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BY WILLIE WONG
- ) No one knows the Son except the Father
Mat 11:27, “and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son determines to reveal Him.”
John saith, John 3:35, The Father loveth the Son, and hath given all things into his hand. Matthew 28:18, All power is given unto me. John 17:2, Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. God is the Fountain of power, Psalm 62:11. He hath committed also power to Christ as Mediator, Psalm 2:7-9, more particularly the power of life and eternal salvation, as John 17:2; he hath the keys of hell and death, Revelation 1:18, and all the means that lead to eternal life are in his power and disposal.
And no man knoweth the Son but the Father; no man knoweth his Divine essence, his eternal generation; and therefore men are not to listen to what the scribes and Pharisees say of him, but to attend to and to believe what the Father hath revealed from heaven concerning him, who best knoweth him.
Neither knoweth any man the Father, save the Son: no man knoweth the essence of the Father, or the counsels of the Father, as to the dispensations of the gospel.
Save the Son, and he to whomsoever the Son will reveal him. The prophets inquired and searched diligently concerning this salvation, searching what, or what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ, and the glory that should follow, 1 Peter 1:10-12. Mr. Calvin saith, the Son is said to know the Father, as he is his lively image, the express image of his person, and the brightness of his glory. And he to whomsoever the Son will reveal him, John 6:46.
He that hath seen me hath seen the Father, John 14:9. All our saving knowledge of God is in and through Christ.”
2.) No one can serve two masters
Mat 6:24, “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot
serve God and wealth.”
Ellicott’s Commentary for English Readers
- No man can serve two masters.—Literally, can be the slave of two masters. The clauses that follow describe two distinct results of the attempt to combine the two forms of service which are really incompatible. In most cases, there will be love for the one, and a real hatred for the other. The man who loves God cannot love the evil world, and, so far as it is evil, will learn to hate it. The man who loves the world will, even in the midst of lip-homage, hate the service of God in his inmost heart. But there are natures which seem hardly susceptible of such strong emotions as love or hatred. In that case there will be a like though not an identical, issue. The man’s will will drift in one direction or another. He will cleave to one with such affection as he is capable of, and will hold the other cheap. God or mammon, not both together, will be the ruling power with him.
Mammon.—The word means in Syriac “money” or “riches,” and is used in this sense in Luke 16:9. It occurs frequently in the Chaldee Targum, but no word resembling it is found in the Hebrew of the Old Testament. In the fourth century Jerome found it in use in Syria, and Augustine in the Punic dialect of his native country. There is no ground for believing that it ever became the name of any deity, who, like the Plutus of the Greeks, was worshipped as the god of wealth. Here, there is obviously an approach to a personification for the sake of contrasting the service or worship of money with that which is due to God. Milton’s description of Mammon among the fallen angels is a development of the same thought (Par. Lost, I. 678).”
3.) No one puts a patch of unshrunk cloth on an old garment
Mat 9:16, “But no one puts a patch of unshrunk
cloth on an old garment; for the patch pulls away from the garment, and a worse tear results.”
Cambridge Bible for Schools and Colleges
16. No man] Rather, but no man. The particle δέ (but) is omitted in E. V.; it marks a turn in the argument which is indicated still more clearly in Luke (Luke 5:36), “And (but) He spake also a parable unto them.” The words of Jesus here take a wider range. He says in effect to John’s disciples: “Your question implies ignorance of my teaching. My doctrine is not merely a reformed Judaism like the teaching of John and Pharisaism, it is a new life to which such questions as these concerning ceremonial fasting are quite alien.”
new] Literally, uncarded, raw. The old garment is Judaism. Christianity is not to be pieced on to Judaism to fill up its deficiencies. This would make the rent—the divisions of Judaism—still more serious. The word translated “rent” is used of the “schisms” in the Corinthian Church, 1 Corinthians 1:10, and has so passed into ecclesiastical language; it is the English “schism.”
4.) No one except Jesus Himself alone
Mat 17:8, “And raising their eyes, they saw no one
except Jesus Himself alone.”
Verse 8. – No man, save Jesus only. Moses and Elias had vanished, Jesus was left alone, and the voice Divine said, “Hear him.” When at Christ’s touch and word the awestruck apostles dared once more to look around and to bethink themselves of what had passed, those were the facts of which they were conscious. The Law and the prophets, types and predictions, are fulfilled in Christ, and are so far superseded. The former were temporary, introductory to the gospel, which is to last forever. Many have seen in the Transfiguration an image and earnest of the future glory of the dead in Christ, when the vile body shall be changed into the likeness of Christ’s glorious body, and they shall shine as the sun, and bear the image of the heavenly. So St. Gregory, “He is clothed with light as with a garment, because in that eternal glory he will be clothed with all the saints, to whom it is said, ‘Ye are the light of the world.’ Whence also it is said by the evangelist, that when the Lord was transfigured in the mountain, his raiment became as snow. In which Transfiguration what else is announced but the glory of the final resurrection? For in the mountain his raiment became as snow, because in the height of heavenly brightness all saints will be joined to him, refulgent with the light of righteousness” (‘Moral.,’ 32:6). Unbelief has endeavoured to throw discredit on the historical accuracy of the accounts of this great event. It was a dream, an atmospheric disturbance, an unusual play of light and shade, a myth, an allegory; the two heavenly visitants were two unknown disciples with whom Jesus conversed; the three apostles were rapt in a trance, and the vision was purely subjective; these and such like theories have been started by rationalists and enemies of the supernatural, and even by the partially orthodox, as Tertullian (‘Adv. Marc., 4:22). There can be no doubt that the evangelists and the Apostle Peter regarded the event as an objective reality, upon which hung momentous truths; and we are content to let it stand or fall with the rest of the facts of the gospel narrative. There is no reason to separate it from the other items of the story. When once the stupendous miracle of the Incarnation is allowed, other wonders follow in natural sequence. Matthew 17:8.”
5.) See to it that no one misleads you
Mat 24:4, “And Jesus answered and said to them, “See to it that no one misleads you.”
Verses 4-41. – The first portion of the great prophecy. Verse 4. – Jesus answered and said. The succeeding prophecy has much exercised the minds of commentators from the earliest times unto the present. It is, indeed, full of mysteries, dark sayings, profundities, which our minds cannot fathom. Many of these are and must be inherent in the subject; but some difficulties have been created by the imperfect views taken by those who have applied themselves to explain the Lord’s utterances. It is seen by all that we have here predictions concerning the fate of Jerusalem, concerning the parousia of Christ, and concerning the last times; it is the attempt to assign to these events separately certain definite portions of the address that has led to confusion and perplexity. Over-refinement and over-wisdom have marred the exposition of many critics. They have limited to one event that which was spoken of more than that one; confining their view to one point, they have excluded other points which were equally in the mind of the Revealer. It has been usual to divide the prophecy in this chapter into two sections, of which the first, extending to the twenty-ninth verse, is supposed to relate to the fate of Jerusalem itself; the second, comprising the rest of the chapter, to the parousia and the coming to judgment. But such definite partition will not stand investigation, and can be maintained only by doing violence to language or ignoring more natural explanations. The prophecy announces analogous events, the description of which has more than one application, and often passes from one to another with nothing to closely mark the transition. The combination of facts thus woven together cannot be coarsely unravelled. The same words, the same expressions, are used to denote the arrival or fulfilment of distinct occurrences. To limit these to one event only is to set bounds to the Omniscient. So it seems to be not only most expedient, but most reverent, to look on our Lord’s eschatological address as one whole, of which the several parts are in full harmony and sequence (if we were only able to understand them), and to acknowledge that insuperable difficulties in the interpretation do exist and are meant to exist. The Lord had to prepare his followers for the overthrow of their city, and the dangers to life and faith which would accompany that judgment. He desired also to raise in them a constant expectation of his advent, so that Christians then and thenceforward might ever live in hope and watch for a great future. Herein will be found the key to the perplexities of the address; not that even this unlocks all the mysteries, but, it opens the drift of these wonderful utterances, and enables us to see light amid the gloom. This will appear more fully as we examine the details. Take heed that no man deceive you; πλανήσῃ: lead you astray (so ver. 5). Jesus does not answer the disciples’ question as to the time when “these things” shall occur; that is purposely left uncertain. He proceeds to warn them against the dangers which would beset them in the coming crisis. He withdraws them from the speculative to the practical (see vers. 23-25). Matthew 24:4.”
Mar 13:5, “And Jesus began to say to them, “See to it that no one misleads you.”
6.) No one knows about that day and hour
Mat 24:36, “But about that day and hour no one knows, not even the angels of Heaven, nor the Son, but the Father alone.”
Verse 36. – The apostles had asked (ver. 3), “When shall these things be?” Christ does not now expressly answer this question; he puts forth strongly the uncertainty in the knowledge of these great events, and how this ignorance is disciplinary. Of that day (de die illa, Vulgate) and hour, viz. when Christ shall appear in judgment, The expression plainly, implies that a definite day and moment are fixed for this great appearing, but known only to God. Knoweth no man, no, not (οὐδὲ, not even) the angels of heaven. A kind of climax. Man is naturally excluded from the knowledge; but even to the angels it has not been revealed. A further climax is added in St. Mark, and from that Gospel has been introduced by some very good manuscripts into this place, neither the Son (the Revised Version admits the clause). The words have given occasion to some erroneous statements. It is said by Arians and semi-Arians, and modern disputants who have followed in their steps, that the Son cannot be equal to the Father, if he knows not what the Father knows. Alford says boldly, “This matter was hidden from him.” But when we consider such passages as “I and my Father are one;” “I am in the Father, and the Father in me” (John 10:30; John 14:11, etc.), we cannot believe that the time of the great consummation was unknown to him. What is meant, then, by this assertion? How is it true? Doubtless it is to be explained (if capable of explanation) by the hypostatic union of two natures in the Person of Christ, whereby the properties of the two natures are interchangeably predicated. From danger of error on this mysterious subject we are preserved by the precise terms of the Athanasian Creed, according to which we affirm that Christ is “equal to the Father, as touching his Godhead; and inferior to the Father, as touching his manhood … one altogether; not by confusion of substance, but by unity of Person,” etc. If, then, Christ asserts that he is ignorant of anything, it must be that in his human nature he hath, willed not to know that which in his Divine nature he was cognizant cf. This is a part of that voluntary self-surrender and self-limitation of which the apostle speaks when he says that Christ “emptied himself” (Philippians 2:7). He condescended to assume all the conditions of humanity, even willing to share the imperfection of our knowledge in some particulars. How the two natures thus interworked we know not, and need not conjecture; nor can we always divine why prominence at one time is given to the Divine, at another to the human. It is enough for us to know that, for reasons which seemed good unto him, he imposed restriction on his omniscience in this matter, and, to enhance the mysteriousness and awfulness of the great day, announced to his disciples his ignorance of the precise moment of its occurrence. This is a safer exposition than to say, with some, that Christ knew not the day so as to reveal it to us, that it was no part of his mission from the Father to divulge it to men, and therefore that he could truly say he knew it not. This seems rather an evasion than an explanation of the difficulty. But my Father only. The best manuscripts have “the Father.” “But” is εἰ μὴ, except. So Christ said to his inquiring apostles, “It is not for you to know the times or seasons, which the Father hath put in his own power” (Acts 1:7). These words do not exclude the Son’s participation in the knowledge, though he willed that it should not extend to his human nature. With this and such-like texts in view, how futile, presumptuous, and indeed profane, it is to attempt to settle the exact date and hour when the present age shall end!” Matthew 24:36.”
Mar 13:32, “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.”
7.) No one can enter the strong man’s house and plunder
Mar 3:27, “But no one can enter the strong man’s
house and plunder his property unless he first
ties up the strong man, and then he will plunder his house.”
Matthew Henry’s Concise Commentary
3:22-30 It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.”
8.) No one to accompany Him except Peter, James, and John
Mar 5:37, “And He allowed no one to accompany Him except Peter, James, and John the brother of James.”
Cambridge Bible for Schools and Colleges
- save Peter, and James, and John] This is the first time we hear of an election within the election. “That which He was about to do was so great and holy that those three only, the flower and crown of the Apostolic band, were its fitting witnesses.” The other occasions when we read of such an election were equally solemn and significant, (1) the Transfiguration (Matthew 17:2); and (2) the Agony in the Garden of Gethsemane (Matthew 26:37).”
9.) No one who will perform a miracle in My name
Mar 9:39, “But Jesus said, “Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me.”
Forbid him not – Do not prevent his doing good. If he can work a miracle in my name, it is sufficient proof of attachment to me, and he should not be prevented.
Can lightly speak evil of me – The word here rendered “lightly” means quickly or “immediately.” The meaning of the passage is, that he to whom God gave the power of working a miracle, by that gave evidence that he could not be found among the enemies of Jesus. He ought not, therefore, to be prevented from doing it. There is no reason to think here that John had any improper designs in opposing the man. He thought that it was evidence that he could not be right, because he did not join them and follow the Saviour. Our Lord taught him differently. He opposed no one who gave evidence that he loved him. Wherever he might be or whatever his work, yet, if he did it in the name of Jesus and with the approbation of God, it was evidence sufficient that he was right. Christians should rejoice in good done by their brethren of any denomination. There are men calling themselves Christians who seem to look with doubt and suspicion on all that is done by those who do not walk with them. They undervalue their labors, and attempt to lessen the evidences of their success and to diminish their influence. True likeness to the Saviour would lead us to rejoice in all the good accomplished. by whomsoever it may be done – to rejoice that the kingdom of Christ is advanced, whether by a Presbyterian, an Episcopalian, a Baptist, or a Methodist. Compare Philippians 1:18.”
10.) No one is good except God alone.
Mar 10:18, “But Jesus said to him, “Why do you call Me good? No one is good except God alone.”
There may be misunderstanding. Those who call Jesus good must know He is God.
Cambridge Bible for Schools and Colleges
- Why callest thou me good?] The emphasis is on the “why.” “Dost thou know what thou meanest, when thou givest Me this appellation?” If we combine the question and rejoinder as given by St Matthew and St Luke it would seem to have run, Why askest thou Me about the good? and why callest thou Me good? None is good save One, God. Our Lord does not decline the appellation “good.” He repels it only in the superficial sense of the questioner, who regarded Him merely as a “good Rabbi.”
Luk 18:19, “But Jesus said to him, “Why do you call Me good? No one is good except God alone.”
11.) A colt on which no one has ever sat
Mar 11:2, “and said to them, “Go into the village
opposite you, and immediately as you enter it you will find a colt tied there, on which no one has ever sat; untie it and bring it here.”
Verse 2. – Go your way into the village that is over against you. The village over against them would most likely be Beth-phage, towards which they were then approaching. Straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat. St. Mark mentions only the colt. St. Matthew mentions the ass and the colt. But St. Mark singles out the colt as that which our Lord specially needed; the mother of the animal accompanying it as a sumpter. Animals which had never before been used were alone admissible for sacred purposes. We read in Numbers (Numbers 19:2) of “the heifer on which never came yoke.” Our Lord here beholds things absent and out of sight, as though they were present. So that he revealed this to his disciples by the gift of prophecy which his divinity added to his humanity. Here, therefore, is a manifest proof of his divinity. It was by the same Divine power that he revealed to Nathanael what had taken place under the fig tree. Mark 11:2.”
Luk 19:30, “saying, “Go into the village ahead
of you; there, as you enter, you will find a colt tied, on which no one yet has ever sat; untie it and bring it
here.”
12.) Among those born of women, no one is greater than John
Luk 7:28, “I say to you, among those born of women there is no one greater than John; yet the
one who is least in the kingdom of God is greater than he.”
Cambridge Bible for Schools and Colleges
- there is not a greater than John the Baptist] “He was the lamp, kindled and burning,” John 5:35. ‘Major Propheta quia finis Prophetarum,’ S. Ambr. He closed the former Aeon and announced the new, Matthew 11:11-12.
he that is least in the kingdom of God is greater than he] See by way of comment Matthew 13:16-17; Colossians 1:25-27, and compare Hebrews 11:13. The simple meaning of these words seems to be that in blessings and privileges, in knowledge, in revealed hope, in conscious admission into fellowship with God, the humblest child of the new kingdom is superior to the greatest prophet of the old; seeing that, as the old legal maxim says, “the least of the greatest is greater than the greatest of the least.” The smallest diamond is made of more precious substance than the largest flint. In the old dispensation “the Holy Ghost was not yet given, because that Jesus was not yet glorified,” John 7:39. Of those ‘born of women* there was no greater prophet than John the Baptist, but the members of Christ’s Church are “born of water and of the Spirit.” This saying of our Lord respecting the privileges of the humblest children of His kingdom has seemed so strange that attempts have been made to give another tone to the meaning by interpreting “he that is least” to mean “the younger,” and explain it to mean our Lord Himself as “coming after” the Baptist.”
13.) No one lights a lamp and covers it over with a container
Luk 8:16, “Now no one lights a lamp and covers it over with a container, or puts it under a bed; but he puts it on a lampstand so that those who come in may see the light.”
Ellicott’s Commentary for English Readers
- No man, when he hath lighted a candle.—Better, a lamp; and for “a candlestick,” the lampstand. See Notes on Matthew 5:15; Mark 4:21. In St. Matthew the proverb comes into the Sermon on the Mount; in St. Mark it occupies a position analogous to that in which it stands here, and this agreement favours the view that it was actually spoken in connection with the interpretation of the parable, as a special application of what had before been stated generally.
Note St. Luke’s more general term, “a vessel,” instead of “the bushel,” as in St. Matthew and St. Mark, and the somewhat wider range of the lamp’s illumining power, not only to those who are “in the house,” but to those also who are in the act of “entering” into it. We may, perhaps, venture to connect the choice of the latter phrase with St. Luke’s personal experience as a convert from heathenism. As such, he had been among those that entered into the house; and as he did so, he had seen the light of the lamp which the Apostles of Christ had lighted.”
Luk 11:33, “No one lights a lamp and puts it away in a cellar nor under a basket, but on the lampstand, so that those who enter may see the light.”
14.) No one after putting his hand to the plow and looking back
Luk 9:62, “But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”
No man, having put his hand … – To put one’s hand to a plow is a proverbial expression to signify undertaking any business. In order that a plowman may accomplish his work, it is necessary to look onward – to be intent on his employment – not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart, He that comes still loving the world – still looking with regret on its pleasures, its wealth, and its honors – that has not “wholly” forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all people to renounce all earthly objects, and to be not only “almost,” but “altogether,” followers of the Son of God! It is perilous to tamper with the world – to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving “all” into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice “everything” for the cause of God, is really willing to sacrifice nothing.”
15.) No one was giving him anything
Luk 15:16, “And he longed to have his fill of the carob pods that the pigs were eating, and no one was giving him anything.”
Cambridge Bible for Schools and Colleges
- he would fain] Literally, “he was longing.”
filled his belly with] The plain expression—purposely adopted to add the last touch to the youth’s degradation—gave offence to some copyists, who substituted for it the verb ‘to be fed.’ The reading adopted in our text is, however, certainly the true one, and perhaps implies that from such food nothing could be hoped for but to allay the pangs of famine. He only hopes to ‘fill his belly,’ not to sate his hunger. Even the world’s utmost gorgeousness and most unchecked sensuality could not avail to raise the soul of men or of nations out of utter misery.
the husks that the swine did eat] Literally, “the carob-pods of which the swine were eating.” The word rendered ‘husks’ means ‘little horns,’ i.e. the long, coarse, sweetish, bean-shaped pods of the carob tree (ceratonia siliqua, St John’s bread tree), which were only used by the poorest of the population. Some (incorrectly) give the same meaning to the ἀκρίδες (‘locusts’) which formed the food of St John the Baptist.
and no man gave unto him] No one ‘was giving,’ or ‘chose to give’ him either the husks or anything else. Satan has no desire for, and no interest in, even the smallest alleviation of the anguish and degradation of his victims. Even the vile earthly gifts, and base sensual pleasures, are withheld or become impossible. “Who follozvs pleasure, pleasure slays.”
16.) Laid Him in a tomb where no one had ever lain
Luk 23:53, “And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain.”
Verse 53. – And he took it down, and wrapped it in linen. The last sad rites of love seem all to have been performed by friendly hands. Joseph and Nicodemus, and those with them, reverently took down the pierced and bleeding body; then, after the usual ablution, the sacred head was covered with the napkin, the soudarion (St. John), and the holy body was wrapped tenderly and carefully in broad bands of the finest linen, covered with thick layers of the costly aromatic preparation of which Nicodemus had laid up such ample store (St. John). This was to preserve the loved remains of the Master from any corruption which might set in before they could proceed with the process of embalming, which was delayed necessarily until after the sabbath and Passover day were passed. St. John adds, “as the manner of the Jews is to bury,” probably marking the Jewish custom of embalming and thus preserving the body, as contrasted with burning, which was the Roman usage. And laid it in a sepulchre that was hewn in stone. St. John tells us the sepulchre was in a garden. This seems not to have been an unusual practice with “the great” among the Jews. Josephus relates of Kings Uzziah and Manasseh that they were buried in their gardens (‘Ant.,’ 9:10 and John 10:3. 2). “He made his grave with the rich” (Isaiah 53:9). Wherein never man before was laid. St. John styles it “a new sepulchre.” These details are given to show that the Lord’s sacred body was not brought into contact with corruption. Luke 23:53.”
17.) No one has seen God at any time Jhn 1:18, “No one has seen God at any time; God the only Son, who is in the arms of the Father, He has
explained Him.”
John 1:18. No man hath seen God at any time — Nor, indeed, can see him as he is, an incorporeal, and, therefore, an invisible Being: but the only- begotten Son, &c. — John, having spoken of the incarnation, now calls Christ by this name, and no more terms him the Word, in all his book; who is in the bosom of the Father — And ever favoured with the most endearing and intimate converse with him. The expression denotes the highest unity, and the most perfect knowledge. He hath declared him — Hath revealed him in a much clearer and fuller manner than he was made known before, and that by such discoveries of his nature, attributes, and will, as have the most powerful tendency to render us holy and happy. The following particulars are evidently implied in this passage: 1st, That, as the nature of God is spiritual, he is invisible to our bodily eyes. He is a Being whose essence no man hath seen or can see, (1 Timothy 1:17; 1 Timothy 6:16,) though Moses and others frequently heard his voice, and saw the bright cloud and external glory, that was a symbol of his presence. 2d, That the revelation, which God made of himself under the Old Testament dispensation, was very inferior to that which he has made by Christ; and what was seen and known of him before Christ’s incarnation was little, in comparison with what may now be seen and known; life and immortality being now brought to light in a far higher degree than they were then. And, 3d, That neither Moses, nor any of the Old Testament prophets, were so well qualified to make God and his will known to mankind, as our Lord Jesus Christ was. They never saw, nor perfectly knew the Divine Being, and his eternal counsels, and therefore could not make a full discovery thereof to men. The only person who ever enjoyed this privilege was the only-begotten Son of God, the Word, which was in the beginning with him, or, as it is here expressed, was, and is, in the bosom of the Father: that is, always was, and is the object of his tenderest, yea, of his infinite affection, complacency, and delight, and the intimate partner of his counsels. And this circumstance recommends Christ’s holy religion to us unspeakably before any others; that it was founded by one that had seen God, or that had clear and perfect knowledge of him, and of his mind and will, which no other person ever had, or could have.”
18.) No one can do these signs that you do unless God is with Him
Jhn 3:2, “this man came to Jesus at night and said to Him, “Rabbi, we know that You have come from God
as a teacher; for no one can do these signs that You do unless God is with Him.”
Cambridge Bible for Schools and Colleges
- we know] Others are disposed to believe as well as Nicodemus.
a teacher come from God] In the Greek the order is, that Thou art come from God as teacher. We are not sure that ‘come from God’ points to the Messiah, ‘He that should come.’ But if so, we see the timidity of Nicodemus; he begins with an admission of Christ’s Messiahship, and ends with the weak word ‘teacher;’ the Messiah was never thought of as a mere teacher. But ‘come from God’ may only mean divinely sent, as a Prophet (John 1:6), or even less.
these miracles] Better, these signs, as in John 2:11.
except God be with him] A similarly weak conclusion, shewing timidity: one expects ‘unless he be a Prophet,’ or ‘the Messiah.”
19.) No one has ascended into Heaven, except He who descendant from Heaven
Jhn 3:13, “No one has ascended into Heaven, except He who descended from Heaven: the Son of Man.”
And no man hath ascended into heavens – No man, therefore, is qualified to speak of heavenly things, John 3:12. To speak of those things requires intimate acquaintance with them – demands that we have seen them; and as no one has ascended into heaven and returned, so no one is qualified to speak of them but He who came down from heaven. This does not mean that no one had Gone to heaven or had been saved, for Enoch and Elijah had been borne there (Genesis 5:24; compare Hebrews 11:5; 2 Kings 2:11); and Abraham, Isaac, and Jacob, and others were there: but it means that no one had ascended and “returned,” so as to be qualified to speak of the things there.
But he that came down … – The Lord Jesus. He is represented as coming down, because, being equal with God, he took upon himself our nature, John 1:14; Philippians 2:6-7. He is represented as “sent” by the Father, John 3:17, John 3:34; Galatians 4:4; 1 John 4:9-10.
The Son of man – Called thus from his being “a man;” from his interest in man; and as expressive of his regard for man. It is a favorite title which the Lord Jesus gives to himself.
Which is in Heaven – This is a very remarkable expression. Jesus, the Son of man, was then bodily on earth conversing with Nicodemus; yet he declares that he is “at the same time” in heaven. This can be understood only as referring to the fact that he had two natures that his “divine nature” was in heaven, and his “human nature” on earth. Our Saviour is frequently spoken of in this manner. Compare John 6:62; John 17:5; 2 Corinthians 8:9. Since Jesus was “in” heaven – as his proper abode was there – he was fitted to speak of heavenly things, and to declare the will of God to man And we may learn:
- that the truth about the deep things of God is not to be learned from “men.” No one has ascended to heaven and returned to tell us what is there; and no infidel, no mere man, no prophet, is qualified of himself to speak of them.
2. that all the light which we are to expect on those subjects is to be sought in the Scriptures. It is only Jesus and his inspired apostles and evangelists that can speak of those things.
3. It is not wonderful that some things in the Scriptures are mysterious. They are about things which we have not seen, and we must receive them on the “testimony” of one who has seen them.
4. The Lord Jesus is divine. He was in heaven while on earth. He had, therefore, a nature far above the human, and is equal with the Father, John 1:1.”
20.) No one can come to Me unless the Father who sent Me draws him
Jhn 6:44, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.”
No man can come to me – This was spoken by Jesus to reprove their complaints – “Murmur not among yourselves.” They objected to his doctrine, or complained against it, because he claimed to be greater than Moses, and because they supposed him to be a mere man, and that what he said was impossible. Jesus does not deny that these things appeared difficult, and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been:
- Their improper regard for Moses, as if no one could be superior to him.
- Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses.
- The difficulty was explained by Jesus John 5:40 as consisting in the opposition of their will; and John 5:44 when he said that their love of honor prevented their believing on him. The difficulty in the case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, obstinacy, self-conceit, and a deep-felt contempt for Jesus. The word cannot is often used to denote a strong and violent opposition of the will. Thus we say a man is so great a liar that he cannot speak the truth, or he is so profane that he cannot but swear. We mean by it that he is so wicked that while he has that disposition the other effects will follow, but we do not mean to say that he could not break off from the habit. Thus it is said Genesis 37:4 of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus Matthew 12:34, “How can ye, being evil, speak good things?” See Luke 14:33; 1 Samuel 16:2.
Come to me – The same as believe on me.
Draw him – This word is used here, evidently, to denote such an influence from God as to secure the result, or as to incline the mind to believe; yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market-place, Acts 16:19. Twice it is used to denote the drawing of a net, John 21:6, John 21:11. Once to the drawing of a sword John 18:10; and once in a sense similar to its use here John 12:32; “And I, if I be lifted up from the earth, will draw all men unto me.” What is its meaning here must be determined by the facts about the sinner’s conversion. See the notes at John 6:40. In the conversion of the sinner God enlightens the mind John 6:45, he inclines the will Psalm 110:3, and he influences the soul by motives, by just views of his law, by his love, his commands, and his threatenings; by a desire of happiness, and a consciousness of danger; by the Holy Spirit applying truth to the mind, and urging him to yield himself to the Saviour. So that, while God inclines him, and will have all the glory, man yields without compulsion; the obstacles are removed, and he becomes a willing servant of God.”
21.) No one can come to Me unless it has been granted him from the Father
Jhn 6:65, “And He was saying, “For this reason I have told you that no one can come to Me unless it has been granted him from the Father.”
Verse 65. – And he said, For this cause have I said unto you, that no man can come unto me, except it were given unto him of the Father (μου is omitted by R.T. and Tischendorf (8th edit.); the authorities seem here more equally divided); see notes on vers. 37 and 44. Christ has come completely round to the fundamental principles with which he started. The coming to him, the believing on him, the spiritual apprehension of his Divine humanity, the adoring acceptance of his precious blood, the reception of the spiritual life-giving energy which went forth from him in word, depended on the Father’s “drawing” – on those fundamental characteristics of appetite and capacity to receive the grace of Christ which are subjective and are referrible to the Father’s good pleasure. Christ does not give the hunger, but the bread. From the beginning he saw the presence of the appetite after that which he came to bestow. Sometimes a morbid absence of all hunger, a moribund cessation of thirst, may be and is transformed into passionate and life-saving eagerness by The sight of food. The Father gives both the hunger and the food, the sense of need and the heavenly supply. The love of God, which is in Christ Jesus our Lord, is the drawing of the Father through the Son to himself. The drawing of the Father is the giving of souls to the Son. A fresh thought is here added. This drawing, thus interpreted, is God’s gift also to the human soul The question arises – If the Lord knew, why did he choose the traitor, or call Judas into the innermost circle (see ver. 71)? John 6:65.”
22.) No one laid a hand on Him, because His hour had not yet come
Jhn 7:30, “So they were seeking to arrest Him; and yet no one laid a hand on Him, because His hour had not yet come.”
Cambridge Bible for Schools and Colleges
- Then they sought] Better, Therefore they kept seeking (imperfect of continued action) in consequence of His publicly claiming Divine origin and mission. ‘They’ means the rulers, the Sanhedrin; not the people, who are mentioned in the next verse.
but no man laid hands] Rather, and no man laid hands, ‘and’ introducing a contrast as in John 7:28. See on John 21:3. That ‘and’ in S. John often = ‘and yet,’ as here, is most true; that ‘and’ ever = ‘but’ is true neither of S. John nor of any other Greek writer.
because his hour] The hour appointed by God for His Passion (John 13:1), this meaning being clearly marked by the context (see on John 7:6 and John 2:4). The immediate cause of their not seizing Him was that they were as yet afraid to do so; but S. John passes through proximate causes to the prime cause of all, the Will of God. When the hour was come God no longer allowed their fear, which still existed (Matthew 26:5), to deter them.”
23.) Night is coming, when no one can work
Jhn 9:4, “We must carry out the works of Him who sent Me as long as it is day; night is coming, when no one can work.”
The works of him … – The works of beneficence and mercy which God has commissioned me to do, and which are expressive of his goodness and power. This was on the Sabbath day John 9:14; and though Jesus had endangered his life (John 5:1-16 by working a similar miracle on the Sabbath, yet he knew that this was the will of God that he should do good, and that he would take care of his life.
While it is day – The day is the proper time for work – night is not. This is the general, the universal sentiment. While the day lasts it is proper to labor. The term “day” here refers to the life of Jesus, and to the opportunity thus afforded of working miracles. His life was drawing to a close. It was probably but about six months after this when he was put to death. The meaning is, My life is near its close. While it continues I must employ it in doing the works which God has appointed.
The night cometh – Night here represents death. It was drawing near, and he must therefore do what he had to do soon. It is not improbable, also, that this took place near the close of the Sabbath, as the sun was declining, and the shades of evening about to appear. This supposition will give increased beauty to the language which follows.
No man can work – It is literally true that day is the appropriate time for toil, and that the night of death is a time when nothing can be done. Ecclesiastes 9:10; “there is no work, nor device, nor knowledge, nor wisdom in the grave.” From this we may learn:
- that it is our duty to employ all our time in doing the will of God.
- that we should seek for opportunities of doing good, and suffer none to pass without improving it. We go but once through the world, and we cannot return to correct errors, and recall neglected opportunities of doing our duty.
- We should be especially diligent in doing our Lord’s work from the fact that the night of death is coming. This applies to the aged, for they must soon die; and to the young, for they may soon be called away from this world to eternity.”
24.) No one has taken it away from Me, but I lay it down on My own
Jhn 10:18, “No one has taken it away from Me, but I lay it down on My own. I have authority to lay it down, and I have authority to take it back. This
commandment I received from My Father.”
Cambridge Bible for Schools and Colleges
- No man taketh it from me] Better, No one taketh it from Me; not even God. See on John 10:28. Two points are insisted on; (1) that the Death is entirely voluntary; (2) that both Death and Resurrection are in accordance with a commission received from the Father. Comp. ‘Father, into Thy hands I commend My spirit’ (Luke 23:46). The precise words used by the two Apostles of Christ’s death bring this out very clearly; ‘yielded up (literally ‘let go’) the ghost’ (Matthew 27:50); ‘gave up the ghost’ (John 19:30; see note there). The word used by S. Mark and S. Luke (‘breathed His last,’ or ‘expired’) is less strong. Here there is an emphasis on the pronoun; ‘but I lay it down of Myself.’
I have power] i.e. right, authority, liberty: same word as in John 1:12, John 5:27, John 17:2, John 19:10. This authority is the commandment of the Father: and hence this passage in no way contradicts the usual N.T. doctrine that Christ was raised to life again by the Father. Acts 2:24.
This commandment have I received] Better, This commandment received I, viz., at the Incarnation: the commandment to die and rise again. Comp. John 4:34, John 5:30, John 6:38.”
25.) No one will snatch them out of My hand
Jhn 10:28, “and I give them eternal life, and they will never perish; and no one will snatch them out of My hand.”
I give unto them eternal life – See John 5:24.
Shall never perish – To perish here means to be destroyed, or to be punished in hell. Matthew 10:28; “which is able to destroy (the same word) both soul and body in hell.” Matthew 18:14; “it is not the will of your Father which is in heaven that one of these little ones should perish.” John 3:15; “that whosoever believeth in him should not perish” Romans 2:12; They who have sinned without law shall also perish without law” John 17:12; 1 Corinthians 1:18. In all these places the word refers to future punishment, and the declaration of the Saviour is that his followers, his true disciples, shall never be cast away. The original is expressed with remarkable strength: “They shall not be destroyed forever.” Syriac: “They shall not perish to eternity.” This is spoken of all Christians – that is, of all who ever possess the character of true followers of Christ, and who can be called his flock.
Shall any – The word “any” refers to any power that might attempt it. It will apply either to men or to devils. It is an affirmation that no man, however eloquent in error, or persuasive in infidelity, or cunning: in argument, or mighty in rank; and that no devil with all his malice, power, cunning, or allurements, shall be able to pluck them from his hand,
Pluck them – In the original to rob; to seize and bear away as a robber does his prey. Jesus holds them so secure and so certainly that no foe can surprise him as a robber does, or overcome him by force.
My hand – The hand is that by which we hold or secure an object. It means that Jesus has them safely in his own care and keeping. Compare Romans 8:38-39.”
26.) No one is able to snatch them out of the Father’s hand
Jhn 10:29, “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.”
Which gave them me – See John 6:37.
Is greater – Is more powerful.
Than all – Than all others – men, angels, devils. The word includes everything – everything that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies, further, that God will keep them, and will so control all other beings and things that they shall be safe.
None is able – None has power to do it. In these two verses we are taught the following important truths:
- that Christians are given by God the Father to Christ.
- that Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life.
- that both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere.
- that there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe.”
27.) No one who believes in Me will remain in darknes
Jhn 12:46, “I have come as Light into the world, so that no one who believes in Me will remain in darkness.”
Verse 46. – The revelation of God becomes the light of the soul and the light of the world. The evangelist had said, in his prologue, “In him was life,” and the Life (the eternal Logos of life) was “the Light of men.” All true understanding, all purifying, gracious influence shed on human affairs, nature, or destiny, are the issue and result of the Divine Life which, under every dispensation, has wrought in humanity. Above all, “the Light that lighteth every man,” namely, that which has always and which ever will radiate from the life conferred on our humanity by the Logos, the life of God in mind and conscience, “came into the world” – came, that is, in a new and more effective form, came in the radiance of a perfect human life. The evangelist has sustained his teaching by quoting the solemn words of Jesus in John 3:19; John 8:12; also John 9:5, where a special narrative of miraculous love typified both the need in which the human family, the sacred Israel, and even his own disciples, stood of light, and of the light which he could pour upon the sightless eyeballs. And now the connection of this passage is – You could not behold me if light did not stream forth from me. I have come, and am come (ἐλήλυθα, this has been and is my abiding purpose; cf. John 5:43; John 7:28) a Light into the world, and my object has been and is that whosoever believeth on me – whoso-ever sees by the inward eye that which I really am, sees how my life stands related to the Father, whosoever assents to the new revelation thus given, even over and above the “inward light” of the Logos – should not abide in the darkness which enwraps all souls; for, as said in the prologue, “the Light” (the archetypal Light) shineth upon the darkness of human nature, and the darkness comprehendeth it not.” It should be especially noticed that in 2 Corinthians 4:6 St. Paul had grasped and uttered the fullness of this thought. John 12:46.”
28.) No one comes to the Father except through Me
Jhn 14:6, “Jesus said to him, “I AM the Way, and the Truth, and the Life; no one comes to the Father
except through Me.”
Cambridge Bible for Schools and Colleges
- I am the way] The pronoun is emphatic; I and no other: Ego sum Via, Veritas, Vita. S. Thomas had wished rather to know about the goal; Christ shews that for him, and therefore for us, it is more important to know the way. Hence the order; although Christ is the Truth and the Life before He is the Way. The Word is the Truth and the Life from all eternity with the Father: He becomes the Way for us by taking our nature. He is the Way to the many abodes in His Father’s home, the Way to the Father Himself; and that by His doctrine and example, by His Death and Resurrection. In harmony with this passage ‘the Way’ soon became a recognised name for Christianity; Acts 9:2; Acts 19:9; Acts 19:23; Acts 22:4; Acts 24:22 (comp. Acts 24:14; 2 Peter 2:2). But this is obscured in our version by the common inaccuracy ‘this way’ or ‘that way’ for ‘the Way.’ (See on John 1:21; John 1:25, John 6:48.)
the truth] Better, and the Truth, being from all eternity in the form of God, Who cannot lie (Php 2:6; Hebrews 6:18), and being the representative on earth of a Sender Who is true (John 8:26). To know the Truth is also to know the Way to God, Who must be approached and worshipped in truth (John 4:23). Comp. Hebrews 11:6; 1 John 5:20.
and the life] Comp. John 11:25. He is the Life, being one with the living Father and being sent by Him (John 6:57, John 10:30). See on John 1:4, John 6:50-51, and comp. 1 John 5:12; Galatians 2:20. Here again to know the Life is to know the Way to God.
no man cometh unto the Father, but by me] Christ continues to insist that the Way is of the first importance to know. ‘Through Him we have access unto the Father’ (Ephesians 2:18). Comp. Hebrews 10:19-22; 1 Peter 3:18.”
29.) There is salvation in no one else
Act 4:12, “And there is salvation in no one else; for there is no other name under heaven that has been given among mankind by which we must be saved.”
Gill’s Exposition of the Entire Bible
Neither is there salvation in any other,…. Meaning not corporeal healing, but spiritual and eternal salvation; the Syriac version renders it, neither is there “redemption in any other”: Christ is the only Saviour and Redeemer, who was promised and prophesied of as such; who has saved and redeemed his people from the law, sin, and Satan; nor is salvation to be sought and hoped for from any other; not in a man’s self, nor in any other creature, angels or men; not in and by his own works, and legal righteousness; not by obedience to the law of Moses, moral or ceremonial; nor by the light of nature, much less by an observance of the traditions of the elders:
for there is none other name; thing or person, be it ever so great, or whatever show of power and strength, of holiness and religion, it makes; as the name of kings, princes, and the great men in the world; or of ministers and preachers in the church; or even of Christians and believers, which may be only a name to live; none but the name of Jesus, his person, blood, and righteousness:
under heaven: throughout the whole earth, in all the nations and kingdoms of it; nor even in heaven itself, among all the mighty angels there, thrones, dominions, principalities, and powers; none but the Father and the Spirit, who are one with Christ: there is none but he
given among men; and he has been freely given by his Father, as an instance of his matchless love to the world; and also freely given by himself, to be a sacrifice for the sins of his people; and is freely preached among men, as the only Saviour of them; for there is no other,
whereby we must be saved: God resolved in his purposes and decrees, in his council and covenant, upon the salvation of his chosen people; and he appointed his Son to be the salvation of them, and determined he would save them by him, and by no other, and in no other way; wherefore, whoever are saved, must be saved by him, see Hosea 1:7 the Arabic version adds, “unless by him only”.
30.) No one can lay a foundation other than the One which is laid
1Co 3:11, “For no one can lay a foundation other
than the one which is laid, which is Jesus Christ.”
Jesus Christ is the foundation of the Church, the foundation of Christianity. Not Peter, not the pope, not Mary.
For other foundation – It is “implied” by the course of the argument here, that This was the foundation which had been laid at Corinth, and on which the church there had been reared. And it is affirmed that no other foundation can be laid. A foundation is that upon which a building is raised; the foundation of a church is the doctrine on which it is established; that is, the doctrines which its members hold – those truths which lie at the basis of their hopes, and by embracing which they have been converted to God.
Can no man lay – That is, there is no other true foundation.
Which is Jesus Christ – Christ is often called the foundation; the stone; the cornerstone upon which the church is reared; Isaiah 28:16; Matthew 21:42; Acts 4:11; Ephesians 2:20; 2 Timothy 2:19; 1 Peter 2:6. The meaning is, that no true church can be reared which does not embrace and hold the true doctrines respecting him – those which pertain to his incarnation, his divine nature, his instructions, his example, his atonement, his resurrection, and ascension. The reason why no true church can be established without embracing the truth as it is in Christ is, that it is by him only that people can be saved; and where This doctrine is missing, all is missing that enters into the essential idea of a church. The fundamental doctrines of the Christian religion must be embraced, or a church cannot exist and where those doctrines are denied no association of people can be recognized as a church of God. Nor can the foundation be modified or shaped so as to suit the wishes of people. It must be laid as it is in the Scriptures; and the superstructure must be raised upon that alone.”
31.) No one who does good, not even one
Rom 3:12, “THEY HAVE ALL TURNED ASIDE,
TOGETHER THEY HAVE BECOME CORRUPT; THERE IS NO ONE WHO DOES GOOD, THERE IS NOT
EVEN ONE.”
Gill’s Exposition of the Entire Bible
They are all gone out of the way,…. In Psalm 14:3; it is said, “they are all gone aside”; as persons in debt: man had a considerable stock of righteousness, holiness, knowledge, &c. but he has run through all, has contracted large and numerous debts, has been obliged to hide himself, has been used as a bankrupt, and turned out of house and home: Christ indeed has undertook to pay, and he has paid all the debts of his people; and has put them into a better state than ever Adam was in: in Psalm 53:3, it is rendered, “everyone of them is gone back”; that is, from God; from his commands, and from their former state and condition: here the phrase is rendered by the apostle, “they are all gone out of the way”: that is, out of the way of God and his precepts, out of the way of holiness and righteousness, of light and life; into their own ways, the ways of sin, Satan, and the world of darkness, and of death: so Aben Ezra explains it, “out of the right way”; Kimchi and Ben Melech paraphrase it, “out of the good way: and so”
they are together become unprofitable; the word in Psalm 14:3 and Psalm 53:3; is translated, “they are become filthy”; which R. Aben Ezra interprets by “they are corrupt”; and R. Solomon Jarchi by , “they are turned to corruption”; the metaphor is taken from stinking flesh, which is tainted and corrupted, and so good for nothing, hence here rendered “unprofitable”; for so men being corrupted by sin, are of no use, service, and advantage to God, to men, or to themselves; but, on the contrary, nauseous to God, and to all that are good, and hurtful to themselves and others: for
there is none that does good, no, not one; and therefore must be unprofitable. There is none that can do good in a spiritual manner, without the grace of God, strength from Christ, and the assistance of the Spirit; and there is not even a spiritual man, that can do good perfectly, and without sin.
Now God is true: There is no one who does good, there is not even one. So you must repent of your sins, believe in the Lord Jesus for your God and Savior so that you can be saved. You must not neglect so great a salvation. Today is the day of salvation. You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
DECEMBER 6, 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.