*GRACE-II
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This monosylabic word is of great importance in the Christian Faith. I cannot give you grace, for I have none to give; besides I am not a god. Only God can give grace to mankind. When we say a certain lady has social graces, that’s meaning has nothing to do with this article. When we say the girl moves with the grace of a trained dancer. The meaning is not used in this article. English language is an example of many meanings with the same word.
1). Psa 84:11, “For the LORD God is a sun and shield; The LORD gives grace and glory; He withholds no good thing from those who walk with integrity.”
Grace in Hebrew is ḥēn which means unmerited favor; graciousness; kindness (Strong’s Concordance); good-will; elegance; mercy; pardon; — which occurs 69 times in the Old Testament.
Cambridge Bible for Schools and Colleges
- a sun and shield] R.V., A sun and a shield. Nowhere else in the O.T. is Jehovah directly called a sun, though the ideas conveyed by the metaphor are frequent. Cp. Psalm 27:1; Isaiah 10:17; Isaiah 60:19-20; Malachi 4:2. Perhaps the prevalence of sun-worship in the East led to the avoidance of so natural and significant a metaphor. Even here the oldest Versions either had a different reading or shrank from a literal rendering. The LXX and Theodotion have: For the Lord God loveth mercy and truth. The Targ. paraphrases, For the Lord God is like a high wall and a strong shield, reading shemesh (= sun), but taking it in the sense of battlement (R.V. pinnacles) which it has in Isaiah 54:12. The Syr. gives, our sustainer and our helper. Only the later Greek Versions and Jerome render the Massoretic text literally.
the Lord &c.] Favour (Genesis 39:21), honour (Psalm 85:9; 1 Kings 3:13) and prosperity (Psalm 85:12) are the reward of the upright. Cp. the parallel in Proverbs 3:33-35, which speaks of God’s blessing on the habitation of the righteous, of His bestowal of favour on the lowly, and of the honour which is the inheritance of the wise. Grace and glory suggest to us ideas which were hardly in the Psalmist’s mind, though his words include all divine blessings, and he would not have drawn the sharp distinction between temporal and spiritual things which we are accustomed to do. But the temporal blessings of the Old Covenant are the types of the spiritual blessings of the New; and the promise, like so many sayings in the Psalter, receives a larger sense and a spiritual meaning in the light of the Gospel. See Romans 5:2; 1 Peter 5:10.
them that walk uprightly] Making sincere devotion to God and perfect integrity in their dealings with men the rule of their lives. Cp. Psalm 15:2, note; Psalm 101:2; Psalm 101:6.”
2.) Eph 2:8, “For by grace you have been saved
through faith; and this is not of yourselves, it is
the gift of God.”
Grace in Greek is charis which means of the merciful
kindness by which God, exerting his holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of the Christian virtues (Strong’s Concordance); the divine influence upon the heart, and its reflection in the life; the kindness so especially of God toward men; the idea of kindness which bestows upon one what he has not deserved; pre-eminently of that kindness by which God bestow: favors even upon the ill-deserving, and grants to sinners the pardon of their offences, and bids them accept of eternal salvation through Christ; — which occurs 155 times in the New Testament.
Ellicott’s Commentary for English Readers
(1 b.) Ephesians 2:8-10 (taking up and working out the parenthetical “by grace ye are saved” of Ephesians 2:5) form an instructive link of connection between these Epistles and those of the earlier group, especially the Epistles to the Galatians and Romans. (Comp. Philippians 3:9.) In both there is the same doctrine of “Justification by Faith,” the same denial of the merit of good works, the same connection of good works with the grace of God in us. But what is there anxiously and passionately contended for, is here briefly summarised, and calmly assumed as a thing known and allowed. Even the technical phrases—the word “justification,” and the declaration of the nullity of “the Law”—are no longer used.
- By grace are ye saved through faith.—Properly, ye have been saved; ye were saved at first, and continue in a state of salvation. In Ephesians 2:5 this thought is introduced parenthetically, naturally and irresistibly suggested by the declaration of the various steps of regeneration in Christ. St. Paul now returns to it and works it out, before passing on, in Ephesians 2:11, to draw out by “wherefore” the conclusion from Ephesians 2:1-7. Remembering how the Epistles were written from dictation, we may be inclined to see in this passage among others, an insertion made by the Apostle, on a revision of that already written.
The two phrases—“justification by faith” and “salvation by grace”—are popularly identified, and, indeed. are substantially identical in meaning. But the latter properly lays stress on a more advanced stage of the process of redemption in Christ. Thus, in Romans 5:9-10 (“having been justified,” “having been reconciled,” “we shall be saved”), salvation is spoken of as following on the completed act of justification (as the release of a prisoner on his pronounced pardon); and it is described, here and elsewhere, as a continuous process—a state continuing till the final judgment. Hence to lay especial stress on salvation accords better with the whole idea of this Epistle—the continuous indwelling in Christ—than to bring out, as in the Epistle to the Romans, the one complete act of justification for His sake. It is remarkable that the expression of the truth corresponds almost verbally with the words of St. Peter at the Council of Jerusalem (Acts 15:11), “We believe that through the grace of God we shall be (properly, we were) saved,” except that here the original shows that the salvation is looked upon as a completed act, like justification. It is also to be noted that the use of the name “Saviour,” applied both to God and to Christ, belongs entirely to the later Epistles. It is used once in this Epistle (Ephesians 5:23) and once in the Epistle to the Philippians (Ephesians 3:20), but no less than ten times in the Pastoral Epistles of St. Paul, and five times in the Second Epistle of St. Peter. The phrase in the text is, as always in this Epistle, theologically exact. Grace is the moving cause of salvation: faith only the instrument by which it is laid hold of.
And that not of yourselves: it is the gift of God.—This attribution of all to the gift of God seems to cover the whole idea—both the gift of salvation and the gift of faith to accept it. The former part is enforced by the words “not of works,” the latter by the declaration, “we (and all that is in us) are His workmanship.” The word here rendered “gift” is peculiar to this passage; the word employed in Romans 5:15-16; Romans 6:23, for “free gift” (charisma) having been appropriated (both in the singular and plural) to special “gifts” of grace.”
3.) Pro 3:34, “Though He scoffs at the scoffers,
Yet He gives grace to the needy.”
Verse 34. – Surely he scorneth the scorners; literally, if with regard to the scorners he scorneth (im lalletsim hu yalits); i.e. he repays scorn with scorn; or, as Rabbi Salomon, “He renders to them so that they fall in their own derision (reddit ipsis ut in sua derisione corruant).” He renders their schemes abortive. He resists them. The scorners (letsim) are those who treat with scoffing regard the precepts and truths of God; the arrogant, proud, insolent, here placed in contrast with “the lowly.” Vulgate, derisores; LXX., ὐπερήφανοι, “the overbearing.” The לְ for (l’ha), prefixed to letsim, signifies “with regard to,” as in Job 32:4 (cf. Psalm 16:3, “With regard to the saints (lik’ddshim), in them only I delight”). But he giveth grace unto the lowly; or, on the other hand, the לְה prefixed to laanayim, “to the lowly,” having that antithetical force here as in Job 8:20. The lowly (anayyim); Vulgate, mansueti; LXX., ταπωῖνοι; properly, “the afflicted,” with added notion of submission and lowly demeanour, and hence the meek, gentle – the gentle towards man, and the abased and lowly before God. St. James (James 4:6) quotes the LXX. of this passage, “God resisteth the proud, but giveth grace to the humble.” With the exception of substituting Κύριος for Θεός (cf. 1 Peter 5:5), our Lord’s parable of the Pharisee and publican illustrates the teaching of this verse (Luke 18:9-14). Proverbs 3:34.”
4.) Dan 2:16, “So Daniel went in and requested of the king that he would give him a grace period, so that he might declare the interpretation to the king.”
Verse 16. – Then Daniel went in, and desired of the king that he would give him time, and that he would show the king the interpretation. The version of Theodotion omits all mention of Daniel’s going into the palace, “And Daniel petitioned the king that he should give him time, and he would tell his interpretation to the king.” The rendering of the Peshitta agrees with this, “And Daniel petitioned the king for time, and he would show the interpretation to the king.” The version of the Septuagint is longer, “And Daniel went in quickly to the king, and petitioned that time should be given him from the king, and he would show all things to the king.” Jerome gives a rendering of the Massoretic text in Latin condensation. The question of reading here is of some importance in the light of the apparent contradiction implied in the twenty-fifth verse. There Arioch declares that he “had found a man of the captives of Judah, that will make known unto the king the interpretation” – as if Nebuchadnezzar had never seen him before, whereas, if the Massoretic recension is correct, Nebuchadnezzar had seen Daniel but a little while before. According to the reading of Theodotion and the Peshitta, Daniel pet:tinned the king for time, but that petition does not imply necessarily that he was admitted into the king’s presence; the petition would pass through court officials, and reach the king in due course. We may note the ease with which he granted this request, and look upon it as confirmatory of our notion that the king, now that his rage had gone down, repented of his harsh decree, and was hoping against hope that the catastrophe would be averted. The only other explanation that would save the authenticity of both passages is that Daniel’s entrance into the palace and his petition to the king happened without Arioch being aware. The most natural explanation of Arioch’s conduct in post-poning the execution of the royal decree is that the postponement was during the interval the petition for time was being presented, but still not decided on. This seems not unlikely. Of course, it is always open to us to declare the verses from this to the twenty-fourth inclusive an interpolation; Daniel has suffered so much from this, that an additional case has no prima facie probability against it. Moreover, the prayer or hymn has strong resemblance to the prayer of Azarias, which is acknowledged to be an interpolation. Still, one ought to be slow to cut a knot in this way, unless there is some clear ground of suspicion. It may be observed also that the Massoretic text does not necessarily assert entrance into the palace or into the king’s presence. Certainly עֲלַל: (‘alal) means “entered,” and in the connection this would suggest the palace as the place entered, but it may have been the house of Arioch, though this is not likely. We have no means of knowing whether any others of those implicated in the sentence of the king petitioned also for time. Not impossibly they did. The king, who was so suspicious that the wise men wished to delay till the auspicious time was passed, is willing to grant time when it is asked. This is explicable on the idea that Nebuchadnezzar was anxious to be delivered from the horrible slaughter which his decree involved. Another thing to be observed is that in the Massoretic text, Theodotion, and the Peshitta, there is no word of the dream being told. Of course, this interpretation implied a knowledge of the dream also, but it would appear to be another evidence that the king was relenting, when a petition that omitted the crucial point of the question between him and the wise men should be granted without difficulty. We are not told the amount of time requested, the word used, זְמָן (zeman), is, “a fixed time,” from זְמַן, “to determine.” It occurs again frequently in Daniel, as in ver. 21. It is generally of a fixed point of time, but sometimes, as Daniel 7:12, their lives were prolonged for a season (זְמָן). There being only one instance among the other passages where this word occurs, in which it means a space of time, we are inclined to think that here Daniel petitioned that a time be appointed him when he too should have an audience of the king in regard to the matter of the dream, as the other wise men had. There certainly is implied a space of time in this request. The space must have involved at least twenty-four hours, as the matter is revealed to Daniel in “a night vision.” It is unlikely it would be much longer, for fear the planetary collocation would change – certainly not more than a week. Tertullian (‘Adv. Psychicos,’ 7) says, “Daniel Deo fidens… spatium tridui poslulat.” We learn from what follows that Daniel acted tamely from his general faith in God, and was confident that God would not suffer his saints to be destroyed causelessly, it is noted by Calvin that Daniel (lees not tell the king the reasons of his confidence. A falsarius would have taken the opportunity of making Daniel declare his confidence in the God of heaven from the very first. The real Daniel acts as any wise saint would do, confident that God would do justly, hopeful that he would reveal to him the secret, yet too careful of the honour of Jehovah to put it in pledge; he knew God could and would defend his own honour, and his plan might not involve the saving of their lives. Daniel 2:16
5.) Zec 12:10, “And I will pour out on the house of David and on the inhabitants of Jerusalem the Spirit of grace and of pleading, so that they will look at Me whom they pierced; and they will mourn for Him, like one mourning for an only son, and they will weep
bitterly over Him like the bitter weeping over a firstborn.”
Cambridge Bible for Schools and Colleges
- I will pour] The word denotes the abundance of the effusion. Comp. Joel 2:28 [Heb., 3:1]. “Quod verbum doni largitatem et copiam indicat.” Rosenm.
the house of David, &c.] Because they, restored to their proper place and dignity (Zechariah 12:8), are as it were the head of the nation. But from the head the holy unction shall flow to the whole body (“the land,” Zechariah 12:12). Comp. Psalm 133:2.
the spirit of grace and of supplications] i.e. the Spirit which conveys grace and calls forth supplications. The word “grace” is not here used in its primary sense of the favour of God towards man, but in that secondary sense, with which readers of the N. T. are familiar, of the effects of that favour in man, by the gifts and influences of the Holy Spirit. See John 1:16; 1 Corinthians 15:10; and for the expression, “the Spirit of grace,” Hebrews 10:29, where, as Dean Alford shews, the second member of the “alternative very neatly put by Anselm; Spiritui sancto gratis dato, vel gratiam dante,” is to be accepted.
upon me whom they have pierced] unto me, R. V. The Speaker is Almighty God. The Jews had pierced Him metaphorically by their rebellion and ingratitude throughout their history. They pierced Him, literally and as the crowning act of their contumacy, in the Person of His Son upon the Cross, John 19:37. Comp. Revelation 1:7. “Confixerant ergo Deum Judæi quum mærore afficerent ejus Spiritum. Sed Christus etiam secundum carnem ab illis transfixus fuit. Et hoc intelligit Joannes, visibili isto symbolo Deum palam fecisse non se tantum olim fuisse indigne provocatum a Judæis; sed in persona unigeniti Filii sui tandem cumulum fuisse additum scelestæ impietati, quod ne Christi quidem lateri pepercerint.” Calv. There is no sufficient ground for adopting with Ewald and others the reading, upon him.
his only son] Comp. Jeremiah 6:26; Amos 8:10.
10–14. The penitent Sorrow of the People for Sin
The conversion (Zechariah 12:10-14) and moral reformation (Zechariah 13:1-6) of the people shall accompany their deliverance from their enemies (Zechariah 12:1-9). On the royal house and the royal city first God will pour out His Spirit, and as the consequence they shall regard Him, whom they have pierced and wounded by their sins, with the deepest sorrow and bitterness of soul, Zechariah 12:10. The mourning in Jerusalem shall be such as to recall that which was occasioned by the great national calamity of the death of Josiah in battle, Zechariah 12:11. But the outpouring of the Spirit and the penitent grief called forth by it shall extend to the whole nation, so that every family throughout the land, the sexes apart, shall form itself into a separate group of mourners, Zechariah 12:12-14.”
6.) Jhn 1:14, “And the Word became flesh, and dwelt among us; and we saw His glory, glory as of the only Son from the Father, full of grace and truth.”
Cambridge Bible for Schools and Colleges
- 14–18. The Incarnate Word’s revelation of the Father
14. And the Word was made flesh] Or, became flesh. This is the gulf which separates S. John from Philo. Philo would have assented to what precedes; from this he would have shrunk. From John 1:9-13 we have the subjective side; the inward result of the Word’s coming to those who receive Him. Here we have the objective; the coming of the Word as a historical fact. The Logos, existing from all eternity with the Father (John 1:1-2), not only manifested His power in Creation (John 1:3) and in influence on the minds of men (John 1:9; John 1:12-13), but manifested Himself in the form of a man of flesh. The important point is that the Word became terrestrial and material: and thus the inferior part of man is mentioned, the flesh, to mark His humiliation. He took the whole of man’s nature, including its frailty. “The majestic fulness of this brief sentence,” the Word became flesh, which affirms once for all the union of the Infinite and the finite, “is absolutely unique.” The Word became flesh; did not merely assume a body: and the Incarnate Word is one, not two personalities. Thus various heresies, Gnostic and Eutychian, are refuted by anticipation.
dwelt among us] Literally, tabernacled among us, dwelt as in a tent. The Tabernacle had been the seat of the Divine Presence in the wilderness: when God became incarnate in order to dwell among the Chosen People, ‘to tabernacle’ was a natural word to use. The word forms a link between this Gospel and the Apocalypse: it occurs here, four times in the Apocalypse, and nowhere else. Our translators render it simply ‘dwell,’ which is inadequate. Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3.
among us] In the midst of those of us who witnessed His life.
we beheld] Or, contemplated. Comp. 1 John 1:1. No need to make a parenthesis.
his glory] The Shechinah. Comp. John 2:11, John 11:40, John 12:41, John 17:5; John 17:24; 2 Corinthians 3:7-18; Revelation 21:11. There is probably a special reference to the Transfiguration (Luke 9:32; 2 Peter 1:17); and possibly to the vision at the beginning of the Apocalypse. In any case it is the Evangelist’s own experience that is indicated. Omit ‘the’ before the second ‘glory.’
as of] i.e. exactly like. The glory is altogether such as that of an only-begotten son. Comp. Matthew 7:29. He taught exactly as one having full authority. No article before ‘only-begotten;’ He was an only-begotten Son, whereas Moses and the Prophets were but servants.
only begotten] Unigenitus. The Greek word is used of the widow’s son (Luke 7:12), Jairus’ daughter (John 8:42), the demoniac boy (John 9:38), Isaac (Hebrews 11:17). As applied to Christ it occurs only in S. John’s writings; here, John 1:18, John 3:16; John 3:18; 1 John 4:9. It marks off His unique Sonship from that of the ‘sons of God’ (John 1:12).
of the Father] Literally, from the presence of a father; an only son sent on a mission from a father: comp. John 1:6.
full] Looks forward to ‘fulness’ in John 1:16.
grace] The original meaning of the Greek word is ‘that which causes pleasure.’ Hence (1) comeliness, winsomeness: ‘the words of grace’ in Luke 4:22 are ‘winning words.’ (2) Kindliness, goodwill: Luke 2:52; Acts 2:47. (3) The favour of God towards sinners. This distinctly theological sense has for its central point the freeness of God’s gifts: they are not earned, He gives them spontaneously through Christ. ‘Grace’ covers all these three meanings. The third at its fullest and deepest is the one here. It is as the Life that the Word is ‘full of grace,’ for it is ‘by grace’ that we come to eternal life. Ephesians 2:5.
truth] It is as the Light that the Word is ‘full of truth.”
7.) Jhn 1:16, “For of His fullness we have all received, and grace upon grace.”
Ellicott’s Commentary for English Readers
- And of his fulness.—Not a continuance of the witness of John, but the words of the evangelist, and closely connected with John 1:14. This is seen in the “all we,” and in “fulness” (“full”) and “grace,” which are key-words of both verses.
Fulness is a technical theological term, meeting us again in this sense in the Epistles to, as here in the Gospel from, the Asiatic Churches. (Comp. especially Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13.) The exposition belongs to the Notes on these passages. Here it means the plenitude of divine attributes, the “glory . . . full of grace and truth.” “Of,” or better, out of this fulness does each individual receive, and thus the ideal church becomes “his body, the fulness of him that filleth all things in all.”
Have all we received.—Better, we all received. The point of time is the same as in John 1:12, and the “we all” is co-extensive with “as many as.” The power to become children of God was part of the divine fulness which they received in receiving him.
And grace for grace.—Perhaps, even grace for grace gives the meaning less doubtfully. The thought is, We all received of His fulness, and that which we received was grace for grace. The original faculty of reception was itself a free gift, and in the use of this grace there was given the greater power. The words mean “grace in exchange for, instead of, grace.” The fulness of the supply is constant; the power to receive increases with the use, or diminishes with the neglect, of that which we already have. “Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath” (Matthew 13:12). No truth is in precept or in parable of the Great Teacher more constant than this; no lesson is more brightly or more sadly illustrated in the lives of those who heard Him. What instances of its meaning must have crowded on the writer’s mind in the nation, in the disciples, in the Twelve, and even in the differing power of perception in the inner circle of the Three! “We all received,” but with what difference of degree!”
8.) Jhn 1:17, “For the Law was given through Moses;
grace and truth came through Jesus Christ.”
Cambridge Bible for Schools and Colleges
17. The mention of ‘grace’ reminds the Evangelist that this was the characteristic of the Gospél and marked its superiority to the Law; for the Law could only condemn transgressors, grace forgives them.
For] Better, Because.
by Moses] The preposition translated ‘by’ in John 1:3; John 1:10; John 1:17, and ‘through’ in John 1:7, is one and the same in the Greek. The meaning in all five cases is ‘by means of.’ Moses did not give the Law any more than he gave the manna (John 6:32): he was only the mediate agent by whose hand it was given (Galatians 3:19).
truth] Like grace, truth is opposed to the Law, not as truth to falsehood, but as perfection to imperfection.
came] Note the change from ‘was given.’ The grace and truth which came through Christ were His own; the Law given through Moses was not his own.
Jesus Christ] S. John no longer speaks of the Logos: the Logos has become incarnate (John 1:14) and is spoken of henceforth by the names which He has borne in history.”
9.) Act 4:33, “And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all.”
And with great power – See Acts 1:8. The word “power” here denotes “efficacy,” and means that they had “ability” given them to bear witness of the resurrection of the Saviour. it refers, therefore, I rather to their preaching than to their miracles.
Gave the apostles witness – The apostles bore testimony to.
The resurrection of the Lord Jesus – This was the main point to be established. If it proved that the Lord Jesus came to life again after having been put to death, it established all that he taught, and was a demonstration that he was sent from God. They exerted, therefore, all their powers to prove this, and their success was such as might have been expected. Multitudes were converted to the Christian faith.
And great grace … – The word “grace” means “favor.” See the notes on John 1:16. The expression here may mean either that the favor of God was remarkably shown to them, or that they had great favor in the sight of the people. It does not refer, as the expression now does commonly, to the internal blessings of religion on a man’s own soul, to their personal advancement in the Christian graces, but to the favor or success that attended their preaching. The meaning probably is, that the “favor” of the “people” toward them was great, or that great success attended their ministry among them. Thus, the same word grace (Greek) is used in Acts 2:47. If this is its meaning, then here is an instance of the power of the testimony of the resurrection of the Lord Jesus to impress the minds of people. But this is not all, nor probably is it the main idea. It is that their union, their benevolence their liberality in supplying the needs of the needy, was a means of opening the hearts of the people, and of winning them to the Saviour. If we wish to incline others to our opinions, nothing is better adapted to it than to show them kindness, and even to minister to their temporal needs.
Benevolence toward them softens the heart, and inclines them to listen to us. It disarms their prejudices, and disposes them to the exercise of the mild and amiable feelings of religion. Hence, our Saviour was engaged in healing the diseases and supplying the needs of the people. He drew around him the poor, the needy, and the diseased, and supplied their necessities, and thus prepared them to receive his message of truth. Thus, God is love, and is constantly doing good, that his goodness may lead people to repentance, Romans 2:4. And hence, no persons have better opportunities to spread the true sentiments of religion, or are clothed with higher responsibilites, than those who have it in their power to do good, or than those who are habitually engaged in bestowing favors. Thus, physicians have access to the hearts of people which other persons have not. Thus, parents have an easy access to the minds of children. for they are constantly doing them good. And thus Sunday-school teachers, whose whole work is a work of benevolence, have direct and most efficient access to the hearts of the children committed to their care.”
10.) Act 6:8, “And Stephen, full of grace and power, was performing great wonders and signs among the people.”
Acts 6:8-10. And Stephen, full of faith and power — That is, of a strong faith, by which he was enabled to do extraordinary things. They that are full of faith are full of power, because, by faith the power of God is engaged for us. Some valuable copies, however, read χαριτος, grace, instead of πιστεως, faith. Did great wonders and miracles among the people — Did them openly, and in the sight of all: for Christ’s miracles feared not the strictest scrutiny. We need not wonder that Stephen, though not a preacher by office, should do these great wonders; for the gifts of the Spirit were divided among the disciples as God pleased: and the power of working miracles was a gift distinct from that of prophesying or preaching, and bestowed on some to whom the latter was not given, 1 Corinthians 12:10-11. And our Lord promised that the signs of miracles should not only follow them that preached, but them that believed, Mark 16:17. Then there arose certain of the synagogue of the Libertines — So they were styled, whose fathers were once slaves, and afterward made free. This was the case of many Jews, who had been taken captive by the Romans, under Pompey, and carried into Italy, and Cyrenians, &c. — It was one and the same synagogue, which consisted of these several nations. Saul of Cilicia was, doubtless, a member of it. Disputing with Stephen — Arguing with him concerning his doctrine, with a view to prevent the success of his preaching. But such was the force of his reasoning, that they were not able to resist the wisdom, &c. — They could neither support their own arguments nor answer his. He proved Jesus to be the Christ by such irresistible arguments, and delivered himself with so much clearness and evidence, that they had nothing of any weight to object against what he advanced: though they were not convinced, yet they were confounded. It is not said, they were not able to resist him, but to resist the wisdom and the Spirit — That is, the Spirit of wisdom which spake by him. They thought they only disputed with Stephen, and could make their cause good against him; but they were disputing with the Spirit of God in him, for whom they were an unequal match. Now was fulfilled that promise, I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist, Luke 21:15.”
11.) Act 11:23, “Then when he arrived and
witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain
true to the Lord.”
Barnabas witnessed the grace of God.
Had seen the grace of God – The favor, or mercy of God, in converting sinners to himself.
Was glad – Approved of what had been done in preaching the gospel to the Gentiles, and rejoiced that God had poured down his Spirit on them. The effect of a revival is to produce joy in the hearts of all those who love the Saviour.
And exhorted them all – Entreated them. They would be exposed to many trials and temptations, and he sought to secure their firm adherence to the cause of religion.
that with purpose of heart – With a firm mind; with a fixed, settled resolution that they would make this their settled plan of life, their main object. A purpose, πρόθεσις prothesis, is a resolution of the mind, a plan, or intention, Romans 8:28; Ephesians 1:11; Ephesians 3:11; 2 Timothy 1:9; 2 Timothy 3:10. It is especially a resolution of the mind in regard to future conduct, and the doctrine of Barnabas here was, undoubtedly, that it should be a regular, fixed, determined plan or design in their minds that they would henceforward adhere to God. Such a plan should be formed by all Christians in the beginning of their Christian life, and without such a plan there can be no evidence of piety. We may also remark that such a plan is one of the heart. It is not simply of the understanding, but is of the entire mind, including the will and affections. It is the leading principle; the strongest affection; the guiding purpose of the will to adhere to God, and, unless this is the prevalent, governing desire of the heart, there can be no evidence of conversion.
They would cleave – Greek: that they would remain; that is, that they would adhere constantly and faithfully attached to the Lord.”
12.) Act 13:43, “Now when the meeting of the synagogue had broken up, many of the Jews and the God-fearing proselytes followed Paul and Barnabas, who were speaking to them and urging them to continue in the grace of God.”
When the congregation – Greek: when the synagogue was dissolved.
Broken up – Dismissed. It does not mean that it was broken up by violence or disorder. It was dismissed in the usual way.
Many of the Jews – Probably the majority of them rejected the message. See Acts 13:45. Still a deep impression was made on many of them.
And religious proselytes – See Acts 13:16. Compare the notes on Matthew 23:15. Greek: proselytes worshipping.
Persuaded them to continue … – It would appear from this that they professedly received the truth and embraced the Lord Jesus. This success was remarkable, and shows the power of the gospel when it is preached faithfully to people.
In the grace of God – In his favor – in the faith, and prayer, and obedience which would be connected with his favor. The “gospel” is called the grace (favor) of God and they were exhorted to persevere in their attachment to it.”
13.) Act 14:3, “Therefore they spent a long time there
speaking boldly with reliance upon the Lord, who was testifying to the Word of His grace, granting that
signs and wonders be performed by their hands.”
Cambridge Bible for Schools and Colleges
- Long time therefore abode they] There are two results described in this and the following verse as the consequences of the Jewish opposition. First, a long stay was necessary that by the words of the Apostles and by the mighty deeds following wherewith God confirmed them, the faith of the new converts might be fully established before the Apostles departed. Secondly, there came about a division among the people, the Christians and non-Christians became distinctly marked parties.
speaking boldly] The original word expresses that “freedom of speech” for which the Apostles prayed (Acts 4:29), and it is to be noted that as in their prayer so in God’s working, the freedom of speech is in close connection with the stretching forth of God’s hand to heal, and with the signs and wonders that were done in the name of Jesus.
the word of his grace] i.e. the word of the truth of the Gospel, which is glad tidings, a word of grace. It is to be remarked that the signs mentioned here, as elsewhere, follow after the faith and do not precede it.`”
14.) Act 14:26, “From there they sailed to Antioch, where they had been entrusted to the grace of God for the work that they had accomplished.”
Gill’s Exposition of the Entire Bible
And thence sailed to Antioch,…. In Syria,
from whence they had been recommended to the grace of God; by the prophets: from this place they first set out on their travels; here they were separated by the order of the Holy Ghost to the work of the ministry, and by them they were sent forth, after they had in prayer commended them to God, and to his grace to assist them, and succeed them, as well as to fit them
for the work which they fulfilled; that is, for the work of the ministry, for the preaching of the Gospel in several places; and which they had now gone through, and finished with great integrity and faithfulness, and with much success, though through many afflictions and persecutions.”
15.) Act 15:11, ““But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”
Gill’s Exposition of the Entire Bible
But we believe,…. Who are circumcised; the Arabic version adds, “and are sure”; for what follows is a sure and certain article of faith:
that through the grace of the Lord Jesus Christ; not through circumcision, or by any works of the law, moral or ceremonial; but through the grace of Christ undertaking for them, assuming their nature, and dying in their room and stead; through his redeeming, justifying, and pardoning grace: salvation is by Christ; Jehovah the Father appointed him to be his salvation; he sent him, and he came to save sinners; and he has obtained salvation for them; and it is in him, and in no other: and this salvation is by “the grace” of Christ; it was grace moved him to engage in this work before the world began; it was good will to men that caused him to come down from heaven, and appear on earth in the form of a servant; it was pure love that influenced him to lay down his life for them; through the grace in his heart he did all this for them; and it is the fulness of grace in his hands, out of which they receive abundance, whereby they are entitled to, and are made meet for eternal glory:
we shall be saved, even as they; either as the disciples, the Gentile converts, who without circumcision, and the works of the law, were saved by the pure grace and love of Christ, in dying for them, and on which they alone depended for salvation; or else as the Jewish fathers were, for they were justified, pardoned, accepted, and saved in the same way, as the saints under the New Testament are: they could not keep the law perfectly, nor was there then, nor now, salvation by it, only by the grace of Christ; and in that way, and that only, Old and New Testament believers, Jews and Gentiles, whether circumcised or uncircumcised, are saved. The Gentiles were not saved by the light of nature, nor the Jews by the law of Moses; the one were not lost for want of circumcision, nor the other saved by it; the only way of salvation to both, and under all dispensations, is the Lord Jesus Christ; through whose sacrifice sin is atoned for, through whose blood it is pardoned, through whose righteousness men are justified before God, and are accepted with him; and through whom saints have communion with God; and by whom, and whose grace, and not by their own works, they shall be saved with an everlasting salvation, from sin, law, death, hell, and damnation: and the salvation of one and of another, even of all that are saved, Jews or Gentiles, is by grace; no one is deserving of it; they have all sinned, and come short of the glory of God; have done that which is abominable, and they themselves are abominable in the sight of God; they have destroyed, and cannot help themselves; nor have they anyone good thing but what they have received from the Lord, and therefore ought to ascribe all to his grace; it is by that they are what they are, have what they have, and do what they do. Salvation, in all its parts and branches, is owing to grace; and so it is with respect to all persons that are saved; some are not saved by their works, and others by the grace of Christ, but they are all saved by grace; and none have any room to boast of themselves against others.”
16.) Act 18:27, “And when he wanted to go across to Achaia, the brothers encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through
grace.”
Acts 18:27-28. And when — Having received this more perfect instruction in the Christian faith; he was disposed to pass into Achaia — That he might preach the word at Corinth, and other places in that province; the brethren — Of Ephesus; wrote, exhorting the disciples there to receive him — With all affection and respect, as a person whose character well deserved it. And when he was come — To Corinth; he helped them much which had believed — Was eminently serviceable in edifying and confirming those who had embraced the gospel; (for Apollos did not plant, but water; which was the peculiar gift he had received;) through grace — Through which only any gift of any one is rendered profitable to another. For he mightily convinced the Jews — Which, from his great knowledge of the Scriptures, he was better able to do than to convert the heathen. Greek, ευτονως τοις Ιουδαιοις διακατηλεγχετο, he strongly, or vehemently, confuted the Jews; and that not only in private converse, but by public preaching; showing by the Scriptures — By appealing to many striking passages of them, which he quoted; that Jesus was Christ — The true and only Messiah; and that the salvation of men, of the Jews as well as Gentiles, depended upon their receiving and submitting to him. It seems Apollos tarried some time at Corinth, and became so zealous and useful a preacher there, that the fame of his labours reached the apostle during his abode in Ephesus; and occasioned him, in the letter which he wrote from that city to the Corinthians, to say, (1 Corinthians 3:6,) I have planted, Apollos watered.”
17.) Act 20:24, “But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the Gospel of God’s grace.”
Cambridge Bible for Schools and Colleges
24. But none of these things move me, neither count I my life dear unto myself] The oldest MSS. omit the words for “neither count I,” and following these the Rev. Ver. has translated, “but I hold not my life of any account, as dear unto myself.” The feebleness and tautology of this sentence are enough to condemn it, and the “as” is a mere substitute for the “neither” of the A. V., which it quite implies. In a very clear paper on the verse Dr Field has shewn that there is probably some omission before “dear unto myself” of the same character, though not exactly the same, as what is supplied in the A. V., and that the reading of א, B, and C, which the Rev. Ver. has tried to give in English, arose after the words, of which he suggests the loss, had fallen away from some very early exemplar. The literal English of Dr Field’s suggestion would be “Neither make I account of anything, nor think my life dear unto myself.”
so that I might finish my course with joy] Better, “may accomplish.” The figure of the Christian life as a race is common enough in St Paul’s language (cp. Acts 13:35). The Apostle signifies by his words that the race will last as long as life lasts, and that he must not faint in the middle, whatever suffering may be in store. The “joy” would arise from the sense of duty done, or, at all events, striven to be done.
and the ministry, which I have received, &c.] Better to omit the “have” with Rev. Ver. The Apostle refers to the commission which he received at his conversion. The work and the sufferings are both foretold to Ananias from the first (Acts 9:15-16), and St Paul speaks of this ministry or service by the same word (1 Timothy 1:12), “I thank him that enabled me, even Christ Jesus our Lord, for that he counted me faithful, appointing me to his service.”
to testify … God] To bear witness to men of the good news that God is willing to be gracious. In the context of the passage just quoted (1 Timothy 1:14) St Paul shews how fit a person he was to bear such testimony. He had been a blasphemer, a persecutor and injurious, but had obtained mercy … and the grace of our Lord Jesus Christ abounded exceedingly.”
18.) Act 20:32, “And now I entrust you to God and to the Word of His grace, which is able to build you up
and to give you the inheritance among all those who are sanctified.”
Cambridge Bible for Schools and Colleges
- And now, brethren, I commend … his grace] The oldest authorities omit “brethren.” I am to leave you, but I commend you to One who will help you as He has helped me, and who will not leave you. “The word of His grace” means the gracious promises of the Gospel, such as those which Christ gave to His disciples when He foretold the mission of the Comforter (John 17:7-12), and which the Christian preachers might repeat as His words to the converts who believed on His name.
which, &c.] This must refer to God, and not to the intervening explanatory clause concerning the “word of God’s grace.” It is God who can build up His people, and give them their heavenly inheritance.
and to give you an inheritance] The oldest texts give “the inheritance.” The figure is taken from the apportionment of the promised land among the Israelites. The part of each of God’s servants in the heavenly Canaan is to be regarded as definitely as were the possessions of the chosen people in the earthly Canaan.
among … sanctified] The tense is literally “that have been sanctified.” But just as the Apostle uses “saints” frequently in his Epistles to mean those who have been called to be such, so here his words do not indicate that those of whom he speaks have attained the perfection of holiness. When they reach their inheritance, then they will have been perfected in Christ.”
19.) Rom 3:24, “being justified as a gift by His grace
through the redemption which is in Christ Jesus.”
Ellicott’s Commentary for English Readers
- Being justified.—We should more naturally say, “but now are justified.” The construction in the Greek is peculiar, and may be accounted for in one of two ways. Either the phrase “being justified” may be taken as corresponding to “all them that believe” in Romans 3:22, the change of case being an irregularity suggested by the form of the sentence immediately preceding; or the construction may be considered to be regular, and the participle “being justified” would then be dependent upon the last finite verb: “they come short of the glory of God, and in that very state of destitution are justified.”
Freely.—Gratuitously, without exertion or merit on their part. (Comp. Matthew 10:8; Revelation 21:6; Revelation 22:17.)
By his grace.—By His own grace. The means by which justification is wrought out is the death and atonement of Christ; its ulterior cause is the grace of God, or free readmission into His favour, which He accords to man.
Redemption.—Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood. This last is the pivot upon which the whole idea of redemption turned. It is therefore clear that the redemption of the sinner is an act wrought objectively, and, in the first instance, independently of any change of condition in him, though such a change is involved in the appropriation of the efficacy of that act to himself. It cannot be explained as a purely subjective process wrought in the sinner through the influence of Christ’s death. The idea of dying and reviving with Christ, though a distinct aspect of the atonement, cannot be made to cover the whole of it. There is implied, not only a change in the recipient of the atonement, but also a change wrought without his co-operation in the relations between God and man. There is, if it may be so said, in the death of Christ something which determines the will of God, as well as something which acts upon the will of man. And the particular influence which is brought to bear upon the counsels of God is represented under the figure of a ransom or payment of an equivalent. This element is too essentially a part of the metaphor, and is too clearly established by other parallel metaphors, to be explained away; though what the terms “propitiation” and “equivalent” can mean, as applied to God, we do not know, and it perhaps does not become us too curiously to inquire.
The doctrine of the atonement thus stated is not peculiar to St. Paul, and did not originate with him. It is found also in the Synoptic Gospels, Matthew 20:28 ( = Mark 10:45), “The Son of Man came to give His life a ransom for many,” and in Hebrews 9:15, “And for this cause He is the Mediator of the New Testament, that by means of death, for the redemption (ransoming) of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” (Comp. 1John 2:2; 1Peter 1:18-19; 1Peter 2:24, et al.).”
All man-made religions teach that to be saved you must do some good deeds to earn it.
But the Bible makes it clear, you are saved by grace, it is the gift of God, through the Redemption of Jesus Christ.
20.) Rom 4:16, “For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the
descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all.”
Cambridge Bible for Schools and Colleges
- Therefore, &c.] Lit. Therefore out of faith, that according to grace; a singularly terse sentence even in Gr. “Therefore:”—q. d., “such being the case under Law, the Divine mercy acted accordingly on our behalf.” The clause may be expanded: “Therefore God took faith as the one condition of justification, so that justification might stand clear of the conditions laid down necessarily in His Law; i.e. those of perfect obedience, outward and inward. That is to say, the justification was ‘according to grace,’ for it treated man as having what he had not—meritorious righteousness.” We might of course supply “the promise,” or “the inheritance,” instead of “justification,” as the subject in these clauses. But the latter idea is so much the more prominent, that it is the safer suggestion.
sure] i.e. not imperilled by the conditions of the Law for the Jewish believer, and by the lack of its privileges for the Gentile believer.
not to that only] The Gr. has grammatical difficulties, but the sense is practically as in E. V. The “seed” is regarded as in its two great divisions; and here first, that which is “of the law,” i.e. Jewish believers, not as really having a claim from the law, but taken as having one, to bring out the validity of the claim of faith on the Gentiles’ part.
the faith of Abraham] Abraham is here the example of manifestly extra-legal faith, and therefore the case in point for the Gentile. Not that the Jewish believer (Romans 4:12) did not equally need “Abraham’s faith,” but the stress here is on the case of the Gentile.
us all] i.e. all believers; the “nations of the saved” (cp. Galatians 3:7). Here first St Paul seems distinctly to turn from his Jewish opponents to his co-believers, Jewish or Gentile. Henceforth there is little if any anti-Jewish reasoning.—Wonderful was the triumph of the Gospel, which made it not only possible but profoundly natural for former Pharisees and former idolaters to unite as “we” and “us” in Christ.”
21.) Rom 5:2, “through whom we also have obtained our introduction by faith into this grace in which we stand; and we celebrate in hope of the glory of God.”
Cambridge Bible for Schools and Colleges
2. by whom] Lit. through whom; the same construction as that just before.
also] i.e. “we owe to Him our entrance to grace, as well as our standing in it.”
we have access] Lit. we have had; “we have found.” The time-reference is to a past reception resulting in present possession.—“Access:”—lit. the introduction; “our introduction.” Same word as Ephesians 2:18; Ephesians 3:12 (though the reference there is not precisely that here), and 1 Peter 3:18 (where E. V. has “bring us to God”). The idea is of the acceptance of the acquitted. Both ideas, acquittal by a Judge and acceptance by a reconciled Father, reside in Justification.
by faith] Our side of the matter. The Lord’s “introduction” of us to His Father’s acceptance takes effect individually when we individually believe.
this grace] i.e. “acceptance” (Ephesians 1:6) and resulting “peace.” The word recalls the fact that acceptance, as previously proved (see ch. 4), is “according to grace,” not debt.
wherein we stand] The word “stand” is in contrast to the “fall” of the rejected and condemned. See Romans 11:20; also Psalm 1:5; Psalm 130:3; Revelation 6:17; and 1 Corinthians 15:1, where the context gives the idea of acceptance and safety, as here. That of perseverance (as in Acts 26:22, E. V. “continue”) may also be present; but the context shews that acceptance is at least the main point.
rejoice] A word elsewhere rendered “glory” (as just below, Romans 5:3), or “boast.” See on Romans 4:2. The reasoning here rises, from the foundation-truth of lawful justification, to the holy elevations of consequent joy and energy in the justified.
in hope] Lit. on hope. Perhaps here (as in Romans 4:18, q. v.) the “hope” is objective; “the hope set before us” (Hebrews 6:18), i.e. the promise and pledges of glory. On this our joy is based.
the glory of God] For commentary, see Romans 8:18; Romans 8:21; Romans 8:30.—The eternal bliss of the justified is called “the glory of God” because it is a state of joy, love, majesty, and holiness, bestowed by God; in the presence of God; and being in its essence the Vision of God, and likeness to Him. Cp. John 17:24; 2 Corinthians 4:17; Php 3:21; Colossians 1:27; 2 Timothy 2:10; 1 Peter 4:13; Revelation 21:11; Revelation 21:23.—This ver. is a brief anticipation of ch. 8.
22.) Rom 5:15, “But the gracious gift is not like the offense. For if by the offense of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, overflow to the many.”
Cambridge Bible for Schools and Colleges
15. But not] Here, after the parallel of Adam and Christ, is stated the glorious difference of the work of Christ. This occupies Romans 5:15-17.—The difference is, the vastly greater wonder of His Work and its Result.
offence] Lit. stumbling. Our word “offence” comes from the Latin for the same, and is so used here by E. V.
if] Here (as in Romans 5:10,) the “if” nearly = “as.”
of one] Lit. of the one; the one personal Offender in view.
many be dead] Lit. the many died. See on “all have sinned,” (an exact parallel,) Romans 5:12. “The many:”—“many,” in contrast to their one forefather; “the many,” as those in question here. They are, in this case, all mankind.
much more, &c.] Here notice the respect in which Redemption is so far “in excess of” Ruin. Not in respect of numbers affected; because, on any theory, the redeemed are no more numerous than the ruined, who are the whole race. It is in respect of the quality of the cause and the effect. Redemption is a positive exercise of surpassing grace and love, resulting in a glorious and eternal reversal, in the subjects of it, of the previous ruin; indeed, more than a reversal, because it brings with it the exaltation given to the brethren of the Second Adam.—The “much more” here, and in Romans 5:17, is thus q. d., “The fall of the First Adam caused vast results of evil; the work of the far greater Second Adam shall much more cause vast results of good.”
the grace of God] His positive favour; whereas He merely let the law take its course at the Fall.
the gift, &c.] Lit. the gift in the grace of one Man, Jesus Christ. The “grace of Christ” is the loving favour to man shewn by Him in His work. The “gift” which was given “in” (i.e. practically “through,” or “by,”) that grace is the eternal life of the justified.—“The one Man:”—“Man” is emphatic, indicating the Lord’s position as the Second Adam, and, (as this Man is Jesus Christ,) the supreme greatness of the Second Adam.
hath abounded] Lit. did abound unto the many. The reference is to the historic fact of His Work. “The many:”—here again, “many” in contrast to the One-ness of their Head; “the many,” as the persons here in question. These here, (as e.g. Romans 5:13-19 explain,) are the justified. See below on Romans 5:18.—“Abounded:”—the idea is of Divine liberality in mercy, as opposed to the no more than legal justice of the condemnation.”
23.) Rom 5:17, “For if by the offense of the one, death reigned through the one, much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the One, Jesus Christ.”
Cambridge Bible for Schools and Colleges
- For, &c.] “For” refers mainly to the last clause of Romans 5:16. The contrast of “one” and “many” is now dropped, but we find another contrast; that between the legal results of evil and the overflowing results of Divine goodness, the goodness which grants acquittal to the “ungodly.” Q. d., “The free gift is a gift indeed, liberal and glorious: for if the result of Adam’s one sin was the reign of death, far more amply shall the result of God’s grace be the reign of the justified in life!”—In this verse the “glory to be revealed,” as a necessary sequel of justification, first distinctly appears.
by one man’s offence] A better reading gives in one offence. The First Sin was the occasion “in” (or on) which death acquired its tyranny over man.
by one] Lit. through, or by, the one. So just below. See on Romans 5:15.
they which receive] From time to time; a continuous process, as regards successive generations.
abundance] The word implies the necessary fulness of a gift of Divine love. Justification, with its sequel, is always “abundant,” both in itself and as to its recipients.
grace] Lit. the grace; i.e. that in question; acceptance for Christ’s sake.
the gift of righteousness] i.e. here, practically, Justification. What is “given” is a standing of acceptance in the eye of the Law. And the Law, as such, accepts only on the ground of “righteousness,” freedom from guilt. How such freedom from guilt is attained is another question: in the present case, it is attained as “a gift,” given by “the Justifier of him that believeth in Jesus.”
shall reign in life] Amply reversing the “reign” of death over them. Probably the chief idea is of a triumph, full and lasting, over death. Cp. 1 Corinthians 15:55-57, an instructive parallel. But no doubt the words refer beyond this to all the majesty of the coming “glory” of the justified, figured elsewhere by the “crown” of life, righteousness, or glory; and by the “throne.” See the marvellous union of service and royalty, Revelation 22:3; Revelation 22:5.—“Life” is here the future, heavenly life; life in its full sense. Cp. Matthew 18:8-9; Matthew 19:17.
by one, &c.] Lit. through the One, Jesus Christ. Here is the secret of the “much more.” The surpassing glory of Him who is the Cause accounts for the Divine quality of the Result.”
24.) Rom 5:21, “so that, as sin reigned in death, so also grace would reign through righteousness to eternal life through Jesus Christ our Lord.”
Cambridge Bible for Schools and Colleges
21. that as sin, &c.] More lit. that as the sin reigned in death, so also may the grace reign through righteousness, &c.—“The sin reigned in death:”—i.e., death was the expression of its power. Cp. Romans 5:12-14 and notes.—“May grace reign:”—such is the exact rendering, which should be kept, though Gr. idiom makes E. V. (“might”) grammatically possible. St Paul is still thinking of the succession of future believers.
through righteousness] i.e. “through the gift of righteousness,” (Romans 5:17,) Justification. Grace provides the Method of the justification of the ungodly; it gives them a position of acceptance in the eye of the sacred Law; constitutes them, for the purposes of that Law, righteous persons.—We do not for a moment here forget that a moral change is intended, and effected, in the subjects of grace; but the argument, up to this point, has in view not this yet, but the judicial acceptance which is the prior condition of it;—Justification, not yet Sanctification.
unto eternal life] The final issue of the “reign of grace.” See Romans 6:22, Romans 8:32, and note on Romans 2:7.
by Jesus Christ our Lord] Well do these holy words close that great section of the argument which specially explains the Way of Pardon. Jesus Christ is the one Cause and Means of Pardon, and therefore indeed also the “Lord” of those who through Him are accepted and glorified.”
25.) Rom 6:14, “For sin shall not be master over you, for you are not under the Law but under grace.”
Cambridge Bible for Schools and Colleges
- For sin, &c.] It is not quite clear whether this verse closes or opens a paragraph. Meyer takes it as opening the new section of argument. But it is quite in place as closing the previous one, while yet pointing forward also. On this view, St Paul makes the statement on purpose to animate the disciple to that exercise of will which yields his whole being to God. He is reminded of the reality of Justification, with its results of strength-giving peace and joy.
shall not have dominion] i.e. in the way of claim and doom. Same word as Romans 6:9, where see note. The future means that this freedom from condemnation shall be mercifully continued to them in their conflict; they “shall not come into condemnation.” This truth was to be their invigoration.
for] This clause fixes the reference of the last to justification, when read with the commentary on “law” and “grace” supplied by ch. 4.
under the law] Lit. under law; and so best here. Law in its widest reference is meant; a code of precepts, to be fulfilled as the preliminary to acceptance.—The Gr. suggests the paraphrase, “Ye are now placed not under the law but under grace;” with the idea not of the mere position, but of the transferring process.”
26.) Rom 11:6, “But if it is by grace, it is no longer on the basis of works, since otherwise grace is no longer
grace.”
Cambridge Bible for Schools and Colleges
6. And if by grace, &c.] This verse is wholly parenthetical. Not that its statement is alien to the whole argument, but this is not its logical place. The argument is continuous between Romans 11:5; Romans 11:7; but St Paul is so desirous to make the truth of Gratuitous Salvation perfectly clear and familiar that he seizes this passing occasion to re-state it, as it were in a note. The occasion is the quotation (Romans 11:4) of the words “I have reserved;” in which St Paul sees the sovereign act of Divine grace, withholding a remnant from the commission of idolatrous sin. The faithful seven thousand were faithful “not according to their works, but according to His purpose and the grace given to them.”
no more of works] no longer of works. i.e. when once this principle is granted, thenceforth the thought that it is “of works” is negatived. So below, “no more grace;” “no more work.”—The best commentary on this verse is the argument of cch. 3 and 4. Nothing could be clearer than St Paul’s anxiety to give an absolute denial to the whole idea of antecedent human merit as a factor among the causes of salvation. Grace, to be grace, must be entirely uncaused by anything of meritorious claim in us.
But if it be, &c.] There is much documentary evidence against the genuineness of this last half of the verse. It is however not conclusive; and slight variations in the Gr. phrases, as compared with those of the first half, afford an internal argument for retention; for an imitator would probably follow the model exactly. Certainly the reiteration of the truth in question would be just in keeping here, and it is doubtful whether that truth is one which was so well grasped in the early centuries as that copyists would tend to emphasize it by an insertion.
work is no more work] Work, in the sense in question, (i.e. as an antithesis to grace,) necessarily involves claim. This necessary idea must be negatived if “works” and “grace” can coincide as causes of salvation.”
27.) 1Co 15:10, “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.”
Cambridge Bible for Schools and Colleges
- But by the grace of God I am what I am] St Paul is willing to admit his personal inferiority to the other Apostles, but such willingness does not lead him to make a similar admission regarding his work. For that was God’s doing, not his, or only his so far as God’s grace or favour enabled him to perform it. See ch. 1 Corinthians 1:30, 1 Corinthians 3:6; 1 Corinthians 3:9, and cf. St Matthew 10:20; 2 Corinthians 3:5; Ephesians 3:7; Php 2:12-13.
I laboured more abundantly than they all] St Paul does not hesitate to place his labours for the Gospel’s sake on a par with, or even above, those of the twelve. The work of an Apostle of the Gentiles must necessarily have been more arduous than that of an Apostle of the Jews.”
No one can boast of himself, not even Apostle Paul; besuse “by the grace of God I am what I am.”
28.) 2Co 8:9, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.”
Ellicott’s Commentary for English Readers
- Ye know the grace of our Lord Jesus Christ.—The meaning of the word “grace” appears slightly modified by the context. The theological sense of the word, so to speak, falls into the background, and that of an act of liberality becomes prominent.
That, though he was rich, . . . he became poor.—Better, that, being rich . . . The thought is the same as that expressed in Philippians 2:6-7, especially in the words which ought to be translated He emptied Himself. He was rich in the ineffable glory of the divine attributes, and these He renounced for a time in the mystery of the Incarnation, and took our nature in all its poverty. This is doubtless the chief thought expressed, but we can scarcely doubt that the words refer also to the outward aspect of our Lord’s life. He chose the lot of the poor, almost of the beggar (the Greek word “poor” is so translated, and rightly, in Luke 16:20-22), as Francis of Assisi and others have done in seeking to follow in His steps. And this He did that men might by that spectacle of a life of self-surrender be sharers with Him in the eternal wealth of the Spirit, and find their treasure not in earth but heaven. As regards the outward mendicant aspect of our Lord’s life, and that of His disciples, see Notes on Matthew 10:10; Luke 8:1-3; John 12:6.”
29.) 2Co 9:8, “And God is able to make all grace
overflow to you, so that, always having all sufficiency
in everything, you may have an abundance for every good deed.”
As we work, witnes and wait for the second coming of Jesus Christ; we know God is able to make all grace overflow, so that, always having all sufficiency in everything.
Cambridge Bible for Schools and Colleges
8. all grace] See notes on grace elsewhere, esp. ch. 2 Corinthians 8:6 and 2 Corinthians 9:15 of this chapter; also cf. 1 Corinthians 16:3. The meaning here is ‘God is able to make every gift of His loving-kindness to abound to you, that you, being thus enriched, may impart of His bounty to others.’
sufficiency] This is translated contentment in 1 Timothy 6:6, while the corresponding adjective is rendered content in Php 4:11. But 1 Timothy 6:8 explains the meaning of the word. It is the state of mind which, needing nothing but the barest necessaries, regards all other things as superfluities, to be parted with whenever the needs of others require them. This is the force of the words ‘all’ twice repeated, and ‘always.’ At all times, save when he is actually deprived of food and raiment, the Christian ought to regard himself as having enough. It is worthy of remark that this self-sufficingness was a favourite virtue with heathen philosophers, though destitute, in the case of the Stoics, of all the gentler and more attractive aspects in which it has been wont to present itself among Christians. The use of this word, as of the word noticed in 2 Corinthians 9:7, seems to shew that St Paul was well acquainted with the philosophy of Aristotle. See also note on ch. 2 Corinthians 8:14.
As you grow older, you will realize nothing is “sufficient” in this world; only the grace of God having sufficiency in everything.
There is nothing like the grace of God. Through faith in Jesus Christ, you may obtain the grace of God. You can do it now.
Willie Wong Thought
Willie Wong
September 29, 2025
https://williewong.cw.center/wp-admin
Copyright © 2018 – 2025 by Willie Wong
On October 1, 2025 I urge the Hong Kong government and people to start de-Biritishization by changing all English street and road names; for example Victoria Peak should be replaced by Deng Xiaoping Peak and Queen’s street should be replaced by Mao Zedong Street, etc.
All undeveloped, backward, and poor nations are the same. They absolutely have nothing, and suffer shortages of everything. Their leaders and politicians are corrupt and looting the national treasuries. Their people are lazy, sing and dance, drink beer and enjoy sex to produce many children they cannot support. The dislike work, but
prefer games and sport. They are big talkers, and small doers. Internation community should not give aid to them; for 100 years they will remain the same way of life.
China has aided more than 100 nations, none of them has done China any good for China. Some countries laudicrously believe because they uphold the principle of One China, they think they have done China a great favor. Because China founded BRICKS, BELT & ROAD, SCO, etc. so China is obliged to do and finance every project.
EUROPEAN and other Nations that foolishly recognize statehood of Palestine should take Palestinians in and give them aid of all kinds free. What is the use of recognizing the state of Palestine when Palestine does not have territory or sovereignty?
Ukraine nincompoop wants to use USA to fight against Russia. US must ditch Ukraine, EU and abolish NATO. EU alliance has proven meaningless. America must not guarantee security of any nation. International community, knowingly or unknowingly, is greatly mistaken. Gaza does not belong to Palestinians. Gaza belongs to Israeli. Palestinians are originally Arabs who invaded Palestine under British colonial rule. It is good and right for Palestinians to relocate permanently in lands of Arabs to establish a Palestinian State of their own.
Hamas who killed hostages must be killed. Hamas who mistreated hostages must be punished.
Palestinians do not have homeland. Gaza, West Bank, Golan Heights, etc. belong to the Jews. It is good and right that Palestinians be resettled permanently in any Arab land to build a Palestinian State of their own. This is the true “two-state” solution.
Palestinians must be evacuated from the Jewish lands and resettle permanently in Arab lands to build their own Palestinian state. Hamas, Hezbollah and Houthis are terrorists to be destroyed completely. That is the only way to peace.
The world intentionally believes in a lie. Palestinians are originally Arabs who surreptitiously moved to Israel without pay under the British colony called Palestine. Arabs bred like rabbits and called themselves Palestinians. It is most reasonable for Arabs to move to lands of Arabs. For Palestinians do not have claim or resettlement right in the Jewish land of Gaza, West Bank, etc. No one would object for Palestinians to build a Palestinian state in lands of Arabs, but Palestinians cannot build a Palestinian state in the Jewish land. Palestinians prefer to be called refugees in order to receive international aid every thing for free. Palestinians must move out or be removed from the Jewish land. TERRORISTS HAMAS, Hezbollah and Houthis MUST be destroyed completely.
Some fools believe and practice martial arts, boxing, violence, sports such as foot ball to save impoverished and backward nations. The truth is only hard work, being good farmers, herdsmen, fishermen, teachnicians, repairmen, engineers can save poor, undeveloped and backward nations.
There has been undeclared war in the southern border between Mexico and America, which has been neglected by previous American administrations. Mexico flagrantly serves as the open conduit for illegal migrants to enter California and crossing the river to enter Texas. The US must bomb Mexico City to warn them there can not be business as usual; in particular Mexico rejected American airplanes which carried deported illegal migrants to land. America must use its powerful military and National Guards to patrol the borders 24 hours. Fire and shoot at unlawful migrants who climb the wall; who try to destroy the wall; who do graffiti on the wall; who congregate within 100 feet of the wall; who cross the river; who cut the wire to deter the invasion. America declares to REJECT all asylum applicants for 100 years. No humanitarian aid shall be given to any unlawful migrants. In addition to American troops, state National guards must also be used to end the unlawful migrants invasion of America. They are despicable and deplorable peoples who fail in their countries and dream of entering America to live happily and doing nothing on welfare. Immigration Officers must raid Los Angeles, East Los Angeles, San Bernardino, Santa Ana, San Diego, Miami, etc. — dens of illegal aliens; the Welfare Department has their names and addressees.
Palestinians are also useless, shameless and worthless peoples to loot and rob international aid trucks. They are violent and unproductive. Leaders and politicians of Palestinian Authority lead them to the path of destruction by illegally occupying the Jewish lands. They do not want to go to the Arab lands to build their Palestinian state. They rather stay in Jewish lands in order to receive aid for nothing. No aid should enter to help Palestinians.
Hamas should be held responsible for killing hostages and be punished. The UN chief, Arab, Islamic, Black, EU nations speak and support terrorists should be gone. All UN high-paid officials should be replaced; and UN to be reformed in 100 days. It is a false peace. Gaza, West Bank, Golan Heights, Rafah, etc. are Jewish lands. UN, WHO, Arab-Muslim-Black nations and Palestinian Authority speak and support terrorists Hamas, Hezbollah, Houthis without making any demand. Palestinians do not have homeland in Jewish lands. They must evacuate from Jewish lands and go to lands of Arab to build a Palestinian state. That would be true peace but they do not want peace.
China generously aided more than 100 nations, while their politicians and leaders practice corruption and looting of national treasures, their unproductive people sing and dance, drink alcohol and produce many children they cannot support.
CHINA is the most unusual nation on earth. The craftsmen or artisans of Tang, Sung, Yuan, Ming, Qing dynasties created untold and immense treasures for China. Western nations like Britain, US, France, Germany, Italy, Russia, Austria-Hungary, and Japan (8-nation alliance) attacked, burned, robbed and stole and looted China national treasures at market value of more than US$100,000 trillion dollars. It is better to return them to China now, not wait until China makes demands by military force. Shame on Western nations who claim or pretend to be Christian. For the last 500 years, the manifest evils of the West are imperialism, colonialism and capitalism.
Today Chinese rescue workers respond to any natural disaster, the speed and service they built tents and houses unmatched by any nation. The American homeless people would rejoice just to have the Chinese tents. China must not waste its resources on the lazy people and unproductive peoples who eat and get fat, drink alcohol, sing and dance, have sex and produce many unwanted children they cannot support; like to play, enjoy games and sports but dislike hard work and discipline; cannot even produce food and basic necessities.
Xizang earthquake demonstrates what the Chinese government cares and does for its people. What does the U.S. government do for Californians in Los Angeles wildfires? The world must know the truth.
Japan intends to swallow up the United States Steel in order to control the American economy. This should be an eye-opener to the U.S. government that Japan is not a genuine ally. The US government made a big mistake in rearming Japan. Singapore and Malaysia are wise to establish a special economic zone. Many underdeveloped nations fool China in holding one-China policy. By doing so they think they deserve China’s economic and financial aid. India has conflict of interest in Bricks, it is better to withdraw and Indonesia is wise to join Bricks.
Leaders and politicians of Palestinians are evil and guilty because they lead Palestinians to the path of death and destruction through illegal occupation of the Jewish land and support of the terrorists. They give false hope to Palestinians in so-called “two-state solutions”. Palestinians are Arabs, no one would object to Palestinians building a Palestinian state in an Arab land. When Palestinians want to build a Palestinian state in the Jewish land, that is the cause of conflict. Palestinians speak and support terrorists Hamas, Hezbollah and Houthis. Palestine leaders and politicians should evacuate all Palestinians from the land of the Jews and go to Arab lands to build a Palestinian state. That would be peace.
The Internet is a cesspool of corruption, fraud and iniquity. No nation polices and punishes their wrongdoings. Money making individuals and institutions would invade your computer to push their products even rejected. Many famous American universities and institutions are selling their fraudulent products for incurable problems. Many individuals and institutions claim to be Christian and shamelessly and aggressively ask for donations. Many sell famous works in public domain through subscriptions and purchases. Many distort and pervert the Word of God but ask for donations.
Any nation which restricts, bans, or interferes with China’s activities is illegal and unlawful. China can do anything within its sovereignty that does not violate the international law.
To appease the fury and wrath of South Koreans, the impeached Yoon and all those who blocked his arrest shall be executed once and for all. Maybe Yoon should experience the 4-horse treatment. South Korea is the nation the world should not be: all incompetent, chaotic and useless.
Henceforth beginning 2025 all undeveloped nations must work, discipline and be responsible to produce their own food and other necessities; all international aid will be terminated beginning November 2025. Undeveloped nations cannot do as usual in dancing, singing, drinking and sporting, have sex and produce many unwanted children they cannot support. They must work hard to support and save themselves. Based on the Biblical principle, 2Th 3:10, “For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either.”
According to https://rankchart.org/site/williewongthought.hpage.com/
“In accordance with Web of Trust williewongthought.hpage.com is a suspicious domain.”
According to https://www.pcmag.com/news/web-of-trust-browser-extension-cannot-be-trusted.”
How can we be suspicious since we never ask for money, we only tell the truth absolutely free.
China has aided more than 100 nations costing hundreds of $ billions. Tell the truth, which nation has expressed act of gratitude? Won’t it better to spend on internal improvement or buying gold?
WHO IS WILLIE WONG?
I am a Christian by grace, a Chinese by grace, an American by nationality. I am neither a communist nor a capitalist. Above all I am a follower and servant of Jesus Christ. In English I am a Ruskinian, In Management I am a Koontzian. In Politics I am a Nixonian. In Philosophy I am Willie Wong Thought.
WILLIE WONG THOUGHT IS A SYSTEM THINKING OF
WILLIE WONG AND HIS WORLDVIEW. THIS IS NOT A
COMPANY OR A BUSINESS. IT DOES NOT SEEK
CUSTOMERS OR PROFITS. IT DOES NOT BUY OR
SELL. IT DISSEMINATES KNOWLEDGE AND PROCLAIMS
TRUTH AND WISDOM. IT PREACHES THE GOSPEL OF
JESUS CHRIST ABSOLUTELY FREE. WE DO NOT WANT
DONATION. WE ONLY WANT YOU TO KNOW THE TRUTH.
THE WEST (US, BRITAIN, CANADA, EU) BEING EVIL AND FOUND GUILTY OF SANCTIONING CHINA ALL BECAUSE THEY COVET XINJIANG AND XICHANG AND HONG KONG, USE TAIWAN AND SOUTH CHINA SEA TO ATTACK CHINA’S SOVEREIGNTY.
On the one hand, some White experts pretend to make good suggestions to improve China economy; they may fool many Chinese, I can see malice, envy and ill will through their awkward faces. On the other hand, Black leaders and politicians play coy and con China to support their development for nothing. China needs to stop all foreign aid for two reasons: China needs to pay down deficits and debts. China must not be fooled and must use its hard-earned meager resources wisely to do the following strategic projects:
China should have unswerving commitment only to itself. China should not waste money on useless and unworthy undeveloped countries. Not one nation is grateful. Deficits and debts are bad.
- China cannot save the world, China must save itself.
2. Make deserts green and reduce sand storms.
3. Repair the Great Walls. Build sea walls around Hainan Island, Shanghai, etc. to prevent climate change that sea water will rise.
4. Promote night markets in big cities and promote domestic travel to expand the economy. Deficits and debts are bad; fiscal surplus is good.
5. Execute crooks and criminals who defraud through Telecom and Internet of more than ONE million yuan. IT is not known who polices the rampant international crooks and criminals who defraud the public by famous American universities and institutions who sell high-priced fake drugs such as to cure knee pain and prevent knee surgery and ear ringing, etc. Sweep clean fraudulent commercials on TV and the Internet.
6. Execute crooks and criminals who defraud in foreign nations and do not bring them home. Faces and names of deceivers must be published on TV to shame them and their families.
7. Increase and strengthen the development and deployment of nuclear weapons for self-defence.
8. Streamline and reduce national and local government debts and deficits.
9. Train 5 million doctors, dentists, nurses, teachers, professors and MANAGERS, machinists in the next 5 years.
10. Assist the poor Chinese in the rural areas first.
11. Improve mechanized agriculture, and upgrade technology in every field.
12. Streamline management of central and local governments.
13. Enforce laws to reduce the number of criminal individuals and organizations in many areas.
14. Execute crooks and criminals who create rumors and conduct espionage that harm national security.
15. Reorganize personnel of CGTN and restructure its programs.
16. Protect the environment and punish severely individuals and organizations who dump industrial waste and toxic materials on lands, soils, water ways, lakes and rivers, and seas.
17. Remove all fraudulent commercials and fake advertisements from TV and Internet and punish the culprits severely. Violent gaming produces violent culture. Violent culture destroys any nation.
18. Make it easy for Overseas Chinese to come to China and make their investments.
19. Reward universities that earn and win NOBEL prizes.
20. Conduct ditching and dredging of lakes and rivers and waterways and seas to prevent flooding before extreme weather.
21. Innovate and increase therapeutic and pharmaceutical capabilities to produce various vaccines and preventive medicines.
22. Regulate foreign hospitals and clinics in China to prohibit monopoly and prevent high costs of healthcare.
23. Bargain down whole sale price with foreign drug companies to import effective foreign drugs to benefit Chinese consumers.
24. Subsidize elderly apartment renting by 30%, if elderly live with their children, their monthly mortgage will reduce also by 30%.
25. Severely punish companies that manufacture fake or low quality products.
26. The world must condemn the phony currency called Bitcoin and China should not fall into the financial trap.
27. Execute individuals and organizations that rob ancient cemeteries or tombs to sell precious national treasures.
28. Regulate foreign hospitals and clinics in China to prohibit monopoly and prevent high costs of healthcare.
29. Bargain down whole sale price with foreign drug companies to import effective foreign drugs to benefit Chinese consumers.
30. The world must condemn the phony currency called Bitcoin and China should not fall into the financial trap.
31. Mandate providing access to elderly and invalid wheelchairs.
32. Execute individuals and organizations that rob ancient cemeteries or tombs to sell precious national treasures.
33. Prohibit anyone to smoke on TV or in movies. Reduce individual gun violence except in war movies.
34. Execute Hong Kong residents who commit treason or to be exiled permanently. Hong Kong is fortunate to have food, fuel and water, etc. provided by Mainland China.
35. No one speaks Portuguese except Portugal and Brazil. Macao should not hamstring its residents, but replace Portuguese with the English language the sooner the better.
36. Increase, innovate, and modernize public and private toilet facilities.
37. Punish severely those who violate smoking and drinking on buildings, trains, ferries, and airplanes; the third violation deserves to be executed.
38. China needs to make Christmas a national holiday to facilitate the big Christmas business in China.
39. Execute leading organized criminals, attack every form of terror, and destroy vigorous lawlessness.
40. Penalize severely those who have licenses but do not know how to drive or violate traffic rules and regulations on purpose.
41. To deter and destroy corruption, China needs to execute any officer who commits corruption of more than CNY one million.
42. Execute anyone who counterfeits money and seize all his/her assets.
43. Rebuild the Old Summer Palace, Yuanmingyuan Park ( 圆明园) which was burned down and destroyed by aggressive and intrusive 8-nation-troops; and DEMAND them reparations now through diplomacy or later by military force.
44. Use force to liberate Taiwan and execute traitorous leaders of the People’s Progressive Party (民進黨) publicly.
How to solve global hunger and poverty? There are nations and peoples who deserve to suffer hunger and poverty. For example, Palestinians do not want to go to lands of Arab to build a Palestinian state of their own. They would rather be in the Jewish land and label as refugees so that they can receive international aid for free. There are undeveloped nations and peoples whose leaders and politicians are corrupt, and the peoples are lazy and unproductive; they eat and get fat, sing and dance, drink beer and have sex, produce many children they cannot support. They like the way of life so that they can beg and receive aid freely. These nations will remain poor and suffer hunger in worse situation a hundred years from now!
PEOPLE should ask, why most of the criminals and crooks at the national capital are blacks? HEAR YE, HEAR YE, AMERICANS. America needs a new beginning. I am to propose moving the national capital to Lincoln, Nebraska.
Lincoln is the greatest American president, greater than Washington. The special interest is concretely and concentrically established in Washington, D.C.
The White House, Supreme Court, etc. can be sold to luxurious hotels. American government must be freed from all encumbrances, monopolies, lobbies, and special interests once and for all. Washington can be a regular city of Maryland, most likely a tourist city because the Monuments and Smithsonian Institutions shall be kept. The city can charge admission to all Smithsonian Institutions. There shall be a national referendum to decide the moving of the national capital to Lincoln, Nebraska. Congressmen and Senators shall decide whether to move the Capitol or not. The political names of D.C. and Capitol shall be dropped. All unnecessary government employees shall be dismissed and useless departments and agencies shall be discarded.
They were not “immigration raids” in Los Angeles, they were and they are ”unlawful migration raids.” You see there are evil forces conspiring to destroy America from within. Some are flying Mexican flags. It may be good idea not to imprison protesters but deport them to Mexico! California governor and Los Angeles mayor are on the wrong side of history. I have lived through two most horrible Los Angeles black riots. Unlawful migrants are not immigrants. It is mentally retarded who cannot distinguish between an immigrant and unlawful migrant. Children born to illegal aliens although in America are not American citizens. Latino, Mexican, Black illegal aliens must be deported without further delay. Protesters and labor unions are not patriotic Americans. Enforecement of the law is neither repression nor authoritarianism. Unlawful migrants are criminals who do not have any right, do not deserve any humanitarian aid. The only right is to deport 45 million illegal aliens already in America right away. To hire or hide illegal aliens are felony. Most of them are on welfare; their names and addresses can be checked on the Welfare Department.
It is sheer stupidity to give debt relief to Africa whereas its leaders are con men who live in luxury; and its people are lazy, eat and drink beer, sing and dance, enjoy sex and produce many children they cannot support.
There is no hope for the world because what should be done is not done:
1.For all war crimes and terrorist acts, Putin failed to annihilate Ukraine and execute its nincompoop and left Ukraine desolate and never be rebuilt. NATO & EU should be aslo abolished.
2.The chiefs of UN & WHO and all high-paid officials must be replaced, be reformed in a year.
3.Terrorists Hamas, Hezbollah and Houthis must be destroyed FOR GOOD.
4.The nuclear facilities of Iran must be demolished for good. Do not give a breathing space. Aim at total annihilation so that Iran cannot retaliate OR rebuild.
5.Palestinians must be evacuated from Jewish lands and resettle in Arab lands to build a Palestinian state and make living on their own.
6. Undeveloped nations and peoples who do nothing to help themselves must be left to gut and rot.
7.The USA must give up its empire, world domination.
World media portrays Palestinians as victims in struggle. The world believes in a lie! The truth is the fact Palestinians were Arabs who surreptitiously moved into Palestine without pay during the British colonial rule. They bred like rabbits and occupied the Jewish lands. The Palestinian authority is not a state, and misleads the Palestinians to a path of destruction. Palestinians are irrational, bad, irresponsible, unmotivated and useless people. They would rather be classified as refugees so that they can get everything free through international aid, they would not go to Arab lands to build its own Palestinian state and make a life of their own.
Any country who shares destiny with corrupt countries will certainly come to RUIN!!!