*DEEDS
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By Willie Wong
Ultimately, what a person has done has more consequences than what a person has said. When a person has done an evil deed, it is more consequential than to have said an evil word.
An evil word can be corrected, an evil deed is too late to do anything. What can a person do with his/her evil deed? What is done is done. What is done cannot be undone.
According to https://www.whitehouse.gov/articles/2025/11/72-arrests-wasnt-enough-democrats-let-him-burn-her-alive/
“How many more innocent Americans have to be victimized before Democrat politicians admit their sick, soft-on-crime insanity is a blood-soaked catastrophe?
Last week in Democrat-run Chicago, a 26-year-old woman was riding the ‘L’ train when a career criminal with 72 prior arrests — including eight felony convictions and seven misdemeanors — doused her in gasoline, chased her screaming through the train car, and set her on fire in broad daylight. She’s now fighting for her life with horrific burns because the predator who did this was walking free.
This animal was walking free because of the radical, dangerous “no cash bail” law proudly signed by Governor JB Pritzker and celebrated by Chicago’s defund-the-police Mayor Brandon Johnson. Just three months ago, after this same monster was arrested for another violent crime, a county judge cut him loose on electronic monitoring — a condition he repeatedly violated with zero consequences right up to the day he lit an innocent woman on fire.
While President Trump fights tooth and nail to make America’s cities safe again — crushing these reckless Democrat policy disasters, standing shoulder-to-shoulder with police, and surging federal resources into the neighborhoods Democrats have abandoned — delusional politicians like Pritzker and Johnson arrogantly double down on the same failed policies that handed a violent thug a can of gasoline and a match.
Enough is enough. President Trump is taking our streets back from the savages who terrorize them and from the Democrats who keep setting them free.”
Criminals run amok in America, America needs a revolution to stop and eliminate lawlessness.
| ) Deu 28:20, “The LORD will send against you curses, panic, and rebuke, in everything you undertake to do, until you are destroyed and until you perish quickly, on account of the evil of your deeds, because you have abandoned Me.”The Lord is the only One in the universe who has absolute liberty to do whatever He pleases. No one can stop Him,much less to thwart Him or to stand in His way.Matthew Henry’s Concise Commentary28:15-44 If we do not keep God’s commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which includes all misery, as the blessing all happiness. Observe the justice of this curse. It is not a curse causeless, or for some light cause. The extent and power of this curse. Wherever the sinner goes, the curse of God follows; wherever he is, it rests upon him. Whatever he has is under a curse. All his enjoyments are made bitter; he cannot take any true comfort in them, for the wrath of God mixes itself with them. Many judgments are here stated, which would be the fruits of the curse, and with which God would punish the people of the Jews, for their apostacy and disobedience. We may observe the fulfilling of these threatenings in their present state. To complete their misery, it is threatened that by these troubles they should be bereaved of all comfort and hope, and left to utter despair. Those who walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful.” |
- ) Exo 23:24, “You shall not worship their gods, nor serve them, nor do according to their deeds; but you shall utterly overthrow them and break their memorial stones in pieces.”
This is about the people of Israel under Theocracy
in conquering the heathens. Under democracy, it would be unlawful to destroy other religions.
Verse 24. – Thou shalt not bow down to their gods, nor serve them, nor do after their works. It is always to be borne in mind that with the idolatries of the heathen were connected “works of darkness,” which it is shameful even to speak cf. The rites of Baal and Ashtoreth, of Chemosh, Molech, Rimmon, and the other Canaanite and Syrian deities were at once defiled by the abomination of human sacrifices, and polluted with the still more debasing evil of religious impurity. “The sacrifice offered to Ash-toreth,” says Dr. Dollinger, “consisted in the prostitution of women: the women submitted themselves to the visitors of the feast, in the temple of the goddess or the adjoining precinct. A legend told of Astarte (Ashtoreth) having prostituted herself in Tyre for ten years: and in many places matrons, as well as maidens, consecrated themselves for a length of time, or on the festivals of the goddess, with a view of propitiating her, or earning her favour as hieroduli of unchastity… In this way they went so far at last as to contemplate the abominations of unnatural lust as a homage rendered to the deity, and to exalt it into a regular cultus. The worship of the goddess at Aphaca in Lebanon was specially notorious in this respect. The temple in a solitary situation was, as Eusebius tells us, a place of evil-doing for such as chose to ruin their bodies in scandalous ways… Criminal intercourse with women, impurity, shameful and degrading deeds, were practised in the temple, where there was no custom and no law, and no honourable or decent human being could be found.” (Jew and Gentile, vol. 1. pp. 428, 429; Darnell’s translation.) Thou shalt utterly overthrow them. The heathen gods are identified with their images. These were to be torn from their bases, overthrown, and rolled in the dust for greater contempt and ignominy. They were then to be broken up and burnt, till the gold and the silver with which they were overlaid was calcined and could be stamped to powder. Nothing was to be spared that had been degraded by idolatry, either for its beauty or its elaborate workmanship, or its value. All was hateful to God, and was to be destroyed. Exodus 23:24.
I believe when Jesus Christ returns to earth to reign, all idols on earth will automatically self-destruct.
3.) Jdg 5:11, “At the sound of those who distribute water among the watering places, there they will recount the righteous deeds of the LORD, the righteous deeds for His peasantry in Israel. Then the people of the LORD went down to the gates.”
Gill’s Exposition of the Entire Bible
They that are delivered from the noise of archers in the place of drawing water,…. Meaning either the army of the Israelites, delivered from the archers of Sisera’s host at the river Kishon; or such persons, as maidens and others, that went out of the cities to fountains and wells of water, to fetch water from thence for their necessities, but were frightened by the noise of archers that shot at them; or shepherds who led their flocks to water them there, but were repulsed or slain by archers that lay in wait in woods or lurking places thereabout; but now the country being cleared of them, they could without fear have recourse to these places of drawing water for their flocks or other uses, which laid them under obligation to do as directed in the next clause. The words are by some rendered,”because of the voice of those that number (sheep and other cattle) at the places of drawing water (g):”which now they could do, being a time of peace; and for which the persons before described ought to be thankful:
there shall they rehearse the righteous acts of the Lord; coming to those places again, it would put them in mind to what hazards and dangers they had been exposed formerly by the enemy, but now were freed from; and this would lead them to discourse of and repeat the righteous dealings of God in taking vengeance on their enemies and delivering them from them:
even the righteous acts towards the inhabitants of his villages in Israel; they being now in no danger of having their houses broke open, and their substance plundered as before, Judges 5:7 then shall the people of the Lord go down to the gates; either of their enemies, pursuing them unto them, as they did, Judges 4:16 or rather to the gates of their own cities, where they had now free egress and regress; and those that were in the fortified cities, who had fled thither from the villages because of the rapine of the enemy, now would go down to the gates, and pass through them, and return to their villages again; or else the meaning is, that the people would now frequent as formerly the courts of judicature held in the gates of their cities, to have justice done them, and be in no fear of being disturbed by the enemy, as before.”
4.) 1Sa 19:4, “Then Jonathan spoke well of David to his father Saul and said to him, “May the king not sin against his servant David, since he has not sinned against you, and since his deeds have been very beneficial to you.”
Jonathan was a good and loyal son which Saul did not know. The father did not know his son.
Gill’s Exposition of the Entire Bible
And Jonathan spake good of David unto Saul his father,…. Observed to him what a good man be was, and what good things he had done, what wisdom and prudence he had shown in the management of all his affairs, what valour and courage in all his expeditions, what faithfulness and integrity to his king and country in every instance:
and said unto him, let not the king sin against his servant, against David; by taking away his life; which would have been a great sin indeed, a sin against the law of God, which forbids murder, and which would have been attended with sad aggravations of cruelty and ingratitude:
because he hath not sinned against thee; had not disobeyed any of his orders, but faithfully served him in everything, and much less ever thought to take away his life, or seize his crown, as he might imagine:
and because his works have been to thee-ward very good; by slaying the Philistines, when he and his army were in the utmost terror; by driving away the evil spirit from him, through playing on his harp before him; as well as by commanding his troops, and leading them against the Philistines, and obtaining victory over them.”
How jealousy and envy can cloud one’s mind and harden one’s heart. A father who does not know the son, or who misunderstands his son.
5.) 2Sa 23:20, “Then Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done great deeds, killed the two sons of Ariel of Moab. He also went down and killed a lion in the middle of a pit on a snowy day.”
Verse 20. – Benaiah the son of Jehoiada. He was a very important person throughout David’s reign, being the commander of the body guard’ (2 Samuel 8:18), and general of the third brigade of twenty-four thousand men (1 Chronicles 27:5). The meaning of the description given of him there is disputed; but probably it should be translated, “Benaiah the son of Jehoiada the priest, as head,” that is, of the brigade. He was thus the son of the Jehoiada who was leader of the house of Aaron, and whose coming to Hebron with three thousand seven hundred martial priests did so much to make David king of all Israel (1 Chronicles 12:27). Subsequently he took the side of Solomon against Adonijah, and was rewarded by being made commander-in-chief, in place of Joab (1 Kings 2:35). Kabzeel. An unidentified place in the south of Judah, on the Edomite border (Joshua 15:21), called Jekabzeel in Nehemiah 11:25. Two lionlike men of Moab. The Septuagint reads, “the two sons of Ariel of Moab.” which the Revised Version adopts. “Ariel” means “lion of God,” and is a name given to Jerusalem in Isaiah 29:1, 2. The Syriac supports the Authorized Version in understanding by the term “heroes,” or “champions;” but the use of poetical language in a prosaic catalogue is so strange that the Septuagint is probably right. If so, Ariel is the proper name of the King of Moab and the achievement took place in the war recorded in 2 Samuel 8:2. A lion. This achievement would be as gratefully remembered as the killing of a man eating tiger by the natives in India. A lion, driven by the cold from the forests, had made its lair in a dry tank near some town, and thence preyed upon the inhabitants as they went in and out of the city. And Benaiah had pity upon them, and came to the rescue, and went down into the pit, and, at the risk of his life, slew the lion. 2 Samuel 23:20.”
- ) 1Ki 13:11, “Now an old prophet was living in Bethel; and his sons came and told him all the deeds which the man of God had done that day in Bethel; the words which he had spoken to the king, these also they reported to their father.”
Lying has consequence, disobedience to the command of the Lord has even worse consequence.
Ellicott’s Commentary for English Readers
- An old prophet in Bethel.—The narrative clearly implies—and, indeed, part of its most striking instructiveness depends on this—that this old prophet was not a mere pretender to prophetic inspiration, nor an apostate from the worship of Jehovah. Like Balaam, he united true prophetic gifts with a low worldliness of temper, capable on occasion of base subterfuge and deceit. Such union of elements, which should be utterly discordant, is only too characteristic of man’s self-contradictory nature. He had thrown in his lot with Jeroboam’s policy, which did not want plausible grounds of defence: in spite of this adhesion, he desired to continue still a prophet of the Lord, and to support the king’s action by prophetic influence. It has been noticed that, after the maintenance of the idolatry of Beth-el, even the true prophets did not break off their ministry to the kingdom of Israel, and that, indeed, they never appeared in open hostility to that kingdom, till the introduction of Baal worship. But their case is altogether different from that of the old prophet. He deliberately supports the idolatry, and that by the worst of falsehoods—a falsehood in the name of God. They rebuke the sin (see 1Kings 14:9), but do not forsake their ministry to the sinner.”
Wacht out the old prophet who lies in the name of God.
- ) 1Ch 16:8, “Give thanks to the LORD, call upon His name; Make His deeds known among the peoples.”
Verses 8-36. – These verses, then, provide the form of praise which David wished to be used on this, and probably in grateful repetition on some succeeding occasions. David makes selections from four psalms already known; for it cannot be supposed that the verses we have here were the original, and that they were afterwards supplemented. The first fifteen verses (viz. 8-22) are from Psalm 105:1-15. The next eleven verses (23-33) are from Psalm 96:1-13; but a small portion of the first and last of these verses is omitted. Our thirty-fourth verse is identical with Psalm 107:1; Psalm 118:1; Psalm 136:1; and forms the larger part of Psalm 106:1. It is, in fact, a doxology. And our thirty-fifth and thirty-sixth verses consist of a short responsive (“and say ye”) invocation, followed by another doxology. These are taken from Psalm 106:47, 48. Hereupon “all the people” are directed to find the final outburst of praise to Jehovah, and “Amen.” In the first of these selections (vers. 8-23) there is no material variation from the language of the psalm itself. Yet the original psalm has Abraham, where our own thirteenth verse reads Israel. And the original psalm uses the third person, where our fifteenth and nineteenth verses have the second person. In the second selection it is worthy of note that our ver. 29, “Come before him,” probably preserves the ante-temple reading, while Psalm 96:8 was afterwards, to fit temple times, altered into, “Come into his courts.” The arrangement of all the succeeding clauses does not exactly agree with the arrangement of them found in the psalm, as for instance in the latter half of our ver. 30 and in ver. 31, compared with the clauses of vers. 10,11 of the psalm. Again, one clause of the tenth verse of the psalm, “He shall judge the people righteously,” is not found in either alternative position open to it through the inversion of clauses, in our vers. 80, 81. The rhythm and metre of the psalm are, however, equally unexceptionable. The whole of the twenty-nine verses of this Psalm of praise (vers. 8-36 inclusive) are divided into portions of three verses each, except the portion vers. 23-27 inclusive which consists of five verses. As regards the matter of it, it may be remarked on as breaking into two parts, in the first of which (vers. 8-22) the people are reminded of their past history and of the marvellous providence which had governed their career from Abraham to the time they were settled in Canaan, but in the second (vers. 23-36) their thought is enlarged, their sympathies immensely widened, so as to include all the world, and their view is borne on to the momentous reality of judgment. Verses 8-10. – These verses are an animated invocation to thanks and praise. 1 Chronicles 16:8.”
- ) 1Ch 16:12, “Remember His wonderful deeds
which He has done, His marvels and the judgments from His mouth.”
Jamieson-Fausset-Brown Bible Commentary
1Ch 16:7-43. His Psalm of Thanksgiving.
7. Then on that day David delivered first this psalm—Among the other preparations for this solemn inauguration, the royal bard had composed a special hymn for the occasion. Doubtless it had been previously in the hands of Asaph and his assistants, but it was now publicly committed to them as they entered for the first time on the performance of their sacred duties. It occupies the greater part of this chapter (1Ch 16:8-36), and seems to have been compiled from other psalms of David, previously known to the Israelites, as the whole of it will be found, with very slight variations, in Ps 96:1-13; 105:1-15; 106:47, 48. In the form, however, in which it is given by the sacred historian, it seems to have been the first psalm given for use in the tabernacle service. Abounding, as it does, with the liveliest ascriptions of praise to God for the revelation of His glorious character and the display of His marvellous works and containing, as it does, so many pointed allusions to the origin, privileges, and peculiar destiny of the chosen people, it was admirably calculated to animate the devotions and call forth the gratitude of the assembled multitude.”
1Ch 16:24, “Tell of His glory among the nations,
His wonderful deeds among all the peoples.” We can only praise God for His wonderful deeds. Humans can never do wonderful deeds.
- ) 2Ch 32:32, “Now the rest of the acts of Hezekiah and his deeds of devotion, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, in the Book of the Kings of Judah and Israel.”
Your deeds of devotion may not written anywhere but the Lord remembers and will reward you.
Matthew Henry’s Concise Commentary
32:24-33 God left Hezekiah to himself, that, by this trial and his weakness in it, what was in his heart might be known; that he was not so perfect in grace as he thought he was. It is good for us to know ourselves, and our own weakness and sinfulness, that we may not be conceited, or self-confident, but may always live in dependence upon Divine grace. We know not the corruption of our own hearts, nor what we shall do if God leaves us to ourselves. His sin was, that his heart was lifted up. What need have great men, and good men, and useful men, to study their own infirmities and follies, and their obligations to free grace, that they may never think highly of themselves; but beg earnestly of God, that he will always keep them humble! Hezekiah made a bad return to God for his favours, by making even those favours the food and fuel of his pride. Let us shun the occasions of sin: let us avoid the company, the amusements, the books, yea, the very sights that may administer to sin. Let us commit ourselves continually to God’s care and protection; and beg of him never to leave us nor forsake us. Blessed be God, death will soon end the believer’s conflict; then pride and every sin will be abolished. He will no more be tempted to withhold the praise which belongs to the God of his salvation.”
10.) Ezr 9:6, “and I said, “My God, I am ashamed and humiliated to lift up my face to You, my God, for our wrongful deeds have risen above our heads, and our guilt has grown even to the Heavens.”
Will any leader acknowledge that their wrongful deeds have risen above their heads, and their guilt has grown even to the Heavens?
Japan is the country that boldly and publicly without shame denies all their war crimes and cruelties they have done to the Chinese people for 14 years of aggression and occupation. Even now Japan commits so many evil and wrongful deeds. Japan even distorted history by forging and rewriting World War II to fool its youth.
I do not know when the judgment of God will fall on Japan. When it does, it will be more horrible than the atomic bomb on Hiroshima.
Verse 6. – I am ashamed and blush. Jeremiah had complained that in his day those who “committed abominations were not at all ashamed, neither could they blush” (Jeremiah 6:15; Jeremiah 8:12). Ezra, with these words in his thoughts possibly, begins his confession with a protestation that he at any rate is not open to this reproach – he blushes and burns with shame for the sins of his people. Our iniquities are increased over our head. i.e. have kept on rising like a flood; “gone over our head” (Psalm 38:4), and overwhelmed us. And our trespass is grown up unto the heavens. Has grown to such a height that it has attracted the notice of God, and made him angry with us. Ezra 9:6.”
11.) Mat 16:27, “For the Son of Man is going to
come in the glory of His Father with His angels, and WILLTHEN REPAY EVERY PERSON
ACCORDING TO HIS DEEDS.”
I do not know whether God will repay Japan in this dispensation or then when Jesus comes in the glory of His Father with His angels. Basically, it is accurate to say that Jesus Christ, the Judge of the living and the dead, will repay every person according to his deeds. There will be also a judgement according to the thoughts and words of every person.
Gill’s Exposition of the Entire Bible
For the son of man shall come in the glory of his Father,…. This is a reason, proving the truth of what is before asserted, that men’s lives may be lost by saving them, and be found by losing them, whatever paradoxes they may seem to be; and that the loss of a soul is irrecoverable, and no compensation can be made for it; and points out the time, when all this will appear: for nothing is more certain, and to be depended upon, than that Christ, who, though he was then a mean and contemptible man, and attended with the sinless infirmities of human nature, wherefore he calls himself, “the son of man”, should come; either a second time to judgment at the last day, in the same glory as his Father, as his Son, equal with him, and clothed, with power and authority from him, and as mediator, to execute judgment: with his angels; the Holy Ones, so the Syriac and Persic versions read, and so some copies; who will add to the glory of his appearance; and will be employed in gathering all nations before him, and in executing his will: or, in his power, to take vengeance on the Jewish nation; on those that crucified him, or did not believe in him, or deserted and apostatised from him. And then he shall reward every man according to his works, or work; either that particular action of putting him to death, or their unbelief in him, or desertion of him; or any, or all of their evil works, they had been guilty of: for though good works are not the cause of salvation, nor for which men will be rewarded; though they may be brought into judgment, as proofs and evidences of true faith, in the person, blood, and righteousness of Christ, by which good men will be acquitted and discharged; yet evil works will be the cause of condemnation, and the rule of judgment; and the reason of adjudging to temporal punishment here, and eternal destruction hereafter.”
12.) Job 13:23, “How many are my guilty deeds and sins? Make known to me my wrongdoing and my sin.”
Most people do not want to be told that they are guilty and how many guilty deeds and sins they have.
Matthew Henry’s Concise Commentary
13:23-28 Job begs to have his sins discovered to him. A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may confess them, and guard against them for the future. Job complains sorrowfully of God’s severe dealings with him. Time does not wear out the guilt of sin. When God writes bitter things against us, his design is to make us bring forgotten sins to mind, and so to bring us to repent of them, as to break us off from them. Let young persons beware of indulging in sin. Even in this world they may so possess the sins of their youth, as to have months of sorrow for moments of pleasure. Their wisdom is to remember their Creator in their early days, that they may have assured hope, and sweet peace of conscience, as the solace of their declining years. Job also complains that his present mistakes are strictly noticed. So far from this, God deals not with us according to our deserts. This was the language of Job’s melancholy views. If God marks our steps, and narrowly examines our paths, in judgment, both body and soul feel his righteous vengeance. This will be the awful case of unbelievers, yet there is salvation devised, provided, and made known in Christ.”
13.) Jer 5:28, “They are fat, they are sleek, they also excel in deeds of wickedness; they do not plead the cause, the cause of the orphan, so that they may be successful; and they do not defend the rights of the poor.”
This ancient Scripture portrays the wicked accurately as it is today.
Matthew Henry’s Concise Commentary
5:19-31 Unhumbled hearts are ready to charge God with being unjust in their afflictions. But they may read their sin in their punishment. If men will inquire wherefore the Lord doeth hard things unto them, let them think of their sins. The restless waves obeyed the Divine decree, that they should not pass the sandy shores, which were as much a restraint as lofty mountains; but they burst all restraints of God’s law, and were wholly gone into wickedness. Neither did they consider their interest. While the Lord, year after year, reserves to us the appointed weeks of harvest, men live on his bounty; yet they transgress against him. Sin deprives us of God’s blessings; it makes the heaven as brass, and the earth as iron. Certainly the things of this world are not the best things; and we are not to think, that, because evil men prosper, God allows their practices. Though sentence against evil works is not executed speedily, it will be executed. Shall I not visit for these things? This speaks the certainty and the necessity of God’s judgments. Let those who walk in bad ways consider that an end will come, and there will be bitterness in the latter end.
Probably the present wicked people excel more in deeds of wickedness than in the past.
14.) Mar 7:21-23, “For from within, out of the hearts
of people, come the evil thoughts, acts of sexual
immorality, thefts, murders, acts of adultery, deeds
of greed, wickedness, deceit, indecent behavior, envy, slander, pride, and foolishness. All these evil things
come from within and defile the person.”
Matthew Henry’s Concise Commentary
7:14-23 Our wicked thoughts and affections, words and actions, defile us, and these only. As a corrupt fountain sends forth corrupt streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them. A spiritual understanding of the law of God, and a sense of the evil of sin, will cause a man to seek for the grace of the Holy Spirit, to keep down the evil thoughts and affections that work within.”
15.) Jhn 3:19, “And this is the judgment, that the Light has come into the world, and people loved the darkness rather than the Light; for their deeds were evil.”
This is the truth: People who loved the darkness, their deeds were evil. There is judgment for evil deeds.
This is the condemnation – This is the cause of condemnation; or this is the reason why men are punished.
That light is come – Light often denotes instruction, teaching, doctrine, as that by which we see clearly the path of duty. all the instruction that God gives us by conscience, reason, or revelation may thus be called light; but this word is used especially to denote the Messiah or the Christ, who is often spoken of as “the light.” See Isaiah 60:1; Isaiah 9:2. Compare Matthew 4:16; also the notes at John 1:4. It was doubtless this light to which Jesus had particular reference here.
Men loved darkness – Darkness is the emblem of ignorance, iniquity, error, superstition – whatever is opposite to truth and piety. Men are said to love darkness more than they do light when they are better pleased with error than truth, with sin than holiness, with Belial than Christ.
Because their deeds are evil – Men who commit crime commonly choose to do it in the night, so as to escape detection. So men who are wicked prefer false doctrine and error to the truth. Thus the Pharisees cloaked their crimes under the errors of their system; and, amid their false doctrines and superstitions, they attempted to convince others that they had great zeal for God.
Deeds – Works; actions.”
16.) Jhn 3:20, “For everyone who does evil hates the Light, and does not come to the Light, so that his deeds will not be exposed.”
This is indisputable truth: Everyone who does evil hates the Light. Light exposes evil deeds.
That doeth evil – Every wicked person.
Hateth the light – This is true of all wicked men. They choose to practice their deeds of wickedness in darkness. They are afraid of the light, because they could be easily detected. Hence, most crimes are committed in the night. So with the sinner against God. He hates the gospel, for it condemns his conduct, and his conscience would trouble him if it were enlightened.
His deeds should be reproved – To “reprove” here means not only to “detect” or make manifest, but also includes the idea of “condemnation” when his deeds are detected. The gospel would make his wickedness manifest, and his conscience would condemn him. We learn from this verse:
- that one design of the gospel is “to reprove” men. It convicts them of sin in order that it may afford consolation.
- that men by nature “hate” the gospel. No man who is a sinner loves it; and no man by nature is disposed to come to it, any more than an adulterer or thief is disposed to come to the daylight, and do his deeds of wickedness there.
- The reason why the gospel, is hated is that men are sinners. “Christ is hated because sin is loved.”
4. The sinner must be convicted or convinced of sin. If it be not in this world, it will be in the next. There is no escape for him; and the only way to avoid condemnation in the world to come is to come humbly and acknowledge sin here, and seek for pardon.”
17.) Jhn 3:21, “But the one who practices the truth comes to the Light, so that his deeds will be revealed as having been performed in God.”
Cambridge Bible for Schools and Colleges
- doeth truth] Or, as in 1 John 1:6, doeth the truth, the opposite of ‘doing’ or ‘making a lie,’ Revelation 21:27; Revelation 22:15. It is moral rather than intellectual truth that is meant. To ‘do the truth’ is to do that which is true to the moral law (comp. John 8:32), that which has true moral worth, as opposed to ‘practising worthless things.’ In 1 Corinthians 13:6 we have a similar antithesis: ‘rejoicing with the truth’ is opposed to ‘rejoicing in iniquity.’
that his deeds may be made manifest] ‘His’ is emphatic, ‘his deeds’ as opposed to those of him that doeth evil. ‘Be made manifest’ balances ‘be reproved.’ The one fears to be convicted; the other courts the light, not for self-glorification, but as loving that to which he feels his works are akin. See on John 1:31.
wrought in God] Better, have been wrought in God. This is his reason for wishing them to be made manifest; it is a manifestation of something divine. The Greek for ‘that they are’ may mean ‘because they are.’
These three verses (19–21) shew that before the Incarnation there were two classes of men in the world; a majority of evil-doers, whose antecedents led them to shun the Messiah; and a small minority of righteous, whose antecedents led them to welcome the Messiah. They had been given to Him by the Father (John 6:37, John 17:6); they recognised His teaching as of God, because they desired to do God’s will (John 7:17). Such would be Simeon, Anna (Luke 2:25; Luke 2:36), Nathanael, the disciples, &c.
We have no means of knowing how Nicodemus was affected by this interview, beyond the incidental notices of him John 7:50-51, John 19:39, which being so incidental shew that he is no fiction.”
18.) Jhn 5:29, “and will come out: those who did the good deeds to a resurrection of life, those who committed the bad deeds to a resurrection of judgment.”
Ellicott’s Commentary for English Readers
- Damnation.—Better, judgment. See Note on John 3:20. On “done good” and “done (practised) evil,” see Notes on John 3:20-21. It is remarkable that these are the only instances where the words here and there used for “practice” and for “evil” occur in St. John. This double opposition, and the use of words which He does not use again, support the distinction in the earlier Note. The passages are comments on each other. The law of the spiritual resurrection now is the law of that which shall be hereafter. Those who, working out the truth, come to the light now, that their deeds may be manifested, because they are wrought in God, shall in the final testing, when the secrets of every heart shall be revealed, rise unto the resurrection of life, to dwell in eternal light. Those who, practising evil, choose the darkness now, shall in that final testing, when whatsoever has been spoken in the darkness shall be heard in the light, rise unto the resurrection of condemnation (Acts 24:15), bound in chains of darkness, and be cast into outer darkness. (Comp. Notes on Matthew 8:12; Matthew 25:46 and 1Corinthians 3:13 et seq.)”
19.) Jhn 8:39, “They answered and said to Him, “Abraham is our father.” Jesus said to them, “If you are Abraham’s children, do the deeds of Abraham.”
Verse 39. – They answered and said. If the second interpretation be accepted, then, irritated by the suggestion that “the Father” whose properties and claims he saw and revealed to them was different from “the father” whose nature and ways they “heard” and practised, and counting, moreover, on the concession of the fact that they were Abraham’s “seed,” they cried, Our father is Abraham; we are spiritually, ethically, related to him, and if we are doing that which we have heard from our father, then we can claim that all we are doing is along the lines of our Abrahamic dignity. But if ver. 38 be regarded as a final expostulation, according to the first of the interpretations of ποιεῖτε, then the Jews merely disclosed their determination to misapprehend the plain words of the Divine Lord, and when he was reminding them of the Father, of their Father, they at once stood back upon their hereditary pride, and declared that they were doing the works of their great ancestor. Jesus saith to them, If ye are Abraham’s children, as you say – for the position of “children” is involved in the idea and claim of spiritual Fatherhood which ye boast – then, with such spiritual and ethical relations as these, ye would do the works of Abraham – works of faith; you would be open to the access of spiritual revelations with childlike simplicity; you would have accepted the heavenly voice; you would have known whence it came; you would have resembled him in his moral sensitiveness, in his gentle loving kindness, in his victorious faith; but – John 8:39.”
20.) Act 26:20, “but continually proclaimed to those in Damascus first, and in Jerusalem, and then all the region of Judea, and even to the Gentiles, that they are to repent and turn to God, performing deeds consistent with repentance.”
Cambridge Bible for Schools and Colleges
- but shewed [R. V. declared] The word signifies the delivery of a message. Saul was henceforth God’s evangelist.
and at Jerusalem] Cp. Acts 9:29. Here he spake boldly in the name of the Lord Jesus, and disputed against the Grecians, so that they went about to kill him.
and throughout all the coasts of Judæa] Of this ministration we are only told, Acts 9:30, that the brethren finding Saul in danger in Jerusalem, brought him to Cæsarea, and thence sent him to Tarsus. But as we see in the history of Felix (cp. Acts 23:34, note) that Cilicia was sometimes reckoned as a part of the province of Judæa, the preaching in Cilicia may be included in the expression “country of Judæa.” And we may feel sure that Paul, wherever he might be, never laid aside the character which Christ’s mission had imposed upon him.
and do works meet for repentance] Rev. Ver., more literally and better, “doing works worthy of repentance” or “worthy of their repentance.” For the works were to be a sign of their repentance and turning unto God; the means whereby the reality of their sorrow, and the earnestness of their desire, was to be shewn.”
Those who really repent will produce deeds consistent with repentance.
21.) Rom 2:6, “Who WILL REPAY EACH PERSON
ACCORDING TO HIS DEEDS.”
God will repay each person according to his deeds.
Gill’s Exposition of the Entire Bible
Who will render to every man according to his deeds. God will be the Judge, who is righteous, holy, just, and true; every man in particular will be judged; as the judgment will be general to all, it will be special to everyone, and will proceed according to their works; for God will render to wicked men according to the demerit of their sins, the just recompense of reward, eternal damnation; and to good men eternal life, not according to the merit of their good works, which have none in them, but according to the nature of them; such who believe in Christ, and perform good works from a principle of grace, shall receive the reward of the inheritance, which is a reward of grace, and not of debt. In other words, God will render to evil men according to the true desert of their evil deeds; and of his own free grace will render to good men, whom he has made so by his grace, what is suitable and agreeable to those good works, which, by the assistance of his grace, they have been enabled to perform.”
22.) Rom 4:7, “BLESSED ARE THOSE WHOSE
LAWLESS DEEDS HAVE BEEN FORGIVEN,
AND WHOSE SINS HAVE BEEN COVERED.”
The glorious Gospel of Jesus Christ is the good news that lawless deeds can be forgiven and sins can be covered.
Cambridge Bible for Schools and Colleges
- Blessed, &c.] The Gr. is verbatim from LXX. It is worth remarking that the words (in the Psalm) following this quotation (“and in whose spirit is no guile”) are in full accord with its application here. The “guile” there is evidently “insincerity in coming as a penitent to God.” The “blessed” are they who are really forgiven—who have really sought forgiveness.
are forgiven] Gr. aorist; were forgiven. The probable reference is to the definite act, past and complete, of remission. So just below, were covered.
covered] The literal translation of the Hebrew word very often translated “atoned for.”
23.) Rom 13:12, “The night is almost gone, and the day is near. Therefore let’s rid ourselves of the
deeds of darkness and put on the armor of light.”
What day is near? The day of the second coming of Jesus Christ is near.
Cambridge Bible for Schools and Colleges
12. The night is far spent] Lit. The night was far spent. The Gr. verb is in the aorist; and the time-reference is, very probably, to the First Advent, when the Morning Star (Revelation 22:16) of the final Day appeared.—We have here, clearly, a combination of metaphors. The “sleep” of Romans 13:11 was the sleep of languor; the “night” of this verse is not, as we might thus have thought, the night of ignorance or sin, but that of trial; the “present time” contrasted with the coming glory. But the combination is most natural and instructive: a period of trial is almost sure, if it does not answer its end, to act directly the other way—to bring on the sloth of discouragement.—Cp. on this passage 1 John 2:8; where render “the darkness is passing.”
the day is at hand] Lit. hath drawn near.—“The day:”—“the day of Christ;” with the added idea of the day-light of eternal peace and glory which it will bring in. See 1 Thessalonians 5:5 for the only exact parallel: in the many other passages where “the Day” means the Lord’s Return, there is no trace of the special metaphor of light, the contrast of day with night.
the works of darkness] Lit. of the darkness. (Same phrase as Ephesians 5:11)—Here we recur to the idea of moral darkness; not the darkness of trial or pain; (see last note but one.) Cp. John 3:19; Acts 26:18; 2 Corinthians 6:14; Ephesians 5:11; 1 Thessalonians 5:4-5; 1 Peter 2:9; 1 John 1:6. No doubt the word suggests also the “powers of the darkness,” the personal spiritual “rulers of the darkness,” who tempt the soul and intensify its tendencies to evil. Cp. Luke 22:53; Ephesians 6:12; Colossians 1:13.—The habit resulting from these “deeds” is here figured as a night-robe, which is to be put off as the sleeper rises to conflict. (So Meyer.)
the armour of light] Lit. the weapons of the light. Not clothing merely, but arms and armour, must take the place of the night-robe. The “arms” are Divine grace with its manifold means and workings. See the elaborate picture in a later Epistle, Ephesians 6:11; a passage full of illustration for this context. The earliest use of the metaphor by St Paul is 1 Thessalonians 5:8; another close parallel. See also 2 Corinthians 6:7; 2 Corinthians 10:4; 1 Peter 4:1.—“Of the light:”—here perhaps the ideas of the daylight of sincerity and purity, and the day-light of glory which will end the conflict, are combined.
Observe how the re-animation of the life of grace is here, as often elsewhere, (cp. Ephesians 6:11; 1 Peter 4:1; and perhaps 2 Corinthians 5:20😉 spoken of as if it were the beginning of it. The persons here addressed had already (on the Apostle’s hypothesis) truly “believed,” and were “walking after the Spirit.”
24.) 2Co 5:10, “For we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad.”
Cambridge Bible for Schools and Colleges
- For we must all appear] Literally, be manifested, the same Greek word being used as in the next verse. A reason for what goes before. It is natural to try and please God when present with Him. But even when absent, Christians do not forget that He will judge them.
before the judgment seat of Christ] Cf. Matthew 25:31-46; Romans 14:10. Observe that ‘God’ is the word used in the latter passage, as though “the two ideas were convertible.” Stanley. The βῆμα, or ‘judgment seat’ (trone, Wiclif), is in Classical Greek the pulpit from which the orators addressed the assemblies. In the N. T. it is used of the judge’s seat, which in the Roman basilica or judgment hall was “a lofty seat, raised on an elevated platform, so that the figure of the judge must have been seen towering above the crowd which thronged the long nave of the building.” Stanley. This, he adds, was “the most august representation of justice which the world at that time, or perhaps ever, exhibited.”
the things done in his body) Literally, through the body. Wiclif’s translation is more literal, ‘the propre thingis of the bodi, as he hath don.’ This is the reason why Christians are to strive during the present life to be pleasing to God. Their wages in the next world shall be according to their acts in this. Cf. Romans 2:5-10; 1 Thessalonians 4:6; Judges 14, 15.”
25.) Tit 2:14, “who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, eager for good deeds.”
Ellicott’s Commentary for English Readers
- Who gave himself for us.—(See Galatians 1:4; Ephesians 5:25.) These words take up the thought expressed in the term “Saviour” of the last verse. “Himself,” His whole self, as has been well said, “the greatest gift ever given;” “for us,” that is, on our behalf.
That he might redeem us from all iniquity.—That He for us might pay a ransom, the ransom being His precious blood. Our Saviour, by the payment of this tremendous ransom—O deepest and most unfathomable of all mysteries!—released us from everything which is opposed to God’s blessed will. Here the mighty ransom is spoken of as freeing us from the bondage of lawlessness; elsewhere in the divine books the same ransom is described as delivering us from the penalties of this same breaking the divine law—“alles was der Ordnung Gottes widerstreitet” (Hofmann, Commentary on Titus).
And purify unto himself a peculiar people.—The expression “a peculiar people” is taken from the LXX. translation of the Hebrew Scriptures, where the words occur several times (see Exodus 19:5; Deuteronomy 14:2); the idea is also purely an Old Testament one. Just as Jehovah wished to establish a people which should belong to Him (“peculiarly His,” “His very own”), submitting to His laws, in contrast to the rest of mankind, lawless, idolatrous—so Jesus would set apart and purify for Himself a people, which for His sake should devote itself to God, in contrast to the rest of humanity sunk in selfish sins. As Israel of old lived under the constant impression that they would again behold the visible glory of the Eternal, so His people now should live as men waiting for a second manifestation of His glory.
Zealous of good works.—The man who hopes to see the epiphany of Jesus his Lord and Love in glory will struggle zealously with hand and brain to live his life in such a manner that he may meet his Lord, when He comes in glory, with joy. It was a people composed of such “zealots” of goodness, of men longing for His sake to do their utmost for His cause, that our great God and Saviour wished to purify unto Himself.”
26.) Tit 3:5, “He saved us, not on the basis of
deeds which we did in righteousness, but in accordance with His mercy, by the washing of regeneration and renewing by the Holy Spirit.”
On the basis of deeds, no one can be saved.
Verse 5. – Done in for of, A.V.; did ourselves for hare done, A.V.; through for by, A.V. By works (ἐξ ἔργων); i.e. in consequence of. God’s kindness and love to man did not spring from man’s good work as the preceding and producing conditions (comp. Galatians 2:16, and the notes of Bishops Ellicott and Lightfoot). Done in righteousness(τῶν ἐν δικαιοσύνῃ); the particular description of the works wrought in a sphere or element of righteousness (Alford and Ellicott). Which we did ourselves; emphasizing that they were our good works, done by us in a state of righteousness. All this, as the cause of our salvation, the apostle emphatically denies. -Not, etc., but according to his mercy he saved us. The predisposing cause, the rule and measure of our salvation, was God’s mercy and grace, originating and completing that salvation. Through the washing of regeneration (διὰ λουτροῦ παλλιγενεσίας). Here we have the means through or by which God’s mercy saves us. The washing or rather laver of regeneration (λουτρόν) – found elsewhere in the New Testament only in Ephesians 5:26, in exactly the same connection – is the laver or bath in which the washing takes place. The nature or quality of this bath is described by the words, “of regeneration” (τῆς παλιγγενεσίας); elsewhere in the New Testament only in Matthew 19:28, where it seems rather to mean the great restoration of humanity at the second advent. The word is used by Cicero of his restoration to political power, by Josephus of the restoration of the Jews under Zerubbabel, and by several Greek authors; and the LXX. of Job 14:14 have the phrase, ἕως πάλιν γένωμαι, but in what sense is not quite clear, Παλιγγενεσία, therefore, very fifty describes the new birth in holy baptism, when the believer is put into possession of a new spiritual life, a new nature, and a new inheritance of glory. And the laver of baptism is called “the laver of regeneration,” because it is the ordained means by or through which regeneration is obtained. And renewing of the Holy Ghost. It is doubtful whether the genitive ἀνακαιγώσεως depends upon διὰ or upon λούτρου. Bengel, followed by Alford, takes the former, “per lavacrum et renovationem;” the Vulgate (lavacrum regenerationis et renova-tionis Spiritus Sancti), the latter, followed by Huther, Bishop Ellicott, and others. It is difficult to hit upon any conclusive argument for one side or the other. But it is against the latter construction that it gives such a very long rambling sentence dependent upon λούτρου. “The laver of regeneration and of the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior.” And it is in favor of the former that the “laver of regeneration” and “the renewing of the Holy Ghost” seem to describe very clearly the two parts of the sacrament, the outward visible sign and the inward spiritual grace; the birth of water and of the Holy Ghost. So that Bengel’s rendering seems on the whole to be preferred. Renewing (ἀνακαινώσεως); only here and Romans 12:2, and not at all in the LXX. or in classical Greek. But the verb ἀνακαινόω is found in 2 Corinthians 4:16; Colossians 3:10. The same idea is in the καινὴ κτίσις, the “new creature” of 2 Corinthians 5:17 and Galatians 6:15, and the καινότης ζωῆς of Romans 6:4, and the καινότης πνεύματος of Romans 7:6, and in the contrast between the “old man” (the παλαιὸς ἄνθρωπος) and “the new man” (the καινὸς ἄνθρωπος) of Ephesians 4:22-24. This renewal is the work of the Holy Ghost in the new birth, when men are “born again” of the Spirit (John 3:5). Alford is wrong in denying its application here to the first gift of the new life. It is evidently parallel with the παλιγγεσία. The connection of baptism with the effusion of the Holy Spirit is fully set forth in Acts 2. (see especially ver. 38; comp. Matthew 3:16, 17). Titus 3:5.”
You know on the basis of deeds, no one is good enough to be saved. But on the basis of grace, even the worse sinner can be saved. But you must repent of your sins and believe in the Lord Jesus as your God and Savior. You must not neglect so great a salvation. You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
November 29, 2025
Copyright © 2018 – 2025 by Willie Wong
All African nations, South America, Asia and the world, where can you find a country which does not have large national debts and deficits? Africa is different because for 500 years, not one country has become self-sufficient and solvent, they glorify with their primitive cultures and brag about their scientists and experts, joy to kill each other. International aid actually fuel their official corruption. Any nation that shares destinies with Africa will be doomed! No resources can fill the Black holes! The international community should leave Africa alone, let them do or die.
China modernization must focus that every village will have:
- Electricity.
- Running water to drink and wash.
- Gas to cook and heat.
- Internet.
- Livelihood.