Romans Chapter 3 Vs. 12

No One Is Righteous

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Rom 3:12

They are all... This is true of all people (Isa. 53:6; Rom. 1:21-32; 3:23; 5:12-21).

together become unprofitable... Greek: achreioo, to make useless. The whole mass of mankind is as a slain, putrid mass thrown together in heaps.

They have no inner spiritual capacity whereby they can normally and automatically exercise genuine kindness toward others. Instead sin causes them to be selfish and self-centered.

These seven condemnatory phrases end with the words not even one, which are also in Rom. 3:10. This repetition stresses that not a single exception in the human race (except, of course, the Son of God) can be found.

Though Paul did not quote Psm. 14:2, “The Lord looks down from heaven on the sons of men,” that verse is significant, for what follows in that psalm is God’s indictment of humanity.

Even the Jews who had the law were not keeping it. The priests were twisting the law around and carrying their own customs out in the temple rather than carrying out God’s law. Jesus came to save the lost world. Just as this Scripture says, no one truly deserves to be saved.

Basically meaning: “To go or choose the wrong way”, much as a soldier running the wrong way or deserting. All men are inclined to leave God’s way and pursue their own.

“None that doeth good”: Nine times (in verses 10-17), Paul uses words such as “none” and “all” to show the universality of human sin and rebellion. 

Daniel Chapter 6 Vs. 5

 Daniel and the Lions' Den

Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Dan. 6:5

Then said these... The two administrators and 120 satraps sought some basis on which to accuse Daniel, they decided that they would have to find some basis for accusation in his religious practices, which obviously were well known to them.

him concerning the... Everyone who knew Daniel knew that he was more loyal to his God than to anyone, or anything else. They decided to trap him, by finding fault with his worship of God.

Romans Chapter 3 Vs. 11

 

No One Is Righteous

There is none that understandeth, there is none that seeketh after God. Rom 3:11

There is none… Man is unable to comprehend the truth of God or grasp His standard of righteousness. Sadly, his spiritual ignorance does not result from a lack of opportunity, but is an expression of his depravity and rebellion.

is none that… This verse clearly implies that the world’s false religions are fallen man’s attempts to escape the true God, not to seek Him. Man’s natural tendency is to seek his own interest, but his only hope is for God to seek him. It is only as a result of God’s work in the heart that anyone seeks Him.

This describes our generation perfectly. It seems there is no one seeking after God; or at least very few. If we seek God we will find Him.

Matthew 7:7 “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:”

Making the point that all people without exception are not righteous (cf. Rom. 1:18, 1:29-31), do not understand God (cf. Rom. 1:18, 1:28) nor seek (lit., “seek out”) Him, have turned away from Him (cf. Rom. 2:5; Isa. 53:5), are worthless (from achreioō, “become useless,” used only here in the NT), and do not do good (chrēstotēta, “kindness,” or “benevolence in action”; cf. 2Cor. 6:6; Gal. 5:22; and see Rom. 2:4).

Daniel Chapter 6 Vs. 4

 

Daniel and the Lions' Den

Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Dan. 6:4

could find none...When enemies cannot find any fault in a man he must be perfect. They turned next to find some fault with his religion. There was none here so they made a scheme to entrap Daniel into disfavor with the king, appealing to Darius to make a law that would exalt himself and involve Daniel in lawbreaking (Dan. 6:6-9).

It appears, the jealousy of the others set them against Daniel. They tried every way they could to find fault with Daniel, that they might report it to Darius. Daniel had been a faithful servant of king Darius. They could find no fault with his work, or his loyalty to the king. They plotted together to try to get Daniel in trouble.

This plot was not unlike the effort against Daniels’s 3 friends (in 3:8), and was also similar to that by Joseph’s brothers (in Gen 37:18-24).

Romans Chapter 3 Vs. 10

 

No One Is Righteous

As it is written, There is none righteous, no, not one: Rom 3:10

it is written,... This passage (Rom. 3:10-18) is from several Old Testament books on the same subject. Rom. 3:10-12 are from Psm. 14:2-3; Psm. 52:2-4; Ecc. 7:20. Rom. 3:13-18 are from Psm. 5:9-10; Psm. 10:7; Psm. 36:1-2; Psm. 140:3; Isa. 59:7-8.

There is none... Having stated (Rom. 3:9) that he had already proved both Jews and Gentiles to be under sin, he now proceeds to clinch this argument by the Jewish Scriptures which they could not deny.

Righteous, no, not... No one is righteous in himself.

To validate his accusation that everybody is “under sin” Paul quoted in Rom. 3:10-18 from six Old Testament passages. Rom. 3:10-12, taken from Psm. 14:1-3, makes the point that all people without exception are not righteous (cf. Rom. 1:18, 1:29-31).

In the 23rd verse of this chapter Paul makes it very clear that all have sinned.

Romans 3:23 “For all have sinned, and come short of the glory of God;”

Psalms 14:1 “The fool hath said in his heart, [There is] no God. They are corrupt, they have done abominable works, [there is] none that doeth good.”

The Jews could not and did not keep the law and the heathen did not even have a law to keep. Man is universally evil. All have sinned, but praise God, He sent a Savior named Jesus Christ. His righteousness is what we must have. Our righteousness is but filthy rags.

Daniel Chapter 6 Vs. 3

 

Daniel and the Lions' Den

Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Dan. 6:3

because an excellent... Daniel found favor with the king, and the king was about to make Daniel the only one over all the kingdoms. This gives the reason for the exaltation of Daniel over all the others which caused the jealousy of Dan. 6:4-5.

spirit was in... We must remember that the spirit in Daniel was of God. All of his answers to problems were right, because they came from God. It is no wonder the king wanted to set him above all the rest.

At this point in his life, Daniel was over 80. He had enjoyed God’s blessing throughout his life.

and the king... Daniel was a favorite of the king. He had experience, wisdom, a sense of history, leadership, a good reputation, ability, attitude and revelation from the God of heaven. Apparently, God wanted him in the place of influence to encourage and assist in the Jews’ return to Judah, since the return was made in Cyrus’ first year, right before the lions den incident.

From the record (of Ezra 1 and 6), all the basic elements of the return appear:

(1) The temple was to be rebuilt with the cost paid from Cyrus’ treasury;

(2) All Jews who visited could return, and those who stayed were urged to assist financially; and

(3) The gold and silver vessels stolen from the temple by Nebuchadnezzar were to be taken back.

To account for such favor toward the Jews, it is easy to think of Daniel not only influencing Cyrus to write such a decree, but even formulating it for him.

Romans Chapter 3 Vs. 9

No One Is Righteous

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; Rom 3:9

What then? Are... After all, have not we Jews a better claim to the gospel than Gentiles? This is the last Jewish part of the dialogue of Rom. 3:1-9. Paul answers that they have no more claim before God than Gentiles. The Jew has asked nine questions in this dialogue (Rom. 3:1, 3:3, 3:5, 3:7, 3:9). Paul has answered them in Rom. 3:2, 3:4, 3:6, 3:8, 3:9.

before proved both... In his last answer Paul comes back to the main subject of this section (Romans 1:18-3:20).

Sum of the Proof of World Guilt:

1. The 40 sins and the 20-fold apostasy of the Gentile world (Rom. 1:18-32)

2. Indictment of the self-righteous Jews who condemned the Gentiles, but were guilty of the same sins (Rom. 2:1-2)

3. Impenitence of both Jews and Gentiles proved them sinners (Rom. 2:3-6)

4. Refusal of both classes in obeying the gospel (Rom. 2:7-11)

5. Failure of both classes in walking in the light received (Rom. 3:12-16)

6. The Jews were exceedingly sinful because of their failure to live up to the law and superior advantages (Rom. 2:17-29)

7. The Jews were deeper sinners because of seeking excuses for their sinfulness contrary to the law and their own high profession of godliness (Rom. 3:1-9)

Condemnation against all human beings

In this section Paul concluded not only his indictment of the Jews but also the first section of his discussion that God’s righteousness is revealed in condemnation against the sinful human race.

All Are Under Sin

Paul asked, What shall we conclude then? and, Are we any better? The exact meaning of this Greek verb proechometha (used only here in the NT) is difficult to determine. It seems best to take the question as coming from Jewish readers to whom Paul has just been writing and to translate it, “Are we preferred?” Both the material preceding and Paul’s answer (Not at all!) support this solution. “Not at all” is literally “not by any means.” This is not Paul’s characteristic mē genoito, used in Rom. 3:3, 3:6, 3:31, and elsewhere. Jews have advantages over Gentiles (Rom. 2:17-20; 3:1-2), but God does not give them preferential treatment.

As evidence that the Jews have no preferred position, Paul stated that he had previously accused both Jews and Gentiles as all under sin, that is, they stand under sin’s power and control and under the condemnation that results from it (cf. Rom. 1:18; 2:5). The order of accusation was first Gentiles (1:18-2:16) and then Jews (Rom. 2:1-29). This order is reversed here because the Jews were most recently discussed. 

Daniel Chapter 6 Vs. 2

 

Daniel and the Lions' Den

And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Dan. 6:2

And over these... These three men were of higher rank than the 120, and were closer to the king. It is unusual for a Hebrew to be over these Medes.

That the princes... These “princes” were responsible to prevent loss from military revolts, tax evasion or fraud.

Perhaps, the word had come to them of Daniel's reading the handwriting on the wall and interpreting it. These three presidents were next in command under the king. It appears that each of them was over 1/3 of the kingdom.

James Chapter 1 Part 1

 Greeting

James 1:1 “James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.”

We see in this very first verse, that James did not mention the fact that he was the half-brother of Jesus in the flesh. He was so humbled by the fact that, he had not immediately realized who Jesus was. He, like Mary, was the family of Jesus in the flesh, but he fully realized that Jesus was his Lord.

He calls himself servant, in the verse above, to show his total submission to the service of the Lord. At the time James wrote this, the twelve tribes had not returned to Israel. James, at the resurrection of the Lord, had submitted himself to not only salvation through Jesus, but had dedicated his life to His service.

It is easy to understand why James did not believe Jesus to be the Messiah at first, because they were raised together as children.

“Twelve tribes”: A common New Testament title for Jews. When the kingdom split after Solomon’s reign, 10 tribes constituted the northern kingdom, called Israel and Benjamin and Judah combined to form the southern kingdom, called Judah. After the fall and deportation of the northern kingdom to Assyria (722 B.C.), some of the remnant of those in the 10 northern tribes filtered down into Judah and came to Jerusalem to worship (2 Chron. 29, 30, 34), thus preserving all 12 tribes in Judah’s land.

Although tribal identity could not be established with certainty after the southern kingdom was led captive by Babylon (586 B.C.), the prophets foresaw a time when God would reconstitute the whole nation and delineate each person’s tribal membership once again (Isaiah 11:12-13; Jer. 3:18; 50:4; Ezek. 37; Rev. 7:5-8).

“Scattered Abroad”: The Greek word diaspora, which literally means “through a sowing” (John 7:35), became a technical term referring to Jews living outside the land of Palestine (1 Peter 1:1). Besides the expulsions from the land by the Assyrians and Babylonians, many Jews were taken to Rome as slaves when the Romans conquered them (in 63 B.C).

In addition, during the centuries leading up to Christ’s first coming, thousands of Jews drifted out of Israel and settled throughout the Mediterranean world. But James primary audience was those who were scattered because of persecution.

Verses 2-3: In this epistle on Christian living, James opens with a most crucial topic: the trials of life. These verses describe the various testings, whether from the world and Satan, or from God, into which godly Christians fall. These “negative” experiences are to be accepted with great joy, not for the sake of the trial itself but because of the positive work God can accomplish through the testing.

The words (in verses 2 and 3; temptations and trying), are often regarded as virtually synonymous. If this were true, then trials themselves would produce spiritual maturity. But they do not. Often, testings make Christians bitter instead of better, with no spiritual growth occurring. The Greek word for “trying – (dokimion), might be better translated as “approving.” It is not merely one’s presence in such trials, but one’s victory over them that brings spiritual growth and maturity. Those Christians whom God can use the most are those whom God has bruised the most.

Testing of Your Faith

James 1:2 “My brethren, count it all joy when ye fall into divers temptations;”

“Count it all joy”: The Greek word for “count” may also be translated “consider” or “evaluate”. The natural human response to trials (see below), is not to rejoice. Therefore the believer must make a conscious commitment to face them with joy.

“Brethren”: Believing Jews among those scattered.

“Temptations”: Also meaning trials and this word connotes trouble, or something that breaks the pattern of peace, comfort, joy and happiness in someone’s life. The verb for trials means “to put someone or something to the test,” with the purpose of discovering that person’s nature or that thing’s quality.

God brings such tests to prove and increase, the strength and quality of one’s faith and to demonstrate its validity (verses 2-12). Every trial becomes a test of faith designed to strengthen: If the believer fails the test by wrongly responding, that test then becomes a temptation, or a solicitation to evil.

James gets right to the subject of his letter in this verse. There was much persecution in the church in this day. James just says to face the problems that arise and grow from those problems. James speaks to them as brothers in Christ. It is difficult to see when we are facing temptations, but there is a lesson to be learned in each of them.

Jesus faced every temptation when he went to the mountain and fasted forty days and nights. The main lesson to be learned in the temptation is that God will help us face the problem. He will see us through, if we will place our trust in Him.

1 Corinthians 10:13 “There hath no temptation taken you but such as is common to man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear [it].” Knowing that we are to grow through this temptation should bring us joy.”

James 1:3 “Knowing [this], that the trying of your faith worketh patience.”

“Trying”: This means “proof”, or “proving”. Patience or endurance: Through tests, a Christian will learn to withstand tenaciously the pressure of a trial until God removes it at His appointed time and even cherish the benefit.

Now we are looking at one of the benefits of temptations. Most of us are not patient at all, before we are saved. If we are to take on the likeness of Christ, then we must also become patient. We see a very good example of this in Job in the Old Testament. He faced great temptation and patiently waited for an answer from God. The end of the temptation was victory for him.

James 1:4 “But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.”

“Perfect”: Not a reference to sinless perfection (3:2), but to spiritual maturity (1 John 2:14). The testing of faith drives believers to deeper communion and greater trust in Christ, qualities that in turn produce a stable, godly and righteous character (1 Peter 5:10; Gal. 4:19).

The natural response to adversity is to escape it. But God uses trouble to mature His people.

When we pray, we usually want to see an instant answer to our prayer. We are not instantly transformed into that perfect Christian that we all desire to be, and our prayers are many times not answered immediately either. There is a growing process to become the person we want to be.

Ephesians 4:13 “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:”

When we are saved, we have just entered the path that leads to righteousness. We grow in the Lord and His righteousness as we are instructed in His Word. We then must apply the instructions that we have learned to practical living to become that full Christian.

The Bible says that we must be fed milk and honey, until we grow into the mature Christian who can handle the meat of the Word. We will see the victory, if we patiently wait for it.

James 1:5 “If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.”

“Wisdom”: James’ Jewish audience recognized this as the understanding and practical skill that were necessary to live life to God’s glory. It was not a wisdom of philosophical speculation, but the wisdom contained in the pure and peaceable absolutes of God’s will revealed in His Word and lived out. Only such divine wisdom enables believers to be joyous and submissive in the trials of life.

“Ask of God”: This command is a necessary part of the believer’s prayer life (Job 28:12-23; Prov. 3:5-7; 1 Thess. 5:17). God intends that trials will drive believers to greater dependency on Him, by showing them their own inadequacy. As with all His riches, God has wisdom in abundance (Rom. 11:33), available for those who seek it.

This verse is not a blanket promise of wisdom for any situation. In the context of life’s trials, it probably speaks of the believer being granted;

(1) Wisdom as to the reason for his trials; and

(2) Wisdom to endure them.

Wisdom is a gift from God. Knowledge is accumulated learning. The best way to grow in the Lord then, would be to pray that God will give you the gift of wisdom and understanding. Ask God for the Holy Spirit to be your Teacher and Guide. Then study the Word of God, and grow in the Word, and in experience.

God is very willing to give good gifts to His children who ask. When we ask, we must believe that we receive, and we shall have what we ask. God does not just indiscriminately pour out wisdom on everyone. We must pray and ask, and then we will receive it.

God is not like man that would remind you constantly that he had given you a gift. God attaches no strings to the things He gives us. He gives them to us, because He loves us.

James 1:6 “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.”

“Ask in faith”: Prayer must be offered with confident trust in a sovereign God.

“Not wavering”: This refers to having one’s thinking divided within himself, not merely because of mental indecision but an inner moral conflict or distrust in God.

“Wave of the sea”: The person who doubts God’s ability or willingness to provide this wisdom is like the billowing, restless sea, moving back and forth with its endless tides, never able to settle.

It is useless to pray and ask for something, if you do not believe you will get an answer to that prayer. Faith is what causes the prayer to be answered. When Jesus healed the sick, He said, your faith has made you whole.

Mark 11:24 “Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them].”

James 1:7 “For let not that man think that he shall receive any thing of the Lord.”

This is speaking of the man that wavereth. His faith is not constant. His faith is like the tree that falls over when the slightest wind comes. He says he believes, but he does not believe in his heart. The following is what Jesus said to the man who came to him for help for his son.

Mark 9:23 “Jesus said unto him, If thou canst believe, all things [are] possible to him that believeth.”

Now we see the correct thing to do, if we see that our faith is wavering.

Mark 9:24 “And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.”

He believed, but he wanted Jesus to help him believe even more. This type of faith is honored by the Father, because the desire of our heart is to believe.

James 1:8 “A double minded man [is] unstable in all his ways.”

“A double minded man”: A literal translation of the Greek expression that denotes having one’s mind or soul divided between God and the world. This man is a hypocrite, who occasionally believes in God but fails to trust Him when trials come, and thus receives nothing. The use of this expression (in 4:8), makes it clear that it refers to an unbeliever.

This is speaking of an unstable person, who cannot make up his mind. He really does not truly believe anything. His heart is not right with God.

Verses 9-11: At first sight, these verses seem unrelated to the larger theme of life’s trials. Yet money is a common cause of trials and “double-mindedness” (unreliability). James is teaching us here to adopt a non-materialistic worldview.

Wealth is meaningless in the face of certain death. Rather, we must focus upon God’s view of exaltation and lowliness. Both positions are true of all believers. But the lowly need to be encouraged that they are exalted before God, whereas the exalted need to hear a message of humiliation. Compare Paul’s statement (in 1 Corinthians 7:22).

Verses 9-10 “Brother of low degree … the rich”: Trials make all believers equally dependent on God and bring them to the same level with one another by keeping them from becoming preoccupied with earthly things. Poor Christians and wealthy ones can rejoice that God is no respecter of persons and that they both have the privilege of being identified with Christ.

James 1:9 “Let the brother of low degree rejoice in that he is exalted:”

“Rejoice” or glory. This word refers to the boasting of a privilege or possession; it is the joy of legitimate pride. Although having nothing in this world, the poor believer can rejoice in his high spiritual standing before God by grace and the hope which that brings (Romans 8:17-18; 1 Peter 1:4).

You do not have to be rich or even thought of highly in the community, to come to Christ. Christianity is for whosoever will. Brother means that he is a believer in Christ.

He may have a lowly task to do here on the earth, but that has nothing to do with his position with Christ. Brothers in Christ are all the same in the sight of God. They all have the same Father. Christians are sons of God. There are no class distinctions in Christ.

James 1:10 “But the rich, in that he is made low: because as the flower of the grass he shall pass away.”

“He is made low”: Refers to the rich believer’s is being brought low by trials. Such experiences help him rejoice and realize that genuine happiness and contentment depend on the true riches of God’s grace, not earthly wealth.

This is really speaking of those who trust in riches. When we die, we do not take earthly riches to heaven with us. The only wealth we have in heaven is the wealth we stored there while we were yet on the earth.

The rich man and the poor man came into the world naked, and they shall not carry anything with them when they leave this world. The poor man will be brought up to the level of the rich, and the rich will be brought down to the level of the poor.

Our body, that we live in here on the earth, is not our eternal body. This corruptible must put on incorruption, and this mortal must put on immortality. We will be changed, made suitable for heaven. Our earthly body is like the grass; here today and gone tomorrow.

James 1:11 “For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.”

“Grass … flower”: A picture of Palestine’s flowers and flowering grasses, which colorfully flourish in February and dry up by May. A clear allusion to (Isaiah 40:6-8), which speaks of the scorching sirocco wind that burns and destroys plants in its path. This picture from nature illustrates how divinely wrought death and judgment can quickly end the wealthy person’s dependence on material possessions.

It is best not to put your trust in earthly possessions that pass away. We just use them for a little while on the earth, and then they pass on to someone else. Our earthly body is not made for eternity. It is just a house we dwell in here on the earth.

This is not speaking of the Godly rich, but of those who have ways that cause them to be rich. This is speaking of those who are thinking, not of life eternal, but life in the here and now. The rich, who put their trust in their wealth, have no future with God.

James 1:12 “Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.”

“Endureth temptation”: This means those who persevere patiently and stand firm under trial, victoriously passing the test of such pressure, will receive due reward for their faithfulness. The “crown of life” (mentioned here and Revelation 2:10), is the special crown for martyrs.

In this context, endureth also describes the passive, painful survival of a trial and focuses on the victorious outcome. Such a person never relinquishes his saving faith in God. Thus, this concept is closely related to the doctrine of eternal security and perseverance of the believer.

“Blessed”: Believers who successfully endure trials are truly happy.

“Tried”: “Passed the test”. The believer has successfully and victoriously gone through his trials, indicating he is genuine because his faith has endured like Job’s.

“Crown of life”: Best translated “the crown which is life”. In the ancient world, the term “crown” refers to a wreath of flowers presented to winners in athletic games and to special awards bestowed on statesmen, soldiers and distinguished citizens. Here, it denotes the believer’s ultimate reward, eternal life, which God has promised to him and will grant in full at death or at Christ’s coming.

At the judgment seat of Christ, this promised crown will be awarded both to the martyrs and those who are victorious over severe temptations, persecutions, and adversities through faith and dedication.

Mankind understandably may look on tragedy as the curse of God, as Job’s friends did. Trials are, however, the means through which God’s blessings can come, where a person’s endurance in and the victory over trials bring God’s blessings. Christians therefore, are not instructed to seek avenues of escape, God desires that they mature in the situation rather than move from it (Romans 5:3-5; 1 Peter 1:6-7).

He does however, promise to provide an escape if the testing becomes unbearable (1 Cor. 10:13). God’s people need to meditate more on (James 1:12 than 1 Cor. 10:13). The reason for this, and why God allows trials in the lives of His people, is revealed in the Mosaic Law: “That he might humble thee, and that he might prove thee, to do thee good at thy latter end” (Deut. 8:16).

In this life, we have temptations, trials, and tribulation. It is not the temptation that ruins the man, but his attitude toward the temptation. We should willingly endure whatever temptation comes our way, like the good soldier of Christ that we profess to be. Those who live and overcome the temptations they suffer, have awaiting them a crown of life.

Revelation 2:10 “Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.”

If we love Him, we will keep His commandments. We will stay firmly rooted in Jesus Christ our Redeemer. We will be built on the Rock that cannot be moved.

1 Corinthians 2:9 “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”

Hebrews Chapter 1 Part 1

Hebrews Chapter 1 Part 1

Verses 1-2: The author immediately shows that Jesus Christ, as the agent of God’s revelation, is far superior to the Old Testament prophets. Their message was fragmentary and incomplete. It came bit by bit through visions, dreams, events, and direct communication as men were ready and able to receive it. Christ’s revelation is climactic and complete, because He is the Son and because His is the message for the last days. His incarnation initiated the end time, and it will be fulfilled when He returns to earth to reconcile and restore all things (Acts 2:16-17; 3:19-21, 1 Peter 1:20

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Heb. 1:1

Over the course of possibly 1,800 years (from Job 2200 B.C. to Nehemiah, 400 B.C. the Old Testament was written in 39 different books reflecting different historical times, locations, cultures, and situation.

“Divers manners”: These included visions, symbols, and parables, written in both poetry and prose. Though the literary form and style varied, it was always God’s revelation of what He wanted His people to know. The progressive revelation of the Old Testament described God’s program of redemption (1 Pet. 1:10-12) and His will for His people (Rom. 15:4; 2 Tim. 3:16-17).

God has revealed Himself through various means, such as visions (Isa. 6), dreams (Dan. 2), poetry (Psalms 139), biography (especially the Gospels), sermons (Matt. 5-7), face-to-face conversations (Deut. 5:4), tablets of stone (Deut. 10:4), miracles (John 6), parables (Luke 15), inner compulsion (Acts 21:10-13), history (1 and 2 Chronicles), angels (Luke 1:26-38), historical research (Luke 1:1-4), and the person of Christ (John 1:14).

His means of self-revelation today is the Bible.

When god wanted Peter to preach the gospel to the Gentiles, He imparted this through a vision (Acts 10). Even then, Peter appears to have been somewhat reluctant to obey God completely.

Today we do not depend on dreams and visions to learn about God and His will for our lives, but rather on God’s revelation in the Scriptures. God did not impart the gospel to Cornelius in a vision, but commanded a man to and preach the Word of God to him.

God in the Scripture above means the supreme Divinity.

Luke 1:55 "As he spake to our fathers, to Abraham, and to his seed for ever."

This is saying that God all through the ages at specific times had spoken to chosen vessels. Each encounter was different. He spoke to Moses from a burning bush. God spoke to Elijah in a still quiet voice. Many times His voice was mistaken for thunder. God cannot be put in a little category and say that He has to do it any particular way.

Paul himself found that God blinded him with His Light. God is God. The best thing for us to do is not to try to figure out God. Whichever way He communicates with you, just accept it.

Prophets are men and women who God has given a message to. Many times their message will be one of warning of things about to happen. God sends the message by them to give the offenders a chance to repent. If they do not repent, then God sends His wrath.

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Heb. 1:2

“Last days”: Jews understood the “last days” to mean the time when Messiah (Christ) would come (Num. 24:14; Jer. 33:14-16; Mica 5:1-2; Zech. 9:9, 16). The fulfillment of the messianic prophecies commenced with the advent of the Messiah. Since He came, it has been the “last days” (1 Cor. 10:11; James 5:3; 1 Pet. 1:20; 4:7; 1 John 2:18).

In the past God gave revelation through His prophets, but in these times, beginning with the Messiah’s advent, God spoke the message of redemption through the Son.

“Heir”: Everything that exists will ultimately come under the control of the Son of God, the Messiah (Psalms 2:8-9; 89:27; Rom. 11:36; Col. 1:16). This “inheritance” is the full extension of the authority which the Father has given to the Son (Dan. 7:13-14; Matt. 28:18), as the “firstborn”.

“Worlds”: The word can also be translated “ages”. It refers to time, space, energy and matter – the entire universe and everything that makes it function (John 1:3).

We are requested of God the Father to listen to the message His Son brings.

Matthew 17:5 "While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him."

Even when this was written in Hebrews, it was the beginning of the last days. We know that God does not count time the same way that we do. With Him a thousand years can be as a day and a day as a thousand years.

2 Peter 3:8 "But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day."

You see, the time table is not the same for God and man. We see in the book of John that Jesus was creator God.

John 1:1-3 "In the beginning was the Word, and the Word was with God, and the Word was God." "The same was in the beginning with God.” “All things were made by him; and without him was not any thing made that was made."

The Word of God became the Son of God for His stay here on earth.

John 1:14 "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

Romans 8:17 "And if children, then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with [him], that we may be also glorified together."

Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Heb. 1:3

“Brightness” The term is used only here in the New Testament. It expresses the concept of sending forth light or shining (John 8:12; 2 Cor. 4:4, 6). The meaning of “reflection” is not appropriate here. The Son is not just reflecting God’s glory; He is God and radiates His own essential glory.

“The express image of his person”: The term translated “exact representation” is used only here in the New Testament. In extra-biblical literature, it was employed for an engraving on wood, and etching in metal, a brand on animal hide, an impression in clay, and a stamped image on coins.

The Son is the perfect imprint, the exact representation of the nature and essence of God in time and space (John 14:9; Col 1:15; 2:9).

“Upholding”: The universe and everything in it is constantly sustained by the Son’s powerfully effective word (Col. 1:17). The term also conveys the concept of movement or progress – the Son of God directs all things toward the consummation of all things according to God’s sovereign purpose. He who spoke all things into existence also sustains His creation and consummates His purpose by His word.

“Purge our sins”: By the substitutionary sacrifice of Himself on the cross (Titus 2:14; Rev. 1:5).

“Sat down on the right hand”: The right hand is the place of power, authority and honor (verse 13; Rom. 8:34; 1 Pet. 3:22). It is also the position of subordination, implying that the Son is under the authority of the Father (1 Cor. 15:27-28). The seat that Christ has taken is the throne of God (8:1; 10:12; 12:2) where He rules as sovereign Lord.

This depicts a victorious Savior, not a defeated martyr. While the primary thrust of this phrase is the enthronement of Christ, His sitting might also imply the completion of His atoning work.


Christ’s person, power and position are all expressed in this verse. He is described as being the brightness of God’s glory. The word “being”, whose force is “eternally being,” guards against the idea that Jesus became the Son at some point during His earthly ministry. He did not become deity; He always was equal with the Father.

The attributes ascribed to Him express His very nature. They were neither added to nor taken from Him during His earthly life. The “brightness” spoken of here refers to a radiance or a shining forth of the divine glory. As the rays are intrinsically related to the sun, with neither one existing apart from the other, so the Father and the Son are essentially one.

Further, the son is the express image or imprint (as of a die perfectly representing the original design) of the Father’s person (nature). The radiant light implies perfectly representing the original design) of the Father’s person (nature).

The radiant light implies the oneness of the Son with the Father; the imprint expresses the distinctness of the son from the Father. Yet, oneness and distinctness are implicit in each; thus, they enhance and balance each other.

“Upholding all things”: manifests the power of the Son. Verse 2 has already presented Him as creator and hence the heir of all things. Certainly He is far superior to the prophets with whom He has just been compared, and to the angels to whom He will be compared.

“Upholding” (Greek pheron), more precisely stated, describes the Son as “carrying” all things. Christ is not viewed simply as an Atlas supporting the dead weight of the world, but as the Creator who is now sustaining and bringing it to its goal. Compare the similar teaching of Colossians 1:16-17.

“Sat down … on high”: reveals the position of the Son. When He had provided purification for sin, He sat down on high. This sitting does not imply a present inactivity; rather it suggests His finished redemptive work, quite in contrast to the unending sacrifices of the Levitical priest (chapters 7, 9, 10).

The author of Hebrews is virtually silent concerning Christ’s resurrection, yet he repeatedly stresses the Ascension and its significance (4:14; 6:19-20; 7:26; 8:1; 9:24; 10:12; 12:2).

John 14:9 "Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou [then], Shew us the Father?"

John 14:10 "Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works."

These Scriptures leave no doubt that Jesus is the image of His Father. In fact, it is difficult to say where one ends and the other begins. I believe they are one in the Spirit.

1 John 5:7 "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." We see three personalities, but we can not deny that something about them is one. Perhaps, this Spirit of God that took the form of a man explains it. Their Spirit and their will were one. The flesh of Jesus sets Him aside from the others while He is on the earth.

Colossians 2:9 "For in him dwelleth all the fulness of the Godhead bodily."

The word brightness in the 3rd verse above means to shine forth from. Express image in verse 3 means exact copy. Upholding means “be in verse 3. Word in verse 3 is the spoken Word. Power is the word “dunamis”, the word dynamite came from. This power then is explosive power.

Purged has to do with total purification. This is saying that Jesus did it all for us and went and sat down at the Father's right side. He sat down, because He finished the job. In fact, it was finished when Jesus made that statement from the cross [it is finished]. No one or nothing else purchased our salvation for us, Jesus did it all.

This brightness of His glory is speaking of Jesus who is the Light of the world. God is spoken of as Father of lights in James 1:17

"Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."

Verses 4-14: The main point of chapters 1 and 2 is that Christ is superior to “the angels” because of the work He has accomplished. In verses 4-14 the writer of Hebrews proves Christ’s superiority by citing seven Old Testament passages.

It was necessary that he prove to his readers Christ’s superiority over the angels, for in the first-century world, pagan and Christian alike accorded great significance and power to angels.

Some had possibly taught the Christ Himself was an angel and for that reason able to perform miracles. There is evidence from Scripture (Col. 2:18) that some even worshiped angels. Angels were also involved in the giving of the Mosaic Law (2:2; Acts 7:53; Gal. 3:19).

Thus, if the author wishes to prove the overall superiority of Christ, he must prove that Christ is superior to the angels. Jesus’ superiority to the angels is presented in a sevenfold manner.

Being the Son, He has a better name that they (verses 4-5); (2) He is worshiped (verse 6) and (3) served (verse 7) by the angels; (4) Jesus is God (verse 8); (5) He created the angels (verse 10); (6) is from everlasting to everlasting (verses 11-12); and (7) sits at God’s right hand (verse 13).

“The dignity of the Son is the dignity of God, but the dignity of the angels is that of mere servants (verse 14).

Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Heb. 1:4

“Being made”: The Greek verb used here refers to a change of state, not a change of existence. The Son in His divine essence has eternally existed, but for a while He was make lower than the angels (2:9) and afterward was exalted to an infinitely higher position by virtue of what He had accomplished in His redemptive work.

“Angels”: Spirit beings created by God to minister to Him and do His bidding. The Jews held angels in very high regard as the highest beings next to God. The sect of Judaism which had established a community at Qumran taught that the archangel Michael’s authority rivaled or surpassed that of the Messiah.

The writer of Hebrews clearly disclaims any such concept. The Son of God is superior to the angels.

“More excellent name”: That name is Lord. No angel is Sovereign Lord (verses 6:13-14).

Angels are created beings and Jesus is Creator God. There can be no comparison. The Creator is always greater than the thing He creates.

Ephesians 1:20-22 "Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places]," "Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:" "And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,"

We know that there is no greater than Jesus. God the Father, on several occasions, called Jesus His only begotten Son. We have discussed in the four gospels Matthew, Mark, Luke, and John how the Holy Spirit of God hovered over Mary and she conceived of the Holy Spirit of God. The Baby within her was the Spirit of God. We will see in the next few Scriptures that everyone everywhere must bow to Jesus.

Philippians 2:9-11 "Wherefore God also hath highly exalted him, and given him a name which is above every name:" "That at the name of Jesus every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;" "And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father."

We see from this that all the angels shall bow to Jesus. Lucifer (the devil) and all of the demons (who are the fallen angels) have to bow to that name. That is the reason we have power over the devil and his angels. Jesus has given us permission to use His name. It is the name of Jesus that has the power.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? Heb. 1:5

Quoting from Psalm 2:7 and 2 Sam. 7:14, the writer presents the unique relationship which the Son has with the Father. No angel ever experienced such a relationship.

“Son” A title of Christ expressing the voluntary submission of the Second Person of the
Godhead to the First Person for the purpose of fulfilling the program of redemption established in eternity past. (verses 2, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 28; 10:29; 11:17) and many other references in the New Testament.

Godhead to the First Person for the purpose of fulfilling the program of redemption established in eternity past. (verses 2, 8; 3:6; 4:14; 5:5, 8; 6:6; 7:3, 28; 10:29; 11:17) and many other references in the New Testament.

His sonship was also expressed in the Old Testament (Psalms 2:12; Prov. 30:4). The word “today” indicates that God’s Son was born in a point of time. He was always God, but He demonstrated His role as Son in space and time at His incarnation and was affirmed as such by His resurrection (Rom. 4:1).

The angels are not sons of God. That lets us know that Jesus and Lucifer were not brothers. I say again the angels [including Lucifer] were created beings and Jesus Is Creator God.

Acts 13:33 "God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee."

Matthew 16:16 "And Simon Peter answered and said, Thou art the Christ, the Son of the living God."

Notice Jesus is [the] Son not [a] son. When you specifically use “the”, it means only one.

And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. Heb. 1:6

And let all... The 3rd Old Testament prophecy in Hebrews (Heb. 1:6; Deut. 32:43, fulfilled). Next, Heb. 1:8. This prophecy is quoted from the Septuagint of Deut. 32:43, "Rejoice, ye heaven, together with him; and let all the angels of God worship him."

The prerogatives of the One who bears this superlative title are set forth beginning with this verse. Instead of the NIV’s And again, when God brings His Firstborn into the world, it would be preferable to translate, “and when He again brings the Firstborn into the world.” The reference is to the Second Advent when the kingly prerogatives of the Son will be recognized with open angelic worship (cf. Psm. 97:7 where the lxx rendering “angels” correctly renders the text).

And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. Heb. 1:7

of the angels... The writer continues biblical proofs that the angels are subservient to the Son of God by citing (Psalm 104:4). This is the only one of the 7 Old Testament quotations (in chapter 1), which has no connection at all to the Davidic Covenant. The quote merely defines the primary nature and purpose of angels.

Who maketh his... Quoted from Psm. 104:4

In a pair of contrasting quotations, the author juxtaposed the servant-hood of the angels (Heb. 1:7) and the eternal dominion of the Son (Heb. 1:8-9). It is possible that, in line with one strand of Jewish thought about angels (cf. 2 Esdras 8:21-22), the writer understood the statement of Psm. 104:4 (quoted in Heb. 1:7) as suggesting that angels often blended their mutable natures with winds or fire as they performed the tasks God gave them.

Many times we see the angels of the Lord appear in fire of one kind or the other. The best example of this that I can think of was when the chariot of fire came and escorted Elijah to heaven when he went up in the whirlwind.

2 Kings 2:11 “And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.”

Elisha was promised that if he could see this great happening, he would get a double portion of the blessings God had given Elijah, and he did. Let us see in this next verse just what happened on another occasion pertaining to angels and fire.

2 Kings 6:17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain [was] full of horses and chariots of fire round about Elisha.”

This was an army God had sent to help Elisha. Elisha knew they were there, but the young man with him had not seen them until Elisha asked for him to be able to see. We have friends that sing a song about having a band of angels camped all around you to help you if you are a Christian. This is the same thing that is here in Kings.

Angels are ministering spirits. The fallen angels who followed Lucifer out of heaven are now called devil spirits, and they are commonly called demons. They minister evil and not good. The angels who did not fall are ministering only good to the Christians. We read the purpose of angels in this next verse.

Hebrews 1:14 ‘Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?”

Romans Chapter 3 Vs. 8

God's Righteousness Upheld

And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Rom 3:8

And not rather,... The answer to Rom. 3:7. And why do you not say, seeing you assume that sin is necessary to magnify God and His pardoning grace, that we will go along with the apostles and Christianity, for it has been reported that they teach the same doctrine of doing evil that good may come. If you believe this slanderous report of Christians, then why persecute them? Those who report such slander are liable to just damnation.

Paul raised these two questions, which are examples of unsaved people’s casuistry, because some opponents were falsely accusing him of advancing them and proclaiming, Let us do evil (lit., “the evil things”) that good (lit., “the good things”) may result. The apostle did not reply to these slanders. He assigned such persons to God and simply observed, Their condemnation (krima, “judgment”) is deserved. Later, however, he did discuss a similar question (Rom. 6:1). To suggest, as did these two questions (Rom. 3:5, 3:7), that God is unfair in condemning sin is to blaspheme the very nature of God. Such persons who question God’s condemning are therefore themselves condemned! 

Daniel Chapter 6 Vs. 1

 

Daniel and the Lions' Den

It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; Dan. 6:1

to set over... This was a very large kingdom, and these men were set up to keep order in the land.

an hundred and... These princes are the “satraps” we had studied about previously. Each is a provincial administrator under the king. Daniel’s eminent appointment was to a post as “commissioner”, assisting the king as his vice-regent.

The edict of Darius

The Prominence of Daniel

Critics have long questioned the historicity of Daniel. They challenge Daniel’s reference to the accession of Darius (Dan. 6:1, 6:28; 9:1; called Darius the Mede in Dan. 5:31) because there is no historical evidence outside the Bible for his reign. However, several explanations are possible: (1) Darius may have been another name for Cyrus. Dan. 6:28 may be translated, “So Daniel prospered during the reign of Darius, even the reign of Cyrus the Persian.” It was common for ancient rulers to use different names in various parts of their realms. Thus Darius may have been a localized name for Cyrus.

(2) A second explanation is that Darius was appointed by Cyrus to rule over Babylon, a comparatively small portion of the vast Medo-Persian Empire. According to Dan. 9:1 Darius “was made ruler over the Babylonian Kingdom.” This suggests that he ruled by appointment, rather than by conquest and thus would have been subordinate to Cyrus, who appointed him. The historical situation leading to this appointment, based on the Nabonidus Chronicle, was that Babylon was conquered by Ugbaru, governor of Gutium, who entered the city of Babylon the night of Belshazzar’s feast. After Ugbaru conquered Babylon on October 12, 539 b.c., Cyrus entered the conquered city on October 29 of that same year. Ugbaru was then appointed by Cyrus to rule on his behalf in Babylon. Eight days after Cyrus’ arrival (Nov. 6) Ugbaru died. If Darius the Mede is another name for Ugbaru, as is entirely possible, the problem is solved. Since Darius was 62 years old when he took over Babylon (Dan. 5:31), his death a few weeks later would not be unusual.

(3) A third explanation is that Ugbaru, governor of Gutium, conquered Babylon, and that Gubaru, alias Darius, was the man Cyrus appointed to rule over Babylon.  

(4) Still others suggest Darius the Mede should be identified with Cambyses, Cyrus’ son, who ruled Persia 530-522 b.c. Any of these four views may be correct, but perhaps the second one is preferable.

One of Darius’ first responsibilities was to reorganize the newly conquered kingdom of Babylon. He appointed 120 satraps (cf. Dan. 3:2) to rule over the kingdom of Babylon, and put them under three administrators… one of whom was Daniel. The satraps were responsible to the three administrators (perhaps 40 satraps to each administrator) so that the king was greatly aided in his administrative responsibilities. Daniel was an exceptional administrator, partly because of his extensive experience under Nebuchadnezzar (Dan. 2:48) for about 39 years. So the king planned to make Daniel responsible for the administration of the entire kingdom. This of course created friction between Daniel and the other administrators and 120 satraps.

Romans Chapter 3 Vs. 7

God's Righteousness Upheld

For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? Rom 3:7

For if the... Resuming my argument (of Rom. 3:5) if the truth of God is magnified through our lies, or if the faithfulness of God in showing mercy and keeping promise to our fathers is through our unfaithfulness, then why should we be condemned as sinners? Why should we be blamed for something that must contribute so much to the honor and glory of God?

A second question is this: If someone’s lack of truth enhances God’s truthfulness, how can God in fairness condemn (lit., “judge”) him as a sinner? In other words, since sin seemingly benefits God, how could He turn around and judge sinners for their sin? 

Daniel Chapter 5 Vs. 31

 Daniel Interprets the Handwriting

And Darius the Median took the kingdom, being about threescore and two years old. Dan. 5:31

Darius the Median... Darius the Mede 62 years old (Dan. 5:31; 6:1-27; 9:1). Many have denied the existence of this king due to the fact that the word Darius was merely an appellative denoting the Maintainer, and was used as such by Xerxes and others. This Darius is not listed in secular history by the name of Darius the Mede. He is thought to be Astyages. He reigned over Babylon before Darius I, II, and III of profane history. He is not mentioned elsewhere in Scripture outside of Daniel. Josephus speaks of him as being the son of Astyages and kinsman of Cyrus, saying that he took Daniel into Media and exalted him as his chief ruler over the princes of the provinces, trusting him with everything of importance in his realm (Josephus, Book 10, chp. 11). Daniel speaks nothing of the war that raged between the Babylonians and the Medes, but the other prophets do (Isa. 13:1-22, 14:1-32, 45:1-25, 46:1-13, 47:1-15; Jer. 1:1-19, 51:1-64). The Medes and Persians were confederates in this war; the former under Darius and the latter under Cyrus. Both princes were supposed to have been present at the taking of Babylon.

Again, This chapter follows Daniel 7-8 in chronology, for the vision of Dan. 7:1-28 was seen in the first year and that of Dan. 8:1-27 in the third year of Belshazzar. The author no doubt put the message of this chapter here in order to keep the prophetic sections of Daniel 7:1-12:13 together.