-favour towards the suppliant, and wipe out from His records whatever has intervened between the covenant parties.”
15.) Psa 103:10, “He has not dealt with us
according to our sins, nor rewarded us according
to our guilty deeds.”
He hath not dealt with us after our sins - All may say this, and this "is" a ground of thanksgiving and praise. It is a matter for which we should render unceasing praise that God has not done to us as our sins deserved. Who of us can fail to stand in awe and to tremble when we think what God "might" have justly done to us; what sufferings he "might" have brought upon us, which would have been no more than we have deserved; what pain of body, what distress of mind, what anguish of bereavement - what sorrow, danger, sickness, losses - we "might" have suffered before the point would be reached at which it could be said that we were suffering more than a holy and just God might properly inflict on us.
Nor rewarded us according to our iniquities - That is, he has not inflicted suffering on us that could be regarded in any proper sense as a just retribution for what we have done; or, so that it could properly be said that the one fairly "measured" the other.”
16.) Pro 26:4, “Do not answer a fool according to his foolishness, or you will also be like him.”
Verse 4. - Answer not a fool according to his folly. Do not lower yourself to the fool's level by answering his silly questions or arguing with him as if he were a sensible man. Lest thou also be like unto him; lest you be led to utter folly yourself or to side with him in his opinions and practices. Our blessed Saviour never responded to foolish and captious questions in the way that the questioner hoped and desired, he put them by or gave an unexpected turn to them which silenced the adversary. Instances may be seen in Matthew 21:23, etc.; Matthew 22:21, 22; Luke 13:23, etc.; John 21:21, etc. Proverbs 26:4.”
17.) Jer 11:4, “which I commanded your forefathers
on the day that I brought them out of the land of Egypt, from the iron furnace, saying, ‘Listen to My voice, and do according to all that I command you; so you shall be My people, and I will be your God.”
Which I commanded your fathers, which law (that you by your restipulation made a formal covenant) I that am the Lord, and so had a sovereign power to lay laws upon my creatures, commanded your fathers, in the day that I brought them forth out of the land of Egypt, from the iron furnace; and obliged them to obedience before I laid my law upon them, by bringing them out of the land of Egypt, from the furnace wherein iron is melted, which may either be taken literally (probably that was a piece of their work in Egypt) or metaphorically, serving at iron furnaces being a very hard and servile labour.
Saying, Obey my voice, and do them, according to all which I command you; for which kindness I required no more of them but a gentler service to me, in obeying my voice as to the things of this law which I gave them in charge.
So shall ye be my people, and I will be your God; nor did I only lay my commands upon them, but I also encouraged them to the obedience of it, by my gracious promise, that if they would, they should be a people, I would bless, protect, and defend, and bear the name of my people, and I would be their God to own and bless them.”
18.) Eze 24:14, “I, the LORD, have spoken; it is coming and I will act. I will not overlook, I will not pity, and I will not be sorry; according to your ways and according to your deeds I will judge you,” declares the Lord GOD.”
This verse scarce hath its like I think in the book of God, so fully doth it ratify and confirm all, and prevents all their evasions.
I the Lord have spoken it: this is Ezekiel’s saying, Nay, it is the Lord that hath spoken it.
It shall come to pass. But perhaps it may not be. Yea, but it shall; for I will do it, who have spoken it.
I will not go back. But God hath relaxed, as in Nineveh’s case. But he will not go back from this word.
Neither will I spare. But he will be merciful in the midst of judgment. Nay, but God will not spare, or mitigate his wrath.
Neither will I repent. Yet, ere all are consumed will he not, as Amos 7:3? No, he will not repent, your burnt flesh and city shall be a spiced sacrifice pleasing to his justice. Finally, as thou deservest, God will use thee. But then we shall be in his hand. Nay,
they, thy inveterate enemies, shall judge thee.”
19.) Act 13:23, “From the descendants of this man, according to promise, God has brought to Israel the Savior, Jesus.”
According to promise, God has brought to Israel the Savior, Jesus. God has brought to the Gentiles also the Savior, Jesus.
Christ was the Son of David, and so frequently called, Matthew 1:1 Luke 18:38,39, with reference unto the promise made, Isaiah 11:1, spoken of, Acts 2:30 Romans 1:3.
Raised unto Israel a Savior; because he lived amongst the Jews, and salvation was first offered unto them by him, as Acts 13:46.
Jesus; our Saviour’s name is added to show that he truly was according to his name, and what he was said to be, as Matthew 1:21.”
20.) Rom 1:4, “who was declared the Son of God with power according to the Spirit of holiness by the resurrection from the dead, Jesus Christ our Lord.”
Not made the Son of God, as he was said before to be made of the seed of David; but
declared, or demonstrated, to be the Son of God.
With power: this refers either to the word declared, and then the meaning is, he was powerfully or miraculously declared to be the Son of God; the Greek word ordinarily signifies a miracle in the New Testament: or else it refers to the last words, the Son of God; and then the sense is, he was declared to be the powerful and omnipotent Son of God, of the same power and majesty with the Father.
By the spirit of holiness, some would understand the Third Person in the blessed Trinity, which is often called the Holy Spirit, and here the Spirit of holiness; but others, and they more rightly, do understand the Deity and Divine nature of Christ; this is called the Spirit, 1 Timothy 3:16 1 Peter 3:18; and the eternal Spirit, Hebrews 9:14 and here it is called the Spirit of holiness, or the most Holy Spirit, and that, probably, because of its effects; for thereby he sanctified his natural body, and still sanctifies his mystical body, the church. That this is the meaning is evident, by the opposition between the flesh and the Spirit: as according to the flesh, in the former verse, did signify his human nature; so according to the Spirit, in this verse, doth signify his Divine nature. See the like antithesis in 1 Timothy 3:16 1 Peter 3:18.
By the resurrection from the dead: because it is said, the resurrection of the dead, not from the dead, some would understand the words of Lazarus, and others, who by the power of Christ were raised from the dead; and others would understand the words of those who were raised with Christ, when he himself arose: see Matthew 27:52,53. But in Scripture the resurrection of the dead, is put for the resurrection from the dead; see 1 Corinthians 15:42 Hebrews 6:2; and hereby is meant the resurrection of Christ himself: he rose again from the dead, and thereby declared or manifested himself to be the Son of God with power: see John 2:19,21 5:26 10:18 1 Corinthians 15:4. And though it be said in Scripture, that the Father raised him from the dead, Acts 2:24 13:30,33; yet that doth not hinder but by his own power he raised himself; seeing the Father and he were one, and the works of the Three Persons in one and the same Essence are undivided.”
21.) Rom 2:16, “on the day when, according to my gospel, God will judge the secrets of mankind through Christ Jesus.”
Christ Jesus knows all about your secrets.
Verse 16. - In the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ. About this verse the main question is, what previous assertion the "when" refers to. The time denoted by "when" (whether we suppose κρίνει or κρινεῖ - i.e. the present or future tense - to have been intended by the writer) is certainly the ἡμέρα of 1 Corinthians 3:13, and ether passages - the day of doom, when "every man's work shall be made manifest." Hence immediate connection of this verse with the preceding one, which would otherwise have been the natural one, seems to be precluded; for in ver. 15 the present operation of conscience, during this present life, was described. One way of making the connection obvious is by understanding ver. 15 as itself denoting the manifestation reserved for the day of judgment, when all will stand self-convicted. But not only the verb ἐκδείκνυντααι in the present tense, but also the fact of the whole verse being so obvious a description of present human consciousness, seems to preclude this view. Some would connect ver. 16 with ver. 12, of which it is in itself a natural sequence; and this connection is intimated in the Authorized Version, which includes the three verses that come between in a parenthesis. The objection to it is the length of the parenthesis. Probably the apostle, in his characteristic way, paid little regard to precise logical sequence; he only desired to express, in this concluding verse, that in the great day full justice would be done, and all that he had been speaking of would be made plain. My gospel means "the gospel committed unto me to preach" (cf. Romans 16:25; 2 Corinthians 4:3; 2 Thessalonians 2:14; 2 Timothy 2:8). The idea that it means "the Gospel according to St. Luke," said to have been written under St. Paul's superintendence, is too improbable to call for serious notice. Romans 2:16.”
It is right to confess all your sins and believe in the Lord Jesus now.
22.) Rom 8:27, “and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.”
Ellicott's Commentary for English Readers
(27) God recognizes the voice of His own Spirit, because the prayers that the Spirit prompts are in strict accordance with His will. What is the mind of the Spirit.—What are the thoughts of the Spirit, and therefore what is the echo of those thoughts in the prayers that are offered to Him.”
23.) Rom 16:25, “Now to Him who is able to establish
you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past.”
Verses 25-27. - G. Doxology. (For its original position, see above.) It may have been written by the apostle with his own hand. It differs, indeed, in form as well as fulness, from other autographic conclusions of his Epistles; but it is a suitable and grand ending of an Epistle of the peculiar character of this; summing up pregnantly in the form of a glowing thanksgiving the essential ideas of the whole Epistle, which had been more or less intimated in its preface. Verses 25, 26. - Now to him that is of power to stablish you according to my gospel (i.e. the gospel committed unto me to preach; cf. Romans 2:16; 1 Timothy 1:11; 2 Timothy 2:8), and the preaching of Jesus Christ (i.e., as appears from the use of κήρυγμα elsewhere, concerning Jesus Christ. or the announcement of Jesus Christ. The phrase seems to be added as declaring what Paul's gospel was, rather than as referring back to Christ's personal preaching), according to the revelation of the mystery (on the meaning of μυστηρίον, see note on Romans 11:25), which was kept secret (literally, kept in silence) since the world began (literally, in times eternal), but is now made manifest, and through the Scriptures of the prophets (literally, prophetic Scriptures), according to the command. meat of the eternal God, made known unto all the nations unto the obedience of faith. We have seen throughout the Epistle how the Scriptures of the Old Testament are referred to as foretelling the revelation in Christ of the long-hidden mystery (cf. also Romans 1:2); and it was through showing them to be fulfilled that, in all the apostolic preaching, the mystery, now manifested, was made known to all the nations; and this according to the commandment or appoint-merit of God, that the mystery should thus be now at last made known. Romans 16:25.”
24.) 1Co 15:3, “For I handed down to you as of first importance what I also received, that Christ
died for our sins according to the Scriptures.”
I say it again, Christianity is everything according to the Scriptures. Martin Luther was right, SOLA SCIPTURA (SCRIPTURE ALONE).
Cambridge Bible for Schools and Colleges
3. For I delivered unto you first of all that which I also received] The close resemblance of this passage to the Apostles’ Creed shews that this summary of the doctrines of our faith is actually what it professes to be, a short compendium of Apostolic teaching. Irenaeus, a writer in the second century, and a careful observer of Apostolic tradition, gives a very similar summary in his treatise against Heresies, Book iii. c. 4. Dean Stanley calls attention to the fact that this bold affirmation of the truth of the Resurrection, possibly the earliest we have (see above ch. 1 Corinthians 11:23) was written barely twenty-five years after the event St Paul does not state here from whom he received his doctrine, but he must have acquired some elementary instruction in the first principles of the Christian faith from his intercourse with the disciples (Acts 9:19), and even at his admission into the Christian body. And what he had received from others he tested by examination of the Scriptures, by prayer and silent communing with God, till it became his own, by revelation and by that inward conviction which none but God can give. See Galatians 1:12; Galatians 1:16.
died for our sins] Cf. ch. 1 Corinthians 1:18, 1 Corinthians 5:7, 1 Corinthians 8:11. Also St Matthew 20:28; St Mark 10:45; Romans 5:8-10; 2 Corinthians 5:14-15; 1 Timothy 2:6; 1 Peter 1:19, &c.
according to the scriptures] What Scriptures? Those of the O. T., clearly. Those of the New (see ch. 1 Corinthians 4:6 and note) were hardly any of them in existence. If it be asked what Scriptures of the O. T. are meant, we may refer to Psalms 22.; Isaiah 53., as well as to Genesis 22.; Deuteronomy 9:24-26; Zechariah 12:10. For the same words in the next verse see Psalm 16:10; Isaiah 53:10; Hosea 6:2; Jonah 2:10. This latter passage having been applied to the Resurrection by Christ Himself (St Matthew 12:40; Matthew 16:4), may not unnaturally be conceived to be among those St Paul had in his mind here.”
25.) 1Co 15:4, “and that He was buried, and that He was raised on the third day according to the Scriptures.”
Ellicott's Commentary for English Readers
(4) And that he rose again.—Better, and that He has been raised again. The burial of our Lord is dwelt upon and emphasized as the proof of the reality of His death. Similarly in the case of Lazarus, his entombment is brought out strongly as showing that it was from no trance, but from death that he arose. (See John 11)
According to the scriptures.—The reiteration with each statement that it was “according to the scriptures,” i.e., according to the Old Testament scriptures, the Gospel narratives not yet being in existence—shows how strongly the Apostle dwelt on the unity of the facts of Christ’s life and the predictive utterances of the prophets. The death, burial, and resurrection of our Lord were all parts of that providential plan which the deep spiritual insight of God’s servants of old illumined by the Holy Spirit had enabled them to foresee. The resurrection was no subsequent invention to try and explain away or mitigate the terrible shock which Christ’s death had given to his followers. (See Psalm 2:7; Psalm 16:10; Isaiah 53:9-10; Isaiah 55:3; Hosea 6:2.).”
26.) 2Co 7:10, “For the sorrow that is according to the will of God produces a repentance without regret, leading to
salvation, but the sorrow of the world produces death.”
Cambridge Bible for Schools and Colleges
10. For godly sorrow worketh repentance] Rather, For the sorrow which is according to God (that is aftir God, Wiclif) worketh change of mind. The difference between the true repentance and the false remorse may be illustrated by the cases of David and Saul, St Peter and Judas.
to salvation not to be repented of] Or not to be regretted, the word here used involving the idea of sorrow or anxiety. It is by most commentators connected with salvation, as though that were the result not to be regretted. But it may as naturally be referred to the change of mind. “The beautiful law is,” says Robertson, “that in proportion as the repentance increases, the grief diminishes. ‘I rejoice,’ says St Paul, ‘that I made you sorry, though it were but for a time.’ Grief for a time, but repentance for ever.”
but the sorrow of the world] i.e. of the world untouched and un-regenerated by the Spirit of God—the sorrow of the natural man, “the opposite of the sorrow according to God.” Stanley. See 1 Corinthians 2:14.
worketh death] Death of the body, sometimes, as when despair tempts to suicide, or brings on deadly sickness. Death of the soul, when sorrow fails to melt the heart, but leads it to that state of rebellious stubbornness, of entire alienation from God, which is expressed in the words “hardness of heart and contempt of His word and commandment.” Cf. Proverbs 17:22.”
27.) 2Co 8:12, “For if the willingness is present, it is acceptable according to what a person has, not according to what he does not have.”
Christian giving is according to what a person has. There are tricks used by so-called pastors, preachers, evangelists, etc. who pressure believers to give what they do not have.
28.) Gal 1:4, “who gave Himself for our sins so that
He might rescue us from this present evil age,
according to the will of our God and Father.”
Galatians 1:4-5. Who gave himself for our sins — See on 1 Corinthians 15:3; that he might deliver us from this present evil world — From the ignorance and folly, sinfulness and guilt, corruption and misery, wherein it is involved, and from its vain and foolish customs and pleasures, that friendship and society with worldly men, and that inordinate desire after, and attachment to worldly things, which is enmity against God, Romans 8:7; James 4:4; according to the will of God — Without any merit of ours. St. Paul begins most of his epistles with thanksgiving, but writing to the Galatians, who had generally departed from the truth, he alters his style, and first sets down his main proposition, that we are saved by the merits of Christ alone: neither does he term them, as he does others, either saints, elect, or churches of God. To whom be glory — For this his gracious will.”
China has by itself “something” that will make China the greatest sole superpower in the world and become the most spectacular modernized nation on earth. However, if that “something” is wasted by undeveloped, corrupt, insolvent, and useless nations and peoples, China will fail and will never have a second chance again!
I am furious because after months of proposing dredging in the face of serious heavy flooding, no city or country ever attempts it. https://www.americanoceans.org/facts/what-is-dredging/
“The main goal is to enhance the depth of bodies of water, such as rivers because silt buildup can make it difficult for vessels to navigate through it. A dredge is a machine that sweeps or suctions silt from the bottom of rivers or is used to mine resources beneath the water’s surface. While current dredges feature computer-assisted instrumentation, the basic excavation procedures of dredges have remained unchanged since the late 1800s."