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The most important knowledge is not what others know, it is what you know. The most important knowledge is not self-knowledge. The most important knowledge is not human knowledge because human knowledge will pass away.
The most important knowledge is the knowledge that can save you from time to eternity. Do you know?
Years ago, a famous pastor of a large church, when he met me at a book store and asked the question, “What do you know?” I was shy and did not answer him. If it were today, I would answer: “I know Whom I have believed.” Now the pastor who asked the question is no more, the Lord whom I have believed still remains.
- ) Job 19:25, “Yet as for me, I know that my Redeemer lives, and at the last, He will take His stand on the earth.”
Cambridge Bible for Schools and Colleges
- For I know] Rather, but I know. This is now something higher to which his mind rises. He desires no doubt to be vindicated before men, and would wish that all generations to come should know his claim to rectitude, when he no more lived himself to make it (Job 19:23-24); but what he desires above all things is that he might see God who now hides His face from him, and meet Him, for the meeting could not but be with joy (cf. ch. Job 23:6 seq.). Job’s problem is first of all a problem of religious life, and only in the second place a speculative one. And the speculative elements in it have no further meaning than as they aggravate the practical religious trouble. A solution of his problem, therefore, was possible in only one way, viz. by his seeing God (cf. ch. Job 42:5)—for to see God is to see Him in peace and reconciliation. And it is to grasp the assurance of this that Job’s heart now reaches forth its hand.
my Redeemer liveth] “Liveth” means more than is, exists. Job uses the word in opposition to himself—he dies but his redeemer lives after him. The term redeemer (Heb. gô’çl) is frequently used of God as the deliverer of His people out of captivity, e.g. very often in Isaiah 40 seq. (ch. Isaiah 49:7; Isaiah 49:26, Isaiah 54:5; Isaiah 54:8), and also as the deliverer of individuals from distress, Genesis 48:16; Psalm 19:14; Psalm 103:4. Among men the Goel was the nearest blood-relation, on whom it lay to perform certain offices in connexion with the deceased whose Goel he was, particularly to avenge his blood, if he had been unjustly slain (Ruth 2:20, &c.; Numbers 35:19). Job here names God his Goel. The passage stands in close relation with ch. Job 16:18-19, where he names God his “witness” and “sponsor” or representative. It is probable, therefore, that there is an allusion to the Goel among men—Job has in God a Goel who liveth. This Goel will vindicate his rights against the wrong both of men and God (Job 19:3; Job 19:7). At the same time this vindication is regarded less as an avenging of him, at least on others (though cf. Job 19:28-29), than as a manifestation of his innocence. This manifestation can only be made by God’s appearing and shewing the true relation in which Job stands to Him, and by Job’s seeing God. For his distress lay in God’s hiding His face from him, and his redemption must come through his again beholding God in peace. Thus the ideas of Goel and redeemer virtually coincide.
he shall stand at the latter day] To stand means to arise and appear, to come forward (as a witness, Deuteronomy 19:15; Psalm 37:12), or to interpose (as a judge, Psalm 12:5). The word day has no place here. The expression “the latter” means either last or later. It is used of God as the first and the last (Isaiah 44:6; Isaiah 48:12), but also otherwise in a comparative sense, later, to come, following (Psalm 48:13; Psalm 78:4; Ecclesiastes 4:16; Job 18:20). Here the word is an epithet of God and can hardly describe Him as the last, for Job certainly does not contemplate his vindication being put off till the end of all things. The expression is parallel to “my Goel” in the first clause, and literally rendered, means: and he who cometh after (me) shall stand; or, and as one who cometh after (me) he shall stand. The trans., in after time he shall stand, is nearly equivalent. Ewald and other high authorities render, an afterman, i. e. a vindicator.
upon the earth] Better, the dust. The word does not mean earth in opposition to heaven; such an antithesis did not need to be expressed; if God came forward or interposed in Job’s behalf He must do so upon the earth. The word “dust” carries rather an allusion to the earth as that wherein Job shall have been laid before God shall appear for him—the same allusion as is carried in the words “Goel” and “he who cometh after me;” cf. ch. Job 7:21, Job 17:16, Job 20:11, Job 21:26, &c.”
This is a personal knowledge: I know my Redeemer lives.
2.) Exo 18:11, “Now I know that the LORD is greater than all the gods; indeed, it was proven when they acted insolently against the people.”
Verse 11. – Now know I that the Lord is greater than all gods. It would seem that Jethro, like the generality of the heathen, believed in a plurality of gods, and had hitherto regarded the God of the Israelites as merely one among many equals. Now, he renounces this creed, and emphatically declares his belief that Jehovah is above all other gods, greater, higher, more powerful. Compare the confessions of Nebuchadnezzar (Daniel 2:47; Daniel 3:26, 27) and Darius the Mede (Daniel 6:26). For in the thing wherein they dealt wickedly he was above them. There is no “he was above them” in the original, nor is the clause a distinct sentence from the preceding one. It is merely a prolongation of that clause, without any new verb; and should be translated, “Even in the very matter that they (the Egyptians) dealt proudly against them “(the Israelites). The superiority of Jehovah to other gods was shown forth even in the very matter of the proud dealing of the Egyptians, which was brought to shame and triumphed over by the might of Jehovah. The allusion is especially to the passage of the Red Sea. Exodus 18:11.”
3.) Num 22:6, “Now, therefore, please come, curse this people for me since they are too ]mighty for me; perhaps I will be able to defeat them and drive them out of the land. For I know that he whom you bless is blessed, and he whom you curse is cursed.”
Verse 6. – I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. This was the language of flattery intended to secure the prophet’s services. No doubt, however, Balak, like other heathens, had a profound though capricious belief in the real effect of curses and anathemas pronounced by men who had private intercourse and influence with the unseen powers. That error, like most superstitions, was the perversion of a truth; there are both benedictions and censures which, uttered by human lips, carry with them the sanction and enforcement of Heaven. The error of antiquity lay in ignorance or forgetfulness that, as water cannot rise higher than its source, so neither blessing nor cursing can possibly take any effect beyond the will and purpose of the Father of our souls. Balaam knew this, but it was perhaps his misfortune to have been trained from childhood to maintain his position and his wealth by trading upon the superstitions of his neighbours. Numbers 22:6.”
4.) 1Ki 17:24, “Then the woman said to Elijah, “Now I know that you are a man of God, and that the Word of the LORD in your mouth is truth.”
Cambridge Bible for Schools and Colleges
- Now by this] R.V. omits the last two words. The italics of A.V. shew that there is nothing in the Hebrew for ‘by,’ and the word rendered ‘this’ is only a particle to strengthen the adverb ‘now.’ The same two words are rendered in A.V. by ‘now’ simply in Ruth 2:7 and should be so translated here. In 2 Kings 5:22 they are translated ‘even now.’
I know that thou art a man of God] She had so addressed him above in 1 Kings 17:18, but what she desires now to express is her firm assurance. The mercy of her son’s restoration spake more surely of God’s messenger than did the stroke of his death. Jewish tradition represents this boy as the servant who afterwards accompanied Elijah, and finally became the prophet Jonah. (See Jerome, Preface to Jonah.)
the word of the Lord in thy mouth is truth] This is more than to say that the word which the prophet speaks is truth; or than that the word of the Lord is in his mouth. It expresses a conviction that the Lord Jehovah in whose name Elijah speaks is the true God. Whatever stage her religious belief had before reached, she now advances beyond it, and acknowledges Jehovah as truth itself.”
When I was a boy, I thought every preacher who claimed to be a man of God must be a man of God. Now I grow up to reflect on the past, I know a man who was the head of a mission was a false preacher who preached for his own benefits AND wanted to be served.
5.) 2Ki 5:15, “Then he returned to the man of God with all his company, and came and stood before him. And he said, “Behold now, I know that there is no God in all the earth, except in Israel; so please accept a gift
from your servant now.”
This may be an insult to many nations.
Cambridge Bible for Schools and Colleges
15–19. Naaman’s gratitude. His imperfect knowledge makes his practice imperfect (Not in Chronicles)
15. And he returned to the man of God] He was a stranger in Israel, like the Samaritan among the ten lepers whom our Lord cured, but like him he also manifested his thankfulness. He came back with all his company, that the thanksgiving might lose nothing of its fulness, and in the presence of them all, proclaims the new knowledge which he has gained, how he has found that ‘there is no god who can deliver after this sort’.
came, and stood before him] His feelings and attitude are alike changed, and so the prophet now shews himself to him. Naaman has begun his lesson in the school of Jehovah and Elisha is ready to encourage his weak steps.
no God in all the earth, but in Israel] He has still his notion of different gods assigned to different lands, and does not conceive that Jehovah may be the God of all the earth. He is the God of Israel only, but all that are called gods elsewhere are not to be compared to Him.
take a blessing [R.V. present] of thy servant] Because with a present there generally is given good wishes and benediction, the Hebrews frequently used ‘blessing’ as here for ‘a gift’. Thus (Genesis 33:11) Jacob calls the present which he had prepared for Esau by this name. ‘Take I pray thee, my blessing’. Cf. also Jdg 1:15; 1 Samuel 25:27; 1 Samuel 30:26 (with margin).”
6.) Job 9:2, “In truth I know that this is so;
but how can a person be in the right with God?”
Gill’s Exposition of the Entire Bible
I know it is so of a truth,…. That is, that God is just, and does not pervert justice and judgment, as Bildad had observed, Job 8:3; Job was a man of great natural parts and capacity; he had a large share of knowledge of things, natural, civil, and moral; and he was a good man, in whom the true light of grace shined; and being, enlightened by the spirit of wisdom and revelation, in the knowledge of divine things, he knew much of God, of his being and perfections, and of the methods of his grace, especially in the justification of men, as appears by various passages in this chapter; he knew that God was just and holy in all his ways and works, whether of providence or grace; and this he kept in sight amidst all his afflictions, and was ready to acknowledge it: he knew this “of a truth”; that is, most certainly; for there are some truths that are so plain and evident that a man may be assured of, and this was such an one with Job; he had no need to be instructed in this article; he was as knowing in this point, as well as in others, as Bildad or any of his friends; nor did he need to be sent to the ancients to inquire of them, or to prepare himself for the search of the fathers, in order to acquire the knowledge of this, to which Bildad had advised; yet, though this was so clear a point, about which there was no room for further contest; but then the matter is:
how should man be just with God? if not angels, if not man in his best estate, in which he was vanity when compared with God; then much less frail, feeble, mortal, sinful men, even the best of men, considered in themselves, and with respect to their own righteousness: for, to “be just” is not to be so through an infusion of righteousness and holiness into men, which in the best of men is their sanctification and not their justification; but this is a legal term, and stands opposed to condemnation, and signifies a man’s being condemned and pronounced righteous in a judiciary way; so a man cannot be adjudged, reckoned, or accounted by God upon the foot of works of righteousness done by him; since his best works are imperfect, not answerable to the law, but very defective, and so not justifying; are opposite to the grace of God, by which, in an evangelic sense, men are justified; these would encourage boasting, which is excluded in God’s way of justifying sinners; and could justification be by them, the death of Christ would be in vain, and there would have been no need of him and his justifying righteousness: especially, it is a certain thing, that a man can never be “just”, or “justified with God”, in such a way, or through any righteousness wrought out by him; that is, either he is not and cannot be just in comparison of God; for, if the inhabitants of the heavens are not pure in his sight, the holy angels; and if man, at his best estate, was altogether vanity when compared with him, what must sinful mortals be? or not be just at his bar; should he mark their iniquities, enter into judgment with them, or an action against them, summon them before him to answer to charges he has to exhibit; they could not stand before him, or go off acquitted or discharged: or in his account; for his judgment is according to truth; he can never reckon that a perfect righteousness which is an imperfect one: or in his sight; for, though men may be just in comparison of others, or at an human bar, in an human court of judicature, and in the account of men, and in their sight, to whom they may appear outwardly righteous, as well as in their own sight; yet not in the sight of God, who sees all things, the heart and all in it, every action, and the spring of it; see Psalm 143:2 Romans 3:20; in this sense, a man can only be just with God through the imputation of the righteousness of Christ, accounting that to him, putting it upon him, and clothing him with it, and so reckoning and pronouncing him righteous through it; and which is entirely consistent with the justice of God, since by it the law is fulfilled, magnified, and made honourable, and justice satisfied; so that God is just, while he is the justifier of him that believes in Jesus, Romans 3:26.”
No matter how good you are, no man is good enough in the sight of God. You can never be justified before God by your good deeds. For all have sinned and come short of the glory of God.
7.) Job 42:2, “I know that You can do all things,
and that no plan is impossible for You.”
Cambridge Bible for Schools and Colleges
2. do every thing] Or, canst do all.
no thought can be withholden] That is, no purpose. The meaning is that there is no purpose which the Almighty cannot carry out. Though literally the words seem merely an acknowledgement of power, they are also an admission of wisdom, the plans or purposes of which may be beyond the understanding of man (Job 42:3). Job does not, as might have been expected, acknowledge the Divine righteousness. His confession corresponds to the Almighty’s address to him. That address did not insist on any one Divine attribute, but rather presented God in the whole circle of His attributes, power and wisdom but also goodness, for He refreshes the thirsty ground where no man is. He feeds the ravens, and presides over the birth-pangs of the goats of the rock; and His omnipotence goes hand in hand with His moral rule (ch. Job 40:9 seq.). The Divine nature is not a segment but a circle. Any one Divine attribute implies all others. Omnipotence cannot exist apart from righteousness. Similarly Job’s reply reflects the great, general impression of God now made on him. The exhibition of the Divine wisdom as it operates in nature has led him to feel that within his own history also there is a divine “thought” or “counsel,” though he is unable to understand it. It can hardly, however, be the Author’s purpose to teach the general principle that the “counsel” of God is incomprehensible, because he gives an explanation of it in the Prologue. He is not teaching general principles here, but shewing the position which just thoughts of God will induce a man to take, even when God’s dealings may be beyond his understanding.”
8.) Psa 50:11, “I know every bird of the mountains,
and everything that moves in the field is Mine.”
This is just one example of God’s omniscience. God knows every bird of the mountains.
I know all the fowls of the mountains – That is, I am fully acquainted with their numbers; their nature; their habits; their residence. I have such a knowledge of them that I could appropriate them to my own use if I were in need of them. I am not, therefore, dependent on people to offer them, for I can use them as I please.
And the wild beasts of the field are mine – Margin, “with me.” That is, they are before me. They are never out of my presence. At any time, therefore, I could use them as I might need them. The word rendered “wild beasts” – זיז zı̂yz – means any moving thing; and the idea here is, whatever moves in the field, or roams abroad. Everything is his – whether on the mountains, in the forest, or in the cultivated field.”
9.) Psa 51:3, “For I know my wrongdoings,
and my sin is constantly before me.”
This is the first most important thing for sinners to know: wrongdoings, and sin.
Psalm 51:3. For I acknowledge my transgressions — With grief, and shame, and abhorrence of myself and of my sins, which hitherto I have dissembled and covered. And, being thus truly penitent, I hope and beg that I may find mercy with thee. This David had formerly found to be the only way of obtaining forgiveness and peace of conscience, Psalm 32:4-5, and he now hoped to find the same blessings in the same way. And my sin is ever before me — That sin, which I had cast behind my back, is now constantly in my view, to humble and mortify, and make me continually to blush and tremble. We see here David’s contrition for his sin was not a slight, sudden passion, but all abiding grief. He was put in mind of his crimes on all occasions; they were continually in his thoughts: and he was willing they should be so for his further abasement. Let us learn from hence, that our acts of repentance, for the same sin, ought to be often repeated, and that it is very expedient, and will be of great use for us, to have our sins ever before us, that by the remembrance of those that are past, we may be armed against temptations for the future, and may be kept humble, quickened to duty, and made patient under the cross.”
A person must first know he/she is a sinner before he/she needs the Savior.
10.) Psa 56:9, “Then my enemies will turn back on the day when I call; This I know, that God is for me.”
When I was young and poor, this knowledge that God is for me was most comforting.
When I cry unto thee – This expresses strong confidence in prayer. The psalmist felt that he had only to cry unto God, to secure the overthrow of his enemies. God had all power, and his power would be put forth in answer to prayer.
Then shall mine enemies turn back – Then shall they cease to pursue and persecute me. He did not doubt that this would be the ultimate result – that this blessing would be conferred, though it might be delayed, and though his faith and patience might be greatly tried.
For God is for me – He is on my side; and he is with me in my wanderings. Compare the notes at Romans 8:31.”
11.) Psa 119:75, “I know, LORD, that Your judgments are righteous, and that You have afflicted me in faithfulness.”
Psalm 119:75-77. I know, O Lord — By the convictions of my own conscience, and by experience; that thy judgments are right — That thy corrections, as the next clause explains this, are just and proper, and that thou, in faithfulness, hast afflicted me — That is, in order to the accomplishment of thy faithful promises, and for my present and eternal good. Let thy merciful kindness, &c. — Yet, in judgment, remember mercy, and give me that support in, and deliverance out of my troubles which thou hast promised. Let thy tender mercies — Thy tender compassion, and pardoning grace; come unto me — Let me have the evidence that I indeed possess them, and experience their blessed efficacy in my own heart; that I may live — That, being passed from death unto life, I may live a life of faith, hope, and love, of joy and gladness, of holiness and happiness; for thy law is my delight — And while I rely on its promises, I make it my care to obey its precepts, and thus manifest the truth of my repentance. Observe, reader, a good man cannot be satisfied or happy without evident tokens of God’s favour to him; but those that delight in God’s law shall not be left destitute of those tokens.
12.) Psa 135:5, “For I know that the LORD is great
and that our Lord is above all gods.”
Gill’s Exposition of the Entire Bible
For I know that the Lord is great,…. Jehovah the Father is great in his perfections; in his power, wisdom, faithfulness, grace, and goodness; and in his works of creation, providence, and grace: and so is Jehovah the Son, who seems chiefly designed, who is called “our Lord” or “Adon” in the next clause; he is great, having the same perfections his Father has; and doing the same works, besides the miracles he wrought here on earth, and the great work of our redemption: he is the great God and our Saviour, and a great Saviour he is; and indeed he is great in all his offices of Prophet, Priest, and King: and so is the blessed Spirit, who is equal to the Father and Son, and greater than he that is in the world. Now all this the psalmist could say from his own knowledge; he knew the Lord was great, from the consideration and meditation of his wondrous works; he knew the greatness of Christ, from the revelation made to him of his person, offices, and grace; he knew the greatness of the divine Spirit, from the inward experience of his upon his heart, as well as from his being divinely inspired by him; and because of this greatness of the Lord, as well as his goodness, he is to be praised; it is mentioned as a reason of it;
and that our Lord is above all gods; the Lord our righteousness; Immanuel, God with us: our Lord, not only by right of creation, but of redemption; he is above all that the Heathens called gods, even the greatest of them; not the idols their hands made only, but the heavens and all the host of them, the sun, moon, and stars; his glory is above them, being the Maker of them, as God; and he is made higher than they, as man and Mediator: he is above civil magistrates, princes, and kings of the earth, called gods, Psalm 82:5; he is King of kings, and Lord of lords, he is higher than they; by him they reign, and to him they are accountable; and he is above the angels, sometimes called “Elohim”, or gods, Psalm 8:5; he has a more excellent name and nature than they; he is the Creator of them, the object of their worship, to whom they minister, whose servants they are; and he is now exalted above them in the human nature, at the right hand of God; see Hebrews 1:4.
13.) Psa 140:12, “I know that the LORD will maintain the cause of the afflicted, and justice for the poor.”
Verse 12. – I know that the Lord will maintain the cause of the afflicted. The psalmist is confident, not only that the wicked will be punished, but also that the righteous, whatever sufferings may come upon them, will ultimately be delivered out of their afflictions (comp. Psalm 9:4, 9, 12, 18, etc.). And the right of the poor. It is not to be supposed that “the right” is always with “the poor;” but, when it is, God will assuredly be their champion. Psalm 140:12
14.) Ecc 3:12, “I know that there is nothing better for them than to rejoice and to do good in one’s lifetime.”
Verse 12. – I know that there is no good in them, but for a man to rejoice; rather, I knew, perceived, that there was no good for them; i.e. for men. From the facts adduced, Koheleth learned this practical result – that man had nothing in his own power (see on Ecclesiastes 2:24) which would conduce to his happiness, but to make the best of life such as he finds it. Vulgate, Cognovi quod non esset melius nisi laetari. To do good in his life; Τοῦ ποιεῖν ἀγαθόν; (Septuagint); Facere bene (Vulgate). This has been taken by many in the sense of “doing one’s self good, prospering, enjoying one’s self.” like the Greek εϋ πράττειν, and therefore nearly equivalent to “rejoice” in the former part of the verse. But the expression is best taken here, as when it occurs elsewhere (e.g. Ecclesiastes 7:20), in a moral sense, and it thus teaches the great truth that virtue is essential to happiness, that to “trust in the Lord… to depart from evil, and to do good” (Psalm 36:3, 27), will bring peace and content (see in the epilogue, Ecclesiastes 12:13, 14). There is no Epicureanism in this verse; the enjoyment spoken of is not licentiousness, but a happy appreciation of the innocent pleasures which the love of God offers to those who live in accordance with the laws of their higher nature. Ecclesiastes 3:12.”
15.) Ecc 3:14, “I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it. And God has
so worked, that people will fear Him.”
Cambridge Bible for Schools and Colleges
14. I know that, whatsoever God doeth] We ask once again whether we are brought face to face with the thought of an iron destiny immutably fixing even the seeming accidents of life, and excluding man’s volition from any share in them, or whether the writer speaks of an order which men may, in the exercise of their freedom, transgress. And the answer, as before, is that the Debater, while he recognises man’s freedom, has come to see a purpose and an order even in those accidents. So Epicurus himself taught that it was better to hold even the popular belief as to the Gods than to be in bondage to the dogma of a destiny (Diog. Laert. x. 1, § 134). The Eternal Law fulfils itself “whether men will hear or whether they will forbear.” They cannot add to it or take from it, but they retain the power of obeying or resisting it. It partakes so far of the character which was afterwards ascribed to a special revelation (Revelation 22:18-19).
God doeth it, that men should fear before him] There is a profound psychological truth in the thought thus expressed. Men may dream that they can propitiate or change an arbitrary will, but no reverential awe, no fear of God, is so deep as that which rises from the contemplation of a Righteousness that does not change. So, in like manner, the unchangeableness of the Divine Will is made a ground of confidence and hope in the midst of perturbations (Malachi 3:6).”
16.) Ecc 8:12, “Although a sinner does evil a hundred times and may lengthen his life, still
I know that it will go well for those who fear God, who fear Him openly.”
Verse 12. – Though a sinner do evil a hundred times. The sentence begins again, as ver. 11, with asher, followed by a participle; and the conjunction ought to be rendered “because,” the statement made in the former verse being resumed and strengthened. The Vulgate has attamen, which our version follows. The Septuagint goes astray, translating, ο{ς ἥμαρτεν, “He that has sinned has done evil from that time.” The sinner is here supposed to have transgressed continually without cheek or punishment. The expression, “a hundred times,” is used indefinitely, as Proverbs 17:10; Isaiah 65:20. And his days be prolonged; better, prolongeth his days for it; i.e. in the practice of evil, with a kind of contentment and satisfaction, the pronoun being the ethic dative. Contrary to the usual course of temporal retribution, the sinner often lives to old age The Vulgate has, Et per patientiam sustentatur, which signifies that he is kept in life by God’s long-suffering. Ginsburg gives, “and is perpetuated,” i.e. in his progeny – which is a possible, but not a probable, rendering. Yet surely I know; rather, though I for my part know. He has seen sinners prosper; this experience has been forced upon him; yet he holds an inward conviction that God’s moral government will vindicate itself at some time and in some signal manner. It shall be well with them that fear God, which fear before him. This is not really tautological; it is compared to St. Paul’s expression (1 Timothy 5:3), “widows that are widows indeed” (ὄντως), implying that they are, in fact and life, what they profess to be. Delitzsch and Plumptre suggest that in Koheleth’s time “God-fearers” had become the name of a religious class, as the Chasidim, or “Assideaus,” in I Macc. 2:42; 7:13, etc. Certainly a trace of this so-named party is seen in Psalm 118:4; Malachi 3:16. When this adjustment of anomalies shall take place, whether in this life or in another, the writer says not here. In spite of all contrary appearances, he holds firm to his faith that it will be welt with the righteous in the long run. The comfort and peace of a conscience at rest, and the inward feeling that his life was ordered after God’s will, would compensate a good man for much outward trouble; and if to this was added the assured hope of another life, it might indeed be said that it was well with him. The Septuagint has, “that they may fear before him,” which implies that the mercy and loving-kindness of God, manifested in his care of the righteous, lead to piety and true religion. Cheyne (‘Job and Solomon’), combining this verse with the next, produces a sense which is certainly not in the present Hebrew text, “For I know that it ever happens that a sinner does evil for a long time, and yet lives long, whilst he who fears before God is short-lived as a shadow.” Ecclesiastes 8:12”
17.) Isa 50:7, “For the Lord GOD helps Me, therefore,
I am not disgraced; therefore, I have made My face like flint, and I know that I will not be ashamed.”
When I was a boy, I used to worry about other boys who had families in better condition than mine. Now I am old man and I am not ashamed to compare their fate with mine.
For the Lord God will help me – That is, he will sustain me amidst all these expressions of contempt and scorn.
Shall I not be confounded – Hebrew, ‘I shall not be ashamed;’ that is, I will bear all this with the assurance of his favor and protection, and I will not blush to be thus treated in a cause so glorious, and which must finally triumph and prevail.
Therefore have I set my face like a flint – To harden the face, the brow, the forehead, might be used either in a bad or a good sense – in the former as denoting shamelessness or haughtiness (see the note at Isaiah 48:4); in the latter denoting courage, firmness, resolution. It is used in this sense here; and it means that the Messiah would be firm and resolute amidst all the contempt and scorn which he would meet, and would not shrink from any kind or degree of suffering which should be necessary to accomplish the great work in which he was engaged. A similar expression occurs in Ezekiel 3:8-9 : ‘Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant, harder than a flint, have I made thy forehead; fear them not, neither be dismayed at their looks.’”
18.) Jer 10:23, “I know, LORD, that a person’s way is not in himself, nor is it in a person who walks to direct his steps.”
This knowledge even when I was young, so I prayed more for the mercy and compassion of the Lord.
Gill’s Exposition of the Entire Bible
O Lord, I know that the way of man is not in himself,…. Kimchi and Ben Melech interpret it of that well known man Nebuchadnezzar, whose way was not in himself, and was not master of his own resolutions, but was under the influence and direction of divine Providence: when he set out of Babylon, he thought to have gone against the Ammonites; but when he came to a place where two ways met; the one leading to the children of Ammon, the other to Jerusalem; God changed his mind, and he steered his course to Jerusalem, to chastise Zedekiah for the breach of his oath: but the words seem to have a more general meaning; and the sense to be, that the prophet knew that it was not with him, nor with any of the godly, to escape the judgments that were coming upon them; that they were entirely in the hands of the Lord, to be guided, directed, and disposed of at his pleasure. The words may be accommodated to spiritual things and the affair of salvation; and be rendered thus, “I know, O Lord, that not for man is his way” (d); his own way is not good for him; not his sinful way, for this is opposite to God’s way, and a going out of it; it is not according to his word; it is after the course of the world; and it is a dark and crooked way, and leads to, and ends in, destruction and death, if grace prevent not: nor the way of his own righteousness; this is no way of access to God, no way of acceptance with him, no way of justification before him, no way of salvation, no way to heaven, and eternal happiness; that which is the good and right way, the only way of salvation, is not of man, in him, or with him naturally; it is not of his devising and contriving, and much less of his effecting; it is not even within his knowledge; and so far as he knows anything of it, he does not approve of it: but it is of God; the scheme of it is of his forming; it is a work wrought out by Christ; it is a way of salvation revealed in the Gospel; and the thing itself is savingly made known, and applied by the Spirit of God; all which is known and owned when men are spiritually enlightened:
it is not in man that walketh to direct his steps; as not in natural and civil things, much less in religious ones; a good man is one that “walks”, which supposes life and strength, without which there can be no walking; and a progression, a going on in a way; which ways are Christ, and his ordinances the path of doctrine and of duty; yet it is not even in this good man “to direct” and order “his steps” of himself; it is the Lord that must do it, and does; he can take no step aright without him; he is guided by him and his Spirit, both in the path of truth and of obedience; and hence it is that the saints persevere unto the end; see Psalm 37:23.”
19.) Rom 7:18, “For I know that good does not dwell in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not.”
This is the recognizance and confession of depravity of human nature.
Romans 7:18-20. For I know that in me, that is, in my flesh — The corrupt and degenerate self, my animal appetites and passions, debased and enslaved as they are by sin through the fall; or in me, while I was in the flesh, chap. Romans 8:8, and not in the spirit, Romans 7:9; dwelleth no good thing — Ουκ οικει αγαθον, good dwelleth not. Hence he asserts, in the place just referred to, that they who are in the flesh, whose reason and conscience are under the government of passion and appetite, or who are in their natural unrenewed state, cannot please God. For to will — To incline, desire, and even purpose; is present with me — Παρακειται μοι, lies near me, or, is easy for me; but how to perform — Κατεργαζεσθαι, statedly to practise, or, habitually work, (see on Romans 7:15😉 that which is good — Καλον, excellent, I find not — Have not sufficient ability. For the good that I would, &c. — See on Romans 7:15; Romans 7:17, for an explanation of this and the next verse.”
20.) 1Co 13:12, “For now we see in a mirror dimly, but then face to face; now I know in part, but then I will
know fully, just as I also have been fully known.”
Even with Revelation, the best knowledge is partial knowledge. When Jesus comes again, the saints will have full knowledge.
Ellicott’s Commentary for English Readers
- For now—i.e., in this earthly life, the “for” connecting the previous statement with that which it illustrates.
Through a glass, darkly.—Better, through a mirror in a dark saying. The illustration here is from a mirror when the image appears far behind the mirror itself. If we remember the imperfect metal surfaces which formed the mirrors of those days, we can imagine how imperfect and enigmatical (the Greek word is “in an enigma”) would the image appear; so that the Apostle says, “Like that image which you see when you look at an object in a mirror far off, with blurred and undefined outline, such is our knowledge here and now; but then (i.e., when this dispensation is at an end) we shall see as you see a man when you stand before him face to face. (See Numbers 12:7-8 for a similar thought, but a different illustration of it—“mouth to mouth.”) The word for “glass” here is the same as in James 1:23, and must mean a mirror, and not, as some commentators suggest, a pane of transparent stone or horn, such as was then used, for which a quite different word would have been employed.”
21.) Phl 4:12, “I know how to get along with little, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance
and suffering need.”
I was in abject poverty when I worked my way through college in America. You do not know what it means to be children of poor missionaries. The head of the mission used the money he raised for the mission to educate his children in America with master’s degrees; he did not share one penny with the children of his poor missionaries. It was not easy to learn how to get along with little. For that reason, I am averse to rich pastors or preachers.
Ellicott’s Commentary for English Readers
- Every where and in all things.—The original has no such distinction of the two words. It is, in all and everything; in life as a whole, and in all its separate incidents.
I am instructed.—The word again is a peculiar and almost technical word. It is, I have been instructed; I have learnt the secret—a phrase properly applied to men admitted into such mysteries as the Eleusinian, enshrining a secret unknown except to the initiated; secondarily, as the context would seem to suggest, to those who entered the inner circle of an exclusive philosophy, learning there what the common herd could neither understand nor care for. A Stoic might well have used these words. There is even a touch of the Stoical contempt in the word “to be full,” which properly applies to cattle, though frequently used of men in the New Testament. Perhaps, like all ascetics, they mostly knew how “to suffer need,” better than how “to abound.” But a Marcus Aurelius might have boldly claimed the knowledge of both.”
22.) Jhn 9:25, “He then answered, “Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see.”
This is a marvelous testimony.
Verse 25. – He therefore answered (and said), Whether he be a sinner – using the words of “the Jews” ironically – I know not. You assert it, but the facts of my experience are altogether of a different kind. I do not know, as you say that you do. The Jews reason from foregone prejudices; the healed man has no such evidence, no such grounds – he adds in immortal words, One thing I know with invincible conviction, that whereas I was blind (De Wette says there is no need to regard the ὤν as an imperfect participle, and the present suggests the whole career of the man from birth till that memorable morning), now I see. The plain consistent testimony of the man triumphs over their logic, which sought to bewilder his judgment. The language which a deeply felt experience can always bring against the a priori demonstrations of the insufficiency of the evidence of Divine revelation. I was blind; now I see the face of God in nature, the kingdom of God all around me, the fact of my own forgiveness, the dawning of a brighter day. John 9:25.”
23.) 1Co 2:2, “For I determined to know nothing
among you except Jesus Christ, and Him crucified.”
Verse 2. – I determined. The unadorned simplicity of my teaching was part of a fixed design. Not to know anything. Not, that is, to depend on any human knowledge. Of course, St. Paul neither means to set aside all human knowledge nor to disparage other Christian doer, toes. His words must not be pressed out of their due context and proportion. Jesus Christ, and him crucified. Christ, in the lowest depth of his abasement and self sacrifice. He would “know” nothing else; that is, he would make this the central point and essence of all his knowledge, because he knew the “excellency” of this knowledge (Philippians 3:8) – knew it as the only knowledge which rose to the height of wisdom. Christ is the only Foundation (1 Corinthians 3:11). In the person and the work of Christ is involved the whole gospel. 1 Corinthians 2:2”
24.) 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.”
Every saved believer can testify, “I know whom I have believed.”
Cambridge Bible for Schools and Colleges
- For the which cause I also suffer these things] R.V. places ‘also’ after ‘suffer’ that the emphasis may belong as much to ‘these things’ as to ‘suffer’ according to the order of the Greek; and substitutes yet for ‘nevertheless,’ which is too emphatic for the Greek word.
am not ashamed] The reference to 2 Timothy 1:8 is obvious, as ‘these things’ are the chains and dungeon of ‘the Lord’s prisoner.’ Cf. Romans 1:16.
I know whom I have believed] Rather with R.V. him whom, because it is the relative not the interrogative pronoun that is used.
to keep that which I have committed unto him] R.V. places in the margin the alternative sense, according to its rule when the balance of authority is nearly even, ‘that which he hath committed unto me’; and gives the literal Greek ‘my deposit.’ The genitive of the personal pronoun rendered ‘my’ may be either subjective here or objective; hence the uncertainty, which the context does not clear up entirely. On the whole, looking to the speciality of the phrase and its use in 1 Timothy 6:20, and below 2 Timothy 1:14 of Timothy’s guarding of the sound doctrine handed on to him, and here only besides,—it seems most probable that St Paul is adopting, to describe God’s commission to him, the same words in which he describes the same commission to Timothy. And by a change very characteristic of St Paul, when we might have expected the phrase to run ‘am persuaded that I shall be enabled to guard’ it is made to run ‘am persuaded that he is able to guard.’ Cf. ‘yet not I, but Christ liveth in me’ Galatians 2:20. The guarding, thus, is exactly the same, viz. God’s, in the 14th verse, ‘guard through the Holy Ghost which dwelleth in us.’ Compare Romans 7:24-25 with Romans 8:9. See note on 1 Timothy 6:20, for a fuller account of the ‘deposit’ itself, as the commission to hand on sound doctrine. If at the end of the first epistle this had become the Apostle’s chief absorbing anxiety, much more is it so now, in the very hour of his departure.
against that day] With a view to, in readiness for, that day; cf. Judges 6, ‘angels … he hath kept … unto the judgment of the great day.’“
Christianity is unlike other religions, you can be sure and know Whom you have believed.
All you have to do is to repent of your sins and believe in the Lord Jesus Christ as your God and Savior. You will have forgiveness of sins and receive the Holy Spirit to guide you into all truth. You can do it now.
All believers are waiting for That Day, the day of second coming of Jesus Christ. The final victory belongs to Christ, therefore belong to Christians.
You too can participate in that Day. All you need to do is to repent of your sins and believe in Jesus Christ as your God and Savior. You can do it now.
Willie Wong Thought
Willie Wong
September 12, 2025
https://williewong.cw.center/wp-admin
Copyright © 2018 – 2025 by Willie Wong
*I KNOW-2
*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.
The most important knowledge is not what others know, it is what you know. The most important knowledge is not self-knowledge. The most important knowledge is not human knowledge because human knowledge will pass away.
The most important knowledge is the knowledge that can save you from time to eternity. Do you know?
Years ago, a famous pastor of a large church, when he met me at a book store and asked the question, “What do you know?” I was shy and did not answer him. If it were today, I would answer: “I know Whom I have believed.” Now the pastor who asked the question is no more, the Lord whom I have believed still remains.
- ) Job 19:25, “Yet as for me, I know that my Redeemer lives, and at the last, He will take His stand on the earth.”
Cambridge Bible for Schools and Colleges
- For I know] Rather, but I know. This is now something higher to which his mind rises. He desires no doubt to be vindicated before men, and would wish that all generations to come should know his claim to rectitude, when he no more lived himself to make it (Job 19:23-24); but what he desires above all things is that he might see God who now hides His face from him, and meet Him, for the meeting could not but be with joy (cf. ch. Job 23:6 seq.). Job’s problem is first of all a problem of religious life, and only in the second place a speculative one. And the speculative elements in it have no further meaning than as they aggravate the practical religious trouble. A solution of his problem, therefore, was possible in only one way, viz. by his seeing God (cf. ch. Job 42:5)—for to see God is to see Him in peace and reconciliation. And it is to grasp the assurance of this that Job’s heart now reaches forth its hand.
my Redeemer liveth] “Liveth” means more than is, exists. Job uses the word in opposition to himself—he dies but his redeemer lives after him. The term redeemer (Heb. gô’çl) is frequently used of God as the deliverer of His people out of captivity, e.g. very often in Isaiah 40 seq. (ch. Isaiah 49:7; Isaiah 49:26, Isaiah 54:5; Isaiah 54:8), and also as the deliverer of individuals from distress, Genesis 48:16; Psalm 19:14; Psalm 103:4. Among men the Goel was the nearest blood-relation, on whom it lay to perform certain offices in connexion with the deceased whose Goel he was, particularly to avenge his blood, if he had been unjustly slain (Ruth 2:20, &c.; Numbers 35:19). Job here names God his Goel. The passage stands in close relation with ch. Job 16:18-19, where he names God his “witness” and “sponsor” or representative. It is probable, therefore, that there is an allusion to the Goel among men—Job has in God a Goel who liveth. This Goel will vindicate his rights against the wrong both of men and God (Job 19:3; Job 19:7). At the same time this vindication is regarded less as an avenging of him, at least on others (though cf. Job 19:28-29), than as a manifestation of his innocence. This manifestation can only be made by God’s appearing and shewing the true relation in which Job stands to Him, and by Job’s seeing God. For his distress lay in God’s hiding His face from him, and his redemption must come through his again beholding God in peace. Thus the ideas of Goel and redeemer virtually coincide.
he shall stand at the latter day] To stand means to arise and appear, to come forward (as a witness, Deuteronomy 19:15; Psalm 37:12), or to interpose (as a judge, Psalm 12:5). The word day has no place here. The expression “the latter” means either last or later. It is used of God as the first and the last (Isaiah 44:6; Isaiah 48:12), but also otherwise in a comparative sense, later, to come, following (Psalm 48:13; Psalm 78:4; Ecclesiastes 4:16; Job 18:20). Here the word is an epithet of God and can hardly describe Him as the last, for Job certainly does not contemplate his vindication being put off till the end of all things. The expression is parallel to “my Goel” in the first clause, and literally rendered, means: and he who cometh after (me) shall stand; or, and as one who cometh after (me) he shall stand. The trans., in after time he shall stand, is nearly equivalent. Ewald and other high authorities render, an afterman, i. e. a vindicator.
upon the earth] Better, the dust. The word does not mean earth in opposition to heaven; such an antithesis did not need to be expressed; if God came forward or interposed in Job’s behalf He must do so upon the earth. The word “dust” carries rather an allusion to the earth as that wherein Job shall have been laid before God shall appear for him—the same allusion as is carried in the words “Goel” and “he who cometh after me;” cf. ch. Job 7:21, Job 17:16, Job 20:11, Job 21:26, &c.”
This is a personal knowledge: I know my Redeemer lives.
2.) Exo 18:11, “Now I know that the LORD is greater than all the gods; indeed, it was proven when they acted insolently against the people.”
Verse 11. – Now know I that the Lord is greater than all gods. It would seem that Jethro, like the generality of the heathen, believed in a plurality of gods, and had hitherto regarded the God of the Israelites as merely one among many equals. Now, he renounces this creed, and emphatically declares his belief that Jehovah is above all other gods, greater, higher, more powerful. Compare the confessions of Nebuchadnezzar (Daniel 2:47; Daniel 3:26, 27) and Darius the Mede (Daniel 6:26). For in the thing wherein they dealt wickedly he was above them. There is no “he was above them” in the original, nor is the clause a distinct sentence from the preceding one. It is merely a prolongation of that clause, without any new verb; and should be translated, “Even in the very matter that they (the Egyptians) dealt proudly against them “(the Israelites). The superiority of Jehovah to other gods was shown forth even in the very matter of the proud dealing of the Egyptians, which was brought to shame and triumphed over by the might of Jehovah. The allusion is especially to the passage of the Red Sea. Exodus 18:11.”
3.) Num 22:6, “Now, therefore, please come, curse this people for me since they are too ]mighty for me; perhaps I will be able to defeat them and drive them out of the land. For I know that he whom you bless is blessed, and he whom you curse is cursed.”
Verse 6. – I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. This was the language of flattery intended to secure the prophet’s services. No doubt, however, Balak, like other heathens, had a profound though capricious belief in the real effect of curses and anathemas pronounced by men who had private intercourse and influence with the unseen powers. That error, like most superstitions, was the perversion of a truth; there are both benedictions and censures which, uttered by human lips, carry with them the sanction and enforcement of Heaven. The error of antiquity lay in ignorance or forgetfulness that, as water cannot rise higher than its source, so neither blessing nor cursing can possibly take any effect beyond the will and purpose of the Father of our souls. Balaam knew this, but it was perhaps his misfortune to have been trained from childhood to maintain his position and his wealth by trading upon the superstitions of his neighbours. Numbers 22:6.”
4.) 1Ki 17:24, “Then the woman said to Elijah, “Now I know that you are a man of God, and that the Word of the LORD in your mouth is truth.”
Cambridge Bible for Schools and Colleges
- Now by this] R.V. omits the last two words. The italics of A.V. shew that there is nothing in the Hebrew for ‘by,’ and the word rendered ‘this’ is only a particle to strengthen the adverb ‘now.’ The same two words are rendered in A.V. by ‘now’ simply in Ruth 2:7 and should be so translated here. In 2 Kings 5:22 they are translated ‘even now.’
I know that thou art a man of God] She had so addressed him above in 1 Kings 17:18, but what she desires now to express is her firm assurance. The mercy of her son’s restoration spake more surely of God’s messenger than did the stroke of his death. Jewish tradition represents this boy as the servant who afterwards accompanied Elijah, and finally became the prophet Jonah. (See Jerome, Preface to Jonah.)
the word of the Lord in thy mouth is truth] This is more than to say that the word which the prophet speaks is truth; or than that the word of the Lord is in his mouth. It expresses a conviction that the Lord Jehovah in whose name Elijah speaks is the true God. Whatever stage her religious belief had before reached, she now advances beyond it, and acknowledges Jehovah as truth itself.”
When I was a boy, I thought every preacher who claimed to be a man of God must be a man of God. Now I grow up to reflect on the past, I know a man who was the head of a mission was a false preacher who preached for his own benefits AND wanted to be served.
5.) 2Ki 5:15, “Then he returned to the man of God with all his company, and came and stood before him. And he said, “Behold now, I know that there is no God in all the earth, except in Israel; so please accept a gift
from your servant now.”
This may be an insult to many nations.
Cambridge Bible for Schools and Colleges
15–19. Naaman’s gratitude. His imperfect knowledge makes his practice imperfect (Not in Chronicles)
15. And he returned to the man of God] He was a stranger in Israel, like the Samaritan among the ten lepers whom our Lord cured, but like him he also manifested his thankfulness. He came back with all his company, that the thanksgiving might lose nothing of its fulness, and in the presence of them all, proclaims the new knowledge which he has gained, how he has found that ‘there is no god who can deliver after this sort’.
came, and stood before him] His feelings and attitude are alike changed, and so the prophet now shews himself to him. Naaman has begun his lesson in the school of Jehovah and Elisha is ready to encourage his weak steps.
no God in all the earth, but in Israel] He has still his notion of different gods assigned to different lands, and does not conceive that Jehovah may be the God of all the earth. He is the God of Israel only, but all that are called gods elsewhere are not to be compared to Him.
take a blessing [R.V. present] of thy servant] Because with a present there generally is given good wishes and benediction, the Hebrews frequently used ‘blessing’ as here for ‘a gift’. Thus (Genesis 33:11) Jacob calls the present which he had prepared for Esau by this name. ‘Take I pray thee, my blessing’. Cf. also Jdg 1:15; 1 Samuel 25:27; 1 Samuel 30:26 (with margin).”
6.) Job 9:2, “In truth I know that this is so;
but how can a person be in the right with God?”
Gill’s Exposition of the Entire Bible
I know it is so of a truth,…. That is, that God is just, and does not pervert justice and judgment, as Bildad had observed, Job 8:3; Job was a man of great natural parts and capacity; he had a large share of knowledge of things, natural, civil, and moral; and he was a good man, in whom the true light of grace shined; and being, enlightened by the spirit of wisdom and revelation, in the knowledge of divine things, he knew much of God, of his being and perfections, and of the methods of his grace, especially in the justification of men, as appears by various passages in this chapter; he knew that God was just and holy in all his ways and works, whether of providence or grace; and this he kept in sight amidst all his afflictions, and was ready to acknowledge it: he knew this “of a truth”; that is, most certainly; for there are some truths that are so plain and evident that a man may be assured of, and this was such an one with Job; he had no need to be instructed in this article; he was as knowing in this point, as well as in others, as Bildad or any of his friends; nor did he need to be sent to the ancients to inquire of them, or to prepare himself for the search of the fathers, in order to acquire the knowledge of this, to which Bildad had advised; yet, though this was so clear a point, about which there was no room for further contest; but then the matter is:
how should man be just with God? if not angels, if not man in his best estate, in which he was vanity when compared with God; then much less frail, feeble, mortal, sinful men, even the best of men, considered in themselves, and with respect to their own righteousness: for, to “be just” is not to be so through an infusion of righteousness and holiness into men, which in the best of men is their sanctification and not their justification; but this is a legal term, and stands opposed to condemnation, and signifies a man’s being condemned and pronounced righteous in a judiciary way; so a man cannot be adjudged, reckoned, or accounted by God upon the foot of works of righteousness done by him; since his best works are imperfect, not answerable to the law, but very defective, and so not justifying; are opposite to the grace of God, by which, in an evangelic sense, men are justified; these would encourage boasting, which is excluded in God’s way of justifying sinners; and could justification be by them, the death of Christ would be in vain, and there would have been no need of him and his justifying righteousness: especially, it is a certain thing, that a man can never be “just”, or “justified with God”, in such a way, or through any righteousness wrought out by him; that is, either he is not and cannot be just in comparison of God; for, if the inhabitants of the heavens are not pure in his sight, the holy angels; and if man, at his best estate, was altogether vanity when compared with him, what must sinful mortals be? or not be just at his bar; should he mark their iniquities, enter into judgment with them, or an action against them, summon them before him to answer to charges he has to exhibit; they could not stand before him, or go off acquitted or discharged: or in his account; for his judgment is according to truth; he can never reckon that a perfect righteousness which is an imperfect one: or in his sight; for, though men may be just in comparison of others, or at an human bar, in an human court of judicature, and in the account of men, and in their sight, to whom they may appear outwardly righteous, as well as in their own sight; yet not in the sight of God, who sees all things, the heart and all in it, every action, and the spring of it; see Psalm 143:2 Romans 3:20; in this sense, a man can only be just with God through the imputation of the righteousness of Christ, accounting that to him, putting it upon him, and clothing him with it, and so reckoning and pronouncing him righteous through it; and which is entirely consistent with the justice of God, since by it the law is fulfilled, magnified, and made honourable, and justice satisfied; so that God is just, while he is the justifier of him that believes in Jesus, Romans 3:26.”
No matter how good you are, no man is good enough in the sight of God. You can never be justified before God by your good deeds. For all have sinned and come short of the glory of God.
7.) Job 42:2, “I know that You can do all things,
and that no plan is impossible for You.”
Cambridge Bible for Schools and Colleges
2. do every thing] Or, canst do all.
no thought can be withholden] That is, no purpose. The meaning is that there is no purpose which the Almighty cannot carry out. Though literally the words seem merely an acknowledgement of power, they are also an admission of wisdom, the plans or purposes of which may be beyond the understanding of man (Job 42:3). Job does not, as might have been expected, acknowledge the Divine righteousness. His confession corresponds to the Almighty’s address to him. That address did not insist on any one Divine attribute, but rather presented God in the whole circle of His attributes, power and wisdom but also goodness, for He refreshes the thirsty ground where no man is. He feeds the ravens, and presides over the birth-pangs of the goats of the rock; and His omnipotence goes hand in hand with His moral rule (ch. Job 40:9 seq.). The Divine nature is not a segment but a circle. Any one Divine attribute implies all others. Omnipotence cannot exist apart from righteousness. Similarly Job’s reply reflects the great, general impression of God now made on him. The exhibition of the Divine wisdom as it operates in nature has led him to feel that within his own history also there is a divine “thought” or “counsel,” though he is unable to understand it. It can hardly, however, be the Author’s purpose to teach the general principle that the “counsel” of God is incomprehensible, because he gives an explanation of it in the Prologue. He is not teaching general principles here, but shewing the position which just thoughts of God will induce a man to take, even when God’s dealings may be beyond his understanding.”
8.) Psa 50:11, “I know every bird of the mountains,
and everything that moves in the field is Mine.”
This is just one example of God’s omniscience. God knows every bird of the mountains.
I know all the fowls of the mountains – That is, I am fully acquainted with their numbers; their nature; their habits; their residence. I have such a knowledge of them that I could appropriate them to my own use if I were in need of them. I am not, therefore, dependent on people to offer them, for I can use them as I please.
And the wild beasts of the field are mine – Margin, “with me.” That is, they are before me. They are never out of my presence. At any time, therefore, I could use them as I might need them. The word rendered “wild beasts” – זיז zı̂yz – means any moving thing; and the idea here is, whatever moves in the field, or roams abroad. Everything is his – whether on the mountains, in the forest, or in the cultivated field.”
9.) Psa 51:3, “For I know my wrongdoings,
and my sin is constantly before me.”
This is the first most important thing for sinners to know: wrongdoings, and sin.
Psalm 51:3. For I acknowledge my transgressions — With grief, and shame, and abhorrence of myself and of my sins, which hitherto I have dissembled and covered. And, being thus truly penitent, I hope and beg that I may find mercy with thee. This David had formerly found to be the only way of obtaining forgiveness and peace of conscience, Psalm 32:4-5, and he now hoped to find the same blessings in the same way. And my sin is ever before me — That sin, which I had cast behind my back, is now constantly in my view, to humble and mortify, and make me continually to blush and tremble. We see here David’s contrition for his sin was not a slight, sudden passion, but all abiding grief. He was put in mind of his crimes on all occasions; they were continually in his thoughts: and he was willing they should be so for his further abasement. Let us learn from hence, that our acts of repentance, for the same sin, ought to be often repeated, and that it is very expedient, and will be of great use for us, to have our sins ever before us, that by the remembrance of those that are past, we may be armed against temptations for the future, and may be kept humble, quickened to duty, and made patient under the cross.”
A person must first know he/she is a sinner before he/she needs the Savior.
10.) Psa 56:9, “Then my enemies will turn back on the day when I call; This I know, that God is for me.”
When I was young and poor, this knowledge that God is for me was most comforting.
When I cry unto thee – This expresses strong confidence in prayer. The psalmist felt that he had only to cry unto God, to secure the overthrow of his enemies. God had all power, and his power would be put forth in answer to prayer.
Then shall mine enemies turn back – Then shall they cease to pursue and persecute me. He did not doubt that this would be the ultimate result – that this blessing would be conferred, though it might be delayed, and though his faith and patience might be greatly tried.
For God is for me – He is on my side; and he is with me in my wanderings. Compare the notes at Romans 8:31.”
11.) Psa 119:75, “I know, LORD, that Your judgments are righteous, and that You have afflicted me in faithfulness.”
Psalm 119:75-77. I know, O Lord — By the convictions of my own conscience, and by experience; that thy judgments are right — That thy corrections, as the next clause explains this, are just and proper, and that thou, in faithfulness, hast afflicted me — That is, in order to the accomplishment of thy faithful promises, and for my present and eternal good. Let thy merciful kindness, &c. — Yet, in judgment, remember mercy, and give me that support in, and deliverance out of my troubles which thou hast promised. Let thy tender mercies — Thy tender compassion, and pardoning grace; come unto me — Let me have the evidence that I indeed possess them, and experience their blessed efficacy in my own heart; that I may live — That, being passed from death unto life, I may live a life of faith, hope, and love, of joy and gladness, of holiness and happiness; for thy law is my delight — And while I rely on its promises, I make it my care to obey its precepts, and thus manifest the truth of my repentance. Observe, reader, a good man cannot be satisfied or happy without evident tokens of God’s favour to him; but those that delight in God’s law shall not be left destitute of those tokens.
12.) Psa 135:5, “For I know that the LORD is great
and that our Lord is above all gods.”
Gill’s Exposition of the Entire Bible
For I know that the Lord is great,…. Jehovah the Father is great in his perfections; in his power, wisdom, faithfulness, grace, and goodness; and in his works of creation, providence, and grace: and so is Jehovah the Son, who seems chiefly designed, who is called “our Lord” or “Adon” in the next clause; he is great, having the same perfections his Father has; and doing the same works, besides the miracles he wrought here on earth, and the great work of our redemption: he is the great God and our Saviour, and a great Saviour he is; and indeed he is great in all his offices of Prophet, Priest, and King: and so is the blessed Spirit, who is equal to the Father and Son, and greater than he that is in the world. Now all this the psalmist could say from his own knowledge; he knew the Lord was great, from the consideration and meditation of his wondrous works; he knew the greatness of Christ, from the revelation made to him of his person, offices, and grace; he knew the greatness of the divine Spirit, from the inward experience of his upon his heart, as well as from his being divinely inspired by him; and because of this greatness of the Lord, as well as his goodness, he is to be praised; it is mentioned as a reason of it;
and that our Lord is above all gods; the Lord our righteousness; Immanuel, God with us: our Lord, not only by right of creation, but of redemption; he is above all that the Heathens called gods, even the greatest of them; not the idols their hands made only, but the heavens and all the host of them, the sun, moon, and stars; his glory is above them, being the Maker of them, as God; and he is made higher than they, as man and Mediator: he is above civil magistrates, princes, and kings of the earth, called gods, Psalm 82:5; he is King of kings, and Lord of lords, he is higher than they; by him they reign, and to him they are accountable; and he is above the angels, sometimes called “Elohim”, or gods, Psalm 8:5; he has a more excellent name and nature than they; he is the Creator of them, the object of their worship, to whom they minister, whose servants they are; and he is now exalted above them in the human nature, at the right hand of God; see Hebrews 1:4.
13.) Psa 140:12, “I know that the LORD will maintain the cause of the afflicted, and justice for the poor.”
Verse 12. – I know that the Lord will maintain the cause of the afflicted. The psalmist is confident, not only that the wicked will be punished, but also that the righteous, whatever sufferings may come upon them, will ultimately be delivered out of their afflictions (comp. Psalm 9:4, 9, 12, 18, etc.). And the right of the poor. It is not to be supposed that “the right” is always with “the poor;” but, when it is, God will assuredly be their champion. Psalm 140:12
14.) Ecc 3:12, “I know that there is nothing better for them than to rejoice and to do good in one’s lifetime.”
Verse 12. – I know that there is no good in them, but for a man to rejoice; rather, I knew, perceived, that there was no good for them; i.e. for men. From the facts adduced, Koheleth learned this practical result – that man had nothing in his own power (see on Ecclesiastes 2:24) which would conduce to his happiness, but to make the best of life such as he finds it. Vulgate, Cognovi quod non esset melius nisi laetari. To do good in his life; Τοῦ ποιεῖν ἀγαθόν; (Septuagint); Facere bene (Vulgate). This has been taken by many in the sense of “doing one’s self good, prospering, enjoying one’s self.” like the Greek εϋ πράττειν, and therefore nearly equivalent to “rejoice” in the former part of the verse. But the expression is best taken here, as when it occurs elsewhere (e.g. Ecclesiastes 7:20), in a moral sense, and it thus teaches the great truth that virtue is essential to happiness, that to “trust in the Lord… to depart from evil, and to do good” (Psalm 36:3, 27), will bring peace and content (see in the epilogue, Ecclesiastes 12:13, 14). There is no Epicureanism in this verse; the enjoyment spoken of is not licentiousness, but a happy appreciation of the innocent pleasures which the love of God offers to those who live in accordance with the laws of their higher nature. Ecclesiastes 3:12.”
15.) Ecc 3:14, “I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it. And God has
so worked, that people will fear Him.”
Cambridge Bible for Schools and Colleges
14. I know that, whatsoever God doeth] We ask once again whether we are brought face to face with the thought of an iron destiny immutably fixing even the seeming accidents of life, and excluding man’s volition from any share in them, or whether the writer speaks of an order which men may, in the exercise of their freedom, transgress. And the answer, as before, is that the Debater, while he recognises man’s freedom, has come to see a purpose and an order even in those accidents. So Epicurus himself taught that it was better to hold even the popular belief as to the Gods than to be in bondage to the dogma of a destiny (Diog. Laert. x. 1, § 134). The Eternal Law fulfils itself “whether men will hear or whether they will forbear.” They cannot add to it or take from it, but they retain the power of obeying or resisting it. It partakes so far of the character which was afterwards ascribed to a special revelation (Revelation 22:18-19).
God doeth it, that men should fear before him] There is a profound psychological truth in the thought thus expressed. Men may dream that they can propitiate or change an arbitrary will, but no reverential awe, no fear of God, is so deep as that which rises from the contemplation of a Righteousness that does not change. So, in like manner, the unchangeableness of the Divine Will is made a ground of confidence and hope in the midst of perturbations (Malachi 3:6).”
16.) Ecc 8:12, “Although a sinner does evil a hundred times and may lengthen his life, still
I know that it will go well for those who fear God, who fear Him openly.”
Verse 12. – Though a sinner do evil a hundred times. The sentence begins again, as ver. 11, with asher, followed by a participle; and the conjunction ought to be rendered “because,” the statement made in the former verse being resumed and strengthened. The Vulgate has attamen, which our version follows. The Septuagint goes astray, translating, ο{ς ἥμαρτεν, “He that has sinned has done evil from that time.” The sinner is here supposed to have transgressed continually without cheek or punishment. The expression, “a hundred times,” is used indefinitely, as Proverbs 17:10; Isaiah 65:20. And his days be prolonged; better, prolongeth his days for it; i.e. in the practice of evil, with a kind of contentment and satisfaction, the pronoun being the ethic dative. Contrary to the usual course of temporal retribution, the sinner often lives to old age The Vulgate has, Et per patientiam sustentatur, which signifies that he is kept in life by God’s long-suffering. Ginsburg gives, “and is perpetuated,” i.e. in his progeny – which is a possible, but not a probable, rendering. Yet surely I know; rather, though I for my part know. He has seen sinners prosper; this experience has been forced upon him; yet he holds an inward conviction that God’s moral government will vindicate itself at some time and in some signal manner. It shall be well with them that fear God, which fear before him. This is not really tautological; it is compared to St. Paul’s expression (1 Timothy 5:3), “widows that are widows indeed” (ὄντως), implying that they are, in fact and life, what they profess to be. Delitzsch and Plumptre suggest that in Koheleth’s time “God-fearers” had become the name of a religious class, as the Chasidim, or “Assideaus,” in I Macc. 2:42; 7:13, etc. Certainly a trace of this so-named party is seen in Psalm 118:4; Malachi 3:16. When this adjustment of anomalies shall take place, whether in this life or in another, the writer says not here. In spite of all contrary appearances, he holds firm to his faith that it will be welt with the righteous in the long run. The comfort and peace of a conscience at rest, and the inward feeling that his life was ordered after God’s will, would compensate a good man for much outward trouble; and if to this was added the assured hope of another life, it might indeed be said that it was well with him. The Septuagint has, “that they may fear before him,” which implies that the mercy and loving-kindness of God, manifested in his care of the righteous, lead to piety and true religion. Cheyne (‘Job and Solomon’), combining this verse with the next, produces a sense which is certainly not in the present Hebrew text, “For I know that it ever happens that a sinner does evil for a long time, and yet lives long, whilst he who fears before God is short-lived as a shadow.” Ecclesiastes 8:12”
17.) Isa 50:7, “For the Lord GOD helps Me, therefore,
I am not disgraced; therefore, I have made My face like flint, and I know that I will not be ashamed.”
When I was a boy, I used to worry about other boys who had families in better condition than mine. Now I am old man and I am not ashamed to compare their fate with mine.
For the Lord God will help me – That is, he will sustain me amidst all these expressions of contempt and scorn.
Shall I not be confounded – Hebrew, ‘I shall not be ashamed;’ that is, I will bear all this with the assurance of his favor and protection, and I will not blush to be thus treated in a cause so glorious, and which must finally triumph and prevail.
Therefore have I set my face like a flint – To harden the face, the brow, the forehead, might be used either in a bad or a good sense – in the former as denoting shamelessness or haughtiness (see the note at Isaiah 48:4); in the latter denoting courage, firmness, resolution. It is used in this sense here; and it means that the Messiah would be firm and resolute amidst all the contempt and scorn which he would meet, and would not shrink from any kind or degree of suffering which should be necessary to accomplish the great work in which he was engaged. A similar expression occurs in Ezekiel 3:8-9 : ‘Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant, harder than a flint, have I made thy forehead; fear them not, neither be dismayed at their looks.’”
18.) Jer 10:23, “I know, LORD, that a person’s way is not in himself, nor is it in a person who walks to direct his steps.”
This knowledge even when I was young, so I prayed more for the mercy and compassion of the Lord.
Gill’s Exposition of the Entire Bible
O Lord, I know that the way of man is not in himself,…. Kimchi and Ben Melech interpret it of that well known man Nebuchadnezzar, whose way was not in himself, and was not master of his own resolutions, but was under the influence and direction of divine Providence: when he set out of Babylon, he thought to have gone against the Ammonites; but when he came to a place where two ways met; the one leading to the children of Ammon, the other to Jerusalem; God changed his mind, and he steered his course to Jerusalem, to chastise Zedekiah for the breach of his oath: but the words seem to have a more general meaning; and the sense to be, that the prophet knew that it was not with him, nor with any of the godly, to escape the judgments that were coming upon them; that they were entirely in the hands of the Lord, to be guided, directed, and disposed of at his pleasure. The words may be accommodated to spiritual things and the affair of salvation; and be rendered thus, “I know, O Lord, that not for man is his way” (d); his own way is not good for him; not his sinful way, for this is opposite to God’s way, and a going out of it; it is not according to his word; it is after the course of the world; and it is a dark and crooked way, and leads to, and ends in, destruction and death, if grace prevent not: nor the way of his own righteousness; this is no way of access to God, no way of acceptance with him, no way of justification before him, no way of salvation, no way to heaven, and eternal happiness; that which is the good and right way, the only way of salvation, is not of man, in him, or with him naturally; it is not of his devising and contriving, and much less of his effecting; it is not even within his knowledge; and so far as he knows anything of it, he does not approve of it: but it is of God; the scheme of it is of his forming; it is a work wrought out by Christ; it is a way of salvation revealed in the Gospel; and the thing itself is savingly made known, and applied by the Spirit of God; all which is known and owned when men are spiritually enlightened:
it is not in man that walketh to direct his steps; as not in natural and civil things, much less in religious ones; a good man is one that “walks”, which supposes life and strength, without which there can be no walking; and a progression, a going on in a way; which ways are Christ, and his ordinances the path of doctrine and of duty; yet it is not even in this good man “to direct” and order “his steps” of himself; it is the Lord that must do it, and does; he can take no step aright without him; he is guided by him and his Spirit, both in the path of truth and of obedience; and hence it is that the saints persevere unto the end; see Psalm 37:23.”
19.) Rom 7:18, “For I know that good does not dwell in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not.”
This is the recognizance and confession of depravity of human nature.
Romans 7:18-20. For I know that in me, that is, in my flesh — The corrupt and degenerate self, my animal appetites and passions, debased and enslaved as they are by sin through the fall; or in me, while I was in the flesh, chap. Romans 8:8, and not in the spirit, Romans 7:9; dwelleth no good thing — Ουκ οικει αγαθον, good dwelleth not. Hence he asserts, in the place just referred to, that they who are in the flesh, whose reason and conscience are under the government of passion and appetite, or who are in their natural unrenewed state, cannot please God. For to will — To incline, desire, and even purpose; is present with me — Παρακειται μοι, lies near me, or, is easy for me; but how to perform — Κατεργαζεσθαι, statedly to practise, or, habitually work, (see on Romans 7:15😉 that which is good — Καλον, excellent, I find not — Have not sufficient ability. For the good that I would, &c. — See on Romans 7:15; Romans 7:17, for an explanation of this and the next verse.”
20.) 1Co 13:12, “For now we see in a mirror dimly, but then face to face; now I know in part, but then I will
know fully, just as I also have been fully known.”
Even with Revelation, the best knowledge is partial knowledge. When Jesus comes again, the saints will have full knowledge.
Ellicott’s Commentary for English Readers
- For now—i.e., in this earthly life, the “for” connecting the previous statement with that which it illustrates.
Through a glass, darkly.—Better, through a mirror in a dark saying. The illustration here is from a mirror when the image appears far behind the mirror itself. If we remember the imperfect metal surfaces which formed the mirrors of those days, we can imagine how imperfect and enigmatical (the Greek word is “in an enigma”) would the image appear; so that the Apostle says, “Like that image which you see when you look at an object in a mirror far off, with blurred and undefined outline, such is our knowledge here and now; but then (i.e., when this dispensation is at an end) we shall see as you see a man when you stand before him face to face. (See Numbers 12:7-8 for a similar thought, but a different illustration of it—“mouth to mouth.”) The word for “glass” here is the same as in James 1:23, and must mean a mirror, and not, as some commentators suggest, a pane of transparent stone or horn, such as was then used, for which a quite different word would have been employed.”
21.) Phl 4:12, “I know how to get along with little, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance
and suffering need.”
I was in abject poverty when I worked my way through college in America. You do not know what it means to be children of poor missionaries. The head of the mission used the money he raised for the mission to educate his children in America with master’s degrees; he did not share one penny with the children of his poor missionaries. It was not easy to learn how to get along with little. For that reason, I am averse to rich pastors or preachers.
Ellicott’s Commentary for English Readers
- Every where and in all things.—The original has no such distinction of the two words. It is, in all and everything; in life as a whole, and in all its separate incidents.
I am instructed.—The word again is a peculiar and almost technical word. It is, I have been instructed; I have learnt the secret—a phrase properly applied to men admitted into such mysteries as the Eleusinian, enshrining a secret unknown except to the initiated; secondarily, as the context would seem to suggest, to those who entered the inner circle of an exclusive philosophy, learning there what the common herd could neither understand nor care for. A Stoic might well have used these words. There is even a touch of the Stoical contempt in the word “to be full,” which properly applies to cattle, though frequently used of men in the New Testament. Perhaps, like all ascetics, they mostly knew how “to suffer need,” better than how “to abound.” But a Marcus Aurelius might have boldly claimed the knowledge of both.”
22.) Jhn 9:25, “He then answered, “Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see.”
This is a marvelous testimony.
Verse 25. – He therefore answered (and said), Whether he be a sinner – using the words of “the Jews” ironically – I know not. You assert it, but the facts of my experience are altogether of a different kind. I do not know, as you say that you do. The Jews reason from foregone prejudices; the healed man has no such evidence, no such grounds – he adds in immortal words, One thing I know with invincible conviction, that whereas I was blind (De Wette says there is no need to regard the ὤν as an imperfect participle, and the present suggests the whole career of the man from birth till that memorable morning), now I see. The plain consistent testimony of the man triumphs over their logic, which sought to bewilder his judgment. The language which a deeply felt experience can always bring against the a priori demonstrations of the insufficiency of the evidence of Divine revelation. I was blind; now I see the face of God in nature, the kingdom of God all around me, the fact of my own forgiveness, the dawning of a brighter day. John 9:25.”
23.) 1Co 2:2, “For I determined to know nothing
among you except Jesus Christ, and Him crucified.”
Verse 2. – I determined. The unadorned simplicity of my teaching was part of a fixed design. Not to know anything. Not, that is, to depend on any human knowledge. Of course, St. Paul neither means to set aside all human knowledge nor to disparage other Christian doer, toes. His words must not be pressed out of their due context and proportion. Jesus Christ, and him crucified. Christ, in the lowest depth of his abasement and self sacrifice. He would “know” nothing else; that is, he would make this the central point and essence of all his knowledge, because he knew the “excellency” of this knowledge (Philippians 3:8) – knew it as the only knowledge which rose to the height of wisdom. Christ is the only Foundation (1 Corinthians 3:11). In the person and the work of Christ is involved the whole gospel. 1 Corinthians 2:2”
24.) 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.”
Every saved believer can testify, “I know whom I have believed.”
Cambridge Bible for Schools and Colleges
- For the which cause I also suffer these things] R.V. places ‘also’ after ‘suffer’ that the emphasis may belong as much to ‘these things’ as to ‘suffer’ according to the order of the Greek; and substitutes yet for ‘nevertheless,’ which is too emphatic for the Greek word.
am not ashamed] The reference to 2 Timothy 1:8 is obvious, as ‘these things’ are the chains and dungeon of ‘the Lord’s prisoner.’ Cf. Romans 1:16.
I know whom I have believed] Rather with R.V. him whom, because it is the relative not the interrogative pronoun that is used.
to keep that which I have committed unto him] R.V. places in the margin the alternative sense, according to its rule when the balance of authority is nearly even, ‘that which he hath committed unto me’; and gives the literal Greek ‘my deposit.’ The genitive of the personal pronoun rendered ‘my’ may be either subjective here or objective; hence the uncertainty, which the context does not clear up entirely. On the whole, looking to the speciality of the phrase and its use in 1 Timothy 6:20, and below 2 Timothy 1:14 of Timothy’s guarding of the sound doctrine handed on to him, and here only besides,—it seems most probable that St Paul is adopting, to describe God’s commission to him, the same words in which he describes the same commission to Timothy. And by a change very characteristic of St Paul, when we might have expected the phrase to run ‘am persuaded that I shall be enabled to guard’ it is made to run ‘am persuaded that he is able to guard.’ Cf. ‘yet not I, but Christ liveth in me’ Galatians 2:20. The guarding, thus, is exactly the same, viz. God’s, in the 14th verse, ‘guard through the Holy Ghost which dwelleth in us.’ Compare Romans 7:24-25 with Romans 8:9. See note on 1 Timothy 6:20, for a fuller account of the ‘deposit’ itself, as the commission to hand on sound doctrine. If at the end of the first epistle this had become the Apostle’s chief absorbing anxiety, much more is it so now, in the very hour of his departure.
against that day] With a view to, in readiness for, that day; cf. Judges 6, ‘angels … he hath kept … unto the judgment of the great day.’“
Christianity is unlike other religions, you can be sure and know Whom you have believed.
All you have to do is to repent of your sins and believe in the Lord Jesus Christ as your God and Savior. You will have forgiveness of sins and receive the Holy Spirit to guide you into all truth. You can do it now.
All believers are waiting for That Day, the day of second coming of Jesus Christ. The final victory belongs to Christ, therefore belong to Christians.
You too can participate in that Day. All you need to do is to repent of your sins and believe in Jesus Christ as your God and Savior. You can do it now.
Willie Wong Thought
Willie Wong
September 12, 2025
https://williewong.cw.center/wp-admin
Copyright © 2018 – 2025 by Willie Wong
ARE DEPORTATION EFFORTS HURTING THE ECONOMY? WRONG QUESTION. RIGHT QUESTION: ARE ILLEGAL ALIENS HURTING AMERICA? Most of illegal aliens are on welfare, there are 45 million unlawful migrants already residing in America, including their children born in America who are not citizens. America needs to deport illegal aliens without further delay. To warn Mexico not to be an unlawful door for unlawful migrants to invade America, America needs to drop a few bombs on Mexico City to DETER them.
ON September 3, 2025 for China to mark 80th anniversary of victory over Japanese aggression and fascism is a historical necessity and hard-earned victory. All foreigners who heroically sacrificed their lives for China in their fight against Japanese aggression must individually be commemorated and remembered, their relatives are eternal friends of China. I have never seen such a great parade before, the size and scope of it would overwhelm your mind; every aspect of it was systematically planned, every step of male and female soldiers was of uniform procedures, every military vehicle with all nuclear missiles and every war airplane in the sky well performed; the words such as grand, massive, superb, magnificent fail to describe the whole celebration. I wholeheartedly salute every Chinese military man and woman who participated. From 1931-1945, the brutal behavior of Japanese and its inhuman atrocities were worse than wild beasts and deserve ten atomic bombs in recompense. Even today Japanese government and leaders do not admit and repent of their war crimes, they worship executed war criminals as their national heroes and living gods. Japan never apologizes and pays compensation for killing 35 million Chinese, made hundreds of thousands sex slaves, millions of labor slaves and untold atrocities. Never again will China be oppressed. I am sure the militant Japan is deterred, but America is on the wrong side of history. Thank God it did not rain.
The mayors of Los Angeles, Washington, D.C. and Chicago are for crooks and criminals, they must be dismissed and deported. All the facts point to the need, Ukraine must be destroyed and its leader executed in order to end the war. Hamas, Hezbollah, Houthis are terrorists and the countries that harbor them must be destroyed all together.
Since Gaza, West Bank, etc. are the Jewish lands, Palestinians must evacuate from all Jewish lands and flee to Arab lands where they are safe to receive international aid and build a Palestinian state of their choice.
The leader of Ukraine is corrupt and evil. Ukrainians are stupid to follow the path of destruction. He was the one who instigated war with Russia. Now he asks for security guarantees. The nincompoop should be executed to end the war.
Palestinians, Africans, and others serve as example of peoples who want to eat and do not want to work. UN, WHO, EU, etc. champion their cause. Palestinians do not want evacuate from Gaza, Jewish lands to resettle in Arab lands. Because they will lose their status as refugees where they can get their food, fuel, water, medicine and everything for free from international community. These problems multiply with the passage of time.
UN, EU, GERMANY, UK, FRANCE, AUSTRALIA, NEW ZELAND, ETC. are strange and unreasonable peoples. Who is stopping Palestinians to build a Palestinian state in an Arab land? It is wrong and illegal to build a Palestinian state in Jewish land (Gaza, West Bank, etc.). That is the cause of conflict.
The fact that National Guards have to patrol Washington, D.C. with weapons speaks loudly and badly of the capital. The mayor of Washington, D.C. should be dismissed and deported. All the more urgent the national capital should move to Lincoln, Nebraska, without delay.
The mayor of Washington, D.C. bowed to the illegal acts of street people who set up tents on public streets. She should be dismissed and deported. The National Guards are empowered to trash the tents, clear the streets and vanish street people. Los Angeles is a disgraced city because the California Governor and Los Angeles mayor failed to solve the problems of street people who not only set up tents on public streets, but also urinate and defecate. All the more urgent for the national capital to move to Lincoln, Nebraska. In the face of national debt exceeding $37 trillion, the people can save money by abolishing the House, retain the unicameral legislation of Senate to move also to Lincoln Nebraska. All this can be accomplished legally by a national referendum. America is ruined by dark and evil forces.
Heroes of all races who sacrificed their lives for China in the war against Japanese aggression should be celebrated and remembered. The descendants of them are eternal friends of China. Descendants of American Flying Tiers whose forefathers had sacrificed their lives in the war against Japanese aggression and atrocities must always be honored and remembered. The Chinese government must treat them as eternal friends, and they are welcome to China anytime. Such blood bonds must be appreciated and maintained forever.
The world wrongly marks the anniversary of dropping atomic bomb on Hiroshima while neglecting the Japanese aggression and atrocities of killing 35 million innocent Chinese without remorse or reparations. UN over–appointed unqualified blacks and media have given too much coverage to unworthy black spoke-persons. It is amazing no matter how beautifully white organizations and individuals hail human rights, civil rights, democracy, development, technology, benefits, justice, etc., what they are actually after is MONEY. This can be said equally true about blacks.
Pet economy is wasted economy. Money should better be spent on nutrition and education of children and orphans. In cities all dogs must have annual license of Y5,000, cats Y4,000, and birds Y3,000. It is exempt for rural areas. If a dog defecates in public place, it shall be fined Y3,000 plus cleanup by owner or walker.
Global media highlight the number of Palestinians who have died, but fail to consider why Palestinian Authority and Palestinians do not want to evacuate from Jewish land and resettle in Arab land. Palestinians, men and women, young and old, are shameless beggars. They remain in Gaza to qualify for refugees so that they can get everything free from international community. The international community is ignorant of the fact that GAZA and related territories all belong to the Jews. Israel has every right to take back and take over Gaza and related territories. Palestinians must evacuate and relocate to Arab lands, make a living and establish its own Palestinian state without further delay.
French nincompoop Macron recognized Palestine as a state but failed to know that Palestine does not have territory and sovereignty. Leaders of UK, GERMANY, AUSTRLALIA would commit the same mistake by supporting terrorists. Hamas, Hezbollah, Houthis are wicked terrorists, they should be destroyed without mercy. Leaders of Palestinian Authority are guilty for the death and malnutrition of children because they lead Palestinians to the path of destruction. They could have led Palestinians to lands of Arabs to earn a living and build their own Palestinian state. Palestinians (young & old, man & woman) are most shameless beggars for food & water, they don’t want to go to an Arab land to earn a living and build their own Palestinian state. Africa amid famine has the most fat people in the world, they are also shameless beggars. Ukrainians are shameless beggars for weapons, they do not have reason for existence. Harvard though the richest university in the world is a shameless beggar for US aid. Japan claims to practice democracy, its ruling party lost election miserably, yet its prime minister shamelessly wants to stay in power. The world must realize years of aid to Africa produced nothing, trillions of dollars went to black holes. Africa is corrupt, unmotivated and useless. Black leaders and politicians take advantage of it; dress well, eat well, and live a luxurious life style. Black problems can be solved only by Blacks. Let Africa alone to survive on its own. Blacks create most of the problems in the world, given too much coverage and platform in world media, over–appointed and given too many spokespersons and positions in UN. Any nation who shares destiny with Africa will be doomed. Nothing good comes out of Africa: primitive religion, superstition, spiritism, orgies, black magic, tribalism, voodooism.
If the Texas flooding is an act of God; Ukraine conflict, and conflicts of Hamas, Hezbollah, and Houthis must be acts of the devil.
India must coexist with China, at the same time India and South Africa must be expelled from BRICS besause they do not remain true to BRICS’ founding mission, they do not belong, must be replaced by Indonesia and Saudi Arabia. US and EU must not rearm Ukraine, let Russia destroy it, and never to be rebuilt. The leader of Ukraine must also be executed.
Palestinian Authorities are guilty for leading Palestinians to a path of death, children died and suffer malnutrition. Palestian Authorities do not lead Palestinians (who are Arabs) to a land of Arabs to work for a living and build the Palestinian state.
American forces have successfully wiped out three Iranian nuclear sites through B-2 bombers. The “everlasting consequence” is Iran cannot be a nuclear threat anymore. I stand with the overwhelming majority of Dutch people to demolish NATO — the war machine.