*IF ANYONE-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.
BY WILLIE WONG
ACCORDING TO Merriam Webster’s Dictionary, as a conjunction “if” means:
a: in the event that
b: allowing that
c: on the assumption that
d: on condition that
1.) 2Co 5:17, “Therefore if anyone is in Christ, this person is a new creation; the old things passed away; behold, new things have come.”
Cambridge Bible for Schools and Colleges
- Therefore] i.e. as a conclusion from 2 Corinthians 5:15-16, in consequence of Christ’s Death, His Life, His superhuman, Divine personality.
if any man be in Christ] The Vulgate puts no stop at Christ, and renders ‘if there be any new creature in Christ’ (‘if ony newe creature is in Crist,’ Wiclif). Tyndale translates as above. For ‘in Christ,’ see Romans 16:7; Galatians 1:22; and chap. 2 Corinthians 12:2.
he is a new creature] These words may be rendered there is a new creation, i.e. a new creation takes place within him. Whosoever is united to Christ by faith, possesses in himself the gift of a Divine, regenerated, spiritual humanity which Christ gives through his Spirit (cf. John 5:21; John 6:33; John 6:39-40; John 6:54; John 6:57; 1 Corinthians 15:45; 1 Peter 1:3; 1 Peter 2:2; and 2 Peter 1:4. Also chap. 2 Corinthians 1:21-22, 2 Corinthians 3:18, 2 Corinthians 4:11, 2 Corinthians 5:5). This life, which he possessed not before, is in fact a new creation of the whole man, “not to be distinguished from regeneration.” Meyer. So also Chrysostom. Cf. John 1:13; John 3:3; John 3:5; Titus 3:5. The margin of the A. V. renders let him be, which is grammatically admissible, but hardly suits the context.
old things] Literally, the old things. Cf. the ‘old man,’ Romans 6:6; Ephesians 4:22; Colossians 3:9; the ‘former conversation’ or manner of living, before the soul was dominated by the Spirit of Christ.
are past away] Literally, passed away, i.e. at the moment of conversion. But as the Dean of Peterborough has shewn in the Expositor, Vol. vii. pp. 261–263, this strict use of the aorist cannot be always pressed in Hebraistic Greek.
behold, all things are become new] Many MSS., versions and recent editors omit ‘all things.’ The passage then stands ‘behold, they are become new.’ If we accept this reading, the passage speaks more clearly of a conversion of the whole man as he is, thoughts, habits, feelings, desires, into the image of Christ. The old is not obliterated, it is renovated. As it stands in the A.V. it relates rather to a substitution of a new nature for the old. Isaiah 43:18-19; Revelation 21:5.”
If anyone in Christ could not be old creation and could not have old things.
- ) 2Co 11:20, “For you tolerate it if anyone enslaves
you, if anyone devours you, if anyone takes advantage of you, if anyone exalts himself, if anyone hits you in the face.”
Verse 20. – For ye suffer, if a man bring you into bondage. The verse gives us an unexpected and painful glimpse of the enslaving (Galatians 2:4), greed-loving (Matthew 23:14; Romans 16;18), gain-hunting (1 Peter 5:2, 3), domineering (3 John 1:9). and even personally violent and insulting character of these teachers; whom yet, strange to say, the Corinthians seem to take at their own estimate, and to tolerate any extreme of insolence from them, while they were jealously suspicious of the disinterested, gentle, and humble apostle. If a man devour you. As the Pharisees “devoured” widows’ houses (Matthew 23:14). Take of you; rather, seize you; makes you his captives. The verb is the same as “caught you,” in 2 Corinthians 12:16. Smite you on the face. They must have brought their insolence with them from Jerusalem, where, as we see, not only from the details of our Lord’s various mockeries, but from the accounts of the priests in Josephus and the Talmud, the priests made free use of their fists and staves! The fact that so many of the converts were downtrodden slaves and artisans would make them less likely to resent conduct to which they were daily accustomed among the heathen. Neither Greeks nor Orientals felt to anything like the same extent as ourselves the disgrace of a blow. That sense of disgrace rises flora the freedom which Christianity has gradually wrought for us, and the deep sense of the dignity of human nature, which it has inspired Christ had been so smitten, and so was Paul himself long afterwards (Acts 23:2), and he had to teach even Christian bishops that they must be “no strikers” (1 Timothy 3:3; Titus 1:7). The “syllogism of violence” has, alas! been in familiar use among religious teachers in all ages (1 Kings 22:24; Nehemiah 13:25; Isaiah 58:4; Matthew 5:39; Luke 22:64; 1 Corinthians 4:11). 2 Corinthians 11:20.”
- ) Gal 1:9, “As we have said before, even now I say again:
If anyone is preaching to you a gospel contrary to what you received, he is to be accursed!”
Verse 9. – As we said before, so say I now again (ὡς προειρήκαμεν καὶ ἄρτι πάλιν λέγω); as we have said before, now also (or, and as now) I am saying again. The complexion of the sentence, especially in the Greek, a good deal resembles that in 2 Corinthians 13:2,” I have said beforehand, and I do say beforehand (προείρηκα καὶ προλέγω), as when I was present the second time, so now being absent.” In this latter passage, the perfect, “I have said beforehand,” points to the time indicated in the words,” as when I was present the second time.” The resemblance between the two passages, notwithstanding the somewhat different senses in which the verb (προλέγειν) is used in them, suggests the view that here likewise in the first clause the verb refers to some former occasion on which the apostle was personally present with those he is writing to. The Greek verb (προλέγειν), “say before,” is sometimes equivalent to “forewarn,” as 1 Thessalonians 4:6; Galatians 5:21; and 2 Corinthians 13:2 (twice). Sometimes it means “say on a former occasion,” as 1 Corinthians 7:3, and most probably here. The first clause has by some been supposed to refer to the preceding verse. But recent critics generally agree in feeling that both the verb “we have said before” and the adverb “now” suggest the sense of a wider interval of time. The use of the verb in 2 Corinthians 7:3 has been cited on behalf of the other view. But even if the somewhat doubtful idea be admitted that 2 Corinthians 7:3 points back to the twelfth verso of the preceding chapter, it would still fail to furnish an adequate parallel. For not only is it parted from the earlier passage by the number of verses which intervene, but also by a succession of varying moods of feeling and diverse styles of address. Account has to be taken of the change of number between “we have said before” and “I am saying again.” The only probable explanation is that the “we” recites the same persons as in the words “we preached” in ver. 8; whereas Paul, as now writing (probably) with his own hand, presents himself individually as reiterating that solemn affirmation. The words, “now also I am saying again,” as marking a time contrasted with that earlier one referred to, contemplate the asseveration made in the eighth verso as well as in this. In the “now” the apostle indicates, not so much the moment of his writing, as the just then subsisting juncture of circumstances in Galatia, which called for the renewal of his commination. Its earlier utterance referred to may have occurred either in the second visit to Galatia, mentioned in Acts 18:23, or in the first, mentioned in Acts 16:6. When taking leave of his disciples on either occasion he may have been led to thus emphatically insist upon the sacred, inviolable character of the gospel, by his observation on the one hand of the fickleness and impressionableness which characterized this people, and on the other by the frequency with which perversions of Christian doctrine were already seen to be infesting the Churches. Compare also the apostle’s warning to the Ephesians (Acts 20:28-31). If any man preach any other gospel unto you than that ye have received, let him be accursed (εἴ τις ὑμᾶς εὐαγγελίζεται παρ ο{ παρελάβετε, ἀνάθεμα ἔστω); if any man is preaching unto you a gospel other than that which ye received, let him be anathema. The verbal variations in these words, as compared with those in ver. 8, are slight. One, however, deserves attention: “If any one is preaching” compared with “If… an angel should… preach.” By this change in the form of making the supposition, the denunciation seems to come down out of the region of bare hypothesis to that of, perhaps, present reality. If so, the thunder of the apostle’s anathema would be felt by his readers approaching nearer and nearer to the head of seine particular individual among themselves, towards whom their eyes would at once be directed with the feeling that it was, perhaps, his doom that the apostle was now pronouncing. The construction in the Greek of the verb “preach the gospel” (εὐαγγελίζομαι), with the accusative of the person to whom the message is brought, is found also in Acts 13:32; Acts 14:21. In sense there seems to be no appreciable difference between this construction of the verb and that with the dative as found in the preceding verse and often. Galatians 1:9.”
- ) Gal 6:3, “For if anyone thinks that he is something when he is nothing, he deceives himself.”
This category belongs to many people. How many persons think they are something when they are nothing? Almost all world leaders think they are something when they are nothing in the sight of God.
For if a man think himself to be something … – see Galatians 5:26. This is designed, evidently, to be another reason why we should be kind and tender to those who have erred. It is, that even those who are most confident may fall. They who feel secure, and think it impossible that they should sin, are not safe. They may be wholly deceived, and may be nothing, when they have the highest estimate of themselves. They may themselves fall into sin, and have need of all the sympathy and kindness of their brethren.When he is nothing – When he has no strength, and no moral worth. When he is not such as he apprehends, but is lifted up with vain self-conceit.He deceiveth himself – He understands not his own character. “The worst part of the fraud falls on his own head” – Doddridge. He does not accomplish what he expected to do; and instead of acquiring reputation from others, as he expected, he renders himself contemptible in their sight.”
American corporations are unhappy working places. There are so many White VPs, Directors, Managers, and Supervisors who think they are something, but actually they are nothing. Psychopathis supervisors are the worst because they think they are the owners of the corporation, they have every right to mistreat the employees.
5.) 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.”
Cambridge Bible for Schools and Colleges
10. For even when we were with you, this we commanded you] Better, For also: St Paul’s present charge on the subject repeats and reinforces what he said in his oral teaching; this we used to charge you—same verb as in 2 Thessalonians 3:4; 2 Thessalonians 3:6 (see note), and same tense as in ch. 2 Thessalonians 2:5 (“I was wont to tell you”), and 1 Thessalonians 3:4 (see note). To this original “charge” the Apostle referred in 1 Thessalonians 4:11, touching the same point; it formed part of “the tradition” which he and his fellow-missionaries “delivered” to the Thessalonians (2 Thessalonians 3:6, ch. 2 Thessalonians 2:15).
that if any would not work, neither should he eat] In the Greek this is put vividly in direct narration: If any will not work, neither let him eat. A stem, but necessary and merciful rule, the neglect of which makes charity demoralising. But this law of St Paul’s touches the idle rich, as well as the poor; it makes that a discredit which one hears spoken of as if it were a privilege and the mark of a gentleman,—to “live upon one’s means,” to live without settled occupation and service to the community—“natus consumere fruges.”
The form of the Greek implies in this case a positive refusal to labour: the man wont work (Latin nonvult operari). Then it is God’s law that he shall starve.”
If you look at many undeveloped nations you come to know their peoples are not willing to work. They like sports and games. They eat and get fat. They sing and dance. They drink beer and enjoy sex. They produce many children they cannot afford to support. They are big talkers and little doers. Do you think there is hope for such countries?
Palestinians would rather stay in Gaza although Gaza is Jewish land in order to claim refugees so that they can get everything free from international community. Palestinians are Arabs who do not want to go to lands of Arabs because they have to work and pay for everything.
6.) 1Ti 6:3-6, “If anyone advocates a different
doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is
conceited and understands nothing; but he has
a sick craving for controversial questions and disputes about words, from which come envy, strife, abusive language, evil suspicions, and constant
friction between people of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. But godliness actually is a means of great gain when accompanied
by contentment.”
Cambridge Bible for Schools and Colleges
- teach otherwise] More fully R.V., teacheth a different doctrine, but even this does not completely give the force; for the ‘different’ is not so much ‘different from what has just been laid down,’ as ‘different from the one true deposit, the creed of all my gospel and all your life;’ and helps to form the meaning now attached to heterodoxy, lit. ‘opinions different from established truth.’ The close of the Epistle takes up the opening where this word has occurred before there has been time to lay down any teaching, 1 Timothy 1:3. Lewin renders here ‘if any man teach what is heterodox.’
wholesome words] Again taking up his opening phrase 1 Timothy 1:10, where see note. Sound is the best English equivalent, if we do not stay on the most modern and ‘cant’ sense of the word, but go back to its early vigour, so as to appreciate St Paul’s contrast here with the ‘sickly questionings’ of the false teacher, 1 Timothy 6:4. See Appendix, K.
our Lord Jesus Christ] This exact order of the words so familiar to us in St Paul’s other writings occurs only here and 1 Timothy 6:14 throughout these Epistles according to the true text. An imitator would surely, as we see by the various readings so often attempted, have taken pains to make the well-known formula a marked feature. It may be also noted that the aged saint, so near the end of his ‘good fight,’ does not presume familiarly on his Saviour’s intimacy, so as to use the one name ‘Jesus’ with tripping fluency. It is still ‘Christ Jesus,’ ‘Jesus Christ,’ ‘The Lord.’ See note on 1 Timothy 1:1.
the doctrine … according to godliness] Two characteristic words of these Epistles combined in a phrase which might be taken as their keynote—‘Holy Truth—True Holiness.’ See previous notes on the words and especially the note on the central doctrinal passage 1 Timothy 3:16.
3–10. A further warning against false Teachers. Their covetousness
From the 3rd verse to the 16th St Paul once again resumes two of the chief topics of the Epistle—false teachers’ perverted doctrine, and Timothy’s own true unswerving life; in each case with a new thought, (1) of the debasing motive of traffic in godliness, (2) of the inspiring motive of the Master’s appearing. He then, 1 Timothy 6:17-19, gives one further direction (suggested perhaps by 1 Timothy 6:10) of pastoral faithfulness towards the rich; and in a last abrupt and touchingly natural outburst throws himself upon his son Timothy, and gathers up all his fears and hopes on the one chiefest subject in the brief appeal of 1 Timothy 6:20-21, from which he can no longer keep back the misused name of the monster evil—‘knowledge—falsely named, Gnosis—the Misnomer,’ 1 Timothy 6:3-10, unsound teaching, especially for gain.”
A different gospel is a different religion. There are almost infinite varieties of false doctrines or teachings. There is only one way to be straight. The safeguard against a false doctrine is to know the truth.
- ) Jas 1:23-24, “For if anyone is a hearer of the Word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what
kind of person he was.”
For if any be … – The ground of the comparison in these verses is obvious. The apostle refers to what all persons experience, the fact that we do not retain a distinct impression of ourselves after we have looked in a mirror. While actually looking in the mirror, we see all our features, and can trace them distinctly; when we turn away, the image and the impression both vanish. When looking in the mirror, we can see all the defects and blemishes of our person; if there is a scar, a deformity, a feature of ugliness, it is distinctly before the mind; but when we turn away, that is “out of sight and out of mind.” When unseen it gives no uneasiness, and, even if capable of correction, we take no pains to remove it. So when we hear the word of God. It is like a mirror held up before us. In the perfect precepts of the law, and the perfect requirements of the gospel, we see our own short-comings and defects, and perhaps think that we will correct them. But we turn away immediately, and forget it all. If, however, we were doers of the word,” we should endeavor to remove all those defects and blemishes in our moral character, and to bring our whole souls into conformity with what the law and the gospel require. The phrase “natural face” (Greek: face of birth), means, the face or appearance which we have in virtue of our natural birth. The word glass here means mirror. Glass was not commonly used for mirrors among the ancients, but they were made of polished plates of metal. See the Isaiah 3:24 note, and Job 37:18 note.”
- ) 1Pe 4:16, “but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name.”
Ellicott’s Commentary for English Readers
- Yet if any man suffer as a Christian.—St. Peter purposely uses the name which was a name of derision among the heathens. It is not, as yet, one by which the believers would usually describe themselves. It only occurs twice besides in the New Testament—in Acts 11:26, where we are told of the invention of the nickname (see Note there), and in Acts 26:28, where Agrippa catches it up with the insolent scorn with which a brutal justice would have used the word “Methodist” a century ago. So contemptible was the name that, as M. Renan says (p. 37), “Well-bred people avoided pronouncing the name, or, when forced to do so, made a kind of apology.” Tacitus, for instance, says: “Those who were vulgarly known by the name of Christians.” In fact, it is quite an open question whether we ought not here (as well as in the two places of Acts above cited) to read the nickname in its barbarous form: Chrestian. The Sinaitic manuscript has that form, and the Vatican has the form Chreistian; and it is much harder to suppose that a scribe who commonly called himself a Christian would intentionally alter it into this strange form than to suppose that one who did not understand the irony of saying a Chrestian should have written the word with which he was so familiar.
Let him not be ashamed.—Although the name sounds worse to the world than “murderer,” or “thief,” or “malefactor.”
On this behalf.—This is a possible rendering, but it is more pointed to translate literally, but let him glorify God in this name—i.e., make even this name of ridicule the ground of an act of glory to God.”
People may not conceive of the possibility to suffer as a Christian. Many Christians are suffering in this world for the sake of Jesus Christ.
- ) Jas 1:26, “If anyone thinks himself to be religious, yet does not bridle his tongue but deceives his own
heart, this person’s religion is worthless.”
Cambridge Bible for Schools and Colleges
26, 27. True and false Religion
26. If any man among you seem to be religious] Better, If any man thinks that he is religious. The Greek adjective is one which expresses the outward ritual side of religion, answering to “godliness” as the inward. Comp. the cognate word rendered “worship of angels” in Colossians 2:18. It is not easy to find an appropriate English adjective for it. “Religious” in its modern sense is too wide, in its old pre-Reformation sense, as meaning one who belonged to a monastic order, too narrow. That sense can hardly be said to have attached to it at the time of the Authorised Version, as the term is used both in the Homilies (e. g. “Christ and his religion,” Hom. on Holy Scripture) and Bacon’s Essays (Of Unity in Religion) quite in its modern sense for a whole system of faith and practice. “Devout,” “pious,” “reverent,” suggest themselves, but all fail to express what the Greek beyond question expresses. “Worshipper” would perhaps be the nearest equivalent. “Ritualist,” which answers most closely to the strict meaning, has unfortunately acquired a conventional and party meaning.
and bridleth not his tongue] The image was a sufficiently common one in the Greek poets and philosophers. St James returns to it in James 3:2-3. See note there.
deceiveth his own heart] Here the word is the more common one, as distinguished from that which had been used in James 1:22.”
It is possible for a person to deceive his own heart.
10.) Jas 3:2, “For we all stumble in many ways.
If anyone does not stumble in what he says, he is a perfect man, able to rein in the whole body as well.”
Ellicott’s Commentary for English Readers
- For in many things we offend all.—Better thus, For in many things we all offend: not, what might be inferred, “we are an offence to all,” as Matthew 24:9; 1Corinthians 4:13, et al. Humble, indeed, was the holy mind of James, but this confession of error uplifts him in all right appreciation, and in no way casts him down. The very human weakness of Peter, and Paul, and James, endears them to us; for so we know assuredly that they were “men of like passions” with ourselves (Acts 14:15), and, where they succeeded, we, by the like grace of God, may also win the crown.
If any man offend not in word, the same is a perfect man.—If any man: much more one who fain would teach his fellows. To “offend” means to stumble over something, and fall, and in this sense we get the exact meaning of “offending” by an unguarded allusion to a subject painful in the mind of another. “A constant governance of our speech, according to duty and reason, is a high instance, and a special argument of a thoroughly sincere and solid goodness,” says Isaac Barrow; but the meekest of men failed once, and blessed indeed is he who takes heed to his ways that he sins not with his tongue (Psalm 39:1).
Able also to bridle the whole body.—Not that if the tongue be stilled all the members of the body are consequently in peace; but, because the work of ruling the one rebel is so great, that a much less corresponding effort will keep the others in subjection.”
A man has to be careful in what he says. It is easy to offend in word.
11.) 1Jo 2:1, “My little children, I am writing these
things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.”
It is easy to sin; no one who does not sin. When we sin, we have to confess our sins and ask the Lord Jesus for forginess and not to sin again.
Ellicott’s Commentary for English Readers
II.
- The third idea that arises from the great fact that God is Light has already been suggested (1John 1:7), but now takes its distinct place in the series. It is the doctrine of Reconciliation and Redemption. St. John does not wish them to contemplate with complacency the probability of sinning; but to remember gratefully, in spite of falls, that the Author and Restorer of Light has provided a remedy both for the offence before God, and for its effect on themselves. First comes the principle that we must not sin; second, the admission that we do sin; third, the consolation for actual sin when it is in spite of sincere zeal for sanctification.
(1) My little children.—Six times in the letter occurs this diminutive of tender and caressing love: 1John 2:12; 1John 2:28; 1John 3:18; 1John 4:4; 1John 5:21. He was aged, he felt a fatherly care for them, he was their spiritual progenitor. (Comp. Galatians 4:9.) The thought of the shame and misery of sin melted his heart. “My child” was what he called out to the lapsed youth, according to Eusebius (H. E. iii. 23).
These things.—He carries them on through the former points up to the new thought.
That ye sin not.—Another side of the object of the teaching: their joy could not be full unless they were earnest against sin. And yet the most holy would not be perfect.
If any man sin.—See 1John 1:8-10.
We have an advocate with the Father, Jesus Christ the righteous.—The word here translated Advocate was translated Comforter in John 14:16; John 14:25; John 15:26; John 16:7. It has two meanings; one, as in Job 16:2, he who comforts, or exhorts; the other, as here, he who is appealed to—a proxy, or attorney. (Comp. Romans 8:26; Hebrews 4:14-16; Hebrews 7:25.) The Redeemer, the Word made flesh, and reascended with His human nature, is that part of the Deity which assures us of the ever-active vitality of divine love. If the justice of God is connected most with the Father, the mercy is pledged by the Son. He has exalted our nature, undertaken our interests, presents our prayers, and will one day be surrounded by the countless millions of His human brothers whom He has rescued, wearing the same nature as Himself. He is represented as continuing our advocate, because otherwise His work might appear a mere separate earthly manifestation; “righteous,” because Christ, the only blameless example of human nature, can alone intercede for it with God (Hebrews 7:26; 1Peter 3:18; John 16:8-10). The Armenian translation actually adds “and blameless.” Augustine remarks that St. John did not set forth any apostle or saint as intercessor (here, if anywhere, he would have done so), but only Christ. “We” is not the Church corporately, but merely another instance of St. John’s kindly delicacy, as in 1John 1:6, &c.
(2) And he is the propitiation for our sins.—On the word “propitiation,” see the Introduction. By the satisfaction which the voluntary sacrifice of the Saviour offered to that divine order which requires the punishment of rebellion, both for its own correction and for a universal warning, the whole Deity has been rendered propitious, His graciousness has been called out, the righteousness of Romans 3:16 has been set in motion, that willeth not the death of a sinner, and is higher than mere retributive justice. (Comp. 1John 4:10; John 14:5-6; 1Corinthians 1:30; 2Corinthians 5:18; 2Corinthians 5:21; Hebrews 2:17; Hebrews 9:28; Hebrews 10:20; 1Peter 2:21-24.)
And not for ours only, but also for the sins of the whole world.—This statement must not be limited. Its scope is that Christ’s redemption was offered for the whole of mankind, from Adam to the last man. Who lay hold of the redemption, must be determined on other considerations. (Comp. 1John 4:14; John 1:29; John 4:42.) Multitudes may be saved through this redemption who never heard of Christ (Acts 10:34-35; Romans 2:14-15). St. John’s object in introducing this truth here is to rebuke the arrogance of those Christians who looked down on the non-Christian world as outside the Fatherhood and mercies of God. Such an error might be seen, for example, in the heated partisanship of a Crusader or persecutor for a civilisation politically Christian against one outside his own sympathies. (Comp. Titus 3:2-7; Romans 11:17-18.).”
12.) 1Jo 2:15, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him.”
Cambridge Bible for Schools and Colleges
- Love not the world] The asyndeton is remarkable. S. John has just stated his premises, his readers’ happiness as Christians. He now abruptly states the practical conclusion, without any introductory ‘therefore’. As was said above on 1 John 2:2, we must distinguish between the various meanings of the Apostle’s favourite word, ‘world.’ In John 3:16 he tells us that ‘God loved the world’, and here he tells us that we must not do so. “S. John is never afraid of an apparent contradiction when it saves his readers from a real contradiction … The opposition which is on the surface of his language may be the best way of leading us to the harmony which lies below it” (Maurice). The world which the Father loves is the whole human race. The world which we are not to love is all that is alienated from Him, all that prevents men from loving Him in return. The world which God loves is His creature and His child: the world which we are not to love is His rival. The best safeguard against the selfish love of what is sinful in the world is to remember God’s unselfish love of the world. ‘The world’ here is that from which S. James says the truly religious man keeps himself ‘unspotted’, friendship with which is ‘enmity with God’ (James 1:27; James 4:4). It is not enough to say that ‘the world’ here means ‘earthly things, so far as they tempt to sin’, or ‘sinful lusts’, or ‘worldly and impious men’. It means all of these together: all that acts as a rival to God; all that is alienated from God and opposed to Him, especially sinful men with their sinful lusts. ‘The world’ and ‘the darkness’ are almost synonymous; to love the one is to love the other (John 3:19): to be in the darkness is to be of the world.
neither the things that are in the world] Or, nor yet the things, &c., i.e. ‘Love not the world; no, nor anything in that sphere.’ Comp. ‘Not to consort with … no, nor eat with’ (1 Corinthians 5:11). ‘The things in the world’, as is plain from 1 John 2:16, are not material objects, which can be desired and possessed quite innocently, although they may also be occasions of sin. Rather, they are those elements in the world which are necessarily evil, its lusts and ambitions and jealousies, which stamp it as the kingdom of ‘the ruler of this world’ (John 12:31) and not the kingdom of God.
If any man love the world] Once more, as in 1 John 2:1, the statement is made quite general by the hypothetical form: everyone who does so is in this case. The Lord had proclaimed the same principle; ‘No man can serve two masters … Ye cannot serve God and mammon’ (Matthew 6:24). So also S. James; ‘Whosoever would be a friend of the world maketh himself an enemy of God’ (1 John 4:4). Comp. Galatians 1:10. Thus we arrive at another pair of those opposites of which S. John is so fond. We have had light and darkness, truth and falsehood, love and hate; we now have love of the Father and love of the world. The world which is coextensive with darkness must exclude the God who is light. By writing ‘the love of the Father’ rather than ‘the love of God’ (which some authorities read here) the Apostle points to the duty of Christians as children of God. ‘The love of the Father’ (a phrase which occurs nowhere else) means man’s love to Him, not His to man: see on 1 John 2:5. A fragment of Philo declares that ‘it is impossible for love to the world to coexist with love to God’.
15–17. The Things to be Avoided;—the World and its Ways
Having reminded them solemnly of the blessedness of their condition as members of the Christian family, whether old or young, and having declared that this blessedness of peace, knowledge, and strength is his reason for writing to them, he goes on to exhort them to live in a manner that shall be worthy of this high estate, and to avoid all that is inconsistent with it.”
The fundamental flaw of Western Christianity is the love of the world.
13.) 2Jo 1:10, “If anyone comes to you and does not bring this teaching, do not receive him into your
house, and do not give him a greeting.”
Jehovah Witness and Seventh Day Adventist do not brig this teaching, so you do not need to open your door, and do not give them a greeting.
Cambridge Bible for Schools and Colleges
10, 11. Warnings against False Charity
10. If there come any unto you] Better, as R. V., if any one Cometh unto you: it is εἰ with the indicative, not ἐάν with the subjunctive. It is implied that such people do come; it is no mere hypothesis: comp. 1 John 5:9; John 7:4; John 7:23; John 8:39; John 8:46; John 18:8. ‘Cometh’ probably means more than a mere visit: it implies coming on a mission as a teacher; comp. 3 John 1:10; John 1:7; John 1:30-31; John 3:2; John 4:25; John 5:43; John 7:27, &c.; 1 Corinthians 2:1; 1 Corinthians 4:18-19; 1 Corinthians 4:21; 1 Corinthians 11:34, &c.
and bring not this doctrine] Better, and bringeth not this doctrine, The negative (οὐ not μή should be emphasized in reading: it “does not coalesce with the verb, as some maintain, but sharply marks off from the class of faithful Christians all who are not faithful” (Speaker’s Commentary on 1 Corinthians 16:22). The phrase ‘to bring doctrine’ occurs nowhere else in N. T., but it is on the analogy of ‘to bring a message, to bring word’ (Hom. Il. XV. 15, 175 &c.): comp. ‘What accusation bring ye’? (John 18:29).
receive him not into your house] ‘Refuse him the hospitality which as a matter of course you would shew to a faithful Christian’. Charity has its limits: it must not be shewn to one man in such a way as to do grievous harm to others; still less must it be shewn in such a way as to do more harm than good to the recipient of it. If these deceivers were treated as if they were true Christians, (1) their opportunities of doing harm would be greatly increased, (2) they might never be brought to see their own errors. “S. John is at once earnestly dogmatic and earnestly philanthropic; for the Incarnation has taught him both the preciousness of man and the preciousness of truth” (Liddon). The famous story respecting S. John and Cerinthus in the public baths is confirmed in its main outlines by this injunction to the elect lady, which it explains and illustrates. See the Introduction, p. 24.
The greatest care will be necessary before we can venture to act upon the injunction here given to the elect lady. We must ask, Are the cases really parallel? Am I quite sure that the man in question is an unbeliever and a teacher of infidelity? Will my shewing him hospitality aid him in teaching infidelity? Am I and mine in any danger of being infected by his errors? Is he more likely to be impressed by severity or gentleness? Is severity likely to create sympathy in others, first for him, and then for his teaching? In not a few cases the differences between Christianity in the first century and Christianity in the nineteenth would at once destroy the analogy between these antichristian Gnostics visiting Kyria and an Agnostic visiting one of ourselves. Let us never forget the way in which the Lord treated Pharisees, publicans and sinners.
neither bid him God speed] ‘Give him no greeting’ is perhaps too narrow, whether as translation or interpretation. And do not bid him, God speed will perhaps be a better rendering; and the injunction will cover any act which might seem to give sanction to the false doctrine or shew sympathy with it. The word for ‘God speed’ (χαίρειν) is used in a similar sense Acts 15:23; Acts 23:26; James 1:1 : comp. John 19:3, &c.”
14.) 2Ti 2:21, “Therefore, if anyone cleanses
himself from these things, he will be an implement for honor, sanctified, useful to the Master, prepared for every good work.”
What are these things?
2Ti 2:22-24, “Now flee from youthful lusts and pursue
righteousness, faith, love, and peace with those who call on the Lord from a pure heart. But refuse foolish
and ignorant speculations, knowing that they produce quarrels. The Lord’s bond-servant must not be quarrelsome, but be kind to all, skillful in teaching, patient when wronged.”
These things include youthful lusts, foolish and ignorant speculation, and quarrels.
Cambridge Bible for Schools and Colleges
- If a man therefore purge himself from these] That is, as Bengel puts it, ‘if any one shall by purifying himself have gone out of their number.’ The compound verb ‘purge out’ only occurs besides in 1 Corinthians 5:7 where the preposition gives the force ‘purge out from your houses the old leaven.’ Wordsworth forcibly notes here; ‘a man may at one time of his life be numbered among vessels to dishonour, and yet may become a vessel to honour, by cleansing himself out from their number and condition. Mark this assertion of Free Will.’ And again, ‘a Christian man may not go out of the great house which is the Visible Church of God: he cannot separate himself wholly from sinners, but he must cleanse himself from them as sinners; that is, he must not communicate with them in their sins.’
sanctified] Or perhaps better ‘purified.’ ‘Sanctified’ belongs to metaphor, the implied Christian life and service; but in form the sentence remains a simile to the end. Hence R.V. rightly renders the master’s use, i.e. the master of the house, not with some printed copies of A.V. ‘the Master’s,’ which would imply an immediate reference to God. ‘Meet for use’ is the same word as in 2 Timothy 4:11 ‘serviceable,’ and in Philemon 1:11, where Onesimus formerly ‘unprofitable’ is ‘now profitable.’
prepared] This word and ‘sanctified’ are both perfect passive participles, and are more expressive than our English can shew of the resulting final state reached. See note on 2 Timothy 2:26.”
The Lord uses sanctified vessels.
15.) Jas 5:19-20, “My brothers and sisters, if anyone
among you strays from the truth and someone turns
him back, let him know that the one who has turned a sinner from the error of his way will save his soul from death and cover a multitude of sins.”
James 5:19-20. Brethren — As if he had said, I have now warned you of those things to which you are most liable. And in all these respects watch, not only over yourselves, but every one over his brother also. Labour, in particular, to recover those that are fallen. For if any of you do err from the truth — From the right way in which he ought to walk, if he be seduced by any means from the doctrine and practice of the gospel; and one — Any one; convert him — Be a means of bringing him back into that way from which he had wandered; let him know — Who has been enabled to effect so good a work; that he who converteth a sinner from the error of his way — From the false doctrine and bad practice to which he had turned aside, shall produce a much happier effect than any miraculous cure of the body; for he shall save a precious immortal soul from spiritual and eternal death, and shall hide a multitude of sins — Namely, the sins of the persons thus converted, which shall no more, how many soever they are, be remembered to his condemnation. “The covering of sin is a phrase which often occurs in the Old Testament, and always signifies the pardoning of sin. Nor has it any other meaning here. For surely it cannot be the apostle’s intention to tell us, that the turning of a sinner from the error of his way will conceal from the eye of God’s justice a multitude of sins committed by the person who does this charitable office, if he continueth in them. Such a person needs himself to be turned from the error of his way, in order that his own soul may be saved from death. St. Peter has a similar expression, (1 Peter 4:8,) love covereth a multitude of sins; not, however, in the person who is possessed of love, but in the person who is the object of his love.” — Macknight.”
16.) Rev 14:9-10, “Then another angel, a third one, followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives a mark on his forehead or on his hand,
he also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone
in the presence of the holy angels and in the
presence of the Lamb.”
Revelation 14:9-12. And the third angel followed — At no great distance of time; saying — As the two former had done; with a loud voice — With authority and earnestness; If any man worship the beast, &c. — The commission of this angel reaches further than that of the preceding; it extends not only to the capital city, not only to the principal agents and promoters of idolatry, but to all the subjects of the beast, whom it consigns over to everlasting punishment. If any man worship the beast — That is, embrace and profess the religion of the beast; or, what is the same, the religion of the Papal hierarchy; the same shall drink, &c. — The worship against which judgment is here denounced, consists partly in an inward submission to the beast, a persuasion that all who are subject to Christ must be subject to the beast, or they cannot receive the influences of divine grace; or, as their expression is, “There is no salvation out of the church;” and partly in a suitable outward reverence to the beast and his image — the antichristian kingdom, and the pope that rules in it. The same shall drink of the wine of the wrath of God — The wine of God’s indignation, tempered with various ingredients of wrath; which is poured out without mixture — Namely, of mercy, and without hope. Bishop Newton renders the expression, the poisonous wrath of God; observing, “His punishment shall correspond with his crime; as he drank of the poisonous wine of Babylon, so he shall be made to drink of the poisonous wine of God; του κεκερασμενου ακρατου, which is mixed unmixed, the poisonous ingredients being stronger when mixed with mere, or unmixed wine;” in the cup of his indignation; and he shall be tormented with fire and brimstone — In the day of God’s future vengeance; in the presence of the holy angels — From hence some conjecture that possibly the torments of the damned may, at certain seasons, through eternal ages, become a spectacle to the inhabitants of the blessed world above; and in the presence of the Lamb — This signifies that their punishment shall not only be appointed by the infinite majesty of God, but approved moreover by men and angels, and by him also who loved us unto death, even Christ, our merciful and compassionate High-Priest. In all the Scriptures there is not another threatening so terrible as this. And God, by this greater fear, intended to arm his servants against the fear of the beast. The smoke of their torment ascendeth up for ever and ever — “When I seriously reflect on this text,” says Doddridge, “and how directly the force of it lies against those who, contrary to the light of their consciences, continue in the communion of the Church of Rome for secular advantage, or to avoid the terror of persecution, it almost makes me tremble.” By this third angel following the others with a loud voice, we may understand principally Luther and his fellow-reformers, who, with a loud voice, protested against the corruptions of the Church of Rome, and declared them to be destructive of salvation to all who obstinately continued in the practice and profession of them. This would be a time of great trial, Revelation 14:12. Here is the patience of the saints — Manifested in suffering all things, rather than receive this mark of the beast, the badge of their devotedness to him, and making an open profession of his religion; who keep the commandments of God, and the faith of Jesus — The character of all true saints. It is very well known that this was a time of great trial and persecution; the Reformation was not introduced and established without much bloodshed; there were many martyrs in every country, but they were comforted with a solemn declaration from heaven in the next words.”
17.) Rev 22:18, “I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues that are written in this book.”
Ellicott’s Commentary for English Readers
(18-19) I testify unto every man that heareth.—Omit “For,” and read, I testify to every one that hears . . . The “I” is emphatic; it introduces the final warning; the revelation must not be tampered with. If any one shall have added to them, God shall add to him the plagues which are written in this book; and if any one shall have taken away from the words of the book of this prophecy, God shall take away his portion from the tree of life, and out of the holy city which are written (or printed) in this book. We may compare Deuteronomy 4:2; Deuteronomy 12:32. The words are a solemn protest against the spirit which handles rashly or deceitfully the word of God; which adds its own thoughts, or makes its wishes the parent of its interpretations; which dilutes the force of its warnings, or impoverishes the fulness of its promises. The right of continual access to the tree of life was the promise of Revelation 22:14; this right or freedom is forfeited by those who deal falsely or faithlessly by the words of Christ here. In a minor degree, it is true that those who leave this book unstudied and unprayed over, lose much spiritual sustenance and comfort. How much more do they lose who trifle with it, ignore its spiritual teachings, and sin against the laws of that kingdom whose progress it so vividly portrays.”
18.) Psa 53:2, “God has looked down from Heaven
upon the sons of mankind to see if there is anyone
who understands, who seeks after God.”
Matthew Henry’s Concise Commentary
53:1-6 The corruption of man by nature. – This psalm is almost the same as the 14th. The scope of it is to convince us of our sins. God, by the psalmist, here shows us how bad we are, and proves this by his own certain knowledge. He speaks terror to persecutors, the worst of sinners. He speaks encouragement to God’s persecuted people. How comes it that men are so bad? Because there is no fear of God before their eyes. Men’s bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. See the folly of sin; he is a fool, in the account of God, whose judgment we are sure is right, that harbours such corrupt thoughts. And see the fruit of sin; to what it brings men, when their hearts are hardened through the deceitfulness of sin. See also the faith of the saints, and their hope and power as to the cure of this great evil. There will come a Saviour, a great salvation, a salvation from sin. God will save his church from its enemies. He will save all believers from their own sins, that they may not be led captive by them, which will be everlasting joy to them. From this work the Redeemer had his name JESUS, for he shall save his people from their sins, Mt 1:21.”
19.) Mar 11:25, “And whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in Heaven will also forgive you for your offenses.”
Cambridge Bible for Schools and Colleges
- when ye stand praying] The posture of prayer among the Jews seems to have been most often standing; comp. the instance of Hannah (1 Samuel 1:26), and of the Pharisee (Luke 18:11). When the prayer was offered with especial solemnity and humiliation, this was naturally expressed by (a) kneeling; comp. the instance of Solomon (1 Kings 8:54), and Daniel (Mark 6:10); or (b) prostration, as Joshua (Mark 7:6), and Elijah (1 Kings 18:42).
forgive] In this place, where our Lord connects the strong assurance of the marvellous power of faith with the cursing of the fig-tree, He passes on most naturally to declare how such a faith could not be sundered from forgiving love, that it should never be used in the service of hate or fanaticism.”
20.) 2Th 3:14, “If anyone does not obey our
instruction in this letter, take special note of that person so as not to associate with him, so that he will be put to shame.”
Mind you, apostles were given certain rights that no other disciples have.
Cambridge Bible for Schools and Colleges
- And if any man obey not our word by this epistle] More strictly, But if any one obeys not, &c. As the writer passes, by a contrasting But in 2 Thessalonians 3:13, from the disorderly fraction to the well-conducted majority of the Church, so he returns again from the latter to the former, in order to give his final directions concerning them. “Obeys not” (indicative): the Apostle is not providing for a contingency, but dealing with the existing case. The matter is put, according to the Greek epistolary idiom, from the standpoint of the readers. The letter has been read to the assembled Church; the disorderly have received the Apostle’s message; some acknowledge their fault, and submit; others—one or more—are still refractory; and he tells the Church how it must now proceed.
“Our word through the Epistle,”—i.e. what we say by this letter. Word and Epistle were distinguished in ch. 2 Thessalonians 2:2; 2 Thessalonians 2:15, here identified; the letter has the force and authority of the writer’s spoken word (see note on ch. 2 Thessalonians 2:15).
note that man, and have no company with him] Better reading: note that man, that ye have no company with him (R.V.); i.e., “mark him as a man with whom you are not to associate,”—literally, not to be mixed up with him: comp. the use of the same verb in 1 Corinthians 5:9; 1 Corinthians 5:11. The “noting,” one imagines, would be effected by publicly naming the culprit in the Church as one disobedient to the Apostle’s command.
This “mark” set on the obstinate breaker of rule is intended for his good—to the end that he may be ashamed (R.V.), or abashed. This is all the punishment desired for him. If shame is awakened in him, when he finds himself condemned by the general sentiment and left alone, this may be the beginning of amendment. Compare the directions given in the extreme case of offence at Corinth, 2 Corinthians 2:6-8. The door for repentance is left wide open.”
21.) Rev 3:20, “Behold, I stand at the door and knock;
if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me.”
Behold, Jesus Christ is standing at the door of your heart and knock, please open your heart to receive Him.
Cambridge Bible for Schools and Colleges
- I stand at the door, and knock] The Lord expresses His affection, from which He has intimated that the Laodiceans are not excluded, by this figure of intense and condescending tenderness. It is intended to remind the readers of Song of Solomon 5:2 : but the figure of the lover’s midnight visit is too delicate to bear being represented, as here, with a mixture of the thing signified with the image, especially since the visit is not to the Church, personified as a single female, but to any individual, and of either sex; so it is toned down into a visit from a familiar friend.
hear My voice] It is implied that anyone is sure to hear His knock, and be roused to ask who is there: but only those who love Him will know His voice (as Rhoda did St Peter’s, Acts 12:14) when He says “It is I.”
will sup] The blessing promised is a secret one to the individual. There can thus hardly be a reference to the Holy Eucharist, which is shared publicly by the whole Church.
with him, and he with Me] The sense is, “I will take all he has to give Me, as though I had need of it, and benefited by it (cf. Matthew 25:37-40): but at the same time, it will really be I that give the feast, and he that receives it.” There can hardly be a better illustration than a quaint and touching legend, given in a little book called Patranas, or Spanish Stories, with the title “Where one can dine, two can dine.”
Today you hear the voice of Jesus calling you through the Scriptures. You must repent of your sins and believe in the Lord as your God and Savior. You must not neglect so great a salvation. You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
November 25, 2025
Copyright © 2018 – 2025 by Willie Wong
All African nations, South America, Asia and the world, where can you find a country which does not have large national debts and deficits? Africa is different because for 500 years, not one country has become self-sufficient and solvent, they glorify with their primitive cultures and brag about their scientists and experts, joy to kill each other. International aid actually fuel their official corruption. Any nation that shares destinies with Africa will be doomed! No resources can fill the Black holes! The international community should leave Africa alone, let them do or die.
China modernization must focus that every village will have:
- Electricity.
- Running water to drink and wash.
- Gas to cook and heat.
- Internet.
- Livelihood.