And Darius the Mede received the kingdom, being a son of sixty-two years. It seemed fair before Darius, and he set over the kingdom one hundred and twenty governors to be over the whole kingdom. And over these, three overseers, of which Daniel was one of these, that the governors might give account to them, so that the king would suffer no loss (Daniel 5:31–6:3).

Following the transfer of Babylon to the Medes and Persians, Darius assumed the throne. The transition was largely peaceful, with minimal bloodshed in the cities. On the night the handwriting appeared on the wall to Belshazzar, he was killed, marking the end of the Babylonian empire (Daniel 5:30).

To ensure effective governance, Darius appointed one hundred and twenty governors across the kingdom, supervised by three overseers, one of whom was Daniel. Daniel distinguished himself in this role, prompting the king to consider appointing him over the entire kingdom (Daniel 6:3). This prospect displeased the other governors and overseers, who then sought grounds to accuse Daniel (Daniel 6:4). However, they found no fault in him, as he was consistently faithful in his responsibilities.

Upon examining Daniel, the overseers and governors determined that the only way to accuse him was through his adherence to the law of his God (Daniel 6:5). Consequently, they devised a plan for his removal, knowing he would not violate his religious obligations. They presented a proposal to the king, claiming unanimous agreement, to issue a royal decree that anyone who petitioned any god or human other than the king for thirty days would be cast into the lion’s den (Daniel 6:6–7). At their urging, Darius enacted the decree into irrevocable law (Daniel 6:8–9).

The overseers and governors knew Daniel prayed daily to his God. They therefore awaited an opportunity to use the new decree against him. Upon learning that the decree had been signed, Daniel went to his home, opened his window toward Jerusalem, and knelt three times that day as a reproach to the king’s decree, and gave thanks (Daniel 6:10).

It is important to note that in Daniel 6:10, many English translations use the word “pray.” However, the Aramaic term used here does not specifically denote prayer; verse 11 employs the term that directly relates to prayer. In verse 10, the word conveys the sense of censure or reproach and is rooted in a meaning associated with shadow or shade. Therefore, Daniel is depicted as bowing before Jehovah under the scrutiny or shadow of the king’s decree. He was fully aware that his actions could result in death, yet he chose to kneel before Jehovah and seek help, even while under the king’s examination.

And I have trusted in your favor. My heart rejoices in your salvation. I will sing to Jehovah because He has dealt fully with me (Psalm 13:5–6).

David begins this psalm in despair, but ends it in rejoicing. He asks how long God will forget him while his enemies are exalted over him (Psalm 13:1). The psalmist struggles emotionally every day, fearing that he may sleep the sleep of death (Psalm 13:2). He worries that his enemy will prevail against him (Psalm 13:3).

The psalmist did not experience grace in the same manner as Christians do today, nor did he know the victory over enemies as the grace believer possesses in Christ. God’s face is always toward the saints of the Church, as His Spirit dwells within them.

The law was given through Moses, whereas the grace we know today came to be through Jesus Christ (John 1:17). Under the Mosaic Law, God gave the Israelites favor. When they obeyed His word, they would possess health, wealth, and happiness (Deuteronomy 28:1–2). For the Church’s saints, God gives them benefits without regard to merit. This grace is always associated with the grace believer (Romans 16:24).

Under the Law, God destroyed the enemies of Israel in response to their obedience. Under grace, Christians are provided with all that is necessary for life and godliness, enabling them to shine as luminaries within a corrupt and perverse generation (Philippians 2:15). Although those who aspire to live godly lives will encounter persecution (2 Timothy 3:12), the opportunity to suffer for righteousness is itself an aspect of grace (Philippians 1:29; 1 Peter 2:19).

In Christ, Christians possess victory over sin (Romans 6:6), the world (Galatians 6:14), and Satan (John 16:11). Nothing can separate believers from the love of God in Christ Jesus (Romans 8:35–39).

The psalmist looks at an earthly promise, waiting for its fulfillment. The Christian looks towards the happy hope, when the Christ calls him to meet Him in the air (Titus 2:13). Those in Christ have something better (Hebrews 8:6). Therefore, when the unrighteous surround us and prosper in all they do, let us not lose heart, for the Lord will crush Satan under our feet (Romans 16:20). Let us not get discouraged; instead, let us reject the works of darkness and walk in the light (Romans 13:12).

And have mercy on some without doubt, and others save in fear, pulling them out from the fire, while being indifferent to even the garment defiled from the flesh (Jude verses 22 and 23).

Many individuals will be misled by false teachers who pursue their own ungodly strong desires, prioritizing emotions and personal gratification over sound doctrine (Jude verses 18 and 19). Some will be drawn to the influence of the prophetess Jezebel and the ritualistic practices associated with Catholicism and related traditions. Others may be deceived by Reformed theology and embrace a form of Christianity that emphasizes works and is thus dead. Currently, progressive Christianity poses the greatest risk due to its widespread influence and prominence among congregations. These congregations are often characterized as lukewarm in their commitment to Christ, possessing material wealth but lacking doctrinal depth. Their worship services resemble a secular concert more than giving God credit for who He is (Revelation 3:15–17).

Mercy should be extended to some individuals without doubt. Mercy involves providing relief from the consequences of sin, offering comfort during suffering rather than withholding what is deserved. Doubt arises when individuals internally debate the appropriate course of action in light of God’s expectations. In certain cases, mercy should be shown without making distinctions based on the personal beliefs of the one we are displaying mercy to.

Others, we are to pull from the fire, being indifferent to even the clothing that is defiled by the flesh. Our attitude toward their style, clothing, or appearance should not matter. Instead, we should focus on presenting an accurate gospel for salvation (1 Corinthians 15:3–4) and displaying kindness, so that perhaps God will grant them a change of mind (2 Timothy 2:25).

It is not possible to save everyone, as those who are perishing may reject the light of the gospel of the glory of Christ (2 Corinthians 4:4). Nevertheless, opportunities will arise to extend mercy to some and to rescue others from the deception of individuals who have infiltrated the Church, distorting the grace of God and denying Jesus Christ as Lord (Jude verse 4). Preparation involves being built up in the most holy faith, worshiping with the Holy Spirit, guarding ourselves in the love of God, and anticipating the mercy of the Lord Jesus Christ at His return (Jude verses 20 and 21).

Just as I encouraged you to remain in Ephesus when I went into Macedonia, in order that you should come alongside to encourage certain ones not to teach a different teaching, nor to hold onto fables and endless genealogies, which things cause disputes rather than godly edification, the [edification] in faith (1 Timothy 1:3–4).

Paul urges Timothy to encourage and warn believers against teaching doctrines that differ from apostolic instruction. Certain individuals within the Church persist in promoting teachings that contradict the sound words of the Lord Jesus and the teaching that according to godliness (1 Timothy 6:3).

Healthy teaching involves applying Old Testament teachings appropriately for Christians. When teachings intended for Israel’s applications are applied directly to Christians, the result is often a works-based approach. Contemporary society is characterized by a reluctance to accept sound teaching; instead, individuals seek teachers who align with their personal preferences (2 Timothy 4:3). A prevalent example is applying the Sermon on the Mount, originally intended for Israel, as a standard of righteousness for Christians. Such teachers assert that believers must show mercy to receive mercy, disregarding the scriptural affirmation that God extended mercy to Christians while they were still sinners, independent of their own righteous actions (Romans 5:8; 9:16; Titus 3:4–5).

Believers are instructed not to adhere to fables, which are myths often arising from allegorization. Allegorization involves assigning a spiritual or alternative meaning to a text rather than interpreting it literally. False teachers may reinterpret Scripture to support their theological positions. Such myths can include the prosperity gospel, doctrines centered on healing, unverifiable prophecies, or sensationalized accounts of divine acts intended to manipulate audiences. Additional examples include teachings that portray Jesus as a created being or the Holy Spirit as merely a force or feeling rather than a distinct Person. These forms of teaching mislead individuals and divert them from the truth.

Within Judaism, genealogies serve as a legal foundation, establishing pedigrees that are integral to the covenantal and theological framework of the Old Testament. In Philippians, Paul references his own credentials to counter those who boast in their heritage. He identifies as a Hebrew of Hebrews, circumcised on the eighth day, of the nation of Israel and the tribe of Benjamin. Regarding the law, he was a Pharisee; in zeal, a persecutor of the Church; and in legal righteousness of the law, blameless (Philippians 3:4–6). Paul was educated under Gamaliel, preparing to become the leading teacher of Israel (Acts 22:3). Nevertheless, he regards all these achievements as insignificant compared to the surpassing value of knowing Jesus Christ (Philippians 3:7–8).

In Christ, there is no distinction between Jew and Gentile (Galatians 3:28). An individual’s family history does not confer a superior position within the body of Christ. Christ abolished the dividing wall, which was the law, by nailing it to His cross (Colossians 2:14). Consequently, all activities within the Church should aim at edification (1 Corinthians 14:26). The purpose of the Church is to equip the believers for a work of ministry, for the edification of the body of the Christ, coming to a oneness of the faith in a full experiential knowledge of the Son of God to the measure of the stature of the fullness of Christ. (Ephesians 4:11–13). This kind of edification is proper, so the saints are no longer tossed around like inarticulate babblers by every wind of teaching by the trickery of men (Ephesians 4:14).

Therefore, as we have time, let us work the good towards all, and especially towards the household of the faith (Galatians 6:10).

Working the good is doing what is beneficial in a situation. Good is not produced from the flesh (Romans 7:18). Rather than producing the good we desire, the flesh produces what is wrong, or lacking in character (Romans 7:19). Good is therefore a result of a spiritually framed mind that produces life and peace, by fulfilling the law of the Spirit of life in Christ Jesus (Romans 8:4–5).

God has prepared good works for us to walk in (Ephesians 2:10). These good works are intrinsically connected to our identity in Christ and are accomplished by putting on the new man, who was created in righteousness and piety of the truth (Ephesians 4:24). This is not a new you. The new man was created when God raised Christ from the dead (2 Corinthians 5:17). When we believe the gospel for salvation (1 Corinthians 15:3–4), we are washed, regenerated, and immersed into this new creation by the Holy Spirit (Titus 3:5; 1 Corinthians 12:12–13). Thus, doing good directly expresses our identity in Christ.

We are instructed not to be overcome by wrong, but to overcome actions that lack character with good (Romans 12:21). We should leave room for God’s vengeance for those who do wrong. If our enemy is hungry, we should provide food; if he is thirsty, we should offer something to drink. Remember that kindness leads individuals to a change of mind, not wrath (Romans 2:14). If an individual persists in wrongdoing, he only heaps coals of fire upon his own head (Romans 12:19–20).

We are called to be wise in doing good and innocent regarding wrong (Romans 16:19). We must not commit wrongdoing with the expectation that good will result, as some falsely assert (Romans 3:8). Individuals who cause divisions or promote teachings contrary to apostolic doctrine are to be avoided (Romans 16:17). Such persons serve their own interests, employing persuasive language and flattery to mislead the unsuspecting (Romans 16:18).

The central commandment for Christians is to love one another as Christ has loved them (John 13:34). This love is directed toward fellow believers, as Christ demonstrated love for His own rather than for the world (John 13:1). The purpose of the commandments is to love out from a clean heart, out from a good conscience (1 Timothy 1:5).

Let us do what is beneficial for all, not throwing pearls to swine or providing for dogs—those who continue to return to their sins (Philippians 3:2). Rather, through love, let us serve other Christians so that we are all built up in the faith (Galatians 5:13). Thus, the overflow of our goodness will also impact those who are outside the Church in a beneficial manner, showing them the life of Christ is in us through our proper conduct (Philippians 2:15).

And Sarah lived one hundred and twenty-seven years, and these were the years of the life of Sarah (Genesis 23:1).

Sarah died in Kirjath Arba, also known as Hebron, in the land of Canaan (Genesis 23:2). As a foreigner, Abraham approached the sons of Heth to purchase a burial site for his wife (Genesis 23:4). The sons of Heth, who held Abraham in high regard, offered him their finest burial places (Genesis 23:5–6).

Abraham requested to purchase the cave of Machpelah, owned by Ephron, the son of Zohar, as a burial site for Sarah (Genesis 23:8–9). Although Ephron offered to give the land without payment, Abraham insisted on paying the full price (Genesis 23:10–16). Consequently, the field and cave were transferred to Abraham as his possession in the presence of the sons of Heth and all who entered the city gate (Genesis 23:17–18).

The cave thus became Abraham’s possession as a family burial site (Genesis 23:20). Upon Abraham’s death, his sons buried him alongside Sarah (Genesis 25:9). Isaac was later buried there as well (Genesis 35:29), followed by Rebekah and Leah (Genesis 49:31). Finally, Jacob was buried in the cave when his sons transported his body from Egypt, fulfilling his request (Genesis 50:12–13). The cave of Machpelah ultimately served as the burial place for the first three generations of the covenant lineage.

Stop judging, in order that you are not judged. For by which judgment you judge, you will be judged. And by which measure you measure, it will be measured you (Matthew 7:1).

Within Christ’s kingdom, also referred to as the kingdom of the heavens, righteousness prevails. Thus, in the Millennial kingdom, individuals who engage in lawlessness or cause scandal will be judged and cast into Gehenna (Matthew 13:41–42). Consequently, anyone brought before a judge will be required to repay their debt in full, without mercy (Matthew 5:25–26). Because righteousness prevails, the Jews are instructed not to oppose those who are malignantly evil, as such individuals will be swiftly judged for their actions (Matthew 5:39). If, in resisting evil, a person responds sinfully or scandalously, they will also face judgment for their conduct. Furthermore, those who judge others will be judged by the same standards they apply. Therefore, refraining from judgment is preferable.

This principle establishes the standard by which individuals are measured in the Millennial Kingdom. If someone manipulates the standard, such as by placing a finger on the scale, the same manipulation will be applied to them in return. Unrighteousness—including trespasses, sins, transgressions, ungodliness, and wrongdoing—will not be tolerated in Christ’s kingdom.

According to this standard, individuals must ensure they do not possess significant faults themselves while judging others for minor shortcomings. Such behavior is considered hypocritical (Matthew 7:3–5).

Judging refers to the act of separating, distinguishing, or dividing. Since Christians possess all things necessary for life and godliness in Christ, they are expected to judge matters among fellow believers in a righteous manner (2 Peter 1:3–4). In 1 Corinthians 5:3, Paul judges a member of the Church who is committing a sin so egregious that even Gentiles would not approve (1 Corinthians 5:1). Such an individual is to be delivered to Satan for the destruction of the flesh. A Christian whose sinful actions negatively affect other believers is to be removed from the assembly (1 Corinthians 5:4). If anyone claiming to be a Christian does not obey apostolic teachings, the Church is instructed to separate from that person (2 Thessalonians 5:14–15). Those who promote false teachings and cause division are not to be associated with (Romans 16:17; Titus 3:10–11). Regarding disputes in this life, it is considered shameful for a believer to seek judgment from secular courts (1 Corinthians 6:3–5). Ultimately, the saints of the Church are designated to judge the world; therefore, they are to resolve matters among themselves in a righteous manner (1 Corinthians 6:2).

Because Christians are placed as sons in Christ, when they are judged, the Lord child-trains them (1 Corinthians 11:32). The Lord child-trains and scourges those whom He loves (Hebrews 12:6–11). Individuals who fail to discern the body of Christ bring judgment upon themselves. Since the believer in Christ is child-trained when he is judged, God may bring sickness, physical disability, or even death upon those who do not treat others as equals within the Church and continue a lifestyle of sin (1 Corinthians 11:29–30). Therefore, Christians are instructed to evaluate their own actions to avoid judgment (1 Corinthians 11:31).

Regarding individuals outside the Church, Christians are instructed to leave judgment to God (1 Corinthians 5:13). Therefore, it is inappropriate for Christians to declare that someone will go to hell due to their sinful lifestyle. Christians have been entrusted with the ministry of reconciliation, not judgment (2 Corinthians 5:18). God’s kindness, rather than judgment or condemnation, leads individuals to a change of mind concerning the truth of the Gospel for salvation (Romans 2:14; 1 Corinthians 15:1–4).

An essential aspect of mutual love, which is commanded among Christians, is the willingness to address a fellow believer’s wrongdoing. The intended outcome is restoration rather than judgment. However, when judgment is necessary, it must be administered righteously. Believers are admonished not to consider themselves wise by their own standards, but to regard others as superior to themselves (Romans 12:16). When this attitude is adopted, judgment will be both appropriate and righteous.