* WHAT TO BELIEVE
*Our mission is to preach the Gospel of Jesus Christ absolutely free. We do not want donation. We only want you to know the truth.
BY WILLIE WONG
The Christian Faith does not just believe anything or anyone. What you believe may determine your destiny.
There are people who are law-abiding citizens who never have been to jail and they wrongly believe after death they will go to Heaven. They do not know in the sight of God all are sinners, no one is good enough to go to Heaven, everyone deserves to go to Hell.
To believe is to have faith, to trust.
Act 17:23, “For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore, what you worship in ignorance, this I proclaim to you.”
Many worship God in ignorance, false god which was made of wood, stone and metal. It is written,
Psa 115:3-8,“But our God is in the heavens; He does whatever He pleases. Their idols are silver and gold, the work of human hands. They have mouths, but they cannot speak; they have eyes, but they cannot see; they have ears, but they cannot hear; they have noses, but they cannot smell; they have hands, but they cannot feel; they have feet, but they cannot walk; they cannot make a sound with their throat. Those who make them will become like them, everyone who trusts in them.”
- ) Jhn 20:31, “but these have been written so that
you may believe that Jesus is the Christ, the Son of God; and that by believing you may have life in His name.”
Verse 31. – But, says he, these are written with a special purpose. The author did not intend to write a full history or a detailed biography; he avowed having made a unique and well-considered selection of “signs,” which formed the theme of great discourse, of “words” which revealed the inner depths of that wondrous nature, and which, far from exhausting the theme, only touched its fringes; and he did this with a distinct aim, in order that ye (he here addresses the Churches already founded and waiting for his legacy) might believe. Believe what? Simply in the fact of the Resurrection? Certainly not; but that Jesus, the Man whose life has been enacted on this human stage, is the Christ, has fulfilled the entire idea of the Messiah and is now the realization of the grandest theocratic hope; and further, that he is the” Christ,” because he is none other than the Son of God, the Revelation of the Divine nature, the Image of the Father’s substance, the Effluence of his glory, seeing that his is the glory of the Only Begotten of the Father. Nor is this all. He adds, And that believing in this glory, in this reality, in this Christhood, in this Sonship, ye might have life, the blessedness of true being, the sacred fellowship with the Eternal, the hold upon FOREVER, the sanctity of “the life” that is “light,” the everlasting life of the sons of God. The prologue here finds its true and efficient complement. The purpose now betrayed expounds the structure of the Gospel as a whole. The apostle claims kinship with the central apostolate. The Hebrew prophet does not disdain his true kindred. The evangelist does not disclaim his predecessors. The lover of souls discloses his lofty passion.”
WE MUST believe that Jesus is the Christ, the Son of God; and that by believing we may have life in His name.
- ) Jhn 1:12, “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”
Cambridge Bible for Schools and Colleges
- received] Not the same Greek word as before: this denotes the spontaneous acceptance of the Messiah by individuals, whether Jews or Gentiles. He was not specially offered to any individuals as He was to the Jewish nation.
power] i.e. right, liberty, authority. We are born with a capacity for becoming sons of God; that we have as men. He gives us a right to become such; that we receive as Christians. Comp. John 5:27, John 10:18.
to become] Christ is from all eternity the Son of God; men are empowered to become sons of God. Comp. Matthew 5:45.
the sons of God] Omit ‘the:’ children of God. Both S. John and S. Paul insist on the fundamental fact that the relation of believers to God is a filial one. S. John gives us this fact on the human side; man ‘must be born again’ (John 3:3). S. Paul gives us the Divine side; God by ‘adoption’ makes us sons (Romans 8:16-17; Romans 8:21; Romans 8:23; Galatians 4:5).
even to them that believe] Explains who are the sons of God. The test of a child of God is no longer descent from Abraham, but belief in God’s Son.
on his name] The construction ‘to believe on’ is characteristic of S. John: it occurs about 35 times in the Gospel and 3 times in the First Epistle; elsewhere in N.T. about 10 times. It expresses the very strongest belief; motion to and repose on the object of belief. ‘His Name’ is a frequent phrase in Jewish literature, both O. and N.T. It is not a mere periphrasis. Names were so often significant, given sometimes by God Himself, that a man’s name told not merely who he was, but what he was: it was an index of character. So ‘the Name of the Lord’ is not a mere periphrasis for ‘the Lord;’ it suggests His attributes and His relations to us as Lord. Perhaps the name of Logos is specially meant here; and the meaning would then be to give one’s entire adhesion to Him as the Incarnate Son, the expression of the Will and Nature of God. Comp. John 3:18, John 20:31.”
Act 4:12, “And there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved.”
Cambridge Bible for Schools and Colleges
- Neither is there salvation in any other] Rather, And our salvation is not in any other. The article with the noun (ἡ σωτηρία) seems thus better expressed. St Peter thus intimates that the cure of the lame man is only a sign of the power of salvation for the soul which was in Jesus. The people were to draw from the effect produced by “Arise and walk,” the conclusion that the same power could as surely give the greater blessing, “thy sins be forgiven thee” (Matthew 9:5).
given among men] Communicated to men by God, as a means of salvation.
whereby we must be saved] Through whom we must of necessity seek our salvation if we would be saved.”
We must receive Jesus as our Savior and believe in the name of Jesus.
- ) Jhn 3:18, “The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God.”
Ellicott’s Commentary for English Readers
- He that believeth on him is not condemned.—Again, judged is better than “condemned.” There is, moreover, an important change of tense in this verse, which the Authorised version does not mark clearly. He that believeth on Him, is not judged: but he that believeth not hath been (and is) already judged.
Because he hath not believed.—The human spirit fulfils the end of its being, and finds its highest good, in communion with God. It cannot, then, fail to recognise and believe in a revelation of God. This revelation has been made in the only way in which it can be fully made (comp. John 1:18), in the person of the only begotten Son. The very fact that He is rejected is the judgment of the spirit which rejects. It has lost by neglect its power to perceive, or by will it hides itself from God. “I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself” (Genesis 3:10).”
We must believe in the name of the only Son of God so that we are not judged.
4.) Jhn 4:21, “Jesus said to her, “Believe Me, woman, that the time is coming when you will worship the Father neither on this mountain nor in Jerusalem.”
We do not need to believe any theologian, philosopher, church father, fase prophet, etc. We need to believe Jesus, for He is our great God and Savior. Although I do not understand but I believe Jesus is the Way, the Truth, and the Life; no one comes to the Father except through Jesus.
Cambridge Bible for Schools and Colleges
- believe me] This formula occurs here only; the usual one is ‘I say unto you.’
the hour cometh] No article in the Greek; there cometh an hour. Christ decides neither for nor against either place. The utter ruin on Gerizim and the glorious building at Jerusalem will soon be on an equality. Those who would worship the Father must rise above such distinctions of place. A time is coming when all limitations of worship will disappear.
21–24. “We shall surely be justified in attributing the wonderful words of John 4:21; John 4:23-24, to One greater even than S. John. They seem to breathe the spirit of other worlds than ours—‘of worlds whose course is equable and pure;’ where media and vehicles of grace are unneeded, and the soul knows even as it is known. There is nothing so like them in their sublime infinitude of comprehension, and intense penetration to the deepest roots of things, as some of the sayings in the Sermon on the Mount (Matthew 5:45; Matthew 6:6). It is words like these that strike home to the hearts of men, as in the most literal sense Divine.” S. p. 95.”
Jhn 8:45, “But because I say the truth, you do not believe Me.”
This is the saddest and most tragic thing about mankind, they do not believe in Jesus because He says the truth.
Verse 45. – Then, turning to these children of the wicked one, Christ delivered a tremendous denunciation: But because I say the truth – because I am the Organ, Utterance, and Incarnation of the truth – ye believe me not. If he spake lies to them, they would greedily receive them. The very cause of their lack of credence is the utterance of truth. The “I” is emphatic, and set over against the “you” of the second clause. There is a tragic force about this charge almost unparalleled, implying the most wilful estrangement from God, a rejection of known truth because it was truth, a love of darkness because it was darkness, a moral obtuseness which answers to the terrible language, “Lest they should see with their eyes,” etc. John 8:45.”
I believe that Jesus died for me according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures.
Apostle Paul said,
2Ti 1:12, “For this reason I also suffer these things; but I am not ashamed, for I know whom I have believed, and I am convinced that He is able to protect what I have entrusted to Him until that day.”
5.) Jhn 4:42, “and they were saying to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One truly is the Savior of the world.”
You must know Whom you believe.
Several things may be the occasion of faith, which are neither the principal efficient causes, nor the proper instrumental cause of it. The principal efficient cause of the faith of these Samaritans was, undoubtedly, the finger of God upon their souls, enlightening their minds with the saving knowledge of the gospel, and bowing their wills to the obedience of it. The proper instrumental cause was their hearing the words of Christ; but the occasion of this was what the woman had told them: so as, though they in a sense believed because of what she had said, because that occasioned their coming out to see and hear Christ; yet the proper instrumental cause was their hearing Christ, God upon their hearing him working in their hearts an ability and a willingness to receive and to close with Christ. Thus the church gives us the first occasion of receiving the Scriptures, and believing them to be the word of God: we, having them put into our hands by the church, read them, and find such impresses and stamps of Divinity in them, that we conclude, from our reason very probably, that they are more than human writings; but never firmly and fixedly receive them as such, until persuaded of it by the Holy Spirit. These Samaritans do not only own Christ as a prophet, nor do they only suspect that he must be the Messias, but they profess to know that he was the Christ, the Saviour of the world.”
We must believe in Jesus, whatever He says the truth.
6.) Jhn 5:46, “For if you believed Moses, you would believe Me; for he wrote about Me.”
Verses 46, 47. – For if ye believed Moses, ye would believe me. The reason for the previous saying is introduced by γάρ. The form of the conditional sentence shows that the protasis is a supposition of an event contrary to the fact. They were not believing Moses, though they were putting a vain and illusive confidence in him; and hence they were not believing in Christ. Here is the secret of the antagonism to the Lord. A deeper understanding of their own Scripture would involve an acceptance of the claims of Christ. For he wrote of me. The old saying contains Christ’s utterance: Novum Testamentum in Vetere latet, Vetus Testamentum in Novo patet. Reference is made to the great place which Moses gave to the first promise, to the typical deliverances of a fallen world, to the hopes of a redeeming Seed. Christ referred to the Mosaic type involved in the spirit willing to sacrifice the Only Begotten, to the creation of the birthright blessing, the visions of the dying Israel, to the blessings on Judah; to the significance of the Law, of the tabernacle, of the Passover, of the Day of Atonement, of prophet, priest, and king, and the very special prophecy concerning a Prophet like unto himself. More than this, Moses had set forth in the Decalogue the portrait sketch of the perfect Man, of the Divine life which the Lord Jesus proceeded to fill out, to fulfil. He awakened by the Law that sense of sin and sinfulness which the Lord Christ had come to soothe and obliterate. but if ye believe not his writings, how shall ye believe my words? “They are easier for you to understand; you have them ever on your tongue. If their meaning is missed, the deeper truths of my words will be more inaccessible to you.” The antithesis is rather between the “his” and “my” than between the “writings” and “words.” “This charge of not believing Moses, addressed to people who were put in a fury by the pretended violation of one of the Mosaic commandments, recalls other words of Jesus (Matthew 23:29-32), ‘Ye build the tombs of the prophets, wherefore ye be witnesses unto yourselves that ye are children of them that killed the prophets” (Godet). John 5:46.
We must believe in the writings of Moses about Jesus.
- ) Jhn 5:38, “Also you do not have His Word remaining in you, because you do not believe Him whom He sent.”
Verse 38. – And further, you have not his Word (ΤΟΝ ΛΟΓΟΝ ΑΥΤΟΥ) abiding in you. The Word of the Father (for the αὐτου refers to the Father), i.e. the full expression of the Father’s heart, was sounding through the voice of the Son of God, and might have entered into and become an abiding power in their inmost conscience and their spiritual life; but they had not received the “Word” of the Lord through the “Voice” of the Lord. The reason given is, Because him whom he (the Father) sent, him (this One) ye believe not. In other words, “Your lack of faith in me accounts for your perverse misconception, for your inability to see and hear all that there is of the Father’s personal testimony to me.” Some suspect a petitio principii in this argument, but the reasoning seems to be this; there is abundant evidence, corroboration, and cooperative glory, affirming the truth of all that Christ has said about himself as the Source of life and Judge of man; but the moral susceptibility of his hearers is paralyzed, and their faith in the most fundamental facts of their own experience is at fault. They seem impervious, not only to Christ’s Word, but to the corroborative testimonies themselves. John 5:38.”
Jhn 7:29, “I do know Him, because I AM from Him, and He sent Me.”
Ellicott’s Commentary for English Readers
- But I know him.—In contrast with their ignorance is His own full knowledge, which belonged to One only. (See Note on John 1:18.) The pronoun “I” here, as “ye” immediately before, is emphatic.
For I am from him, and he hath sent me.—This knowledge is here based upon His oneness of essence, and upon His true mission. He knows God because He is from Him, and in union ever one with Him. He knows God because He is in His human nature the representative of the Divine to mankind.
It is important to believe God who sent Jesus into the world to save sinners.
- ) Act 15:7, “After there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the Word of the Gospel and believe.”
Cambridge Bible for Schools and Colleges
- much disputing] [R. V. questioning] For the Pharisaic element would find its warmest supporters at Jerusalem. And it is to that party that the disputing must be ascribed, for it is plain, from the summing up of St James at the close of the discussion, that the other apostles were of the same mind with Paul and Barnabas, and as is said in the Epistle to the Galatians (Acts 2:9), “they gave unto them the right hands of fellowship.”
Peter rose up] It is worth notice that Barnabas and Paul leave arguments and reasons to those who had laboured most among Jewish converts, and merely content themselves with telling their experience of what God had wrought through them.
Men and brethren] See note on Acts 1:16.
a good while ago] Lit. “from early days.” Alluding to the conversion of Cornelius (chap. 10) which probably took place some ten years before the meeting of this synod. This was at an early period of the apostolic ministry, and the great and numerous events which had intervened made the time seem long ago.
by my mouth] That he may not seem to be claiming a distinction for himself as the one chosen of God for this work, St Peter is careful to call himself no more than the mouthpiece of God.”gosp
We must hear the Word of the Gospel and believe. What is the Gospel?
1Co 15:1-4, “Now I make known to you, brothers and sisters, the Gospel which I preached to you, which you also received, in which you also stand, by which you also are saved, if you hold firmly to the Word which I preached to you, unless you believed in vain. For I handed down to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures– THIS IS THE GOSPEL.
- ) Act 15:11, “But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”
Cambridge Bible for Schools and Colleges
- But] Translation fails to give the force of this conjunction. It implies an exhortation for which the remainder of the verse states the reason. But cease now from such a course, for we believe, &c.
through the grace of the Lord Jesus] (The most ancient authorities omit Christ.) It is not to our having conformed to the Jewish law, St Peter urges, that we look for salvation, but to the grace of the Lord.
even as they] i.e. in like manner as they believe. Thus the argument is: If our belief and hope are the same, and no other, than theirs, why should these new converts be urged to adopt observances which form to us no ground for our hope of salvation? In the N. T. history St Peter’s name appears no more, and when we call to mind the opposition which, at the close of the first, and in the second century, was represented as existing between the teaching of Paul and Peter, we cannot think that it was without meaning that this last appearance of the Apostle of the circumcision in the Scripture story sets him before us in full accord with the Apostle of the Gentiles.”
We must believe that we are saved through the grace of the Lord Jesus.
10.) Act 16:31, “They said, “Believe in the Lord Jesus, and you will be saved, you and your household.”
Cambridge Bible for Schools and Colleges
- Believe on the Lord Jesus Christ] The oldest authorities omit Christ. The word would not have the same significance for a Gentile as for a Jew, and may well have been omitted in the address to the jailor. What was asked from Gentile converts was to accept Jesus as their Lord. The men whom he had just called “Lords” point him to the only “Lord.”
and thy house] With the thought that what the head of the family did would be followed by the members. (Cp. Acts 16:15.) They were, we see in the next verse, willing hearers.”
Believe in the Lord Jesus who can save you and your household.
11.) Rom 3:3, ”What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?”
It is sad there are people who would not believe the truth.
If some did not believe; if some did remain in infidelity, Acts 28:24, if they would give no credit to the oracle, and to the promise of a Messiah.
The faith of God; i.e. the truth and faithfulness of God, Psalm 33:4. The whole verse is another prolepsis. The implied objection is this, That the Jews are nothing the better for these oracles, or have no advantage by them, if by unbelief they have rendered themselves unworthy or incapable of benefit by them. The answer to this is anticipated by propounding another question; Can the infidelity of some be any hinderance of God’s performing his promise to others, to his chosen ones? The interrogation is a negation, q.d. It cannot be, as the following words show: see 2 Timothy 2:13.
Unbelief will not nullify the faithfulness of God.
12.) Rom 10:9, “that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.”
To be saved requires the confession of your mouth Jesus as Lord and the belief in your heart that God raised Him from the dead.
Ellicott’s Commentary for English Readers
- If thou shalt confess with thy mouth.—Interesting as containing the earliest formal confession of faith; that in Acts 8:37 (see Note there) is not genuine.
There is no opposition between the outward confession and the inward act of faith. The one is regarded as the necessary consequence and expression of the other. In the next verse this takes the form of Hebrew parallelism, in which the balanced clauses are regarded as equivalent to each other.
The Lord Jesus.—Jesus as Lord.
Hath raised him from the dead.—Comp. Romans 4:25. Though the death of Christ apprehended by faith is more especially the cause of the Christian’s salvation, still the Apostle regards the Resurrection as the cardinal point; for without the Resurrection the proof of the Messiahship of Jesus would have been incomplete, and His death would not have had its saving efficacy.”
We must confess with our mouth Jesus as Lord, and believe in our heart that God raised Him from the dead, we will be saved.
13.) Rom 3:22, “but it is the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction.”
The righteosness of God is granted to all who through faith in Jesus Christ, there is no distinction whether it is a president, pimp or prostitute.
Cambridge Bible for Schools and Colleges
- even] Perhaps translate but, i.e. with a sort of contrast to the words just before. The “righteousness” was witnessed indeed by the O. T., but it resided in Christ and His work.
faith of Jesus Christ] Faith in Jesus Christ is certainly the meaning. The same Gr. construction occurs in Mark 11:22; Acts 3:16; Galatians 2:16; Galatians 2:20; Ephesians 3:12; Php 3:9; with the same sense.
In this verse the Saviour’s Name is first brought into the argument.
unto all and upon all] The Gr. phrases respectively indicate destination and bestowal. The sacred pardon was prepared for all believers, and is actually laid upon them as a “robe of righteousness.” (Isaiah 61:10.)
no difference] i.e., in respect of the need of the revealed justification. Between Jew and Gentile, and soul and soul, there were and are countless other differences; but in this respect, none. A mountain-top differs in level from a mine-floor; but it is as impossible to touch the stars from the mountain as from the mine. The least sinful human soul is as hopelessly remote from the Divine standard of holiness as the most sinful, and that standard is inexorable.
We are all justified before God through faith in Jesus Christ, there is no difference.
14.) Rom 6:8, ‘Now if we have died with Christ, we believe that we shall also live with Him.”
Romans 6:8-11. Now if we be dead with Christ — Conformed to his death by dying to sin; we believe that we shall also live with him — We have reason sufficient to assure ourselves that we shall be conformed to him in life too, by living an uninterrupted life of grace here, and glory hereafter; and shall die no more, even as Christ being raised from the dead dieth no more, Romans 6:9. He died unto sin — To atone for and to abolish it; but he liveth unto God — A glorious eternal life, such as we shall live also. Likewise — Ουτω, so, in correspondence to Christ’s death and life, Romans 6:8-9, reckon ye yourselves to be dead indeed unto sin — To be under an indispensable obligation, from duty and gratitude, to die to it, and never more return under its power, or live in the commission of it; but alive unto God — Endued with spiritual life, and thereby enabled to live to the glory of God, in a steady, uniform, and cheerful obedience to his wise, just, and holy commands; through Jesus Christ our Lord — By virtue of his death and resurrection, your union with him by faith, and grace received from him.”
If we died with Christ, we will also live with Him.
15.) 1Co 1:21, “For since in the wisdom of God the world through its wisdom did not come to know God, God was pleased through the foolishness of the message preached to save those who believe.”
Cambridge Bible for Schools and Colleges
- For after that in the wisdom of God the world by wisdom knew not God] We have here a contrast drawn between God’s wisdom and that of man. Man’s wisdom could but inquire and argue. God’s wisdom had decreed that by such means man should only learn his weakness.
it pleased God by the foolishness of preaching] Rather, with the Rhemish version, by the foolishness of the preachings, i.e. of the gospel. The word translated preaching should rather be rendered what is preached. It is called foolishness (1) because ‘those who were perishing’ thought it so; (2) because it required no high intellectual gift, but simple faith in a crucified and risen Lord. This abnegation by man of his natural powers was the first step in the road to salvation. But we are not to suppose that after man had thus surrendered those powers to God in a spirit of childlike faith, he was not to receive them back regenerated and transfigured.”
Through the foolishness of the message preached, those who believe ARE SAVED.
16.) Gal 3:22, “But the Scripture has confined everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.”
Cambridge Bible for Schools and Colleges
- But the Scripture, &c.] The impossibility (Theod. Mops.) of obtaining righteousness by legal obedience is proved by the plain testimony of Scripture. It is noteworthy that in this momentous argument St Paul appeals not to conscience or experience, but to God’s Word written.
the Scripture hath concluded] Not the O. T. generally, but the particular passage referred to in ch. Galatians 2:16, viz. Psalm 143:2. This view is confirmed by the tense employed ‘concluded’, rather than the perfect ‘hath concluded’. This personification of Scripture is remarkable, investing it with the dignity and authority of a Divine utterance.
concluded] i.e. ‘shut up’, leaving no means of escape. The same word occurs Romans 11:32, ‘God shut up all men into disobedience, that He might have mercy upon all’.
all] Lit. ‘all things’, neuter. In the passage just quoted from Romans we have ‘all men’. This is more comprehensive, not because ‘no exception is made, not even in favour of the Virgin Mary, as the Vatican decree would require’ (Dr Schaff)—though this is true,—but because men’s purest aims, and noblest efforts, and holiest achievements are tainted with sin.
that the promise … believe] The promise is here put for the thing promised, justification, life. Bp. Lightfoot observes that the words, ‘by faith in Jesus Christ’ are not redundant. St Paul’s opponents did not deny that only believers could obtain the promise. They held that it was obtained by works, and not by faith.
This verse reveals the end for which the law was given—not to condemn, but to shew that by it was no escape, from it no escape, except by faith in the promise—in the Person promising and the Person promised. How beautifully Bunyan illustrates this great truth when he makes the Pilgrims who were shut up in the Doubting Castle of Giant Despair effect their escape by the Key of Promise, which Christian found in his bosom!”
The Scriptures have concluded all have sinned and come short of the glory of God, but the promise of faith is the salvation to all who believe in Christ.
17.) Phl 1:29, “For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer on His behalf.”
Christians not only to believe in Christ, but also to suffer on His behalf.
Cambridge Bible for Schools and Colleges
29. For, &c.] He carries out the statement just made (see last note but one), by saying that not only the grounds of faith in Christ, and the power to believe, but the occasion of suffering for Christ, and the power to meet the suffering, are things of Divine grant and gift.
it is given] Lit. “it was given.” But the A.V. is true to English idiom. The verb rendered “give” denotes specially a grant of free favour or kindness. It is thus often used of free forgiveness, e.g. Luke 7:42; 2 Corinthians 2:7; 2 Corinthians 2:10; Ephesians 4:32; sometimes of the work of free grace and salvation, e.g. Romans 8:32; 1 Corinthians 2:12. (In Acts 3:14; Acts 25:11; Acts 25:16, it is used of an arbitrary, extra-legal, giving up of a prisoner to others, either for liberation or penalty.) Thus the word here, with its associations of sovereignty, favour, boon, forms a noble paradox.
on the behalf of Christ] The structure of the Greek indicates that the Apostle was about to write simply, “it is granted you to suffer on behalf of Christ”, but that he suspended the thought and phrase to insert, “not only to believe on Him but to suffer on His behalf.” Thus “on the behalf of Christ” anticipates here the close of the verse, where it is repeated.
to believe on him] Lit., “into Him,” a phrase suggesting the directness and holdfast of saving faith. But this speciality of meaning must not be pressed far, for the phrase occurs here and there in connexions not naturally adapted to such thought; e.g. John 2:23; John 12:42.—The Greek verb is in the present tense, and points to the continuousness of the action of faith. The Christian, having once believed, lives by still believing. See Romans 11:20; Galatians 2:20; Hebrews 10:38.—Faith in Christ is here incidentally spoken of as a grant of Divine grace. See further on this, Ephesians 2:8, and note in this Series.
for his sake] Better with R.V., in His behalf, to mark the connexion of thought with the “in the behalf of Christ” just above.”
Christians not only to believe in Christ, but also to suffer for Him.
18.) 1Th 4:14, “For if we believe that Jesus died and rose from the dead, so also God will bring with Him those who have fallen asleep through Jesus.”
Verse 14. – For if we believe that Jesus died and rose again. The apostle’s argument proceeds on the supposition that Christ and believers are one body, of which Christ is the Head and believers are the members; and that consequently what happens to the Head must happen to the members. Our knowledge and belief of a future state, and especially of the resurrection, is founded on the resurrection of Christ (comp. 1 Corinthians 15:12-20). Even so them also which sleep in Jesus; or more literally, through Jesus. Will God bring with him; namely, with Jesus. These words are differently construed. Some read them thus: “Even so them also which sleep will God through Jesus bring with him” (De Wette, Lunemann); but this appears to be an awkward construction; as we must then render the clause, “will God through Jesus bring with Jesus.” It is, therefore, better to refer the words, “through Jesus,” to the first clause. It is through Jesus that believers fall asleep; it is he who changes the nature of death, for all his people, from being the king of terrors into a quiet and gentle sleep, from which they will awaken to eternal life. 1 Thessalonians 4:14.”
Christians believe that Jesus died and rose from the dead, so also God will bring with Him those who have died through Jesus.
19.) 1Ti 1:16, “Yet for this reason I found mercy, so that in me as the foremost sinner Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”
Verse 16. – As chief for first, A.V.; might Jesus Christ for Jesus Christ might, A.V.; his long-suffering for long-suffering, A.V.; an ensample of for a pattern to, A.V.; unto eternal life for to life everlasting, A.V. That in me as chief; rather, as A.V., first; i.e. both in order of time, and in respect also of the greatness of the sin forgiven. Show forth (ἐνδείξηται; see 2 Timothy 4:14, note). All his long-suffering; more properly, as Alford, the whole long-suffering; i.e. the entirety of long-suffering – all that was possible, every kind and degree of long-suffering. Ὁ πᾶς with the substantive denotes the whole of a thing: τὸν πάντα χρόνον, “the whole time” (Acts 20:18); ὁ πᾶς νόμος, “the whole Law” (Galatians 5:14). So in the two examples from Polybius, τῆς πάσης ἀλογιστίας and τῆς πάσης ἀτοπίας “the utmost unreasonableness,” and “the utmost strangeness,” the construction is exactly the same. Long-suffering (μακροθυμια); more literally, long-animity; very frequent both in the New Testament and in the LXX. The adjective μακρόθυμος (LXX.) is a translation of the Hebrew קְצַר אַפַיִם, “long,” or “slow to anger,” to which the opposite is אֶרֶך, ὀξύθυμος (LXX.), “short to anger,” i.e. hasty, passionate. The verb μακροθυμέω also occurs frequently, both in the New Testament and in the LXX.: Ἡ ἀγάπη μακροθυμεῖ, “Charity suffereth long” (1 Corinthians 13:4). For an example (πρὸς ὑποτύπωσιν). The word only occurs in the New Testament here and 2 Timothy 1:12; but both it and the verb ὑποτυπόω are good classical words. The meaning of ὑπότύπωσις is “a sketch” or “outline,” and hence a “pattern.” This pattern is spoken of as being the property of, being for the use of, them which should hereafter believe. Just as the workman looks at his plan, or outline, by which he is to work, so those future believers would see in Christ’s dealings with St. Paul the exact pattern of the long-suffering which they might expect for themselves. Others take ὑποτύπωσις in the sense of “instruction,” but this sense cannot be made good. Believe on him unto eternal life. These words hang together. The particular force of πιστεύειν ἐπ αὐτῷ, “found in the New Testament only here and Romans 9:33; Romans 10:11; and 1 Peter 2:6” (Huther) – as distinguished from the other constructions of to πιστεύειν – is “rest,” “lean on” (Ellicott). St. Paul thus incidentally affirms that his own faith rested upon Jesus Christ in the full assurance of attaining to eternal life (see 1 Timothy 6:12; 2 Timothy 1:1, 2). 1 Timothy 1:16.”
Jesus Christ demonstrated His perfect patience as an example for those who would believe in Him for eternal life.
21.) Jhn 8:24, “Therefore I said to you that you will die in your sins; for unless you believe that I AM, you will die in your sins.”
Cambridge Bible for Schools and Colleges
- ye shall die in your sins] Here ‘die’ is emphatic, not ‘sin’ as in John 8:21. Moreover the plural is here correct; it is no longer the state of sin generally, but the separate sins of each that are spoken of. Before it was ‘in your sin shall ye die;’ here it is ‘ye shall die in your sins.’
for if ye believe not] This is the only way in which they can be delivered—faith in Him. Comp. John 1:12, John 3:15-18, John 6:40.
that I am he] Better, that I am. It not merely means ‘that I am the Messiah,’ but is the great name, which every Jew at once understood, I AM. Comp. John 8:28; John 8:58, John 13:19, John 18:5; Exodus 3:14; Deuteronomy 32:39; Isaiah 43:10.”
Unless you believe Jesus Christ is the Son of God, the Savior of mankind, you will die in your sins.
This is very clear, no matter who you are, unles you believe Jesus Christ is the Son of God, the Savior of mankind, you will die in your sins. You cannot escape the wrath of God. So do not neglect so great a salvation. So repent of your sins, and believe with all your heart in Jesus your great God and Savior. You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
DECEMBER 29, 2025
Copyright © 2018 – 2025 by Willie Wong
All African nations, South America, Asia and the world, where can you find a country which does not have large national debts and deficits? Africa is different because for 500 years, not one country has become self-sufficient and solvent, they glorify with their primitive cultures and brag about their scientists and experts, joy to kill each other. International aid actually fuel their official corruption. Any nation that shares destinies with Africa will be doomed! No resources can fill the Black holes! The international community should leave Africa alone, let them do or die.
China modernization must focus that every village will have:
- Electricity.
- Running water to drink and wash.
- Gas to cook and heat.
- Internet.
- Livelihood.
- NEW TOILET BY LAW
The nymcoompoop of Ukraine is guilty and responsible for 55 K deaths of its soldiers and many more missing in initiating war with Russia. He should be executed. The leaders of EU are dummies for making $billions of loans to Ukraine who can never repay. Ukraine should never be rebuilt to serve as a warning to the world.
