*THREE EXPERIENCES
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Whether you know it or not, a man’s life is defined by three experience: pursuit of knowledge, meeting of people, and going to places.
I. PURSUIT OF KNOWLEDGE.
The pursuit of knowledge largely defines the destiny of a person. There is no hope for atheists. There is no hope for believers of false gods and false religions.
Through conversation you soon discover the ignorance of the others or their prejudices.
It is unfortunate if your life is influenced by Karl Marx , Voltaire, Charles Darwin, Bertrand Russell, Stephen Hawking, Friedrich Nietzsche, Vladimir Lenin, etc. You are blessed if you are influenced by Martin Luther, John Bunyan, Augustine of Hippo, John Wycliffe, William Tyndale, William Wilberforce, Desiderius Erasmus, HENRY WADSWORTH LONGFELLOW, Helen Keller, etc.
Num 24:16, “The declaration of him who hears the
Words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty, falling down, yet having his eyes uncovered:”
The knowledge of God is first and foremost.
Verse 16. - Knew the knowledge of the Most High. Septuagint,
ἐπιστάμενος ἐπιστήμην παρὰ Υψίστου. This expression alone distinguishes this introduction of Balaam's mashal from the former one (verses 3, 4), but it is difficult to say that it really adds anything to our understanding of his mental state. If we ask when Balaam had received the revelation which he now proceeds to communicate, it would seem most natural to reply that it was made known to him when "the Spirit of God came upon him," and that Balak's anger had interrupted him in the midst of his mashal, or possibly he had kept it back, as too distasteful to his patron, until he saw that he had nothing more to expect from that quarter. Numbers 24:16.”
1Sa 2:3, “Do not go on boasting so very proudly, Do not let arrogance come out of your mouth; For the LORD is a God of knowledge, and with Him actions are weighed.”
Ellicott's Commentary for English Readers
(3) A God of knowledge.—The Hebrew words are placed thus: A God of knowledge is the Lord, The Talmud quaintly comments here as follows:—Rabbi Ami says: “Knowledge is of great price, for it is placed between two Divine names; as it is written (1Samuel 2:3), ‘A God of knowledge is the Lord,’ and therefore mercy is to be denied to him who has no knowledge; for it is written (Isaiah 27:11), ‘It is a people of no understanding, therefore He that made them will not have mercy on them.’”—Treatise Berachoth, fol. 33, Colossians 1.
And by him actions are weighed.—This is one of the fifteen places reckoned by the Masorites where in the original Hebrew text, instead of “lo” with an aleph, signifying not, “lo” with a vaw, signifying to, or by him, must be substituted. The amended reading has been followed by the English Version. The meaning is that all men’s actions are weighed by God according to their essential worth, all the motives which led to them are by Him, the All-knowing, taken into account before He weighs them.”
Job 36:12, “But if they do not listen, they will perish by the sword, and die without knowledge.”
What a tragic description of a person: Die without knowledge which is worse than die without money.
If they; the righteous, spoken of Job 35:7, opposed to the hypocrites here following, Job 35:13; for even good men may sometimes be disobedient to Divine admonitions, and may suffer deeply, yea, even death itself, for their folly: see 1 Corinthians 11:30.
Without knowledge; in or for their ignorance, or inadvertency, or folly. Or, because they are without knowledge; because they are foolish, or brutish, and will not learn the lessons which God so plainly teacheth them.”
Job 37:16, “Do you know about the hovering of the clouds, the wonders of One who is perfect in
knowledge.”
God’s wonders are One Who is perfect in knowledge.
Job 37:16-17. Dost thou know the balancings of the clouds? — How God doth, as it were, weigh the clouds in balances; so that, although they are full of water, and heavy, yet they are by his power suspended in the thin air, and kept from falling down upon us in spouts and floods, as sometimes they have done, and generally would do, if not governed by a higher Providence. The works of him who is perfect in knowledge — These are effects and evidences of his infinite power and knowledge. How thy garments are warm — How and why thy garments keep thee warm; or whence it comes, that the air grows mild when the south wind blows.”
Psa 92:6, “A stupid person has no knowledge, nor does a foolish person understand this:”
This is definitive: A stupid person has no knowledge.
Ellicott's Commentary for English Readers
(6) A brutish man.—The Hebrew is apparently from a root meaning “to eat,” and so refers to the man of mere animal nature, who lives for his appetites.
Fool.—From root meaning “fat,” hence “gross,” “stupid.”
In the one case the moral sense has not come into play at all, in the other it is overgrown by sensuality, so that spiritual discernment, insight into the glories of the Divine mind, is impossible.”
Psa 94:10, “He who disciplines the nations, will He not rebuke, He who teaches mankind knowledge.”
God does not only discipline the nation, He also teaches mankind knowledge.
It is my prayer: Lord, teach me good discernment and knowledge, for I believe in Your Word.
Verse 10. - He that chastiseth the heathen, shall not he correct? i.e. if God does not leave even the heathen without rebukes and chastisements, shall he not much more punish those among his own people who do amiss? He that teacheth man knowledge, shall not he know? Our version supposes an ellipse, which it fills up with great boldness, producing a very excellent sense. But the insertion made does not appear necessary (see the Revised Version). Psalm 94:10.”
Pro 1:7, “The fear of the LORD is the beginning
of knowledge; fools despise wisdom and instruction.”
Pro 9:10, “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding.”
Many have not started the beginning of knowledge even they hold Ph.D.
The beginning of wisdom is found in the temper of reverence and awe. The fear of the finite in the presence of the Infinite, of the sinful in the presence of the Holy (compare Job 42:5-6), this for the Israelite was the starting-point of all true wisdom. In the Book of Job 28:28 it appears as an oracle accompanied by the noblest poetry. In Psalm 111:10 it comes as the choral close of a temple hymn. Here it is the watchword of a true ethical education. This fear has no torment, and is compatible with child-like love. But this and not love is the "beginning of wisdom." Through successive stages and by the discipline of life, love blends with it and makes it perfect.”
Pro 1:22, “How long, you naive ones, will you love
simplistic thinking? And how long will scoffers delight
themselves in scoffing and fools hate knowledge.”
This is definitive: fools hate knowledge.
Ellicott's Commentary for English Readers
(22) How long . . .—Three classes of persons are here addressed: (1) simple ones, open to good influences, but also to evil (Proverbs 1:4); (2) scorners (lētsîm), men who despised what was holy, priding themselves on their cleverness in so doing (Proverbs 14:6), who avoided the wise, and held themselves above their advice (Proverbs 15:12), proud, arrogant men (Proverbs 21:24). The name first appears at the time of Solomon, when the prosperity of the nation was favourable to the growth of religious indifference and scepticism. Isaiah had to deal with them in his day, too (Isaiah 28:14). (3) Fools (khesîlîm), dull, stupid persons, stolidly confident in their own wisdom.”
Pro 2:6, “For the LORD gives wisdom; from His mouth come knowledge and understanding.”
How many seek wisdom and not knowing that the Lord gives wisdom; from His mouth come knowledge and understanding. You will get knowledge and understanding from the Word of the Lord. Therefore study the Holy Bible and you will be wise.
Verse 6. - For the Lord giveth wisdom. The Lord Jehovah is the only and true Source of wisdom. The truth stated here is also met with in Daniel 2:21, "He giveth wisdom unto the wise, and knowledge to them that know understanding." He "giveth," or more properly, "will give" (יִתֵּן yitten, future of נָתַן, nathan), wisdom; but the connection requires us to understand that the assurance applies only to those who seek after it earnestly and truly (cf. James 1:5-7). The two coefficients to our obtaining wisdom are our efforts and God's assistance. Solomon may be adduced as s striking exemplification of this; he asked for "an understanding heart," and God graciously granted his request (see 1 Kings 3:9, 12). Out of his mouth (מִפִיו, mippiv); ex ore ejus; God is here spoken of anthropologically. He is the true Teacher. The meaning is that God communicates wisdom through the medium of his Word (Delitzsch. Pi.). The law proceeds from his mouth (Job 22:22). In the Book of Wisdom (7:25), "Wisdom is the breath of the power of God." His word is conveyed to us through men divinely inspired, and hence St. Peter (2 Peter 1:21) says that "holy men of old spake as they were moved by the Holy Ghost." Proverbs 2:6.”
Pro 2:10, “For wisdom will enter your heart, and knowledge will be delightful to your soul.”
When you have wisdom in your heart, knowledge will be delightful to your soul.
Another picture of the results of living in the fear of the Lord. Not that to which it leads a man, but that from which it saves him, is brought into view. Notice also that it is one thing for wisdom to find entrance into the soul, another to be welcomed as a "pleasant" guest.”
Pro 10:14, “Wise people store up knowledge, but with the mouth of the foolish, ruin is at hand.”
When dollar is down, rich people store up gold.
Verse 14. - Lay up knowledge; like a treasure, for use on proper occasions (Proverbs 12:23; Proverbs 14:33; comp. Matthew 7:6; Matthew 13:52). Is near destruction. "Near" may be an adjective, equivalent to "imminent," "ever-threatening." The versions are proximum est and ἐγγίζει. The foolish are always uttering carelessly what may bring trouble on themselves and others. Proverbs 10:14.”
Pro 11:9, “With his mouth the godless person
destroys his neighbor, but through knowledge the righteous will be rescued.”
Only the wise know this: through knowledge the righteous can be rescued.
Verse 9. - An hypocrite (chaneph); simulator, Vulgate. So translated continually in Job, e.g. 8:13; 13:16, etc. Others take it to mean "profane," "godless." Such a man, by his falsehoods, insinuations, and slanders, destroys his neighbour as far as he is able (Proverbs 12:6). Septuagint, "In the mouth of the wicked is a snare for fellow citizens." Through knowledge. By the knowledge which the just possess, and which they display by judicious counsel, peace and safety are secured. Septuagint, "Knowledge affords an easy path (εὔοδος) for the just." Proverbs 11:9.”
Pro 12:1, “One who loves discipline loves knowledge, but one who hates rebuke is stupid.”
Verse 1. - Instruction; correction, discpline, which shows a man his faults, gives him a lowly opinion of himself, and opens his mind to receive knowledge, especially the knowledge of himself and of all moral obligations. Is brutish; is as insensible to higher aspirations, to regret for the past or hope of amendment, as a brute beast (comp. Proverbs 30:2). On this point St. Augustine is quoted: "Quicumque corripi non vis, ex eo sane corripiendus es quia corripi non vis. Non vis enim tua tibi vitia demonstrari; non vis ut feriantur, fiatque tibi utilis dolor, quo medicum quaeras; non vis tibi tu ipse ostendi, ut cum deformem te vides, reformaturum desideres, eique supplices ne in illa remaneas foeditate" ('De Corrept. et Grat.,' 5). Such conduct is unworthy of one who is possessed of an immortal soul and infinite capacity for progress and improvement. Proverbs 12:1.”
Pro 12:23, “A prudent person conceals knowledge, but the heart of fools proclaims foolishness.”
Knowledge is not jewelry to be displayed by a prudent person.
Verse 23. - A prudent man concealeth knowledge (ver. 16; Proverbs 10:14). He is not wont to utter unadvisedly what he knows, but waits for fitting opportunity, either from humility or wise caution. Of course, in some cases reticence is sinful. The LXX., reading the passage differently, renders, "A prudent man is the seat of intelligence (θρόνος αἰσθήσεως)." The heart of fools proclaimeth foolishness (Proverbs 13:16; Proverbs 15:2). A foolish man cannot help exposing the stupid ideas that arise in his mind, which he considers wisdom. Septuagint, "The heart of fools shall meet with curses." Proverbs 12:23.”
Pro 13:16, “Every prudent person acts with knowledge, but a fool displays foolishness.”
It is not your word, not your thought that shows you are a prudent person or not. It is acting with knowledge that proves you are a prudent person. Richard Nixon failed because he did not act with knowledge.
Cambridge Bible for Schools and Colleges
16. dealeth] Rather, worketh. He works with knowledge, turning it to good account for beauty and profit, as a cunning artificer does with precious metals, Exodus 31:4-5, where the Heb. word is the same. This, however, is probably intended by dealeth, A.V. Comp. our use of the words deal, dealer, in connection with trade or traffic.
layeth open] Rather, spreadeth, A.V. marg., or spreadeth out, R.V. text, exposes it. “When your money is all in copper you may afford to throw it about, but when it is all in gold you have to be cautious.” Horton.”
Pro 14:18, “The naive inherit foolishness, but the sensible are crowned with knowledge.”
Knowledge is like a crown to the sensible.
Verse 18. - The simple inherit folly. The credulous simpleton naturally falls into possession of folly, feeds upon it, and enjoys it. The LXX. regards the simple as communicating their folly to others, and translates, "Fools will divide malice." But the prudent are crowned with knowledge; put on knowledge as a crown of glory, in accordance with the Stoic saying, quoted in the 'Speaker's Commentary,' "The wise is the only king." Nowack thinks the above translation and the idea alike belong to later times, and prefers to render, "The prudent embrace knowledge," which is parallel to the sentiment of ver. 6. The word is found only in Psalm 142:8, where it is translated either "shall compass me about" or "crown themselves through me." The Vulgate has expectabunt, i.e. "wait for it patiently," as the fruit of labour and perseverance. Septuagint, "The wise shall get possession of (κρατήσουσιν) knowledge." Proverbs 14:18.”
Pro 15:2, “The tongue of the wise makes knowledge
pleasant, but the mouth of fools spouts foolishness.”
One thing can be proved by experience: It is pleasant to talk with the wise.
Verse 2. - The tongue of the wise useth knowledge aright. This means either, brings it forth opportunely, it the right time and place, or illustrates it, makes it beautiful and pleasant, as ver. 13. The wise man not only has knowledge, but can give it appropriate expression (comp. Proverbs 16:23). Vulgate, "The tongue of the wise adorneth wisdom." The wise man, by producing his sentiments and opinions in appropriate language and on proper occasions, commends wisdom, and renders it acceptable to his hearers. Septuagint, "The tongue of the wise knoweth what is fair (καλά)." But the mouth of fools poureth out foolishness (ver. 28). A fool cannot open his mouth without exposing his folly; he speaks without due consideration or discretion; as the Vulgate terms it, ebullit, "he bubbles over," like a boiling pot, which emits its contents inopportunely and uselessly. Septuagint, "The mouth of fools proclaimeth evil." Proverbs 15:2.”
Pro 15:7, “The lips of the wise spread knowledge, but the hearts of fools are not so.”
Verse 7. - The lips of the wise disperse knowledge (ver. 2; Proverbs 10:31). The LXX. takes the verb יִרָוּ in its other signification of "binding" or "embracing," and translates, "The lips of the wise are bound (δέδεται) with knowledge;" i.e. knowledge is always on them and controls their movements. The wise know when to speak, when to be silent, and what to say. But the heart of the foolish doeth not so; i.e. doth not disperse knowledge. Vulgate, cor stultorum dissimile erit, "will be unlike," which probably means the same as the Authorized Version. (Compare a similar use of the words lo-ken in Genesis 48:18; Exodus 10:11.) But the contrast is stated rather weakly by this rendering, lips and heart having the same office to perform; hence it is better, with Delitzsch, Ewald, and others, to take כֵן (ken) as an adjective in the sense of "right" or "trustworthy," and either to supply the former verb, "disperseth that which is not right," or to render, "The heart of the foot is not directed right;" the fool goes astray, and leads himself and others into error. Septuagint, "The hearts of fools are not safe (ἀσφαλεῖς)." Proverbs 15:7.”
Pro 15:14, “The mind of the intelligent seeks
knowledge, but the mouth of fools feeds on foolishness.”
Verse 14. - The heart of him that hath understanding seeketh knowledge (Proverbs 18:15). The wise man knows that he knows nothing, and is always seeking to learn more.
Σοφία γάρ ἐστι καὶ μαθεῖν ο} μὴ νοεῖς
"To learn what thou hast never thought is wisdom." The mouth of fools. Another reading, is "the face of fools;" but the former is more suitable to what follows. Feedeth on foolishness. So the Vulgate and Septuagint, "The mouth of the undisciplined knoweth evil." The fool is always gaping and devouring every silly, or slanderous, or wicked word that comes in his way, and in his turn utters and disseminates it. Proverbs 15:14.”
Pro 17:27, “One who withholds his words has
knowledge, and one who has a cool spirit is a person of understanding.”
Verse 27. - He that hath knowledge spareth his words; Revised Version, he that spareth his words hath knowledge; he shows his common sense, not by rash talk or saying all he knows, but by restraining his tongue (comp. Proverbs 10:19; James 1:19). 'Pirke Aboth' (1:18), "All my days I have grown up amongst the wise, and have not found aught good for a man but silence; not learning but doing is the groundwork, and whoso multiplies words occasions sin" Say the Greek gnomes -
Ἐνίοις τὸ σιγᾷν ἐστὶ κρεῖττον τοῦ λέγειν
Κρεῖττον σιωπᾷν η} λαλεῖν α} μὴ πρέπει And Theognis (5:815) writes -
Βοῦς μοι ἐπὶ γλώσσης κρατερῷ ποδὶ λὰξ ἐπιβαίνων
Ἴσχει κωτίλλειν καίπερ ἐπιστάμενον Speech for a shekel, silence for two; it is like a precious stone ('Qoheleth Rabbah,' 5:5). Septuagint, "He who spareth to utter a harsh speech is prudent" (ἐπιγνώμων). A man of understanding is of an excellent spirit; Revised Version, he that is of a coot spirit is a man of understanding; i.e. he who considers before he speaks, and never answers in hot haste, proves that he is wise and intelligent. Septuagint, "The long suffering man is prudent." The above is the reading of the Khetib, followed by most interpreters. The Keri gives, "of a precious spirit" (pretiosi spiritus, Vulgate), that is, one whose words are weighty and valuable, not lavishly thrown about, but reserved as costly jewels. Proverbs 17:27.”
Pro 18:15, “The mind of the discerning acquires
knowledge, and the ear of the wise seeks knowledge.”
Verse 15. - The first clause is similar to Proverbs 15:14; the second gives a kind of explanation of the former - the understanding of the wise man is always expanding and increasing its stores, because his ear is open to instruction, and his ability grows by wholesome exercise (comp. Proverbs 1:5). Daath, "knowledge," which is used in both clauses, the LXX. translates by two words, αἴσθησιν and ἔννοιαν. Proverbs 18:15.”
Pro 19:2, “Also it is not good for a person to be without knowledge, and one who hurries his footsteps errs.”
Ellicott's Commentary for English Readers
(2) Also, that the soul be without knowledge is not good.—Ignorance is bad, as well as folly.
He that hasteth with his feet sinneth.—Haste without knowledge misses the mark aimed at. (See above on Proverbs 8:36.).”
Pro 20:15, “There is gold, and an abundance of jewels; but lips of knowledge are a more precious thing.”
Proverbs 20:15. There is gold, &c. — Namely, in the world, in divers persons’ hands, by whom it is much prized; but the lips of knowledge — Wise speeches, proceeding from a well-informed and upright mind, are a precious jewel — Are of far greater worth, both to him that utters them, and to those that receive and improve them to their own benefit.”
Pro 22:12, “The eyes of the LORD protect knowledge, but He overthrows the words of the treacherous
person.”
Proverbs 22:12. The eyes of the Lord preserve knowledge — God, by the watchful eye of his providence, maintains and defends men of knowledge, or wise and good men, such as the last verse spoke of, whose hearts are pure, and speeches gracious. Not only shall the king be their friend, as he said there, but God also, which he adds here. And he overthroweth the words of the transgressor — Their false and flattering speeches, whereby they designed and expected to gain the favour and friendship of great men, which are opposed to the sincere and gracious speeches of good men, implied in the first clause of this verse, and expressed in the foregoing verse.”
Pro 24:5, “A wise man is strong, and a person of
knowledge increases power.”
Verses 5, 6. - Wisdom is beneficial in peace and war. Verse 5. - A wise man is strong. בעוז, "in strength," full of strength, because, however feeble in body, he is wise in counsel, firm in purpose, brave in conduct, thoroughly to be depended upon, and supported by his perfect trust in God (comp. Proverbs 21:22). The Septuagint, with which agree the Syriac and Chaldee, reading differently, renders, "A wise man is better than a strong man" - a sentiment which Lesetre compares to Cicoro's "cedant arma togae." A man of knowledge increaseth strength; literally, strengtheneth power; shows greater, superior power, as Amos 2:14. The Septuagint, from some corruption of the text, renders, "And a man having prudence (is better) than a large estate (γεωργίου μεγάλου);" i.e. wisdom will bring a man more worldly advantages than the possession of extensive farms. The gnome is proved by what follows. Proverbs 24:5.”
Ecc 2:26, “For to a person who is good in His sight, He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to one who is good in God's sight. This too is futility and striving after wind.”
The doctrine of retribution, or, the revealed fact that God is the moral Governor of the world, is here stated for the first time (compare Ecclesiastes 3:15, Ecclesiastes 3:17 ff) in this book.
This also is vanity - Not only the travail of the sinner. Even the best gifts of God, wisdom, knowledge, and joy, so far as they are given in this life, are not permanent, and are not always (see Ecclesiastes 9:11) efficacious for the purpose for which they appear to be given.”
Isa 33:6, “And He will be the stability of your times, a wealth of salvation, wisdom, and knowledge; the fear of the LORD is his treasure.”
Verse 6. - Wisdom and knowledge shall be the stability of thy times; literally, and the stability of thy times shall be (i.e. consist in) a rich store of salvations, wisdom, and knowledge. The prophet here addresses the people of Judah in the second person, though in the next clause he reverts to the third. Such transitions are common in ancient compositions, and especially characterize the writings of Isaiah. The fear of the Lord is his treasure; i.e. the wisdom intended is that which is based upon "the fear of the Lord" (Psalm 111:10). This will be at once Judah's "treasure," and a guarantee of stability to her government and institutions (compare the Homiletics on Isaiah 32:15-17). Isaiah 33:6.”
Dan 1:17, “And as for these four youths, God gave
them knowledge and intelligence in every kind of literature and expertise; Daniel even understood all kinds of visions and dreams.”
Every kind of literature and expertise are part of knowledge and intelligence.
Verse 17. - As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Or, as the words might be more accurately rendered, "these lads, the four of them" (Ezekiel 1:8-10). This indicates that somehow they were separated off into a quaternion. In Ezekiel, where a similar phrase cecum, the four cherubim form a quaternion in a very special way. As we have already seen, the Assyrians in a feast arranged the guests in messes of four. Those thus seated together would most likely be associated in some other way. In the case of these youths, who were permanent guests at the table of the King of Babylon, they would most likely be associated in their studies from the first. The Septuagint Version omits the numeral, but is pleonastic in a way that suggests a coalescing of different readings. The rendering is, "And to the youths the Lord gave understanding and knowledge and wisdom in the art of learning (the grammatic art - grammar), and to Daniel he gave understanding of every kind (in every word), and in visions, and in dreams, and in every kind of wisdom." The omission of the word "four," and the insertion of two words, "understanding" and "knowledge," suggest that the one has somehow taken the place of the other; it may be that the word עָרְמָה was read instead of ארבעת. The Massoretic original of the phrase, "skill in all learning," may be rendered literally, "skill in every kind of books." This has a special meaning in regard to the Babylonian and Assyrian books, which were clay tablets incised when wet, and burnt into permanence. Rolls of parchment were, as we see from Jeremiah, the common material for books among the Jews. Among the Egyptians, papyrus largely took the place of parchment, so the knowledge "of every kind of books" meant "every language." It is certain that three languages were to a certain extent in use in Babylon - Aramaic, the ordinary language of business and diplomacy; Assyrian, the court language, the language in which histories and dedications were written; Accadian, the old sacred tongue, in which all the formulae of worship and the forms of incantation had been originally written. From the fact that Rabshakeh could talk Hebrew when conversing with Eliakim and Shebna, it would seem that the accomplish-merit required from a diplomat implied the knowledge of the languages of the various nations subject to the Babylonian Empire or eonterminous with it. "Knowledge and skill in all learning and wisdom" would seem to mean the complete eurriculum fitted to make these youths able diplomatists and wise councillors. And Daniel had understanding in all visions and dreams. All the nations of antiquity laid stress on dreams as means by which the future was revealed to men; but in no nation was there so elaborate a system of interpretation as among the Babyhmians. Lenormant ('La Divination') gives a long account, with many passages translated from their books, of their mode of interpreting dreams. "Visions" may be regarded as appearances of the nature of the alleged second sight among the Scottish Highlanders. It may, however, refer to appearances which are regarded as omens of good or evil fortune. We see in all the elaborate distinctions of omens preserved to us in Lenormant only the folly of superstition; but we may not assume that Daniel and his friends did not believe in them. It has been objected that if Daniel and his friends were so scrupulous in regard to the dainties and. the wines of the Babylonian monarch, because these were connected with idol-worship, they ought logically to have refused to learn these superstitious formulae. But men are never completely logical; life is wider than logic, and hence there are always elements that are left out in our calculations. The possession even of Divine inspiration would not suffer men to annul the two millennia and a half that separate us from the days of Daniel. They - Daniel and his friends - did not see in this so-called science of oneiromancy mere superstition. Still less did they recognize it as having a necessary connection with the idolatries of Babylon. In the following chapter we see the theory Daniel himself had of the matter, namely, that God used dreams as means to make known the future to men. No one can say he was mistaken in this. When Luther described heaven to his child, he filled it with what would be most happy for the little boy; he takes the child at the stage at which he is, and tells him the truth, but in limitations suited to his knowledge. May we not reasonably argue that the great Father deals so with his children? When they are in the state of knowledge that makes them expect to have his will revealed to them in dreams and omens, then he will make known his will by dreams. Daniel knew all that Chaldean science could tell him, but he saw that it was limited, that behind all the canons of interpretation there was the Eternal Mind, the Great Thinker, whose thoughts are things. In other words, he did not recognize the so-called science of Babylon, its astrology, its incantations, its omens, its interpretations of dreams as false so much as limited. It has been placed by Jerome as a parallel, that Moses was learned in all the learning of the Egyptians. Jerome assumes "they learned not that they might follow, but that they might judge and convict (convincant)." We do not see the need of any such supposition. In their own land they in all likelihood believed in the interpretation of dreams, not unlikely in omens too in some degree. When they came to Babylon they came among a people who halt reduced all this to a form that had a delusive appearance of scientific accuracy. They could not fail to believe in all these things. Long after the latest critical date of Daniel, the Jews believed in omens and dreams. Josephus tells us of his own skill in these matters, and is still more explicit in respect to the wisdom of the Essenes in regard to the future. Students of the Talmud will not require to be told of the bath-qol and other means by which a knowledge of the future was derived. We must, we fear, assume that Daniel was not so far ahead of his contemporaries as not to believe in the science of Babylon, and therefore to expect him to protest against it and refuge to acquire it is absurd in the last degree. This fact of these four Hebrew youths not objecting to heathen learning is n indirect proof of the early date of Daniel. It this book had been written in the days of the Maccabees, then the learning of the Chaldeans would be a synonym for the learning of the Greeks. We know that, so far from the Hasideem - the party from whom, by hypothesis, "Daniel" emanated - looking favourably on Greek learning, they hated and abhorred it. We see in the Second Book of Maccabees (4:14) the feelings with which they regarded those who favoured Greek manners; how even the innocent game of discus was full of horror for them, because it was Greek (1:14); and in the first book with what horror the pious looked on the erection of a gymnasium in Jerusalem. This hatred of everything Greek was very natural, and certainly was very much in evidence in their history. For business purposes they had to know the Greek language; but the learning, the philosophy, and literature of Greece would have been to those engaged in the Maccabean struggle abomination. Is it, then, to be imagined that a writer of the Maccabean period, describing an ancient hero from whose example his contemporaries were to draw encouragement and guidance, would represent him as zealously addicting himself to the pursuit of Gentile learning, and making such progress in it that he excelled all competitors? The attitude ascribed to him would have been more like that of the Rabbi Akiba, who declared that "Greek learning could be studied in an hour that was neither day nor night;" or like that other rabbi, who declared that "the translation of the Scripture into Greek was a disaster to Judaism equal in horror to the fall of Jerusalem." We hear a great deal of the historic imagination and the necessity of applying it to questions of Biblical criticism. Surely the minds must be strangely deficient in the power of imaginative reconstruction who cannot feel the thrill of abhorrence of everything foreign that must have filled the Jews during the Maccabean struggle. If the critics had only realized this, they would have seen how utterly impossible it is to conceive that a religious novel, written at that time, intended to nerve the Jews for fiercer resistance to their oppressors, should represent the hero complacently acquiring Gentile learning, and acting the submissive courtier in the tyrant's palace. Daniel 1:17.”
Luk 1:77, “To give His people the knowledge of salvation by the forgiveness of their sins.”
There is no knowledge more important than the knowledge of salvation. According to the Scriptures, Jesus died for our sins and rose again from the dead by the power of God. Our sins are forgiven if we repent and believe in the Lord Jesus as our Savior.
To give knowledge of salvation - Knowledge of the "way" of salvation: that it was provided, and that the author of salvation was about to appear.
By the remission of their sins - The word remission means pardon or forgiveness. It implies that God will treat the sinner as if he had not committed the sin. The idea here is, that the "salvation" about to be offered was that which was connected with the pardon of sin. There can be no other. God cannot treat people as his friends unless they come to him by repentance and obtain forgiveness. When that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy.”
Rom 3:20, “because by the works of the Law none of mankind will be justified in His sight; for through the Law comes knowledge of sin.”
Cambridge Bible for Schools and Colleges
20. Therefore] This verse sums up the great argument begun at Romans 1:18, and more especially that begun at Romans 2:1. The Apostle has laid deep the foundation of the fact of universal and intense sinfulness and guilt. Now he will, in the true order, speak of the Divine Remedy.
deeds of the law] i.e. “prescribed by the Law,” specially by the O. T. as the preceptive revelation; but practically also by its counterpart in every human being—Conscience (see Romans 1:14). That the ceremonial law alone is not meant is particularly plain from the recent quotation of purely moral passages as “the Law” (Romans 3:18). The subsequent argument of the Epistle entirely accords with this, and practically explains that “works of the law” are acts of human obedience viewed as satisfactory, or meritorious, in regard of salvation.
no flesh] “No human being.” So 1 Corinthians 1:29; Galatians 2:16. See too John 17:2.
justified] See note on Romans 2:13.
by the law is the knowledge of sin] The Gr. for “knowledge” is a special word, meaning full or particular knowledge. The idea of sin does indeed always exist in conscience. But the express revelation of the holy will of God calls out and intensifies that idea, and also makes plain the results and doom of sin, without stating any terms of pardon, which it is not the business of the Precept to offer. See the Apostle’s own comment, Romans 7:7-8. It is the revealed Precept which, above all things, makes sin known as evil done against the Holy One.”
You cannot save yourself. By the deeds of the Law cannot save you. No one can save you. Only Jesus can save you.
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.”
In Christ not only you may have salvation, but also triumph and fragrance of the knowledge.
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.”
2Co 4:6, “For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.”
Verse 6. - Who commanded the light to shine out of darkness. The argument of the verse is that God, who created the material light (Genesis 1:3) and who is the Father of lights (James 1:1) and sent his Son to be the Light of the world (John 8:12), did not shine in our hearts for our sakes only, or that we might hide the light under a bushel for ourselves, but that we might transmit and reflect it. There is an implied comparison between the creation of light and the dawn of the gospel light, and each of these was meant for the good of all the world. The verse should be rendered, if we follow the best manuscripts, "Because it is God, who said, Light shall shine out of darkness, who shone in our hearts for the illumination of the knowledge of the glory of God." In the face of Jesus Christ (see ch. 2:10; 3:7). Probably, however, there is a reference to the glory of God, not as reflected from the face of Christ, but as concentrated in and beaming from it (Hebrews 1:2). 2 Corinthians 4:6.”
2Co 10:5. “We are destroying arguments and all
arrogance raised against the knowledge of God, and we are taking every thought captive to the obedience of Christ.”
Cambridge Bible for Schools and Colleges
5. casting down] This is not spoken of the weapons, but of the Apostles.
imaginations] Rather, as margin, reasonings (consilia, Vulgate, counceilis, Wiclif).The rendering ‘imaginations’ comes from Tyndale. St Paul refers to the efforts of human reason to deal with things beyond it, the best corrective of which is and always will be the simple proclamation of God’s message to man.
exalteth itself] Or, is exalted.
against the knowledge of God] For this phrase see Proverbs 2:5; Hosea 6:6; 1 Corinthians 15:34; Colossians 1:10, and the kindred phrase in Isaiah 11:9; 2 Peter 2:20. Here it signifies that by which we know God, i.e. the Gospel. See 1 Corinthians 2:10; 1 Corinthians 13:12; Galatians 4:9.
bringing into captivity] Another military metaphor. See note on 2 Corinthians 10:3.
every thought] The word is the same as in ch. 2 Corinthians 2:11, 2 Corinthians 3:14, 2 Corinthians 4:4. It occurs only in Php 4:7 and in this Epistle.”
Eph 1:17, “that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of Him.”
Verse 17. - That the God of our Lord Jesus Christ, the Father of glory. The invocations of Paul - the terms by which he calls on God - are always significant, involving a plea for the blessings sought. God, as "the God of our Lord Jesus Christ," gave to him the Holy Spirit without measure, and might well, therefore, be asked and expected to give the gifts of the same Spirit to those who were "in him" - one with him as members of his body. Being also the "Father of glory," and having glorified Jesus, even after his suffering, with the glory which he had with him before the world began, he might well be asked and expected to glorify his people too. May give to you the Spirit of wisdom and revelation in the full knowledge of him. "Spirit" here is neither exclusively the Holy Spirit nor the spirit of man, but the complex idea of the spirit of man dwelt in and moved by the Spirit of God (Alford). Wisdom seems to denote the general gift of spiritual illumination; revelation, capacity of apprehending the revealed - of perceiving the drift and meaning of what God makes known, so that it may be a real revelation to us (comp. Matthew 13:11). Ἐπιγνώσει is something more than mere γνώσει - full knowledge of Christ, implying that it is in becoming better acquainted with Christ that we get the spirit of wisdom and revelation. In seeking to know Christ more, we are in the true way to get more insight into all that is Divine (croup. John 14:9). The importance of seeking more knowledge, even after we have believed and been settled by the Holy Spirit, is here apparent; a growing knowledge is a most healthful feature of Christian life. "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18). Ephesians 1:17.”
Eph 3:19, “and to know the love of Christ which surpasses knowledge, that you may be filled to all the fullness of God.”
The love of Christ surpasses knowledge.
Verse 19. - And to know the love of Christ, which passeth knowledge. The love here is evidently the love of Christ to us, and this may well be specified as a special matter of prayer. Knowledge of Christ's love, in the sense of an inward personal experience of it - its freeness, its tenderness, its depth, its patience - is the great dynamic of the gospel. This love is transmuted into spiritual force. As the breeze fills the sails and bears forward the ship, so the love of Christ fills the soul and moves it in the direction of God's will. But in its fullness it passeth knowledge; it is infinite, not to be grasped by mortal man, and therefore always presenting new fields to be explored, new depths to be fathomed. That ye may be filled with all the fullness of God; that is, that ye may be filled with spiritual grace and blessing to an extent corresponding to all the fullness of God. Though the finite cannot compare with the infinite, there may be a correspondence between them according to the capacity of each. There is a fullness of gracious attainment in every advanced believer that corresponds to all the fullness of God; every part of his nature is supplied from the Divine fountain, and, so far as a creature can, he presents the image of the Divine fullness. In the human nature of Christ this correspondence was perfect: "In him dwelt all the fullness of the Godhead bodily;" in the soul of the believer there may be a progressive movement towards this fullness. No higher view can be conceived of the dignity of man's nature, and the glorious privileges conferred on him by the gospel, than that he is susceptible of such conformity to God. Who can conceive that man should have attained to such a capacity by a mere process of evolution? "So God made man in his own image;" and in Christ man is "renewed in righteousness and holiness after the image of him who created him." Ephesians 3:19.”
Eph 4:13, “until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.”
Ellicott's Commentary for English Readers
(13) Till we all come.—The marginal rendering is correct: till we all arrive at the unity of the faith. The “one faith” has been spoken of above; the full grasp of that faith by each and all is the first object of all the ministries of the Church, since by it both the individual perfection and the corporate unity begin to be secured. Such faith always goes on to knowledge, that is (as in Ephesians 1:17) “full knowledge” of Him in whom we have believed. So in 2Peter 1:17, “Add to your faith virtue” (that is, energy in well-doing), “and to virtue knowledge.” This knowledge (see Ephesians 3:17-19) is gained mainly through the love in which faith is made perfect.
Of the Son of God.—These words should be connected with the word “faith” (as in Galatians 2:20) as well as “knowledge.” They are probably to be considered as a distinctive phrase, designating our Lord especially as glorified and exalted to the right hand of the Father in “the glory which he had with the Father before the world was.” So in Romans 1:4, He is “declared to be the Son of God by the Resurrection;” and in Hebrews 4:14, “Jesus the Son of God” is “the High Priest ascended into the heavens.” Compare also our Lord’s declaration that “if any man speaks against the Son of Man it shall be forgiven him” (Matthew 12:32) with the declaration of the certain vengeance on him who “treads under foot the Son of God” (Hebrews 10:29). Note again, in St. John’s First Epistle, the constant reference to the belief in and confession of Jesus as “the Son of God” as the one thing needful (Ephesians 4:15; Ephesians 5:5; Ephesians 5:10-12; Ephesians 5:20). For on the belief not only of what He was on earth, but of what He is in heaven, all distinctive Christianity depends. If He is only “Son of Man” He cannot be the universal Saviour.
Unto a perfect (that is, full-grown) man, unto the measure of the stature of the fulness of Christ.—In these words are described the second great object of the ministries of the Church—not only the production of faith and knowledge of the Son of God, but the formation of Christ in the soul, as “dwelling in the heart through faith.” This image of Christ in “fullness” is the absolutely perfect humanity, showing forth the image of God. Each can partake of it only up to “the measure” which God gives him. (See Ephesians 4:7.) When he so partakes of it to the utmost, he is “full-grown” (relatively, not absolutely, perfect) up to the spiritual “stature” assigned to him, although (as in the body) that stature may vary in different persons, and in none can perfectly attain to the whole “fulness” of Christ. The rendering, “stature” is preferable to age, as suiting better the context, though both are fully admissible under New Testament usage. On the word “fulness,” see Note to Ephesians 1:23.”
Col 2:2, “that their hearts may be encouraged, having been knit together in love, and that they would attain to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself.”
Ellicott's Commentary for English Readers
(3) Comforted—i.e., encouraged, or strengthened, both to stand fast and to advance in the faith.
Knit together.—The word here used has two senses; first, “to bring, or knit, together” (as in Colossians 2:19, and Ephesians 4:16); next,” to carry with us” in argument—i.e., to “instruct,” or “convince” (as in Acts 9:22; Acts 16:10; 1Corinthians 2:16). Either would give good sense here; but the usage in this and the Ephesian Epistle, and the addition of the words “in love,” are decisive for the former sense.
And unto . . . the full assurance of understanding (or, rather, intelligence, as in Colossians 1:9).—The idea of the passage is precisely that of Philippians 1:9, “I pray that your love may abound (or, overflow) more and more in knowledge, and in all judgment (or, perception).” St. Paul bids them seek the fulness of intelligence which they were taught to crave for, not through the rashness of speculation, but through the insight of love. So in Ephesians 3:17-19 he prays that “being rooted and grounded in love, they may know . . . that which passeth knowledge;” for Christian knowledge is the knowledge of a personal Saviour, and in all personal knowledge he knows best who loves best.
The acknowledgement . . .—This clause—which explains what the “fulness of intelligence” is—is altogether obscured in our version. It should be rendered, to the full knowledge of the mystery of God, which is Christ. Above we read (Colossians 1:27), “this mystery, which is Christ in you.” There Christ, as indwelling in man, is the mystery which alone solves the problem of humanity—what it is, and whither it tends. Here Christ is the “mystery of God”—i.e. (according to the Scriptural meaning of the word “mystery”), He in whom the inscrutable nature of God, rich in the “hidden treasure of wisdom and knowledge,” is revealed to us. The name again leads up to the doctrine of “the Word of God.”
1Ti 2:4, “Who wants all people to be saved and to come to the knowledge of the truth.”
God our Savior wants all people to be saved and to come to the knowledge of the truth. The truth is against a famous theologian who taught that God predestined certain group of people to go to Hell.
Ellicott's Commentary for English Readers
(4) Who will have all men to be saved, and to come unto the knowledge of the truth.—Here St. Paul gives some explanation of his exhortation, that “the congregation should pray for all men.” Our prayers after all—for those far off, as well as for those near—will be in strict harmony with the will of God. “Imitate God,” writes St. Chrysostom;” if He wills that all men should be saved, it is surely natural that prayer should be offered for all; if He willed that all should be saved, do thou will it now; and if in earnest thou wiliest it, then pray.”
One or two points must ever be held in mind when this great statement of St. Paul’s is used as a proof of “Universal Redemption.” We must remember the position it occupies in the argument, it being only introduced as a reason for the exhortation to pray for all. Then the words must be looked at very carefully. God’s-will is not to save (sōsai) all—if that had been His sovereign will He would have saved all; but His will is that all should be saved—all should come to the knowledge of the truth; not to the knowledge of the mere theoretical, but of the practical and saving truth as revealed in the gospel. “In other words, through the sacrifice and the death of Christ all are rendered capable of salvation (salvabiles); that some are indisputably not saved, is not due to any outward circumscription or inefficacy of the divine will, but to man’s rejection of the special means of salvation which God has been pleased to appoint, and to which it is His divine will that man’s salvation should be limited. Redemption is universal, yet conditional—all may be saved, yet all will not be saved, because all will not conform to God’s appointed condition.”—Bishop Ellicott.
You have no one to blame should you go to Hell.
1Ti 6:20, “Timothy, protect what has been entrusted to you, avoiding worldly, empty chatter and the opposing arguments of what is falsely called “knowledge”—”
It is important to know that many theologians and Bible commentators pontificate worldly, empty chatter and the opposing arguments of what is falsely called “knowledge”.
Keep that which is committed to thy trust - All that is entrusted to you, and to which reference has been particularly made in this Epistle. The honor of the gospel, and the interests of religion, had been specially committed to him; and he was sacredly to guard this holy trust, and not suffer it to be wrested from him.
Avoiding profane and vain babblings - Greek, "Profane, empty words." The reference is to such controversies and doctrines as tended only to produce strife, and were not adapted to promote the edification of the church; see the notes on 1 Timothy 1:4; 1 Timothy 4:7.
And oppositions of science falsely so called - Religion has nothing to fear from true science, and the minister of the gospel is not exhorted to dread that. Real science, in all its advances, contributes to the support of religion; and just in proportion as that is promoted will it be found to sustain the Bible, and to confirm the claims of religion to the faith of mankind. See this illustrated at length in Wiseman's Lectures on the connection between science and religion. It is only false or pretended science that religion has to dread, and which the friend of Christianity is to avoid. The meaning here is, that Timothy was to avoid everything which falsely laid claim to being "knowledge" or "science." There was much of this in the world at the time the apostle wrote; and this, more perhaps than anything else, has tended to corrupt true religion since.”
2Pe 1:8, “For if these qualities are yours and are increasing, they do not make you useless nor
unproductive in the true knowledge of our Lord Jesus Christ.”
There are many so-called Christian and Church websites which propagate false knowledge of our Lord Jesus Christ, that is why I do not want to associate with them.
Ellicott's Commentary for English Readers
(7) For if these things be in you.—First reason for the preceding exhortation—the benefit of having these graces. The original of “be in you” is a strong expression, implying permanent and not mere momentary existence.
And abound.—Strictly, and multiply or increase. (Comp. Romans 5:20, and Note there; Romans 6:1; 2Thessalonians 1:3, where the same inadequate translation occurs in the Authorised version.)
Neither be barren nor unfruitful.—Better, not idle nor yet unfruitful. Cranmer, Tyndale, and Geneva all have “ydle.” The Greek word literally means “without work”—i.e., doing nothing, as” unfruitful” means producing nothing. “That ye shall be” is not in the Greek, and is not needed. The two adjectives “idle” and “unfruitful” exactly correspond to the two verbs “be in you” and “increase.” If these things be in you, you will be morally active; if they increase, you will be morally productive.
In the knowledge.—Rather, unto the knowledge; the fuller, more advanced knowledge of 2Peter 1:2-3, and 2Peter 2:20. This is the goal towards which all these virtues tend, the fruit which they tend to produce—the perfect knowledge of Christ. Those who are the most like Christ in their lives have the fullest knowledge of Him in this world, a knowledge to be perfected in the next world, when, purified from sin, “we shall see Him as He is.” This clause, without the negatives, accurately describes the condition of the false teachers whom the Apostle has in view. They were both “idle and unfruitful unto the knowledge of our Lord Jesus Christ.” They neither did nor produced anything that in any degree advanced such knowledge either in themselves or others. The list of virtues just commended (2Peter 1:5-7) constitutes a solemn indictment against them. Practical infidelity leading to vicious conduct; a hollow and pretentious philosophy leading to libertinism; an impatience of control leading to utter godlessness; a selfish indifference to the claims of those nearest to them ending in absolute heartlessness towards all men—such is the charge brought against them, by implication here, directly in 2 Peter 2.”
2Pe 3:18, “but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.”
It is wonderful that the grace and knowledge of our Lord and Savior Jesus Christ can GROW.
Verse 18. - But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. Growth is necessary for steadfastness; we cannot persevere unless we continually advance in faith (comp. 1 Peter 1:5-7; 1 Peter 2:2). Some, as Alford, take the genitive with "grace" as well as with "knowledge;" but this connection forces us to regard it first as subjective, then as objective - the grace which Christ gives, and the knowledge of which he is the Object - and so seems somewhat forced. St. Peter insists on the knowledge of Christ as essential for growth in grace, at the beginning, as at the end, of this Epistle. To him be glory both now and for ever. Amen. We notice the doxology addressed to Christ; it reminds us of the hymn which Pliny, in his famous letter to Trajan, says the Christians of Bithynia (one of the provinces mentioned in 1 Peter 1:1) were wont to address to Christ as to God. To him be (or is) the glory - all the glory which belongs to God, which we ascribe to him. "For ever" is, literally, "for the day of the age or of eternity (εἰς ἡμερὰν αἰῶνος)." This remarkable expression is found only here, and is variously interpreted. Bengel explains it as, "dies sine nocte, morus et perpetuus;" Huther as, "the day on which eternity begins as contrasted with time, but which day is likewise all eternity itself." Fronmuller quotes St. Augustine: "It is only one day, but an everlasting day, without yesterday to precede it, and without tomorrow to follow it; not brought forth by the natural sun, which shall exist no more, but by Christ, the Sun of Righteousness."
2 Peter 3:18.”
II. MEETING of PEOPLES
There are people who are afraid or who dare not engage strangers in conversation. As an illustration, we occupied a square table in a dining hall at Shanghai Disneyland, the left side was empty. A young couple soon moved in (I guessed they were not a married couple). Suddenly the pretty girl was lighted up in her eyes and face and first engaged in conversation. The expression was cheerful. The conversation was delightful. The total encounter was pleasant. The more mutual and pleasant encounter you have in meeting strangers, the more beneficial impact to your lives. If you do not engage in conversation with new people, the whole world is full of strangers.
What will be better? By genuinely, sincerely, and honestly engaging in conversation with strangers. We do not want money. We do not want people to follow us. We want people to follow Jesus. Jesus is the light of the world. Those who follow Jesus will never walk in darkness. For Jesus says, Jhn 4:24, “God is Spirit, and those who worship Him must worship in spirit and truth.”
It is no accident that Norwegians are the most civilized peoples on earth. The world would not tolerate the truth if I tell you the worst peoples, the worse cultures, the worst taxi drivers, and the worst countries.
The West still has biased and strong negative sentiments against China by history and tradition. The Americans can only change themselves by facing the facts. EU is a worseless organization of useless nations and NATO is a militant organization which has no reason to exist.
Chinese Cantonese food is the most delicious in the world, French cuisine scores number 2. This takes personal experience. Bad thing about is that French restaurants charge tips as they please whether you like it or not.
III. GOING PLACES
It is pitiful that there are people who never ventured 25 miles from their birthplaces. If you have been to places, you may know that Washington, D.C. is very different from Beijing, Paris is different from London, Hamburg is different from Hangzhou, Oslo is different from Stockholm, Shanghai is different from Copenhagen, Jakarta is very different from Nanjing, Manila is different from Xiamen, Taipei is different from San Francisco, Los Angeles is very different from Las Vegas, etc. If you are rich and young, there is no better place to live than Orange County. The city of the world is distinctly different on its own. There is no place like the Kingdom of Heaven where there is no pain, no sickness, no death -- only those whose names are in the Book of Life will qualify.
Rev 21:27, “and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life.”
There is no place on earth like Paradise, Norway, where you felt the strong eagerness for world peace and humanity.
Kanas Lake & Xinjiang Kanas National Geopark - the Private Garden of God. There is no place in the world called Kanas Lake & Xinjiang Kanas National Geopark - the Private Garden of God where its rivers are like the rivers of the water of life, its lake most beautiful and its air fresher than Norway -- it is most hospital and suitable for human existence.
My experience at Shanghai Disneyland immediately pointed out three defects: defects of management at entrance and exit, and places where there are steps for pedestrians are without ways for wheel chairs.
There is no perfect place on earth, but those who have gone to places have broader horizon.
If you never have been to Paris Eiffel Tower, Seattle Needle, and Shanghai Oriental Tower, you will never know Shanghai Oriental Tower is the best.
Jesus promises to His followers:
Jhn 14:3, “And if I go and prepare a place for you, I am coming again and will take you to Myself, so that
where I am, there you also will be.”
Rev 21:2, “And I saw the Holy City, New Jerusalem, coming down out of Heaven from God, prepared as a bride adorned for her husband.”
Rev 21:16, “The City is laid out as a square, its length being the same as its width; and he measured the City with his rod—twelve thousand stadia (about 1,400 miles); its length and width and height are equal.”
Will you be there? Do you want to be there? If so, you must repent of your sins and believe in the Lord Jesus as your Lord and Savior. You can do it now.
A nation is as good as its citizens. If they are lazy, crooks and criminals, like games and sports, enjoy eating and drinking, drink beer and get fat, produce a lot of children they cannot support, unproductive and suffer large national debt -- sooner or later it will decline and doom!