1Corinthians Study

Basic Test of Spiritual Maturity

Click on the following links to jump to a areas within this study: God in 1Corinthians, Test of Spiritual Maturity, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, Chapter 7, Chapter 8, Chapter 9, Chapter 10, Chapter 11, Chapter 12, Chapter 13, Chapter 14, Chapter 15, Chapter 16.

Chapter 1 Sentence-by-Sentence Section

links to sentences in this chapter:

C1-S1 (Verse 1-3), C1-S2 (Verse 4-8), C1-S3 (Verse 9), C1-S4 (Verse 10), C1-S5 (Verse 11), C1-S6 (Verse 12), C1-S7 (Verse 13), C1-S8 (Verse 13), C1-S9 (Verse 13), C1-S10 (Verse 14-15), C1-S11 (Verse 16), C1-S12 (Verse 17), C1-S13 (Verse 18), C1-S14 (Verse 19), C1-S15 (Verse 20), C1-S16 (Verse 20), C1-S17 (Verse 20), C1-S18 (Verse 20), C1-S19 (Verse 21), C1-S20 (Verse 22-24), C1-S21 (Verse 25), C1-S22 (Verse 26-29), C1-S23 (Verse 30-31):

The Chapter theme is: We are to have a testimony of following the Lord Jesus Christ and not of following religious men.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The most used words in this chapter (with counts in parenthesis) are: GOD (20), CHRIST (17), YOU (11), JESUS (10), YE (9), WHICH (8), WISDOM (8).

Treasury of Scripture Knowledge provides an outline for this chapter of:

1-9. After his salutation and thanksgiving,
10-11. he exhorts them to unity,
12-17. and reproves their dissensions.
18-20. God destroys the wisdom of the wise,
21-25. by the foolishness of preaching;
26-27. and calls not the wise, mighty, and noble,
28-31. but the foolish, weak, and men of no account.

Start of web page, Chapter Summary

C1-S1 (Verse 1-3) Opening salutation.

Equivalent Section: Who the epistle is fRomans to.

Paul,
called to be an apostle of Jesus Christ through the will of God,
and Sosthenes our brother,
Unto the church of God which is at Corinth,
to them that are sanctified in Christ Jesus,
called to be saints,
with all that in every place call upon the name of Jesus Christ our Lord,
both theirs and ours:.

Equivalent Section: the expected results of this epistle.

Grace be unto you,
and peace,
from God our Father,
and from the Lord Jesus Christ..

Please see the summary of each sentence in the Chapter Outline and consider how each sentence fits within the context of the entire logical argument before looking at the details of any particular sentence. Please also see the Doctrinal Stiudy called: Significant Events - New Testament for other links to New Testament promises.

This sentence is the opening salutation. It tells us who the letter is from, who it is to and what the purpose of writing this epistle was. It also establishes Paul's God given authority to write these things and the reader's God given responsibility to listen and obey.

We see in the Bible that sanctified is 'made holy; consecrated; set apart for sacred services'. Paul is directing his letter to those people in the church who want to be seen as being sanctified in Christ Jesus. They will have to admit the truth of what Paul writes in this letter, and get others to see and obey this truth, or admit that they are not sanctified. Please also see the Study called Relational Prepositions for links to other places where the Bible tells us what we have in Christ Jesus and how this is different from other things which we have in our ongoing personal relationship such as the things which we have in Christ. Where the things which we have in Christ are given to some saved but not others, the things which we have in Christ Jesus are given to all saved but they must spiritually mature in order to receive them. This truth definitely applies to being sanctified.

Please notice that Paul deliberately uses three different combinations of the titles for the Son of God in this first sentence. (Please see all three notes in the Lord Jesus Christ Study for the details related to each usage and the doctrinal differences found in each different usage.) the introduction of the Lord Jesus Christ Study for 1Corinthians provides some statistical analysis which shows that this letter emphasizes the roles of Lord and of Christ. This is because these people needed to learn that our Lord is always right and will bring judgment upon any and all who challenge His authority by doing things like ignoring His commandments to 'Stop our sinning!' They also needed to learn about the true spiritual maturity that comes through an ongoing personal relationship with Christ. We also see that God is used as much as Lord and Christ combined. Paul is assuring these people that God the Father is in full agreement with what he teaches here and that some religious person can't claim to have greater authority than our Lord Jesus Christ because they (claim to have) the backing of God the Father while teaching doctrinal error. We have that today with people like the Jehovah Witnesses and other religious groups who teach doctrinal error.

Paul first tells them that he is called to be an apostle of Jesus Christ through the will of God. (Please see the note for 1:9 for every verse in 1Corinthians which uses the word call and search the Word Studies on this Site document for links to other notes which uses the word call and show different applications of the word call. Please also see This table for every use of God in 1Corinthians.) In Matthew 20:16 and Matthew 22:14 we read For many are called, but few are chosen. Paul not only was called but he was also chosen because he did what God called him to do. However, at the time that Paul wrote this letter he still had spiritual work to do and could not (personally) claim to be chosen at the time of writing this letter. However, he could, and did, claim to be an apostle of Jesus Christ through the will of God, because he needed to establish his authority in order to straighten out the doctrinal error that was being taught in this church. Paul uses Jesus Christ in this first phrase because that was the most commonly used identification of the Son of God in the early church.

With the second set of names for the Son of God (Christ Jesus) Paul is separately identifying the spiritually mature within this church to make sure that they pay attention and respond to what is written here. As pointed out in the second note within the Lord Jesus Christ Study, Paul identifies three distinct groups that this letter is directed to. We are part of the third group. Please see that note for more details. Please see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person, along with a definition. We find the word name is used in 1Corinthians in 1:2, 10, 13, 15; 5:1, 4 and our current sentence. Please see the note for 1:10 for more links to associated verses and more explanation of this phrase. Please also see the other notes in this list as each note shows how this word is used within each sentence with consideration of the context.

Our third reference to the Son of God uses the title Lord Jesus Christ and is in the Second Equivalent Section where we learn what this letter is intended to provide. However, we must 'trust and obey' what is said here in order to get these blessings. Our next sentence lists the first set of such blessings and the third note in the Lord Jesus Christ Study provides more details about why this combination of titles are used and required in order for saved people to have all of these blessings.

In our Second Equivalent Section we see the blessings that are offered to those saints who obey what is in this epistle. We find, essentially, this same phrase in: Romans 1:7; 1Corinthians 1:3; 2Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Philippians 1:2; Colossians 1:2; 1Thessalonians 1:1; 2Thessalonians 1:2; 1Timothy 1:2; 2Timothy 1:2; Titus 1:4; Philemon 1:3; 2John 1:3. In the personal letters of 1Timothy 1:2; 2Timothy 1:2; Titus 1:4 and 2John 1:3, we find mercy also added in. Please also see the notes at these links if you need more explanation of this phrase. As with the titles that Paul gives himself in the opening of his various letters, we also find some differences in the exact title of our Lord Jesus Christ within these opening sentences.

Sosthenes is only mentioned here and in Acts 18:17. According to Acts 18, Crispus was the chief ruler of the synagogue when Paul arrived at Corinth and Sosthenes had that position before Paul left. Paul also mentions Crispus in 1:14. Both men were saved under Paul's ministry but Sosthenes was also publicly beat for his testimony and, apparently, traveled with Paul. He is included as a co-author in this epistle because he was still a respected leader among the saved Jews of that city. Sosthenes is also called our brother in recognition of his saved status. Please see the note for 6:10, for links to sentences within this epistle which use forms the word brother along with links to notes in other studies. This epistle uses the word brother for 'a saved person'.

In going through the First Equivalent Section of this sentence, we have covered the first three phrases (separated by commas and having the letters of a, b and c in the outline above). In these first three phrases we saw the authors of this epistle identified as Paul and Sosthenes and we saw Paul's God given position and authority which is the basis of his saying what he will say in this epistle. As pointed out in the second note within the Lord Jesus Christ Study, our next two phrases identify two different groups within this church and identify two out of three groups that this letter is directed to. With this distinction we see that there are people who are in the church of God which is at (wherever) who are not yet them that are sanctified in Christ Jesus. The sanctified have the requirement to let Christ Jesus work through their life in order to get saved people who are not sanctified to become spiritually mature enough to become so. Therefore, the truly sanctified must pay particular attention to what is written here so that they can teach these lessons to others within the church. Please see the second note within the Lord Jesus Christ Study for more details about these two groups within the church.

Our sixth phrase (of the First Equivalent Section) tells us that all saved people are called to be saint. However, as already pointed out, many are called, but few are chosen. Therefore, we need to be sure that we are among the chosen. Unfortunately, I have met too many people who claimed to be called and refused to do anything about that call because they were taught that the call was all that was required in order to have all of the blessings of being chosen. If that were true, then God would not have had Paul write this epistle. The basic purpose of this letter is to get God's called people to move beyond the call so that they can also be chosen and receive the additional blessings which God wants to give them but which are restricted to those people who truly obey. (Please see the note for 1:9 for every verse in 1Corinthians which uses the word call and search the Word Studies on this Site document for links to other notes which uses the word call and show different applications of the word.)

The last two phrases of our First Equivalent Section let us know that this letter is also written to us and that Jesus Christ our Lord deals with us the same way as He dealt with the saved people at Corinth (Jesus Christ the same yesterday, and to day, and for ever [Hebrews 13:8 ]).

The only part of this sentence not dealt with here is the Second Equivalent Section which tells us what this epistle is supposed to give us and was dealt with in the third note in the Lord Jesus Christ Study.

Below are word definitions for words which are used within our sentence and which were not dealt with earlier within our sentence and which also do not have a link, within the sentence outline, which goes to a separate Word Study.

Please see the note for 1:12 about the name of Paul. That note has links to every place within the Bible where we see the name of Paul. Colossians C1S6 for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry.

Please see the note for 1Corinthians C1S3 about the word call. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. Please also see the note for Romans 10:13 about Lord and call.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. We find forms of this word, in 1Corinthians, in: 1:1; 1:19; 4:5; 4:19; 4:21; 6:12; 6:14; 7:36; 7:37; 7:39; 8:13; 9:17; 10:13; 11:34; 12:11; 14:15; 14:21; 14:23; 14:25; 14:35; 15:35; 16:3; 16:5; 16:6; 16:7; 16:8 and 16:12.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

The only other place within the Bible where we see Sosthenes is Acts 18:17, where we read Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things..

Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for 6:6 for links to every place in this epistle where forms of the word brother is used, along with the definition from Webster's 1828 and links from other commentators.

Please see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please see This table for every use of God in 1Corinthians. In our sentence we read Unto the church of God which is at Corinth. Other epistles name a church which is named at a different location. As mentioned in that note, the doctrine of the church is too complicated to go into within this note. Please note that our sentence uses the plural word churches. That eliminates this doctrinal error which is commonly presented as 'The Universal Church'. By the way, that is the true meaning of 'Catholic Church'. Another important thing which we see in our sentence is the phrase churches of God with the word of defined as: 'belonging to'. A lot of organizations which call themselves church do not belong to' the God of the Bible. Please also see the note for 1Corinthians 11:22 for links to every place in this epistle where any form of the word church is used. The functional definition is: 'a called out assembly of baptized believer'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for 2Corinthians 1:1-2 for links to where forms of Corinth are used in the Bible.

The word sanctified is defined as: 'Made holy; consecrated; set apart for sacred services.' (Webster's 1828 ). The note for Jude 1:1-2 has links to almost every place in the Bible where sanctified is used and those links are divided by application of this word. In addition, there are several notes in the Book Study on 2Timothy which can be found using a [FIND] browser command. In addition, there are notes on salvation through sanctification in the notes for 2Thessalonians 2:13-LJC and for Hebrews 12:2-LJC. Basically, as shown in these verses, if we do not let God sanctify us then we do not go through sanctification and do not meet God's requirement to receive salvation.

Please see the note for Romans 16:1 for a dictionary definition of the word saint and links to every place in Romans where this word is used. It is used in 1Corinthians in: 1:2; our current sentence and the next sentence; 14:33; 16:1, 15. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please also see the note for Philippians 2:9-11 about the word name. Please see the note for 1Corinthians 1:10 about the phrase the name. The functional definition is: 'by way of the power associated with the name'. We find this word in 1Corinthians, in: 1:1; 1:10; 1:13; 1:15; 5:1; 5:4 and 6:11. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ.

We find grace is used within this epistle in this sentence; 1:4; 3:10; 10:30; 15:10; 16:23. We also find grace dealt with in the notes for Romans 4:4; Ephesians 1:3-6; and Galatians 5:4. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. The note in Romans has links to all (several) of the verses in Romans where this word is found along with the fill definition from Webster's 1828 and more. The functional definition is: 'peace. is a fruit of the Spirit (Ephesians 5:21). Galatians 6:16 tells us that only those saved people who walk according to this rule will have peace'. The functional definition, from Webster's 1828 is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the Gospel of Peace in the Word Study on Gospel. We find forms of this word, in 1Corinthians, in: 1:1; 7:15; 14:30; 14:33 and 16:11. Please see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God. Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please click on each of the links in the sentence outline above to see the notes related to that particular word. In general, when the word has a link within the sentence it is not included within the Word Studies at the end of the note for the sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4063. A.D. 59. called. Ro 1:1; Ga 2:7-8 an. 1Co 3:9; 9:1-2; 15:9; Lu 6:13; Joh 20:21; Ac 1:2,25-26; 22:21; Ro 1:5; 2Co 11:5; 12:12; Ga 1:1; Eph 4:11; 1Ti 1:1; 2:7 exp: Eph 1:1; Col 1:1. Through. 1Co 6:16-17; Joh 15:16; 2Co 1:1; Ga 1:15-16; Eph 1:1; Col 1:1 Sosthenes. Ac 18:17
the church. Ac 18:1,8-11; 2Co 1:1; Ga 1:2; 1Th 1:1; 2Th 1:1; 1Ti 3:15 exp: Ac 20:28. Tothem. Jude 1:1 sanctified. 1Co 1:30; 6:9-11; Joh 17:17-19; Ac 15:9; 26:18; Eph 5:26; Heb 2:11; 10:10; 13:12 called. Ro 1:7; 1Th 4:7; 2Ti 1:9; 1Pe 1:15-16 exp: Ge 12:8; 13:4; 1Ch 4:10; 1Co 1:24. with. Ac 7:59-60; 9:14,21; 22:16; 2Th 2:16-17; 2Ti 2:22 call. Tois epikaloumenois to onoma G3686. that these words ought not to be rendered passively, is evident from the LXX., who translate the phrase yikra be-shem, "he shall call on the name" which is active, by epikalesetai en onomati theou, or en onomati Kyriou. Ge 4:26; 12:8; 13:4-13 exp: 1Ch 16:8; Ps 105:1; Jer 33:3; Ac 9:14; 2Ti 2:22. our Lord. 1Co 8:6; Ps 45:11; Ac 10:36; Ro 3:22; 10:12; 14:8-9; 2Co 4:5; Php 2:9-11; Re 19:16
General references. Ro 1:7; 2Co 1:2; Eph 1:2; 1Pe 1:2 exp: Nu 6:23; Ga 1:3; 2Th 1:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S2 (Verse 4-8) What all saved are given by Jesus Christ that continues to grow through our ongoing personal relationship with Him.

Equivalent Section: Grace is given at our initial salvation and increases with our sanctification.

First Step: Grace is given at our initial salvation.

I thank my God always on your behalf,
for the grace of God which is given you by Jesus Christ;.

Second Step: Grace is increased with our sanctification.

That in every thing ye are enriched by him,
in all utterance,
and in all knowledge;.

Third Step: Grace is confirmed through the testimony of Christ working through our life.

Even as the testimony of Christ was confirmed in you:.

Equivalent Section: What all need to have at their own personal judgment.

First Step: We need to use our spiritual gift in order to keep it past our judgment.

So that ye come behind in no gift;.

Second Step: We need to use our spiritual gift now.

waiting for the coming of our Lord Jesus Christ :.

Equivalent Section: Our avoiding punishment is dependent upon our use of the grace of God.

Who shall also confirm you unto the end,
that ye may be blameless in the day of our Lord Jesus Christ..

This sentence gives us a general outline of what our salvation experience should be and what the consequences might be depending on how well we obey. Please note that both of our Equivalent Sections tell us that they had all of the spiritual gifts (That in every thing ye are enriched by him, in all utterance, and in all knowledge /So that ye come behind in no gift) and yet, as we are often told, they were spiritually immature and abused those spiritual gifts. The true value of spiritual gifts is in the use of them that we let God do through our personal life.

In our second sentence of this epistle we see the roles of the Son of God mentioned 4 more times with the changes in the roles mentioned matching the progression that all saved people should see within their spiritual life. We receive our initial salvation through the ministry of Jesus Christ. We then receive our sanctification through our ongoing personal relationship with Christ. Then each of us will personally be judged by our Lord Jesus Christ and our eternal rewards, or our punishment in Heaven, are completely dependent upon His judgment of our works which were done in our life after our initial salvation. Those saved people who do not have Godly works which were done by Christ working through their life, after their profession, will be blamed by our Lord Jesus Christ for having wasted His salvation and His spiritual gift which He gives to enable us to do His spiritual works. Please see the word definitions below for links to other places in this epistle where the word gift is used.

The note that explains the use of the name of Jesus Christ, in the Lord Jesus Christ Study, also has this sentence ooutlined but gives different titles for each of the phrases that are in this sentence. That outline looks this sentence from the perspective of how the things we receive from Jesus Christ are supposed to affect our life for all eternity. The titles for each of the phrases that are provided above are from the perspective of our personal judgment, which is to be the motivating goal of all that we do. Both sentence outlines are looking at the same truth from two different perspectives, and both are useful. One outline points out how we are equipped to do the job God gives us, and the other outline points our the results that God expects to receive.

Please see the note above for links verses which use grace, both in this epistle and in other epistles. Here we see the truth of the saying that grace is 'God's Riches At Christ's Expense' because Jesus Christ paid the price that allowed God to give us this grace. We also see, in this outline, that God expects results from His grace, and that our eternal rewards are dependent upon what we do with this grace. While that acrostic is the main application, it is not the true definition because that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Notice that our Second Equivalent Section starts with So that ye come behind in no gift. The phrase, So that lets us know that this is a possible result of our future. According to the context, if the testimony of Christ was confirmed in you, then we will not come behind in (any) gift. However, if the testimony of Christ (is not) confirmed in you, then we will come behind in (spiritual) gifts.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition for this word is: 'That which gives new strength or assurance; additional evidence; proof; convincing testimony'.

Newly saved people and carnal saved people do not have the testimony of Christ...confirmed in them, nor can they have it until they are willing to let Him change their life to remove their sin and cause them to mature spiritually. Those saved people who refuse to let Him do this in their personal life, before they die, will also suffer eternal loss.

Please notice that our phrase used ye. That means 'each and every one of you personally', which makes this consequence personal. Matthew 25:28 says: Take therefore the talent from him, and give it unto him which hath ten talents.. This is the end of the parable of the talents where we see that the person who refused to use the grace of God which is given you by Jesus Christ lost the talent he was given (he personally came behind in (his) gift). We also see the same thing in Luke 19:24 and the parable of the pounds. Thus, we see that Jesus Christ paid the price for us to receive the grace of God, and, as explained in the note for this verse, in the Lord Jesus Christ Study, we continue to receive the grace of God through the ongoing ministry of Jesus Christ in our lives, but God expects certain results from His grace and our eternal rewards are dependent upon us producing those rewards while we live in this flesh.

Thus, we see that our First Step, of the First Equivalent Section, tells us that God's grace is given...by Jesus Christ. The way (by) that God provides His grace is through Jesus Christ. If we kick Jesus Christ out of our life and start following the world, the flesh or the devil (through religious rules that try to replace our personal relationship that is through Jesus Christ), then we cut ourselves off from the grace of God.

The Second Step, of the First Equivalent Section, tells us That in every thing ye are enriched by him (by Jesus Christ) the ye means 'each and every one of you personally' and the are makes this a present tense enrichment. The word enriched is only used in this verse and in 1Samuel 17:25; Psalms 65:9; Ezekiel 27:33 and 2Corinthians 9:11. It is defined by Webster's 1828 Dictionary as: 'Made rich or wealthy; fertilized; supplied with that which is desirable, useful or ornamental'. Romans 11:33 says, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! and the note for that sentence has links to every place in the New Testament where the word rich is used. as explained there, true riches are spiritual and what this world calls riches is deceitful. Thus, we see that Jesus Christ provides ongoing present tense spiritual riches to us that are in every thing.

In addition, to telling us that we are enriched by him...in every thing, Paul adds two specific areas that we are enriched in. The first is utterance, which Thompson Chain Topics defines as: 'given in aid in religious testimony'. Forms of this word occur 77 times in 75 verses of the Bible and, in the New Testament, in Matthew 13:35; Acts 2:4; Romans 8:26; our current sentence; 14:9; 2Corinthians 8:7; 12:4; Ephesians 6:19; Colossians 4:3; Hebrews 5:11; Revelation 10:3-4. In each instance we see the word used for someone speaking about the things of God. Thus, we see that our sentence tells us that we are (personally) enriched by (Jesus Christ) when we give utterance (testify of the things of God). Webster's 1828 dictionary defines utterance as: 'The act of uttering words; pronunciation; manner of speaking'. Please also see the note for Matthew 13:34-35 about the word utter.

Next we are told we are enriched by him...in all knowledge. This knowledge is added ( and) to our utterance because Biblical knowledge is based upon personal intimate experience. Our utterance gives us the experience to know how Jesus Christ...enriches us by increasing our knowledge as we experience the results of obeying directions from Jesus Christ which come through the Holy Spirit. Forms of the word know occur 1007 times in the Bible, 412 times in the New Testament and 34 times in this book. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please also see Other Word Studies for links to other notes which deal with this word. Please also see the note for 1:16 for links to every sentence in this epistle which use any form of the word know.

In our First Equivalent Section we have three Steps: salvation, sanctification and confirmation. (The semi-colons within the First Equivalent Section make these three phrases Steps which are done in sequence. The titles, in the sentence outline above, for each of these Steps summarize what is said within each phrase and show us this order.) the confirmation (third Step) is the result of having Christ in us. (The phrase literally says the testimony of Christ was confirmed in you.) As shown in the Relational Prepositions Study, and all of the verses linked from it, having Christ in us is conditional upon our maintaining our ongoing personal relationship with Him. The saved always have the Holy Ghost in them and they can not lose the Holy Ghost. There is a doctrinal error, that denies the doctrine of the Trinity, and which claims there is no difference between the Holy Ghost and Christ, which means that all saved always have Christ in them. However, that is a lie from the devil. Having Christ in us is conditional and there are blessings that only come to us when this is true in our personal life. Please notice that our phrase starts with even as. That expression makes this third Step equal to (the result of a mathematical expression) our adding the Second Step (sanctification) to the First Step (salvation). People who claim that we have everything through the Holy Ghost as a result of our initial salvation deny the sanctification that only comes through our ongoing personal relationship which allows Christ to change the way we live.

The devil's lie is designed to get God's people to not meet the requirements of having Christ in them so that they lose out on the blessings even while they believe God is a liar because they don't get the blessings when they have the Holy Ghost in them but do not have Christ in them. Just look at our phrase. Many saved people worry about their salvation because they do not have the confirmation. They (wrongly) believe that they should have the confirmation because they have the Holy Ghost in them, but they need to go beyond their initial profession and do what the Bible says we must do to have Christ in us before they receive the confirmation. Please see the Lord Jesus Christ Study for the note about how Christ is used in this sentence. That note is good sized and provides many more details about this doctrine.

Moving onto our Second Equivalent Section, we have two Steps where the First Equivalent Section, we had three Steps. Where the First Equivalent Section talked about what we should already have in our life, our Second Equivalent Section tells us about what we should be making sure that we currently have in our life and our third Equivalent Section tells us what we want to have in our life in the future. Our First Step of our current (second) Equivalent Section gives us a goal to be sure that we personally (ye) come behind in no gift. Our Second Step of our current (second) Equivalent Section tells us how we are to use that gift. (We are to wait like a servant or waiter waits.)

In order to make sure that we do not grow weary in well doing, we need to keep our eyes on the coming of our Lord Jesus Christ (in our Second Step) and the knowledge that in due season we shall reap, if we faint not (Galatians 6:9). In both our current Section and in Galatians, and in other places within the Bible, we see that rewards (and gifts) are conditions (if) and there is an implication of punishment if we do less than expected of us personally. We also see that we are to anticipate judgment (waiting for the coming of our Lord Jesus Christ) with an active service (waiting like a servant or waiter waits) but that we will not know our final reward or punishment until the end (the coming of our Lord Jesus Christ). Thus, our current life is one giant test where the score is not posted until after it is too late to change things and the one with the greatest reward is given to the one who was most diligent in obedience.

That leaves us with out third Equivalent Section, which tells us what we want to have in our life in the future. The word unto means 'up to and including'. That means that our first phrase of this Section is telling us that Christ will continue (shall) to confirm us 'up to and including' our personal end. However, since this Section is Equivalent to the other Sections, this confirmation is based upon the other Sections of this sentence remaining true in our life. As noted in the note about how Lord Jesus Christ is used in this sentence, confirm means 'To fix more firmly; to settle or establish'. He will continue to make us more and more 'fixed firmly and settled and established' the longer we have Christ in us, as mentioned earlier.

In our second phrase we see why God wants to do this. It is so that ye may be blameless in the day of our Lord Jesus Christ. As mentioned in the note For this Section in the Lord Jesus Christ Study, the day of our Lord Jesus Christ is talking about the day that we each personally appear before the Judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). All of our rewards, including out position within His government during His 1,000-years reign, is directly dependent upon how well we allow Him to work through our personal life now.

Please see the note for 1Corinthians 14:17 about the word thank. The functional definition is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about giving of thanks.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see earlier in this note for more details on the word grace.

Please see the note 2Corinthians 5:5 about the word give. The functional definition is: 'Bestowed; granted; conferred; imparted; admitted or supposed'. Please also see the note 2Corinthians 9:8-11 for about the word given. Please also see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the note for 1Corinthians C14S19 and Ephesians C5S2 about giving of thanks. We find forms of this word, in 1Corinthians, in: 1:4; 2:12; 3:7; 3:10; 7:5; 7:25; 7:38; 10:30; 10:32; 11:15; 11:24; 12:3; 12:7; 12:8; 12:24; 13:3; 14:7; 14:8; 14:16; 14:17; 15:38; 15:57 and 16:1.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see earlier in this note for more details on the word enriched.

Please see earlier in this note for more details on the word utterance.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. We find forms of these words, within 1Corinthians, in: 1:5; 1:16; 2:2; 2:8; 2:11; 2:11; 2:12; 2:14; 2:16; 3:16; 3:20; 4:4; 4:19; 5:6; 6:2; 6:3; 6:9; 6:19; 7:16; 7:16; 8:1; 8:1; 8:2; 8:3; 8:4; 8:7; 8:10-11; 9:13; 9:24; 11:3; 12:2; 12:8; 13:2; 13:9; 13:9; 13:12; 14:2; 14:4; 14:6; 14:7; 14:9; 14:11; 14:13; 14:14; 14:19; 14:27; 14:37; 15:34; 15:58; 16:15 and 16:18. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The word even means 'having the same weight'. When two sides of a balancing scale are even, both sides of the scale have the same weight.

Please see the note for Psalms 119 about the word testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. in this sentence, the testimony of Christ was the changed life that the believers had due to the influence of Christ.

Please see the note for Galatians 3:15 for links to every place that the New Testament uses any form of the word confirm. Please also see earlier in this note for more details on this word.

Please see the note for 12:4 for a short note on every verse in 1Corinthians which uses any form of the word gift. Please also see the note for Romans 5:12-18 which has a lot of info about spiritual gifts. The functional definition is: 'A gift is something given to us which we did not pay for but which the giver paid for or owned prior to giving the give to us'.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. Webster's 1828 defines this word as 'ppr. Staying in expectation. Waiting on, attending; accompanying; serving. Waiting for, staying for the arrival of. Waiting at, staying or attending at in expectation or in service. In waiting, in attendance'.

Please see the note for 2Corinthians 11:15 about the word end. The functional definition is: 'outcome'.

Please see the note for Philippians 2:14-16 for links to every place in the Bible where we find forms of the word blameless along with a definition from Webster's 1828 Dictionary and links from other commentators. The functional definition for this word is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thank. Ro 1:8; 6:17; Ac 11:23; 21:20 exp: 1Co 1:14. The grace. 1Co 1:3; Joh 10:30; 14:14,16,26; 15:26; 1Ti 1:14 exp: 2Co 8:9; 2Th 1:12. General references. exp: 1Co 14:18; 1Th 1:2.
in every. 1Co 4:7-10; Ro 11:12; 2Co 9:11; Eph 2:7; 3:8 in all. 1Co 12:8,10; 14:5-6,26; Ac 2:4; 2Co 8:7; Eph 6:19; Col 4:3-4 and in. 1Co 8:11; 13:2,8; Ro 15:4; 2Co 4:6; Eph 1:17; Php 1:9; Col 1:9-10; 2:3; 3:10; Jas 3:13; 2Pe 3:18 General references. exp: 1Co 14:18; 2Co 12:12.
the. 1Co 2:1-2; Ac 18:5; 20:21,24; 22:18; 23:11; 28:23; 1Ti 2:6; 2Ti 1:8; 1Jo 5:11-13; Re 1:2,9; 6:9; 12:11,17; 19:10 was. Mr 16:20; Ac 11:17,21; Ro 15:19; 2Co 12:12; Ga 3:5; Heb 2:3-4 General references. exp: 1Co 14:18; 2Co 12:12.
ye. 2Co 12:13 waiting. 1Co 4:5; Ge 49:18; Mt 25:1; Lu 12:36; Ro 8:19; Php 3:20; 1Th 1:10; 2Ti 4:8; Tit 2:13; Heb 9:28; 10:36-37; Jas 5:7-8; 2Pe 3:12; Jude 1:21 coming. Gr. revelation. Lu 17:30; Col 3:4; 2Th 1:7; 1Ti 6:14-15; 1Pe 1:13; 4:13; 5:4; 1Jo 3:2 exp: 2Pe 1:16. General references. exp: 2Co 12:12.
confirm. Ps 37:17,28; Ro 14:4; 16:25; 2Co 1:21; 1Th 3:13; 5:24; 2Th 3:3; 1Pe 5:10 blameless. Eph 5:27; Php 2:15; Col 1:22; 1Th 3:13; 5:23-24; 2Pe 3:14; Jude 1:24-25 the day. Php 1:6,10; 2:16; 2Pe 3:10 exp: 1Co 3:13; 5:5. General references. exp: Mt 24:13; 2Th 1:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S3 (Verse 9) God enables salvation and sanctification.

God is faithful,
by whom ye were called unto the fellowship of his Son Jesus Christ our Lord..

This sentence tells us that God is faithful and that we are supposed to be in fellowship of his Son Jesus Christ our Lord, Who is also faithful. This means that we are also required to be faithful. This sentence is also the set-up for the next sentence where Paul deals with the first, of several, sin that these people had in their life. That first sin shows that they were not faithful to Christ. Today we also have rampant divisions as evidenced by all of the religions which claim to be Christian and all of the divisions seen between preachers and people who claim to be saved.

This sentence is pretty much explained in the note for 1Corinthians 1:9 in the Lord Jesus Christ Study. As explained there, we see that God is faithful and that He personally (by whom) called us each personally (ye) unto the fellowship of his Son Jesus Christ our Lord. As explained in of be in the note for Son within the Lord Jesus Christ Study, in order to have fellowship of his Son Jesus Christ our Lord, we must be willing to also receive the character of God. (Please also see the note for 4:17 for links to every place in 1Corinthians where forms of the word son are used.) please also see the note for 6:7 for links to every sentence in this epistle which use any form of the word shame.

Understood in this sentence is the fact that a faithful God would keep open the way for us to have that fellowship. If we are not experiencing that fellowship then it is no one's fault but our own. Please also notice that this statement of fellowship comes right after the sentence which tells us about our salvation, sanctification and confirmation. Thus, we learn of a much more personal and intimate relationship that God offers. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

Within this epistle, we find forms of the word faith is used in:

Our current sentence says God is faithful.
2:5 : our faith should not stand in the wisdom of men, but in the power of God.
4:2 : Moreover it is required in stewards, that a man be found faithful.
4:17 : Timothy was faithful.
7:25 : Paul was faithful.
10:13 : God is faithful.
12:9 : faith is a gift of the Spirit.
13:2 : faith is worth less than charity.
13:13 : faith is grouped with charity.
15:14 : faith can be vain.
15:17 : faith can be vain.
16:13 : Watch ye, stand fast in the faith, quit you like men, be strong.

In addition, to what is in the notes mentioned, we also see that faith can be vain. That is, it can have an outwards show with no inward substance. Further, we see that true Biblical faith comes from the Spirit. Therefore, if our faith is going to be Biblical, it has to be based upon (received as a gift) God's Spirit and maintained by maintaining our dependence on God's Spirit on an ongoing basis, if we want to be faithful. We also see that if our faith should...stand in the wisdom of men, that it will be vain because it does not have the power of God to sustain it. All of this that comes later in this epistle matches what we see in this sentence and is based upon it because this sentence tells us the true foundation of true Biblical faith. What is left in this epistle about faith, that has not been said, is the test of faith and the final command. The test of true Biblical faith is that it stands with charity and takes a lower position. Vain faith will not do that. The final command of faith is that we (personally) stand fast in the faith. That is, that we make sure that our faith is always faithful.

In addition, this sentence is just one of 15 verses in 1Corinthians that use some form of call. They are:

1:1 : Paul was called to be an apostle of Jesus Christ through the will of God.
1:2 : We are called to be saints and to call upon the name of Jesus Christ our Lord.
Our current sentence tells us that each and every one of us are personally called unto the fellowship of his Son Jesus Christ our Lord.
1:24 : Christ is the power of God, and the wisdom of God to them which are called.
1:26 : Our calling is not shared by not many wise men after the flesh, not many mighty, not many noble.
5:11 : We are to break fellowship if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
7:15 : God hath called us to peace.
7:17 : the Lord hath called every one and distributed to every man what he needs to fulfill that calling and so let him walk.
7:18 : Where 7:17 was talking about marriage, 7:18 is talking about religion. Also see 7:20.
7:20 : Let every man abide in the same calling wherein he was called applies to all calling by God.
7:21 : Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
7:22 : For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.
7:24 : Brethren, let every man, wherein he is called, therein abide with God.
8:5 : Devils are falsely called gods.
15:9 : Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

In addition to the verses mentioned above, please use the following links to see where the word call, is used in other books of the New Testament: Matthew 1:2-16; Mark 1:20; Luke 1:13; John 1:42; Acts 1:12; Romans C1S1; 2Corinthians 1:23; Galatians 1:6; Ephesians 1:18; Philippians 3:14; Colossians 3:15; 1Thessalonians 2:12; 2Thessalonians 1:11; 1Timothy 6:12; Hebrews 2:11; James 2:7; 1Peter 1:15; 2Peter 1:3; 1John 3:1; Jude 1:1; Revelation 1:9. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. Please also see the note for Romans 10:13 about Lord and call.

It should be obvious that there is a lot more detail involved in each of these verses and their interaction concerning the word call. Hopefully, the reader also understands that a proper Bible Word Study would require looking at the use of this word all through the Bible and not just in this epistle. However, looking at just Paul's usage in this epistle shows that a call includes expected behaviour and results, it includes gifts from God that enable the called to do what they are called to do and yet there are people who are called but do not obey that calling (5:11). 5:11 and surround verses should also show the reader that there are definitely significant consequences to ignoring the call of God. Our verse tells us that God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. God is faithful, which means that his Son is also faithful and when we are called unto the fellowship of his Son Jesus Christ our Lord, we are enabled, and expected to be, faithful in the same way. That means that we are to be faithful in letting the world see the results of our fellowship with his Son Jesus Christ. And, just so that we remember the consequences, Paul reminds us that his Son Jesus Christ is our Lord, which means we will be judged for how faithful we are in letting the world see the results of our fellowship with his Son Jesus Christ.

Thompson Chain Topics provides references for the word call as: 'Call, Divine: to Repentance: Jer 35:15; Eze 33:11; Ho 6:1; Mt 22:3; Lu 14:17; 2Co 5:20. Calling, the Christian: 1Co 1:26; Eph 1:18; 4:1; Php 3:14; 1Th 2:12; 2Th 2:14; 2Ti 1:9; Heb 3:1; 1Pe 5:10; 2Pe 1:10. Imperative Call: Christ Felt the Imperative Call of Duty: He must be about his Father's Business: Lu 2:49. He must Preach: Lu 4:43. He must Accomplish his Work: Lu 12:50. He must Work while the Day Lasted: Joh 9:4. He must go to Jerusalem to suffer: Mt 16:21. Wisdom's Call: Pr 1:20; 8:1; 9:3.'

Nave's Topical Bible provides references for the word call as: 'PERSONAL: By Christ: Isa 55:5. ToSPECIAL RELIGIOUS DUTY: OF ABRAHAM: Ge 12:1-3; Isa 51:2; Heb 11:8. MOSES: Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34-35. AARON AND HIS SONS: Ex 4:14-16. See above, and: Ps 105:26; Ex 28:1; Heb 5:4. JOSHUA: Nu 27:18-19,22-23; De 31:14,23; Jos 1:1-9. GIDEON: Jg 6:11-16. SAMUEL: 1Sa 3:4-10. SOLOMON: 1Ch 28:6,10. JEHU: 2Ki 9:6-7; 2Ch 22:7. CYRUS: Isa 45:1-4. AMOS: Am 7:14-15. APOSTLES: Mt 4:18-22; 9:9; Mr 1:16-17; 2:14; 3:13-19; Lu 5:27; 6:13-15; Joh 15:16. ThE RICH YOUNG MAN: Mr 10:21-22. PAUL: Ac 9:4-6,15-16; 13:2-3; Ro 1:1; 1Co 1:1; 2Co 1:1; Ga 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; 2Ti 1:1. ALL WHO ARE CALLED OF GOD: Ro 8:30; 1Co 1:2,9,24; 1Th 2:11-12; 2Th 2:13-14; 2Ti 1:9; Heb 3:1-2,7-8; 1Pe 5:10; 2Pe 1:3,10; Jude 1:1; Re 17:14.'

Torrey's Topical Textbook provides links for the phrase the Call of God as: 'By Christ: Isa 55:5; Ro 1:6 By His Spirit: Re 22:17. By His works: Ps 19:2-3. By His ministers: Jer 35:15; 2Co 5:20. By His gospel: 2Th 2:14. Is from darkness: 1Pe 2:9. Addressed to all: Isa 45:22; Mt 20:16. Most reject: Pr 1:24; Mt 20:16. Effectual to saints: Ps 110:3; Ac 2:47; 13:48; 1Co 1:24. ToMAN IS. Of grace: Ga 1:15; 2Ti 1:9. According to the purpose of God: Ro 8:28; 9:11,23-24. High: Php 3:14. Holy: 1Ti 1:9. Heavenly: Heb 3:1. Tofellowship with Christ: 1Co 1:9. Toholiness: 1Th 4:7. Toliberty: Ga 5:13. Topeace: 1Co 7:15; Col 3:15. Toglory and virtue: 2Pe 1:3. Tothe eternal glory of Christ: 2Th 2:14; 1Pe 5:10. Toeternal life: 1Ti 6:12. Partakers of, justified: Ro 8:30. Walk worthy of: Eph 4:1. Blessedness of receiving: Re 19:9. Praise God for: 1Pe 2:9. Illustrated: Pr 9:3-4. REJECTION OF, LEADS TO. Judicial blindness: Isa 6:9; Ac 28:24-27; Ro 11:8-10. Delusion: Isa 66:4; 2Th 2:10-11. Withdrawal of the means of grace: Jer 26:4-6; Ac 13:46; 18:6; Re 2:5. Temporal judgments: Isa 28:12; Jer 6:16; 35:17; Zec 7:12-14. Rejection by God: Pr 1:14-32; Jer 6:19,30. Condemnation: Joh 12:48; Heb 2:1-3; 12:25. Destruction: Pr 29:1; Mt 22:3-7.'

Please see the note for Philippians 2:1-2 for links to every place in the Bible where we find forms of the word fellowship along with a definition from Easton's Bible Dictionary. Please see the note for Ephesians C5S7 for links to where the Bible tells us about fellowship and provides the definition from Webster's 1828 .

Please see the note for Hebrews 2:6 for links to every place in the Bible where we find the non-capitalized word son used. The functional definition is: 'a son receives the character of the father'. Please also see the verses in the New Testament. and the Summary on the name / role about the word Son, including the phrases: Son of God, Son of David, Son of man, (uppercase) and Son of man (lowercase). Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the notes for Romans 8:14-LJC; Galatians C4S3 and 1Timothy 1:2-LJC about the phrase sons of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. 1Co 10:13; Nu 23:19; De 7:9; 32:4; Ps 89:33-35; 100:5; Isa 11:5; 25:1; 49:7; La 3:22-23; Mt 24:35; 1Th 5:23-24; 2Th 3:3; Tit 1:2; Heb 2:17; 6:18; 10:23; 11:11; Re 19:11 by. Col 1:24; Ro 8:28,30; 9:24; Ga 1:15; 1Th 2:12; 2Th 2:14; 2Ti 1:9; Heb 3:1; 1Pe 5:10 the fellowship. 1Co 1:30; 10:16; Joh 15:4-5; 17:21; Ro 11:17; Ga 2:20; Eph 2:20-22; 3:6; Heb 3:14; 1Jo 1:3,7; 4:13 General references. exp: Ex 40:14; Jos 21:45; Php 1:5'.

Start of web page, Start of Chapter, Chapter Summary

C1-S4 (Verse 10) Two step process for unity.

First Step: Submit to the authority of our Lord Jesus Christ.

Now I beseech you,
brethren,
by the name of our Lord Jesus Christ,
that ye all speak the same thing,
and that there be no divisions among you;.

Second Step: Be part of a perfect joining.

but that ye be perfectly joined together in the same mind and in the same judgment..

This sentence tells us to have a true testimony of our Lord Jesus Christ changing our life and have no divisions among us. If we are divided, we can't possibly be following commands from the same Lord.

What our Lord Jesus Christ wants us to do is to stop our bickering and fighting among ourselves so that He can get us to do the things that He planned to do when He saved us. This is true for every role of our God and Lord Jesus Christ is used here to make it clear that no matter how you deal with God, He wants the same thing. Notice that what Paul is begging (beseech) these people to do when he says that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. We were just told in the prior sentence that God is faithful and that He called us unto the fellowship of his Son Jesus Christ our Lord (see note above). Please see the note for Romans 15:18-19 which has links to everywhere that the Bible uses any form of the word spoke or speak.

This sentence starts with Now, which means 'based upon the fact that God is faithful and He expects us to also be faithful and show the world the results of our fellowship with his Son Jesus Christ, we are to all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment'. The only way that we can do that is if we are submitted to our Lord Jesus Christ and are letting the world see Him living through our lives. That means that we accept His instructions on how to live in the flesh as Law (Lord Jesus) and we accept His instructions on how to spiritually mature as Law (Lord Christ).

If we are seeking our own will and way, there will be divisions among us. James told us From whence come wars and fighting's among you? come they not hence, even of your lusts that war in your members? (James 4:1). God wants us to put aside the lusts that war in your members and show the world our Lord Jesus Christ and how He can make us be perfectly joined together in the same mind and in the same judgment. In the Bible, perfect means 'spiritually mature'. These people were not perfect and this epistle was written to teach them that they needed to be perfect so that God could accomplish all that He wanted in their lives and in ours (with all that in every place call upon the name of Jesus Christ our Lord 1:2).

As mentioned in the note for this verse in the Lord Jesus Christ Study, this is only the fourth sentence in this book and already God has been used 6 times, Lord has been used 6 times (including this verse), Jesus has been used 9 times and Christ has been used 10 times. Paul is opening with a strong emphasis on who is actually sending this message. With that in mind, it should be easy to understand the phrase by the name of our Lord Jesus Christ. The phrase by the name means 'by way of the power associated with the name'. It is found in Exodus 6:3; Deuteronomy 28:10; 2Samuel 6:2; Isaiah 44:5; 48:1; Acts 4:10, 30 and our current sentence.

This phrase is often confused with other similar phrases because people don't pay close attention to prepositions and how they change the meaning of a phrase. For example, the phrase upon the name means 'requesting direction and provision with the assumption of obedience'. It is found in Genesis 4:26; 12:8; 26:25; Psalms 116:4, 13, 17; Zephaniah 3:9; Romans 10:13; 1Corinthians 1:2. (Please see the note for Romans 10:13 for links to every place in the Bible where the words call and Lord are used together.) the phrase on the name is similar yet has a different meaning. It means 'request the power and protection'. This is stronger than upon the name. It is found in Genesis 13:4; 21:33; 1Kings 18:24-26; 2Kings 5:11; Joel 2:32; Acts 2:21; 22:16; 1John 3:23; 5:13. Finally, the phrase in the name means 'as a representative (ambassador) of'. It is found in 64 verses of the Bible and, in the New Testament, in Matthew 10:41-42; Matthew 21:9; Matthew 23:39; Matthew 28:19; Mark 11:9-10; Luke 13:35; 19:38; John 3:18; 12:13; Acts 2:38; 3:6; 4:18; 5:40; 8:16; 9:27,29; 10:48; 16:18; 19:5; 1Corinthians 1:13; 5:4; 6:11; Ephesians 5:20; Colossians 3:17; 2Thessalonians 3:6; James 5:10,14. If the reader reviews each of these references they will see the difference that a preposition can make. They should also get additional insight into each of these verses and better understand how important it is to read exactly what God wrote.

It should also be mentioned that when the name is used without a preceding preposition, the sentence only provides the name of a person, place or thing. However, when the name is combined with a verb then it is describing 'acting for or against the authority represented by the name'. For example, Exodus 33:19 and Exodus 34:5 have proclaimed the name of the LORD. Leviticus 18:21; 19:12 and 21:6 have profane the name. Leviticus 24:11; 24:16 and Revelation 16:9 have blaspheme the name. Exodus 20:7; Deuteronomy 5:11 and Proverbs 30:9 have take the name. Deuteronomy 32:3 has publish the name. Joshua 9:9 has because of the name is used 'because the power and authority associated with the name caused action'. We also find after the name in 11 verses when a person 'hoped for similar traits of the original'. Mention the name is in 70 verses and used for 'associated with but not strongly identified with' while called the name only identifies the person, place or thing. While more examples could be given of the 273 verses which have the phrase the name, this should be sufficient for people to understand the Biblical use of this phrase. That is; 'the Bible uses the phrase the name to identify a person, place or thing and all that is associated with that name, including the power and authority and actions that are associated with the name. In addition, it is common to use the phrase the name in conjunction with a verb or preposition when the emphasis in on the power and authority more than on the person place or thing'. Please see the note for Luke 13:35 about the phrase name of the Lord. Please see the note for 1Peter 4:14-LJC about the phrase name of Christ. Please see the notes for 1Corinthians C1S1; Philippians 2:9-11 about the word name.

Thus, we see that thus sentence starts with Now because it is based upon all that was said before, especially all of the references to God. Then Paul says brethren to remind them that they are saved and Paul is not their enemy but is trying to help them like family sometimes has to help family members see that they are messing up. From there Paul tells them that he is talking 'by way of the power associated with the name of' our Lord Jesus Christ. After all of this set-up, Paul is ready to deliver his message. However, he does not give it as a rebuke but as instructions. Would to God that the rest of us could be that way when we want to take someone's head off.

Divisions and fighting are noticed by outsiders even when they don't know anything about a group and they cause people to get further away from potential personal problems. Uniforms, as in a parade or uniformed people walking together, attracts. Our main spiritual job is to attract people to a personal relationship with our God. Therefore, divisions are the result of devils stirring up our fleshly pride. That's why our first command is that there be no divisions among you.

However, Paul didn't stop with no divisions, but went on and added but that ye be perfectly joined together in the same mind and in the same judgment. God doesn't create a void in people's life but God always adds a positive in after He removes the bad influence. In Matthew 12:43-45 and Luke 11:23-26 give us the warning from Jesus about casting out an evil spirit and not replacing it with the Holy Spirit. This was not a parable given in these two Gospels, but a warning. People make the mistake of thinking 'I'm saved. I'm OK' when the truth is that they have kept the Holy Spirit out of part of their life and reserved that part of their life for the flesh and influence of devils. This is how saved people ended up addicted to sin. The way for saved people to avoid sin is to not only put out the divisions in all areas of life, but to then do this last phrase in all areas of life.

Our last phrase tells us to be personally (ye) perfectly joined together in two specific ways. The ye ('each and every one of you personally') means that we shouldn't worry about what everyone else is doing but need to worry about what we personally are doing. In addition, everyone wants us to be joined together with them but the only person that we can do this perfectly with is our Lord Jesus Christ. That is because we have a different spirit from other people but when we got saved, we received His Spirit in the form of the Holy Spirit. Thus, we need perfect obedience to the Holy Spirit that is in us if we want to be perfectly joined together (with) our Lord Jesus Christ.

Finally, we are told that our perfect joining is to be in two specific areas: in the same mind and in the same judgment. We can have the same mind with other people only if all receive the mind of Christ as we are instructed to do in Romans 7:25; 15:6; our current sentence; Philippians 2:5; 1Peter 1:13. As pointed out in the notes related to those verses, when we have the mind of Christ our attitude in everything changes. Our primary concern in the spiritual impact and bringing others closer to Christ is more important than our pride, lusts, flesh or anything else. When there is fighting between God's people, we need to look for a fleshly or worldly or devilish motivation behind each person who is fighting. It is only when someone keeps pointing others to the word of God and telling them to get their proper interpretation from the Spirit of God (not religion or some preacher) that they are as innocent as Jesus Christ was when He argued with religious leaders. In such a case, the person in the right might be persecuted like Jesus was and like the apostles were, but the person in the wrong is going to bring the judgment of God upon themselves and all of their followers.

The second area the we are to be perfectly joined together is in in the same judgment. Lots of people believe the doctrinal error that 'we are to not judge'. However, this sentence literally says that we are to judge. What's more, several other places in the Bible tell us the same thing.

Many people claim that 'we are to not judge' and misquote In Matthew 7:1 and Luke 6:37. Those verses say Judge not, that ye be not judged. Matthew goes on to say For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. However, we are all going to be judged at the great white throne (Revelation 20:11) or at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) and John 7:24 says, Judge not according to the appearance, but judge righteous judgment. So if we 'don't judge' then we are disobeying the direct command of John 7:24, this sentence and many other places in the Bible. In addition, if we 'don't judge' then we are following the devil's method of quoting scripture out of context in order to change the meaning. If we do judge, but also make sure that we use the same methods that are used by God (righteous), then we will be obeying all of these verses and have the blessing of God.

The trouble with the 'don't judge' crowd is that they inevitably end up doing the very thing that they condemn (See Romans 2). If we admit that we judge others and are careful how we do it, we can avoid being a hypocrite. The one thing that we are to not judge is what a person is inside (heart, soul, saved, etc). Only God can see that and while people claim that the person themselves know, often people deceive themselves. What we are to judge is outward things (attitudes, actions, fruit that God grows from their inside, etc). (Please see the note for 4:5, for links to several verses where we are told to judge.) Even then, as our sentence tells us, we can only do this righteously if we are using the mind of Christ.

Please see the note for Romans C12S1 about the word beseech. That note has the full definition from Webster's 1828 Dictionary, links to every place in the New Testament where this word is used and a short note for each usage. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

The word name, and the doctrine associated with it, was covered earlier within this note. Please see above. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ.

Please see the note for Romans C15S15 and 2Corinthians 2:17 about the word speak / spoken / say / saith. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. We find forms of this word, in 1Corinthians, in: 1:10; 1:12; 1:15; 2:6-7; 2:13; 3:1; 3:4; 6:5; 6:16; 7:6; 7:8; 7:12; 7:26; 7:29; 7:35; 9:8; 9:8; 9:10; 10:15; 10:19; 10:20; 10:28-29; 11:22; 11:25; 12:3; 12:15; 12:16; 12:21; 12:30; 13:1; 14:2; 14:3; 14:4; 14:5; 14:6; 14:9; 14:11; 14:13; 14:16; 14:18-19; 14:21; 14:23; 14:27; 14:28; 14:29; 14:34; 14:35; 14:39; 15:12; 15:27; 15:34; 15:35; 15:50 and 15:54. Please also see the note for Romans 11:1 about the phrase I say. Please also see the note for Ephesians C4S15 about the phrase evil speaking. Please also see the note for Romans 15:18-19 which has links to everywhere that the Bible uses any form of the word spoke or speak.

Please see the notes for 1:13; 3:3; 11:17 and 12:11 for verses in this epistle which use any form of the word divide. Please see the note for Romans 16:17 which has links to everywhere that the Bible uses any form of the word divisions along with an explanation of the use of that word. The definition given there is: ' '. in 2Timothy 2:15 we are told Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Obviously, if we are told to be rightly dividing the word of truth then it is possible to be wrongly dividing the word of truth. Please also see the Word Study on Dividing. Please note: divisions between God's people is not the same as rightly dividing the word of truth.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'. A shorter form of that definition is: 'achieved maturity'. Please also see the note for 1John C4S13 about the phrase perfect love.

Please see the note for 1Corinthians 6:16 for links to every place in the New Testament where forms of the word join (but not joint) are used along with the definition.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together.

Forms of the word judge occur 758 times in 674 verses of the Bible, 201 times in 164 verses of the New Testament and 29 times in 21 verses of 1Corinthians (our current sentence; 2:15; 4:3, 4:4, 4:5; 5:3, 12, 12, 13; 6:2, 6:2, 6:3, 6:4, 6:5; 7:25, 40; 10:15, 29; 11:13, 31, 32; 14:24, 29. In addition, to these verses, all of chapter 6 is related to judgment. Obviously, this is an important subject within this epistle. Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. The functional definition is: 'To hear and determine, as in causes on trial; to pass sentence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I beseech. 1Co 4:16; Ro 12:1; 2Co 5:20; 6:1; 10:1; Ga 4:12; Eph 4:1; Phm 1:9-10; 1Pe 2:11 by the. Ro 15:30; 1Th 4:1-2; 2Th 2:1; 1Ti 5:21; 2Ti 4:1 that ye. Ps 133:1; Jer 32:39; Joh 13:34-35; 17:23; Ac 4:32; Ro 12:16; 15:5-6; 16:17; 2Co 13:11; Eph 4:1-7,31-32; Php 1:27; 2:1-4; 3:16; 1Th 5:13; Jas 3:13-18; 1Pe 3:8-9 divisions. Gr. schisms. 1Co 11:18; 12:25; Mt 9:16; Mr 2:21; Joh 7:43; 9:16; 10:19 (Gr) General references. exp: Ex 36:10; Mr 3:24; Eph 4:3'.

Start of web page, Start of Chapter, Chapter Summary

C1-S5 (Verse 11) Why Paul beseeched these brethren like he did in the prior sentence.

For it hath been declared unto me of you,
my brethren,
by them which are of the house of Chloe,
that there are contentions among you..

Paul mentions the house of Chloe as the source of his information without naming individuals involved. While nothing is know about this household, it can be assumed that they were important enough in the church to not bee run off. It is also important to note that Paul names a family within the church as his source of information, so that he can not be accused of listening to rumor. In addition, since this was not one of the questions mentioned in the letter written to Paul, it was not part of the 'official correspondence'. However, since Paul deals with this matter first, we can see that it is more important, on a spiritual scale, than questions that people don't have the answers for and probably are not fighting about.

Webster's 1828 dictionary defines declared to be 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'. Thus, Paul was telling them that there was no doubt about these contentions existing.

Please also note that Paul calls them my brethren. This is a spiritual designation because what he is asking them to do requires spiritual motivation to change. This is the first Sin mentioned in this epistle. Please follow the link to see comments on all of the sins dealt with in this epistle.

Forms of the word declare occurs 148 times in 146 verses of the Bible, and in the New Testament, in Matthew 13:36; Matthew 15:15; Luke 1:1; 8:47; John 1:18; 17:26; Acts 8:33; 9:27; 10:8; 12:17; 13:32, 41; 15:3-4, 12, 14; 17:23; 20:27; 21:19; 25:14; Romans 1:4; 3:25-26; 9:17; our current sentence; 2:1; 3:13; 11:17; 15:1; 2Corinthians 3:3; 8:19; Colossians 1:8; 4:7; Hebrews 2:12; 11:14; 1John 1:3, 5; Revelation 10:7. Webster's 1828 defines this word as: 'to make clear.' A quick viewing of these verses will show that this is a good definition.

Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'.

We find forms of the word contentious occurring only 5 times in the Bible. Those verses are: Proverbs 21:19; Proverbs 26:21; Proverbs 27:15; Romans 2:8 and our current sentence. Please see the notes for 1Corinthians C11S16 and Philippians 1:15-17 about the words contentious / contention / contend. Webster's 1828 dictionary defines contention to be 'Strife; struggle; a violent effort to obtain something, or to resist a person, claim or injury; contest; quarrel. Multitudes lost their lives in a tumult raised by contention among the partiz and of the several colors. 2. Strife in words or debate; quarrel; angry contest; controversy. Avoid foolish questions, and genealogies, and contentions, and strivings about the law. Titus 3. A fools lips enter into contention. Proverbs 18. 3. Strife or endeavor to excel; emulation. 4. Eagerness; zeal; ardor; vehemence of endeavor. This is an end worthy of our utmost contention to obtain'. The things that Paul beseeches them to do in the prior sentence all require an attitude change among the people that are fighting and that attitude change will end the contentions.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it hath. 1Co 11:18; Ge 27:42; 37:2; 1Sa 25:14-17 that there. 1Co 3:3; 6:1-7; Pr 13:10; 18:6; 2Co 12:20; Ga 5:15,20,26; Php 2:14; 1Ti 6:4; 2Ti 2:23-25; Jas 4:1-2 General references. exp: Mr 3:24 '.

Start of web page, Start of Chapter, Chapter Summary

C1-S6 (Verse 12) Claims made which caused doctrinal error.

First Step: Lowest level preacher.

Now this I say,
that every one of you saith,
I am of Paul;.

Second Step: Next level preacher.

and I of Apollos;.

Third Step: Top level preacher.

and I of Cephas;.

Fourth Step: Top level authority.

and I of Christ..

The first two phrases found in the First Step Now this I say, that every one of you saith,) also apply to each of the next Steps because each Step starts with and. We see Steps in level of importance because Paul always considered himself to be the least (15:9), Peter (Cephas) was the top apostle, and Christ is the top level authority within the church.

These people were not pointing people back to the authority that they quoted but were claiming personal authority because, they claimed, that they received their doctrine from that authority. We see this in the current context because these preachers named each pointed people to Christ and they were not the source of divisions. The people who were claiming to be the local authority were actually misquoting their claimed authority and causing divisions. They were responding to fleshly pride and a desire to have people follow them, which is what Satan promised Eve in the Garden (Genesis 3:4-5). We have the same divisions today because everyone is claiming the authority of their favorite preacher instead of going back to what the Bible reveals about Christ. We find the phrase one Lord is used in Mark 12:29 (Jesus answering a scribe who challenged Him on doctrine); 8:6 (Paul answering the doctrinal challenge from devils) and Ephesians 4:5 (explaining that many faiths means many lords).

Thus, we see that this type of division strikes at the very foundation of our faith. That is why it is the first sin that Paul deals with in this epistle. Please also see the section in this Study on sin and the note for this sentence in the Lord Jesus Christ Study for more on this doctrine.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

We see Paul used, in: Acts 13:9, 13, 16, 43, 45-46, 50; Acts 14:9, 11-12, 14, 19; Acts 15:2, 12, 22, 25, 35-36, 38, 40; Acts 16:3, 9, 14, 17-19, 25, 28-29, 36-37; Acts 17:2, 4, 10, 13-16, 22, 33; Acts 18:1, 5, 9, 12, 14, 18; Acts 19:1, 4, 6, 11, 13, 15, 21, 26, 29-30; Acts 20:1, 7, 9-10, 13, 16, 37; Acts 21:4, 8, 11, 13, 18, 26, 29-30, 32, 37, 39-40; Acts 22:25, 28, 30; Acts 23:1, 3, 5-6, 10-12, 14, 16-18, 20, 24, 31, 33; Acts 24:1, 10, 23-24, 26-27; Acts 25:2, 4, 6-7, 9-10, 14, 19, 21, 23; Acts 26:1, 24, 28-29; Acts 27:1, 3, 9, 11, 21, 24, 31, 33, 43; Acts 28:3, 8, 15-17, 25, 30; Romans 1:1; 1Corinthians 1:1; our current sentence; 1Corinthians 1:13; 1Corinthians 3:4, 1Corinthians 5, 1Corinthians 22; 1Corinthians 16:21; 2Corinthians 1:1; 2Corinthians 10:1; Galatians 1:1; Galatians 5:2; Ephesians 1:1; Ephesians 3:1; Philippians 1:1; Colossians 1:1; Colossians 1:23; Colossians 4:18; 1Thessalonians 1:1; 1Thessalonians 2:18; 2Thessalonians 1:1; 2Thessalonians 3:17; 1Timothy 1:1; 2Timothy 1:1; Titus 1:1; Philemon 1:1; Philemon 1:9; Philemon 1:19 and 2Peter 3:15. Colossians C1S6 for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry.

We see Apollos is used in Acts 18:24; 19:1; our current sentence; 3:4, 5, 6, 22; 4:6; 16:12 and Titus 3:13. He became a powerful preacher of God's truth after his doctrine was corrected by Aquila and Priscilla.

We see Cephas is used in John 1:42; our current sentence; 3:22; 9:5; 15:5 and Galatians 2:9. In John 1:42 it is made clear that this is a name given to Peter by Jesus when they first met. There we read which is by interpretation, A stone. This is totally different from the Biblical use of Rock, which the Bible uses for the foundation of our salvation and for the foundation of the church. Every place in the Bible where we find Rock it is speaking directly or indirectly of Christ. (Please see the note for John 1:42 in the Lord Jesus Christ Study for the links to support this claim about the Biblical use of the word Rock.) the functional definition is: 'A name given to Peter by Jesus which is used symbolically and means a small stone'. Please also see the note for Galatians C2-S6 about the name of Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the note for 2Peter 1:1 about the name of Simon. The functional definition is: 'A name given to Peter by Jesus which is used symbolically and means a small stone'.

Please follow This link for all of the places in this epistle which use the name of Christ. Please also see the note for in the Lord Jesus Christ Study about this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Co 7:29; 15:50; 2Co 9:6; Ga 3:17 I am. 1Co 3:4-6,21-23; 4:6 Apollos. 1Co 16:12; Ac 18:24-28; 19:1 Cephas. 1Co 9:5; 15:5; Joh 1:42; Ga 2:9 General references. exp: Mr 3:24; 1Co 3:4'.

Start of web page, Start of Chapter, Chapter Summary

C1-S7 (Verse 13) Is Christ divided?

Please see the note for this sentence in the Lord Jesus Christ Study for how the use of the names for God and for the Son of God tie all of this chapter together. The context of this sentence makes it clear that divided is used for disagreements in claims. Jesus Christ was crucified because He made clear and non-disputable claims to be the Son of God and equal to God. In John 14:8-11. Jesus made it very clear that He had the same character as God the Father. The Bible makes it clear that God the Father and Jesus Christ do not change (Malachi 3:6; Hebrews 13:8). Therefore, a division, that means a disagreement, is clearly impossible to exist within God the Father or within Jesus Christ. Even the most immature saved person should understand this basic character trait about God the Father or within Jesus Christ.

Please see the notes for 1:10; 3:3; 11:17 and 12:11 for verses in this epistle which use any form of the word divide. Please see the note for Romans 16:17 which has links to everywhere that the Bible uses any form of the word divisions along with an explanation of the use of that word. The definition given there is: 'Separating pre-defined units according to a precise procedure which produces a precise result'. in 2Timothy 2:15 we are told Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Obviously, if we are told to be rightly dividing the word of truth then it is possible to be wrongly dividing the word of truth. Please also see the Word Study on Dividing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. 2Co 11:4; Ga 1:7; Eph 4:5'.

Start of web page, Start of Chapter, Chapter Summary

C1-S8 (Verse 13) was Paul crucified for you?

We could claim that Paul is amazed and even, possibly, being sarcastic about people who 'took a stand' on a doctrine without considering the implications. This question points out how ridiculous these people were being. Forms of the word crucified only occur in the New Testament and appear 53 times in 49 verses. Outside of the Gospels, We find this word in Acts 2:23, Acts 2:36; Acts 4:10; Romans 6:6; our current sentence, 1Corinthians 1:23; 1Corinthians 2:2, 1Corinthians 2:8; 2Corinthians 13:4; Galatians 2:20; Galatians 3:1; Galatians 5:24; Galatians 6:14; Hebrews 6:6; Revelation 11:8. I will not go into all of the doctrine of this word at this time, but it should be noted that this word is used in for the spiritual significance where we are told to crucify the flesh. Unfortunately, some people take this to be applied physically. They do themselves physical harm and worse spiritual harm because they believe that they are paying for their own sins, which is a lie from the devil. Yes, Jesus Christ was physically crucified, but the Gospels make it clear that this was not enough for one of those men who were crucified with Him. Further, it is obvious that Paul was not physically crucified (or he could not have written this epistle). Yet, Galatians 2:20 tells us that Paul was crucified and Galatians 5:24 says, that we are to also be crucified. Please see the notes referenced here and pray for God to reveal the spiritual meaning of this doctrine. Webster's 1828 dictionary defines this word as: 'to nail to a cross; to put to death by nailing the hands and feet to a cross or gibbet, sometimes anciently, by fastening a criminal to a tree, with cords. But they cried, crucify him, crucify him. Luke 23. 2. In scriptural language, to subdue; to mortify; to destroy the power or ruling influence of. They that are Christs have crucified the flesh, with the affections and lusts. Galatians 5. 3. to reject and despise. They crucify to themselves the Son of God afresh. Hebrews 6. To be crucified with Christ, is to become dead to the law and to sin, and to have indwelling corruption subdued. Galatians 2 and 6'. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Paul. 1Co 6:19-20; Ro 14:9; 2Co 5:14-15; Tit 2:14 or. 1Co 1:15; 10:2; Mt 28:19; Ac 2:38; 10:48; 19:5 General references. exp: Mr 3:24; Joh 4:2; 1Co 10:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S9 (Verse 13) or were ye baptized in the name of Paul?

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy.

Please notice the ye. That makes this a personal question because ye means 'each and every one of you personally'. No matter what anyone around us does, we will each personally answer to our Lord if we allow anyone else to take His place in our personal life and our personal relationship with Him.

Please see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person, along with a definition. Please see the note for 1:10 for more links to associated verses and more explanation of this phrase. Please also see the other notes in this list as each note shows how this word is used within each sentence with consideration of the context. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ.

Please see the note for Galatians 5:11 for links to every verse in the Bible that uses the word cross along with links from other commentators. Please also see the note for 1Corinthians 1:13 about the word crucified. The functional definition is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thank. 1Co 1:4; 14:18; 2Co 2:14; Eph 5:20; Col 3:15,17; 1Th 5:18; 1Ti 1:12; Phm 1:4 Crispus. Ac 18:8 Gaius. Ro 16:23; 3Jo 1:1-4 exp: Ac 19:29. General references. exp: Joh 4:2; 1Co 10:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S10 (Verse 14-15) Paul's reaction to their doctrinal error.

First Step: Paul's was thankful.

I thank God that I baptized none of you,
but Crispus and Gaius;.

Second Step: Why.

Lest any should say that I had baptized in mine own name..

The next sentence is added to this one by starting with an and. The context makes it clear that, while baptism is spiritually significant, it has nothing to do with our getting saved. If the devil can't get us to leave out part of scripture, or add to it, then he tries to get us to place a wrong emphasis on a true doctrine. Be careful that you do not give any doctrine more emphasis that God does or less emphasis than God does.

Acts 18:8 is the only other place where we find Crispus.

Please see the note for Romans 16:23 which has links to everywhere that the Bible uses the name of Gaius.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. Joh 3:28,29 7:182Co 11:2 General references. exp: Joh 4:2; 1Co 10:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S11 (Verse 16) Additions to Paul's memory.

Equivalent Section: More people remembered.

and I baptized also the household of Stephanas:.

Equivalent Section: Non-significance of these memories.

besides,
I know not whether I baptized any other..

Please see the note for Romans 6:3 in the Book Study on Romans, which provides links to every place in the Bible where baptism is used along with notes on those places in the Bible. That note gives the true Biblical doctrine for baptism. Please also see the note above for the use within the context of this chapter.

The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please also see Other Word Studies for links to other notes which deal with this word. Basically, forms of the word know is significant in the Bible and includes things which require personal experience, which is a far deeper form of knowledge than what people think of as 'head knowledge'. With Paul having so little recollection of these events which he personally experienced, it should be obvious that baptism s not significant to getting saved and is not as important as the life we live after our baptism please note that Paul was far more concerned about the doctrinal errors that they were living than he was about their baptism. In fact, he is teaching that they gave too much emphasis upon the ceremony and oo little emphasis on the life of obedience that the ceremony was supposed to show that they were agreeing to live before God.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. The functional definition is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the note for 1Corinthians 16:15 about the name Stephanas. That note has links to every place that this name is found.

Please see the note for 2Corinthians 5:13 about the word beside. The functional definition for this word is: 'be and side, by the side'.

We find forms of the word know within this epistle in: 1:5, our current sentence, 1:21; 2:2, 8, 11, 11, 12, 14, 16; 3:16, 20; 4:4, 19; 5:6; 6:2, 3, 9, 15, 16, 19; 7:16, 16; 8:1, 1, 2, 3, 4, 7, 10-11; 9:13, 24; 11:3; 12:2, 8; 13:2, 8, 9, 12; 14:2, 4, 6, 7, 9, 11, 13, 14, 19, 27, 37; 15:34, 58; 16:15, 18. Please also see the note for 8:1, and the rest of Chapter 8, about the difference between knowledge that comes from Christ and other forms of knowledge. Please see the notes for Romans C10S25; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'household. 1Co 16:15,17; Ac 16:15,33 General references. exp: Joh 4:2; 1Co 10:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S12 (Verse 17) Correction of doctrinal error.

Equivalent Section: the proper emphasis of doctrine.

For Christ sent me not to baptize,
but to preach the gospel :.

Equivalent Section: Why this emphasis is important.

not with wisdom of words,
lest the cross of Christ should be made of none effect..

The main message of this sentence is that if we use man's religious (fleshly / worldly) wisdom to understand our Bible, the doctrinal error can result in the cross of Christ should be made of none effect. I would hate to stand before my Lord, with all of Heaven watching, and have Him accuse me of this and then make me put my fingers into His holes in His hands and feet to make me eternally understand what I despised.

The colon in this sentence also makes phrase with to baptize equivalent to the phrase with wisdom of words. It is man's religious (fleshly / worldly) wisdom that turns Biblical doctrines, like that about baptism, into doctrinal error that sends people to Hell.

Please see the note for 1Corinthians 15:1 for links to every place in this epistle which use the forms of the word preach. Please see the note for Romans C10S17 which has links to every verse in the Bible where we find the word preacher along with a short note for each verse. Please see the note for Romans C16S33 which has links to every verse in Romans where we find forms of the word preach. Webster's 1828 devines this word as: 'v.i. L. proeco, a crier; precor. 1. to pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word. this is the modern sense of preach. 2. to discourse on the gospel way of salvation and exhort to repentance; to discourse on evangelical truths and exhort to a belief of them and acceptance of the terms of salvation. this was the extemporaneous manner of preaching pursued by Christ and his apostles. Matt.4. 10. Acts 10. 14.
PREACH, v.t. to proclaim; to publish in religious discourses. What ye hear in the ear, that preach ye on the house-tops. Matt.10. the Lord hath anointed me to preach good tidings to the meek. Is.61. 1. to inculcate in public discourses. I have preached righteousness in the great congregations. Ps.40. He oft to them preach'd Conversion and repentance. to preach Christ or Christ crucified, to announce Christ as the only Savior, and his atonement as the only ground of acceptance with God. 1 Cor.1. to preach up, to discourse in favor of. Can they preach up equality of birth?'. Please see the note for 2Timothy 4:1-LJC which has a discussion of the details of what is required in preaching.

Please see the note for 4:15 for links to every place in 1Corinthians where the word gospel is used. Please see the note for this sentence within the Word Study on Gospel for the use of this word within the Bible. Please also see the Gospel Flowchart to understand the difference, and the relationship, between various gospel that we find in the Bible. in this instance the cross of Christ is directly tied with the gospel. This is the gospel of Christ, which is an application of the basic gospel of God but which emphasizes the 'good news that God changes saved people after their initial profession'. Please see the note on this verse in the Lord Jesus Christ Study for the explanation of this doctrine. Please also note that the colon in this sentence makes phrase with the gospel equivalent to the phrase with the cross of Christ.

We find forms of the word wise (wisdom) occurring 632 times in 584 verses of the Bible, 189 times in 175 verses of the New Testament and, within this epistle, in our current sentence,19, 20, 20, 21, 22-24, 27, 30; 2:1, 4-5, 6-7, 13; 3:10, 18, 19, 20; 4:10; 6:5; 10:15; 12:8. Please also see the notes for Romans 16:19 which provides links to notes about sentences within Romans which use some form of the word wise. Our current epistle gives us the basic difference between means wisdom of this world and Godly wisdom. Anyone who has read this epistle, or any other part of the Bible that deals with wisdom, knows that the Bible says far more about wisdom than what is found in verses which use forms of the word wisdom. I will not try to explain it, only provide these few links for the reader to do their own study with the help of the Holy Ghost. Webster's 1828 dictionary defines wisdom as: 'n. s as z. G. See Wise. 1. the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them. this is wisdom in act, effect, or practice. If wisdom is to be considered as a faculty of the mind, it is the faculty of discerning or judging what is most just, proper and useful, and if it is to be considered as an acquirement, it is the knowledge and use of what is best, most just, most proper, most conducive to prosperity or happiness. Wisdom in the first sense, or practical wisdom, is nearly synonymous with discretion. I differs somewhat from prudence, in this respect; prudence is the exercise of sound judgment in avoiding evils; wisdom is the exercise of sound judgment either in avoiding evils or attempting good. Prudence then is a species, of which wisdom is the genus. Wisdom gained by experience, is of inestimable value. It is hoped that our rulers will act with dignity and wisdom; that they will yield every thing to reason, and refuse every thing to force. 2. In Scripture, human learning; erudition; knowledge of arts and sciences. Moses was learned in all the wisdom of the Egyptians. Acts 7. 3. Quickness of intellect; readiness of apprehension; dexterity in execution; as the wisdom of Bezaleel and Aholiab. Exodus 31. 4. Natural instinct and sagacity. Job 39. 5. In Scripture theology, wisdom is true religion; godliness; piety; the knowledge and fear of God, and sincere and uniform obedience to his commands. this is the wisdom which is from above. Psalm 90. Job 28. 6. Profitable words or doctrine. Psalm 37. The wisdom of this world, mere human erudition; or the carnal policy of men, their craft and artifices in promoting their temporal interests; called also fleshly wisdom. 1 Corinthians 2. 2 Corinthi and 1. The wisdom of words, artificial or affected eloquence; or learning displayed in teaching. 1 Corinthians 1 and 2'.

Please see the note for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for 1Corinthians C1S12 about the word wisdom. Please also see the note for Romans 1:14 about the word unwise.

Thompson Chain Topics provides links for wisdom as: 'Select Readings: Job 28:12-28; Pr 3:13-24; 4:1-13. Christ's: Isa 11:2; Mt 13:54; Lu 2:40; 1Co 1:24; Col 2:3. God's : Job 12:13; Ps 104:24; Pr 3:19; Jer 10:7; Da 2:20; Ro 11:33; 16:27; 1Co 1:25. True Wisdom, General References to: the Fear of God Constitutes: Job 28:28. Experience Augments: Job 32:7; Ps 111:10; Pr 1:20. The Supreme Acquisition: Pr 4:7; 9:1. Apprehends Divine Truth: Ho 14:9. Lays an Immovable Foundation: Mt 7:24; 1Co 2:6; 12:8. The Scriptures, the Source of: 2Ti 3:15. Full of Spiritual Fruits: Jas 3:17; 1Jo 2:20. Prayer for: 2Ch 1:10; Ps 90:12; Pr 2:3; Eph 1:17; Col 1:9; Jas 1:5. The Preciousness of: Job 28:16; Pr 3:13-14; 8:11; Ec 2:13; 7:19. Promised: Pr 2:6; Ec 2:26; Da 2:21; Lu 21:15; Jas 1:5. The Search for: Job 28:12,20; Ps 119:169; Pr 2:4; Ec 1:13; 2:12; 7:25; 8:16. Call of: Pr 1:20; 8:1; 9:3. Examples of Men Possessing: 1Ki 4:31; 10:3; Da 1:20; Ac 6:10'.

Nave's Topical Bible provides links for wisdom as: 'Of Joseph: Ge 41:16,25-39; Ac 7:10. Of Moses : Ac 7:22. Of Bezaleel : Ex 31:3-5; 35:31-35; 36:1. Of Aholiab : Ex 31:6; 35:34-35; 36:1. Of other skilled artis and : Ex 36:2. Of women : Ex 35:26. Of Hiram : 1Ki 7:14; 2Ch 2:14. Of Solomon : 1Ki 3:12,16-28; 4:29-34; 5:12; 10:24. Of Ethan, Heman, Chalcol, and Darda: 1Ki 4:31. Of the princes of the tribe of Issachar: 1Ch 12:32. Of Ezra: Ezr 7:25. Of Daniel: Da 1:17; 5:14. Of Paul: 2Pe 3:15. Of the Magi (wise men from the east): Mt 2:1-12. SPIRITUAL: UNCLASSIFIED SCRIPTURES RELATING TO: De 32:29; Job 5:27; 8:8,10; 12:2-3,7-13,16-17,22; 28:12-28; 32:9; 42:5; Ps 2:10; 9:10; 76:1; 107:43; 111:10; Pr 1:5,7,21-33; 2:1-20; 3:13-26,34-35; 4:4-13,18-22; 5:12; 7:2-4; 8; 9:1-6,9-12; 10:8,13-14,21,23; 11:9,12; 12:1,8,15; 13:14-16; 14:6-8,16,18,33; 15:2,7,33; 16:16,20-24; 17:10,24; 18:15; 19:8,20; 21:11; 22:17-21; 23:12,19,23; 24:13-14; 28:5,7; 29:3; Ec 8:1,5; 9:13-18; 10:12; 12:11; Isa 2:3; 11:9; 29:24; 33:6; Jer 9:23-24; 31:34; Da 11:32-33; 12:3-4,10; Ho 6:3,6; 14:9; Mt 6:22-23; 7:24-25; 11:19; 25:1-13; Mr 12:32-34; Lu 1:17; 7:35; 11:34-36; Joh 7:17; 8:32; 10:4,14; 17:3,8,25; Ac 6:10; Ro 15:14; 16:19; 1Co 2:6-16; 3:18; 8:3; 13:11; 14:20; 2Co 2:11; 8:7; Ga 4:9; Eph 4:11-13; 5:15-17; Php 3:7-10; Col 3:10,16; 1Th 5:4-5; 1Ti 2:4; 2Ti 3:15; Jas 3:13; 1Jo 4:6. SPIRITUAL, FROM GOD: Ex 4:11-12; 8:9-10; De 4:5-6,35-36; 29:4; 1Ch 22:12; Ne 9:20; Job 4:3; 11:5-6; 22:21-22; 32:7-8; 33:16; 35:10-11; 36:22; 38:36-37; Ps 16:7; 19:1-2; 25:8-9,12,14; 32:8; 36:9; 51:6; 71:17; 94:12; 112:4; 119:130; Pr 1:23; 2:6-7; 3:5-6; Ec 2:26; Isa 11:1-3; 30:21; 42:6-7,16; 48:17; 54:13; Jer 24:7; Da 1:17; 2:20-23; Mt 11:25-27; 13:11; 16:16-17; Lu 1:76-79; 12:11-12; 21:15; 24:32,45; Joh 1:1,4-5,7-9,17; 6:45; 8:12,31-32; 9:5,39; 12:46; 14:7; 16:13-14; 17:6,26; 18:37; Ro 1:19-20; 1Co 1:30; 2:9-14; 12:8; 2Co 4:6; Php 3:15; Col 1:26-28; 2Ti 1:7; Jas 3:17; 2Pe 1:2-5,8,12; 3:18; 1Jo 2:20,27; 5:20. PRAYER FOR SPIRITUAL: Nu 27:21; Jg 20:18; 1Ki 3:7,9; 8:36; 2Ch 1:10; Job 34:32; Ps 5:8; 25:4-5; 27:11; 31:3; 39:4; 43:3; 86:11; 90:12; 119:12,18-19,26-27,33-34,66,68,73,80, 124-125,135,144,169,171; 139:24; Eph 1:16-19; 3:14-19; 6:18-20; Php 1:9-10; Col 1:9-10; 2:1-3; 4:2-4; 2Ti 2:7; Jas 1:5. WORLDLY: Ge 3:6-7; Job 4:18-21; 5:13; 11:2,12; 37:24; Pr 3:7; 15:21-22; 16:25; 17:2,10; 18:1; 20:18; 21:20,22,30; 24:3-7; 28:11; Ec 1:18; 2; 7:11-13,16-25; 8:1,16-17; 10:2-3,10; Isa 5:21; 28:24-29; 29:14-16; 47:10-11; Jer 8:7-9; 9:23-24; 49:7; Mt 6:23; 7:24-27; 11:25; Lu 10:21; 16:8; Ro 1:21-23; 1Co 1:17-26; 2:1-14; 3:18-20; 8:1-2; 2Co 1:12; Col 2:8; 1Ti 6:20-21'.

We find forms of the word word in: We find forms of this word, in 1Corinthians, in: 1:17; 2:4; 2:13; 4:20; 12:8; 14:9; 14:19 and 14:36. Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. Please see the note for Matthew 8:10 about the phrase none effect. The functional definition for this phrase is: 'made it so that God's word could not change the lives of people'.

Please see the note for Matthew 8:10 about the phrase none effect. The functional definition for this phrase is: 'made it so that God's word could not change the lives of people'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not to. Joh 4:2; Ac 10:48; 26:17-18 not. 1Co 2:1,4,13; 2Co 4:2; 10:3-4,10; 2Pe 1:16 words. or, speech. 1Co 2:5 General references. exp: Joh 4:2'.

Start of web page, Start of Chapter, Chapter Summary

C1-S13 (Verse 18) Why Paul was not concerned about baptism but was concerned about preaching the gospel.

First Step: How the world and the flesh think.

For the preaching of the cross is to them that perish foolishness;.

Second Step: Spiritual reality and truth as proven by God.

but unto us which are saved it is the power of God..

We see that this sentence starts with For and tells us 'Why Paul was not concerned about baptism but was concerned about preaching the gospel'. The people who were all worried about baptism put their hopes of salvation and sanctification on their ceremony of baptism because they had dismissed the preaching of the cross as foolishness. They did this because them that perish can not see the power of God. The saved can see the power of God, if they will see with spiritual eyes (Matthew 13:13-17; Mark 4:11-12; Luke 8:10; 9:39-41). Thus, the reason that Paul preached of the cross is to get saved people to open spiritual eyes and see what it took to get the power of God to save and sanctify them. If Jesus Christ had to go to the cross in order to save and sanctify us, and He was/is the Son of God, who are we to claim that we can get the power of God to work in peoples' lives with no sacrifice at all?

This sentence has two Steps. Our First Step tells us that the world and the flesh think that the preaching of the cross is...foolishness. However, it also tells us their end: they perish. According to Bible, this means they spend eternity in the lake of fire (Revelation 2:11; 20:6, 14; 21:8). The cross (the cross of Christ from the prior sentence) represents the ultimate of physical suffering and pain. It also encompasses any pain and suffering that represents anything less. Thus, the little pain and suffering that Christ might require of us is also included here. Yet many saved people who claim to be spiritually mature and have the testimony of Christ...confirmed in them (C1-S2) think that it is foolishness for someone to preach that they personally should suffer persecution and pain for the gospel. Yet all throughout the Bible we are taught that our self-judgment is not to be made upon our feelings or thoughts but upon how well the results that God puts in our life match the results that the Bible promises us. Thus, these people are in for a big surprise when they personally face their God and Lord at the judgment of the works of their personal life.

In the note above we saw links to verses in this epistle which use some form of the word wise. foolishness is the opposite, which people should already understand. As with the word wisdom, I will not try to explain foolishness, as to is too complex of a subject to cover in one of these notes. As also seen in the verses of this epistle for wisdom, what man calls foolish is the opposite of what God calls foolish. The verses in this epistle which use some form of foolish are:

Our current sentence tells us that the lost consider the preaching of the cross to be foolishness.
20 tells us God made foolish the wisdom of this world.
21 tells us God choose the foolishness of preaching to save them that believe.
23 tells us that preaching Christ crucified is foolishness to the lost.
25 tells us the foolishness of God is wiser than men.
27 tells us God hath chosen the foolish things of the world to confound the wise (of this world).
2:14 says, But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
3:18 tells us how to get the wise in this world to receive Godly wisdom.
19 tells us why we have to use the method specified in the prior sentence.
4:10 says, We (apostles) are fools for Christ's sake and recommends other saved people to become the same.
15:36 calls the person who argues against good doctrine a fool.

Continuing with our Second Step, we see how the saved view the preaching of the cross. The phrase it is makes the preaching of the cross equal to the power of God. Too many of the people who claim to be saved do not have evidence of God's power in their personal life. Within this epistle we see power used in:

our current sentence: the power of God causes the results that come from the preaching of the cross.
1:24 : the power of God is only in Christ and we receive it only through our ongoing personal relationship with Him.
2:4-5 : We are to have the power of God demonstrated in our life so that the faith of others should not stand in the wisdom of men, but in the power of God.
4:19 : We are to judge the spiritual claims of others based upon the power of God that is demonstrated in their life and not upon their speech (preaching ability etc).
4:20 : For the kingdom of God is not in word, but in power.
5:4 : We are to judge saved people with the power of our Lord Jesus Christ.
6:12 : saved people can be brought under the power of things if they are not careful.
14 : God...will also raise up us by his own power.
7:4 : Married people have power over the body of their mate.
7:37 : Power includes the ability to control personal sexual desires.
9:4-6 : Power includes the right and ability to do basic things like eat and to drink.
9:12 : Power includes the ability to reap your carnal things.
9:18 : Power can be abused if it is used the wrong way or even if it only appears to be used in the wrong way.
11:10 : For this cause ought the woman to have power on her head because of the angels.
15:24 : Jesus Christ will eventually put down all rule and all authority and power.
43 : Having the power of God shows the difference between the physical and the spiritual.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition is: 'literally, to depart wholly'. The Bible uses this word for people who not only 'departed' the physical realm in death but who also suffered the second death (Revelation 2:11; Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8). Please also see the notes for Romans C6S4; 1Corinthians C15S20 and Philippians 1:19-20 about the words die /dead /death. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. We find forms of this word, in 1Corinthians, in: 1:18; 1:20; 1:21; 1:23; 1:25; 1:27; 2:14; 3:18; 3:19; 4:10 and 15:36.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the preaching. 1Co 1:23-24; 2:2; Ga 6:12-14 to. Ac 13:41; 2Co 2:15-16; 4:3; 2Th 2:10 foolishness. 1Co 1:21,23,25; 2:14; 3:19; Ac 17:18,32 unto. 1Co 1:24; 15:2; Ps 110:2-3; Ro 1:16; 2Co 10:4; 1Th 1:5; Heb 4:12'.

Start of web page, Start of Chapter, Chapter Summary

C1-S14 (Verse 19) Scriptural basis of prior claims by Paul.

For it is written,
I will destroy the wisdom of the wise,
and will bring to nothing the understanding of the prudent..

As we see all throughout Paul's writing, he quotes scripture as the basis of his doctrine and does not rely upon the opinions of men. We see this doctrine, with slightly different words, in Job 5:12-13; Isaiah 19:3; 19:11-14; 29:14-16; 44:25; Jeremiah 8:9. We also see Paul deal with this doctrine in 3:19-20 and Romans 1:22-23. Please consider the context of all that Paul says within these first 3 chapters in order to understand the context and the doctrine. Paul makes this doctrine very clear, but people with minds that have been closed by religion can't understand what is written.

We find forms of the word write occurring 429 times in 400 verses of the Bible, 207 times in 194 verses of the New Testament, and, in 1Corinthians, in: 1:19; 1:31; 2:9; 3:19; 4:6; 4:14; 5:9; 5:11; 7:1; 9:9; 9:10; 9:15; 10:7; 10:11; 14:21; 14:37; 15:45; 15:54 and 16:24. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please see the note for 1:1 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing; as, to destroy a house or temple; to destroy a fortification'. Please also see the note for 1Corinthians 10:10 about the word destroyer.

Please see the note for 14:2 for links to every verse in the this epistle which uses any form of the word understand along with the definition from Webster's 1828 Dictionary and links from commentators. The functional definition is: 'under and stand. the sense is to support or hold in the mind'.

Please see the note for Luke 10:21 about the word prudent. Webster's 1828 defines this word as: 'a. Cautious; circumspect; practically wise; careful of the consequences of enterprises, measures or actions; cautious not to act when the end is of doubtful utility, or probably impracticable. the prudent man looketh well to his going. Prov.14. A prudent man foreseeth the evil and hideth himself. Prov.22. 1. Dictated or directed by prudence; as prudent behavior. 2. foreseeing by instinct; as the prudent crane. 3. Frugal; economical; as a prudent woman; prudent expenditure of money. 4. Wise; intelligent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 3:19; Job 5:12-13; Isa 19:3,11; 29:14; Jer 8:9 exp: Job 12:17; 28:12; Ps 94:11; Lu 11:35; Ro 1:22'.

Start of web page, Start of Chapter, Chapter Summary

C1-S15 (Verse 20) Where is the wise?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is the wise. Isa 33:18; 53:1'.

Start of web page, Start of Chapter, Chapter Summary

C1-S16 (Verse 20) where is the scribe?

We find forms of the word scribe occurring 122 times in 120 verses of the Bible and 66 times in the New Testament. This word is used in 1Corinthians only in our current sentence. Easton's Bible Dictionary defines this word as: 'anciently held various important offices in the public affairs of the nation. the Hebrew word so rendered (sopher) is first used to designate the holder of some military office (Jg 5:14; A.V., "pen of the writer;" R.V., "the marshal's staff;" marg., "the staff of the scribe"). the scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king (2Sa 8:17; 20:25; 1Ch 18:16; 24:6; 1Ki 4:3; 2Ki 12:9-11; 18:18-37, etc.). they discharged various other important public duties as men of high authority and influence in the affairs of state.
There was also a subordinate class of scribes, most of whom were Levites. they were engaged in various ways as writers. Such, for example, was Baruch, who "wrote from the mouth of Jeremiah all the words of the Lord" (Jer 36:4,32).
In later times, after the Captivity, when the nation lost its independence, the scribes turned their attention to the law, gaining for themselves distinction by their intimate acquaintance with its contents. On them devolved the duty of multiplying copies of the law and of teaching it to others (Ezr 7:6,10-12; Ne 8:1,4,9,13). It is evident that in New Testament times the scribes belonged to the sect of the Pharisees, who supplemented the ancient written law by their traditions (Mt 23), thereby obscuring it and rendering it of none effect. the titles "scribes" and "lawyers" (q.v.) are in the Gospels interchangeable (Mt 22:35; Mr 12:28; Lu 20:39, etc.). they were in the time of our Lord the public teachers of the people, and frequently came into collision with him. they afterwards showed themselves greatly hostile to the apostles (Ac 4:5; 6:12).
Some of the scribes, however, were men of a different spirit, and showed themselves friendly to the gospel and its preachers. thus, Gamaliel advised the Sanhedrin, when the apostles were before them charged with "teaching in this name," to "refrain from these men and let them alone" (Ac 5:34-39; comp. Ac 23:9)'. The Morrish Bible Dictionary defines this word as: 'In the Old Testament this word is applied to the officer who carried on the correspondence for a king, the army, etc., what is now generally understood by secretary. 2Sa 8:17; 2Ch 24:11; Es 3:12; Isa 36:3, etc. It is also applied to those who wrote and explained the scriptures: thus Ezra was "a ready scribe in the law," even "a scribe of the words of the commandments of the Lord," though he was also a priest. Ezr 7:6,11; Ne 8:1-13.
In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33. Many woes are proclaimed against them, and they are addressed, "Ye serpents, ye generation of vipers! how can ye escape the damnation of hell?" thus, these men, who ought to have been examples to others, were publicly denounced because their practice denied what they taught. they did not form a separate sect in New Testament times, a person might be both scribe and Pharisee or Sadducee: cf. Ac 23:9'.

Thompson Chain Topics provides references for the word scribe as: '2Sa 8:17; 2Ki 18:18; Ezr 7:6; Ne 8:1; Es 3:12; Jer 8:8; Mt 5:20; 7:29; 9:3; 16:21; 17:10; 20:18; 23:2,15; 27:41; Mr 12:38; Lu 5:21; 20:46; 1Co 1:20'.

Torrey's Topical Textbook provides references for the word scribe as: 'Antiquity of: Jg 5:14. Wore an inkhorn at their girdles: Eze 9:2-3. FAMILIES CELEBRATED FOR FURNISHING: Kenites: 1Ch 2:55. Zebulun: Jg 5:14. Levi: 1Ch 24:6; 2Ch 34:13. Generally men of great wisdom: 1Ch 27:32. Often learned in the law: Ezr 7:6. Were ready writers: Ps 45:1. ACTED AS: Secretaries to kings: 2Sa 8:17; 20:25; 2Ki 12:10; Es 3:12. Secretaries to prophets: Jer 36:4,26. Notaries in courts of justice: Jer 32:11-12. Religious teachers: Ne 8:2-6. Writers of public documents: 1Ch 24:6. Keepers of the muster-rolls of the host: 2Ki 25:19; 2Ch 26:11; Jer 52:25. MODERN: Were doctors of the law: Mr 12:28; Mt 22:35. Wore long robes and loved pre-eminence: Mr 12:38-39. Sat in Moses' seat: Mt 23:2. Were frequently Pharisees: Ac 23:9. Esteemed wise and learned: 1Co 1:20. Regarded as interpreters of Scripture: Mt 2:4; 17:10; Mr 12:35. Their manner of teaching contrasting with that of Christ: Mt 7:29; Mr 1:22. Condemned by Christ for hypocrisy: Mt 23:15. Often offended at out Lord's conduct and teaching: Mt 21:15; Mr 2:6-7; 3:22. Tempted our Lord: Joh 8:3. Active in procuring our Lord's death: Mt 26:3; Lu 23:10. Persecuted the early Christians: Ac 4:5,18; 6:12. Illustrated of well-instructed ministers of the gospel: Mt 13:52'.

Start of web page, Start of Chapter, Chapter Summary

C1-S17 (Verse 20) where is the disputer of this world?

Lots of people like to argue and dispute, but only if they can have their full say while preventing you from having the same. Truth s not afraid to stand next to error but error can never stand next to truth. When two people are disputing, make sure to see if one is cutting off the other and not allowing him a chance for a full answer or if one keeps on presenting new arguments while refusing to answer the argument from the other person. These are strong indications of someone presenting error as truth. Also, watch for someone who will not put their arguments into writing where people can take their time and fully consider the answer given.

Please also see the note for Romans 14:1 which has links to every verse in the Bible which uses a form of the word dispute. Webster's 1828 dictionary defines this word as: 'a. 1. Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure. 2. Dubious; ambiguous; not clear in its meaning; as a doubtful expression. 3. Admitting of doubt; not obvious, clear or certain; questionable; not decided; as a doubtful case; a doubtful proposition; it is doubtful what will be the event of the war. 4. Of uncertain issue. We have sustained one day in doubtful fight. 5. Not secure; suspicious; as, we cast a doubtful eye. 6. Not confident; not without fear; indicating doubt. With doubtful feet, and wavering resolution. 7. Not certain or defined; as a doubtful hue'.

Start of web page, Start of Chapter, Chapter Summary

C1-S18 (Verse 20) hath not God made foolish the wisdom of this world?

Please see the next sentence where Paul gives the reason (For) why he makes the claim that he does here.

This makes me think about the time that I was in Critical Care because of a motorcycle accident and an unbelieving doctor had just left the room after telling that I had 'undeniable multiple miracles'. The fellow in the next bed tried telling me that I needed to get his evangelist to come and touch me for a 'miracle healing'. I told him that he had heard what the doctor said and that he should pray with me that God would put his children through only a little of what I had gone through. He could prove his doctrine with the life of his own children. He refused to do so. True Biblical doctrine can be backed with our life (Matthew 16:26; Mark 8:36; Luke 9:25). Be careful of any 'wisdom' that someone is not willing to back with their life because they personally trust God with their life and soul.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please see the note for 1:17 for links to every sentence in this epistle which use any form of the word wisdom. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. in this sentence we see people who claim the wisdom of this world and we see that God rejects it because, as our chapter teaches, it goes the opposite way from the wisdom of God. Please also see the note for Romans C16S23 about the word wise and the note for 1Corinthians C1S12 about the word wisdom.

Please see the note for 1:21 for notes and links to every sentence in this epistle which use any form of the word world, along with additional information. in this epistle, and pretty much throughout the New Testament, the word world, is used for 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hath. 1Co 1:19; 2Sa 15:31; 16:23; 17:14,23; Job 12:17,20,24; Isa 44:25; Ro 1:22 General references. exp: Job 12:17; 17:4; 28:12; Lu 11:35; Joh 7:48-49; Ro 1:22'.

Start of web page, Start of Chapter, Chapter Summary

C1-S19 (Verse 21) Why God made foolish the wisdom of this world.

For after that in the wisdom of God the world by wisdom knew not God,
it pleased God by the foolishness of preaching to save them that believe..

Here we see the start of the distinction between what This world calls wisdom and what God calls wisdom. What This world calls wisdom is what God made to be foolishness. Obviously, these two claims about wisdom are at opposite ends of a spectrum and any discussion of wisdom needs to include the source of that wisdom. Unfortunately, people don't verify that. Most people will assume that a preacher who has wisdom from God is always using that source of wisdom and not the wisdom of this world. However, we know that Peter taught doctrinal error (Galatians 2) and he is one of the so-called sources of doctrine used in this dispute (Cephas 1:12). Therefore, we have a Biblical example that this assumption is not valid and can lead to doctrinal error. As a result, each of us has a personal responsibility to verify the true source of any doctrine that we receive, especially if we wish to pass that wisdom onto someone else.

The definitions for world found in human dictionaries do not match what is found in the Bible in that those definitions include things not used in the Bible. In the Bible, we find world is used for 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system.' We find world is used 288 times in 249 verses of the Bible, 242 times in 203 verses of the New Testament and, within 1Corinthians, in :

1:20 : the disputer uses the wisdom of this world.
1:20 : hath not God made foolish the wisdom of this world?.
our current sentence: the wisdom of this world does not lead to a knowledge of God.
27-28 : God uses what the wisdom of this world calls failures to make what the wisdom of this world calls winners into failures.
2:6-8 : the wisdom of this world...comes to nought and the leaders of This world lead to error but God's wisdom produces different results.
12 : This world gives a certain This spirit to people.
3:18 : those people who are good in the wisdom of this world need to do the opposite of what they have been taught.
19 : Why we should obey the prior sentence.
22 : We can have the things of This world but we need tot be careful of their influence upon our life.
4:9 : True Christian leaders are made a spectacle unto the world.
13 : True Christian leaders are treated as the filth of the world.
5:10 : We must witness to sinners of This world while not fellowshipping with them.
6:2 : the saints shall judge the world.
7:31 : the fashion of this world passeth away.
33 : he that is married careth for the things that are of the world.
34 : she that is married careth for the things of the world.
8:4, : the religious practices of This world have no effect upon the saved unless they allow those practices to affect them.
13 : Used in this sentence to mean 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system'.
10:11 : Saved people who turn to the ways of This world can end up with the ends of the world.
11:32 : God chastens us so that we do not end up condemned with the world..
14:10 : This world has many competing voices.

Thus, we see that most of the verses in 1Corinthians are dealing with the wisdom of this world. and not dealing with other aspects of how the Bible uses the word world. Please also search the Word Studies on this Site document for links to other notes which uses the word world and show different applications of the word world.

Our sentence basically tells us that God, in His wisdom determined that the world really didn't know Him. (Please see the note for 1:16 for links to every sentence in this epistle which use any form of the word know). While they gave religious lip claims, it was not a type of knowledge that is the result of a personal intimate experience. Since This world choose to call methods which generated wrong results wisdom, God choose to use a method that This world calls foolishness in order to accomplish His results. That is why the Bible tells us to judge results (fruit) that God brings into someone's life and to not judge by other methods, which would allow This world to fool us.

However, even within this sentence we see This world leading people into doctrinal error. People look at the phrase it pleased God by the foolishness of preaching to save them that believe and conclude that preaching always results in people getting saved, if there are lost people to hear the preaching. However, anyone who really pays attention knows that people leave preaching services lost. So then This world started blaming the person and claimed that they failed to meet God's definition of believe because they were not sincere enough. ('They had head belief and not heart belief'). While that may be true, that is not the basic problem expressed in this sentence. Please see the note for 14:24-25, for links to sentences within this epistle which use forms the word belief or the word believe along with links to several other notes with extensive links and explanations, the definition from Webster's 1828 and links from other commentators.

What we see here is that God used to use the method called wisdom to save people. But This world choose to concentrate on the method and ignore the God who was working through the method. Thus, they claimed that the tool produced the results of itself and denied that it was actually the tool wielder Who produced the results. Therefore, as our sentence tells us, God choose to use another tool / method to produce the same results and turned the results of his former tool / method into foolishness so that people had undeniable proof that it was not the tool / method which produced the results but God working through the tool / method. Now we find This world making the exact same foolish claim about God's new tool / method. And incredibly, people still believe this foolish claim.

Please also see the note for 1:21 for notes and links to every sentence in this epistle which use any form of the word world, along with additional information. in this epistle, and pretty much throughout the New Testament, the word world, is used for 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system'. The functional definition is: 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. The functional definition is: ' to excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'. We find forms of this word, in 1Corinthians, in: 1:21; 7:12; 7:13; 7:32-33; 7:34; 10:5; 10:33; 12:18 and 15:38.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please see the note for 1Corinthians 15:1 for links to every place in this epistle which use the forms of the word preach along with links from other commentators and links to notes in other epistles which use the same word and provide more details, discussions and a definition from Webster's 1828 . Preaching does not save but God saves. The most important word of this sentence is not preaching but is God. Please see This table for every use of God in 1Corinthians.

Please see the note for 1Corinthians C14S25 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the note for 6:6 about the word unbelief.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. 1Co 1:24; Da 2:20; Ro 11:33; Eph 3:10 exp: 2Co 11:1; Eph 1:8. The wisdom. Dr. Lightfoot well observes, "that sophia G4678tou G5120 theos G2316, the wisdom of God, is not to be understood of that wisdom which had God for its author, but of that wisdom which had God for its object. there was, among the heathen, sophia G4678tes physeos, wisdom about natural things, that is philosophy; and sophia G4678tou G5120 theos G2316, wisdom about God, that is, divinity. But the world, in its divinity, could not, by wisdom, know God." the wisest of the heathen had no just and correct views of the Divine nature; of which the works of Cicero and Lucretius are incontestable proofs. The world. Mt 11:25; Lu 10:21; Ro 1:20-22,28exp: Joh 17:25. The foolishness. 1Co 1:18 General references. exp: Ps 94:11; Lu 11:35; Joh 7:49; Ro 1:22'.

Start of web page, Start of Chapter, Chapter Summary

C1-S20 (Verse 22-24) Why it pleased God by the foolishness of preaching to save them that believe.

Equivalent Section: Preaching is different that what This world told the Jews and the Greeks that God used.

For the Jews require a sign,
and the Greeks seek after wisdom:.

Equivalent Section: How God choose to save them that believe.

First Step: the results received by those people who refuse to believe.

But we preach Christ crucified,
unto the Jews a stumblingblock,
and unto the Greeks foolishness;.

Second Step: the results received by those people who do believe.

But unto them which are called,
both Jews and Greeks,
Christ the power of God,
and the wisdom of God..

Please see the note for Romans 9:32-33 which has links to every sentence within Romans which uses some form of the word stumble along with the definition from Webster's 1828 . Please also see the note for 1John 2:10 which provides additional notes. Please see the note for 1:9 for every verse in 1Corinthians which uses the word call and search the Word Studies on this Site document for links to other notes which uses the word call and show different applications of the word. Please see the notes for Romans C8-S40 and for Ephesians C6-S8 about 'spiritual powers'. Please see the note for Romans C13-S2 for 'the power of God'. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word power.

Please also see the Message called Do the Will of God for the application of these verses in the life of the believer.

It is important to understand the meaning of the words involved in this sentence or it can be easy to misunderstand what is being said here. This sentence tells us How God choose to save them that believe, which is the most basic, and important, thing there is for us to know. Therefore, This world uses our flesh, our reasoning, our religious beliefs, false things from devils and anything else that will cause confusion and keep people from getting truly Biblically saved.

The First Equivalent Section is smaller and easier to understand. Our Section starts with For and gives us a second reason why God made foolish the wisdom of this world. It also gives us a reason why it pleased God by the foolishness of preaching to save them that believe. We see here that the Jews require a sign, and not that they required the sign to come from God. God gave the Jews signs and that started them trusting the tool / method, instead of the God using the tool / method, just like all men did earlier with wisdom. So now we have God using the tool / method of preaching, and people are still trusting the tool / method more than they are trusting the God behind the tool / method. Remember the context of the entire epistle where Paul said to judge the power of God that a person has in their life more than you trust any other religious claim. Here we see two groups of men who trust different wrong methods for salvation.

It might be easy to say 'We don't have to worry about that today', but we have people who claim to be saved and yet trust in 'speaking in tongues' and all other kinds of signs. In addition, we have people trusting in the wisdom of 'knowing the Greek' instead of trusting the English Bible that must be God preserved to our generation or we all made our salvation claims based upon something that is unreliable. (If the English was good enough for you to use it for your salvation and for the plan of salvation that you show others, why isn't it good enough for the ongoing part of that same salvation which we call sanctification?). The truth is that we still have people claiming to be saved even while trusting the very same methods that our sentence says that God stopped using because the method no longer led people to a personal (know) relationship with God. We also see that the people who are trusting in 'their variation' on signs and wisdom, also still do not believe that they need a personal (know) relationship with God.

In our Second Equivalent Section we see that it is all about Christ. Remember that this is the role of the Son of God which has nothing to do with lost people, and our relationship with Christ is pictured by the relationship between a husband and wife, and the role of Christ is used by the Son of God, after our initial profession, to cause us to 'Stop our Sinning' and to mature spiritually. Thus, those people who truly believe unto salvation have a life that is changed by Christ after their initial profession. This is NOT just 'Say a prayer to Jesus' and then go on living the same sinful life as before. Please see the note for this verse in the Lord Jesus Christ Study for details on how Christ is used in this sentence. Please remember that we have already seen Paul deliberately change the roles of the Son of God that he uses in this epistle. We have also seen that those deliberate changes have doctrinal significance. in this case, Christ is used by itself because this Equivalent Section tells us about the part of our salvation that occurs after our initial profession. What we see here is opposed to saved people following the wisdom of this world after their initial profession.

Within our Equivalent Section, we have two Steps which are the polar opposite of the religious activities of requiring a sign and seeking after wisdom. We know this because the two Equivalent Sections are separated by a colon followed by the word but. Therefore, each Step is going to be the polar opposite of these religious activities that the wisdom of this world says shows spiritual maturity.

In our First Step we see that Christ crucified is what really brings spiritual maturity. We also see that to religious people who require a sign (Jews), this doctrine becomes a stumblingblock. We already mentioned the note for Romans 9:32-33 where we see the places that the Bible talks about people stumbling. However, the basic story, that we put together from verses in the Bible, is that when the Jews were building Solomon's Temple, the stones came from the quarry already cut and ready to be assembled. However, there was one stone that the Jews kept stumbling over because they didn't know what to do with it. They didn't know where it fit and kept trying to ignore it but every time they thought they had put it out of the way, it kept getting in the way. any wanted to get rid of it until they discovered that to was the chief cornerstone. It was the most critical part of the entire building.

This same epistle later (in 3:16) explains that each and every one of saved people personally (ye) are the temple of God. The context of that chapter ties the temple of God directly to the judgment of our works and warns us that If any man defile the temple of God, him shall God destroy for the temple of God is holy. Anyone who knows anything about this epistle knows that these people were not holy but were defiled by the sin which they allowed to remain in the church. In spite of that reality, they were sure that they were approved by God because they had the sign of speaking in tongues.

Today we find religions which emphasize having signs of spirituality, such as speaking in tongues, also make excuses for being defiled and not being holy. As explained in the note for this verse in the Lord Jesus Christ Study, it is Christ crucified that takes care of these problems in our personal life. Thus, we see that our being holy and avoiding becoming defiled is the most critical part of our service and worship of God.

While I concentrated on the religions which require a sign, the same analysis applies to religions that seek after wisdom and claim that people who, just 'trust and obey' what the KJV 1611 literally says, are foolish. Instead of going through that exercise, I will move on.

The final point of this Second Step is that it says that them which are called will see Christ as the power of God and the wisdom of God with Christ is used in this sentence for the ongoing personal relationship with God that causes saved people to 'Stop their Sinning' and to let God work through their physical life. Therefore, we need to doubt the claim of anyone who claims to be called and does not live a life which supports this doctrine.

In our Second Step we see that them which are called comes after they personally become holy and undefiled. (This is the Second Step.) Yes, our initial salvation makes us holy and undefiled, which is when we are called to be saints, but our sins after our initial profession change that condition for each of us personally. This is when we need the power of God and the wisdom of God to make us holy and undefiled once more. This process is also explained in the note for this verse in the Lord Jesus Christ Study. In addition, where religion makes divisions between people (Jews versus Greeks), our Second Step shows us that God unites us (both Jews and Greeks) and treats all saved the same way.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition is: 'A name for God's chosen people who followed the Mosaic Law'.

Please see the note for Luke 11:49-51 about the word require. Webster's 1828 defines this word as: 'v.t. L. requiro; re and quaero, to seek. See Query. 1. to demand; to ask, as of right and by authority. We require a person to do a thing, and we require a thing to be done. Why then doth my lord require this thing? 1Chron. 21. 2. to claim; to render necessary; as a duty or anything indispensable; as, the law of God requires strict obedience. 3. to ask as a favor; to request. I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way. Ezra 8. in this sense, the word is rarely used. 4. to call to account for. I will require my flock at their hand. Ezek. 34. 5. to make necessary; to need; to demand. The king's business required haste. 1Sam. 21. 6. to avenge; to take satisfaction for. 1Sam. 20'.

Please see the note for Matthew 12:39-40 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of Heaven" were the movements and aspects of the Heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2'. Please also see the note for Hebrews 9:7-10 about the word signify.

Please see the note for Colossians 3:9-11 which has links to every place in the Bible that the word Greek is used. The functional definition is: 'A Jew who spoke Greek and is a foreign Jew opposed to a home Jew who dwelt in Palestine'.

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'to follow; for to seek is to go after, and the primary sense is to advance, to press, to drive forward'.

Please see the notes for Romans C9S32 and 1John 2:10-LJC about the word stumble. The note for 1John 2:10-LJC has links to every place in the New Testament where we find forms of this word along with a small note about the usage in each of those references. The note for 1John has links and a small note for every place in the New Testament where We find this word. The Morrish Bible Dictionary defines stumblingblock as: 'Anything placed in the way of another over which he might stumble and fall. It was forbidden in the law, and such things were to be removed out of the way of Israel. Le 19:14; Isa 57:14. their iniquity, however, became a stumbling block to them. Eze 7:19; 14:3-7. In the church there should be care that nothing is practiced by one that might cause another to stumble. Ro 14:13; 1Co 8:9.
Jehovah of hosts was to be a sanctuary for the believing remnant, but He would be "for a stone of stumbling and for a rock of offence to both the houses of Israel," that is, He would become such through their unbelief in Jehovah's intervention through the virgin's child. Isa 8:14 (where the word is negeph, 'the act of stumbling'). When the Lord was on earth He became this stone of stumbling to the Jews, and remains the same to them and to the house of Israel where, through disobedient unbelief, He is still rejected. Ro 9:32-33; 1Pe 2:8. Any who through grace receive the gospel become Christians and are merged in the church. In connection with the same, the word is the literal meaning of 'the catch of a trap,' which being touched ensnares. Ro 9:33 (offence); Ro 11:9; 1Co 1:23; 1Pe 2:8(offence).
The same word is used for the snare that Balaam taught Balak to lay for the Israelites. Re 2:14. It is also the word employed for the 'offences,' or snares, that must, by the nature of things, exist in the world for the feet of the saints. Mt 18:7; Lu 17:1; and in the remarkable instance when the Lord said to Peter, "Thou art an 'offence' unto me." Mt 16:23'.

Nave's Topical Bible provides references for the word stumbling as: 'FIGURATIVE: Causes of: Ps 69:6. Stone of: Isa 8:14; Ro 9:32-33; 1Pe 1:8. Stumbling-block: Le 19:14; Ps 119:165. R. V.: Isa 57:14; Jer 6:21; Eze 3:20; 7:19; 14:3-4,7; Zep 1:3; Lu 11:52; Ro 11:9; 14:13; 1Co 1:23; 8:9-13; Re 2:14'.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Wisdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Jews. Mt 12:38-39; 16:1-4; Mr 8:11; Lu 11:16,20; Joh 2:18; 4:48 the Greeks. Ac 17:18-21 General references. exp: 1Ki 13:3; Lu 11:16.
we. 1Co 1:18; 2:2; Lu 24:46-47; Ac 7:32-35; 10:39-43; 2Co 4:5; Ga 3:1; 6:14; Eph 3:8 unto the Jews. Isa 8:14-15; Mt 11:6; 13:57; Lu 2:34; Joh 6:53-66; Ro 9:32-33; Ga 5:11; 1Pe 2:8 foolishness. 1Co 1:28; 2:14 exp: 1Co 1:18.
called. 1Co 1:2,9; Lu 7:35; Ro 8:28-30; 9:24 the power. 1Co 1:18; Ro 1:4,16 exp: 2Co 6:7. The wisdom. 1Co 1:30; Pr 8:1,22-30; Col 2:3 exp: 1Ki 3:28. General references. exp: 1Co 4:20'.

Start of web page, Start of Chapter, Chapter Summary

C1-S21 (Verse 25) A reason that already exists and supports Paul's claims.

Because the foolishness of God is wiser than men;
and the weakness of God is stronger than men..

This reason should be so obvious that it should not need explanation. God is not foolish, but if it were possible then the foolishness of God is wiser than men. The same can be said about the weakness of God. (Please see the note for 4:10 for links to every sentence in this epistle which use any form of the word weak. Please also see the same note for links to where 1Corinthians uses any form of the word .) these examples show that no matter how ridiculous you want to get, it will change the requirement for us to 'trust and obey God'. I've been witnessing to lost people and pointed to the sun and asked them if they could put it out like God can and will. Only religious fools refuse to see something so obvious and they bring the judgment of God upon themselves for being fools (Please see the note for Mark 4:9 about the phrase ears to hear.

Having the power of God and the wisdom of God in our life are the most important things that we could have.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past. Because is a compound word which is created by combining being with cause'.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please also the note for 1:17 for links to every sentence in this epistle which use any form of the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans C16S23 about the word wise and the note for 1Corinthians C1S12 about the word wisdom.

Please see the note for 1Corinthians C4S12 about the word weak. The functional definition is: 'Not able to bear a great weight'.

Please see the note for 4:10 about the word strong. The functional definition is: 'Having great bodily strength or physical power; very strong or vigorous; as a mighty arm'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the foolishness. 1Co 1:18,27-29; Ex 13:17; 14:2-4; Jos 6:2-5; Jg 7:2-8; 15:15-16; 1Sa 17:40-51; 1Ki 20:14-22; Zec 4:6-7; 12:7-8; Ro 11:33-36 General references. exp: Ps 94:11'.

Start of web page, Start of Chapter, Chapter Summary

C1-S22 (Verse 26-29) Start of the two sentence conclusion of this chapter and the basis of the main message of this epistle.

Equivalent Section: Evidence of whom God calls.

For ye see your calling,
brethren,
how that not many wise men after the flesh,
not many mighty,
not many noble,
are called:.

Equivalent Section: Evidence of whom God did not call.

First Step: First example that Paul already dealt with.

But God hath chosen the foolish things of the world to confound the wise;.

Second Step: Second example that Paul already dealt with.

and God hath chosen the weak things of the world to confound the things which are mighty;.

Third Step: All other classifications.

and base things of the world,
and things which are despised,
hath God chosen,
yea,
and things which are not,
to bring to nought things that are:.

Equivalent Section: Why God uses this criteria to decide whom to call.

That no flesh should glory in his presence..

Please notice that our sentence starts with For. This sentence, and the next, gives us the most basic evidence which supports what Paul has said in this chapter. Basically, Paul is saying 'Look at the type of people that God actually saved and put into your church. Stop trying to be like the people that God rejected and did not save or did not put into your church'.

Next, please notice the ye ('each and every one of you personally'). It does not matter what anyone else does, God is going to hold each of us personally responsible for how we see this evidence. Those people who are truly spiritual will see it spiritually. Our sentence says that we are to each personally (ye) see. Please see the note for 13:12 for links to every sentence in this epistle which use any form of the word see along with a definition and explanation that see is also used for 'understanding a concept' because we use sight to read words which convey ideas which may not be seen in the physical world (such as abstract concepts).

Next we see that there are three major Equivalent Sections within our sentence with the last one telling us 'Why'. As we look at the other two Equivalent Sections we need to keep this reason in mind. We also need to keep this truth in mind when we look at other things in this epistle and in the Bible. God is not going to allow any flesh (to)glory in his presence. If something allows our flesh to glory then God is against it. If something points the glory back to God, then God will support it. That is the basic message of this sentence and all of the rest are details. Please see the note for 6:16, for links to sentences within this epistle which use forms the word flesh along with links to sentences in other Book Studies.

In our First Equivalent Section, we see three phrases of not many. Paul didn't say 'none'. So it isn't impossible for these people to be saved, it is just that few do get saved because, as Paul explains later in this epistle, such people have to go against the fleshly thing which they are successful in and have pride in. The message is simple: since God did not call many with these fleshly attributes, and since those who had these attributes had to give up pride in them in order to be saved and called, the message is 'Don't seek these fleshly attributes and avoid pride in them'. These fleshly attributes are:

wise men after the flesh: mental ability.
mighty: physical ability.
noble: social / political ability.

In our Second Equivalent Section, we see three Steps wherein God took the things that This world says can't possibly produce a result and used those things to produce a result well beyond what the very best of This world could hope to produce. (That's what our sentence means when it says that God confounded the things of This world.) From Webster's 1828 Dictionary we learn that confound. means 'To throw into disorder'. This world has a nice orderly system that says how we are to get certain results. And, in their system, they claim that it is impossible for certain other ways to produce those results. So, God choose those other ways to produce the results that This world says they can't produce and, thereby, 'Threw their system into disorder'.

Paul deals with the items in each of these Steps later in this epistle and in more detail. Therefore, we will move on.

Please see the note for 15:40 for links to every place that this epistle uses any form of the word glory along with links to notes within other epistles which have further links to every place where those epistles use forms of the word glory along with the definition from Webster's 1828 and links from other commentators. If the reader follows these links they will find that our epistle tells us t:

Never glory in men or the flesh.
Always glory in God and things that God does in and through men.
How much glory we each personally have for eternity is directly dependent upon how much glory we give the God while in this flesh.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / seen / sight. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son. We find forms of this word, in 1Corinthians, in: 1:26; 2:9; 8:10; 9:1; 13:12; 14:6; 15:5-6; 15:7; 15:8; 16:7 and 16:10.

Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators.

Please also see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans C16S23 about the word wise and the note for 1Corinthians C1S12 about the word wisdom.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. Easton's Bible Dictionary defines this word as: 'in the Old Testament denotes (1) a particular part of the body of man and animals (Ge 2:21; 41:2; Ps 102:5, marg.); (2) the whole body (Ps 16:9); (3) all living things having flesh, and particularly humanity as a whole (Ge 6:12-13); (4) mutability and weakness (2Ch 32:8; comp. Isa 31:3; Ps 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Eze 11:19). the expression "my flesh and bone" (Jg 9:2; Isa 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Ro 6:19; Mt 16:17). Being "in the flesh" means being unrenewed (Ro 7:5; 8:8-9), and to live "according to the flesh" is to live and act sinfully (Ro 8:4-5,7,12). This word also denotes the human nature of Christ (Joh 1:14, "The Word was made flesh." Comp. also 1Ti 3:16; Ro 1:3)'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thormns.We find forms of this word, in 1Corinthians, in: 1:26-29; 5:5; 6:16; 7:28; 8:13; 10:18; 15:39 and 15:50.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

We find forms of the word noble occurring 37 times in the Bible and, in the New Testament, in: Acts 17:11; Acts 24:3; Acts 26:25; 1Corinthians 1:26. Webster's 1828 defines this word as: '.n. 1. Great; elevated; dignified; being above every thing that can dishonor reputation; as a nobel mind; a noble courage; noble deeds of valor. 2. Exalted; elevated; sublime. Statues, with winding ivy crown'd, belong to nobler poets for a nobler song. 3. Magnificent; stately; splendid; as a noble parade; a noble edifice. 4. Of an ancient and splendid family; as nobel by descent. 5. Distinguished from commoners by rank and title; as a noble personage. 6. Free; generous; liberal; as a noble heart. 7. principal; capital; as the noble parts of the body. 8. Ingenuous; candid; of an excellent disposition; ready to receive truth. Acts 17. 9. Of the best kind; choice; excellent; as a noble vine. Jeremiah 2.
NO'BLE, n. 1. A person of rank above a commoner; a nobleman; a peer; as a duke, marquis, earl, viscount or baron. 2. In Scripture, a person of honorable family or distinguished by station. Exodus 24. Nehemiah 6. 3. Originally, a gold coin, but now a money of account.'.

Please see the note for 2Timothy 2:4 about the word choose. The functional definition is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please see the note for 1Peter 2:6 about the word confound. The functional definition is: 'mingle or blend so that natures cannot be distinguished, to throw into disorder, to perplex; to disturb the apprehension by indistinctness of ideas or words, to abash; to cast down; to make ashamed'.

Please see the note for 1Corinthians C4S12 about the word weak. The functional definition is: 'Not able to bear a great weight'.

Please see the note for 2Corinthians 10:1 for links to every place in the New Testament where we find forms of the word base mentioned. The functional definition is: 'low, humble, not necessarily worthless or wicked'. Please also see the note for Philippians 4:12 for links to every place in the Bible where we find forms of the word abase along with the definition from Webster's 1828 and links from other commentators.

Please see the note for 4:10 for links to every sentence in this epistle which use any form of the word despised. Webster's 1828 dictionary defines despised as: 'Contemned; disdained; abhorred'.

Please see the note for Romans 14:10 for links to every verse in the Bible which uses the word nought along with the definition from Webster's 1828 . The functional definition is: 'Nothing'.

Please see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of Heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent'. Please also see the note for Philippians 2:12 about the word presence. The functional definition is: ' the existence of a person or thing in a certain place; opposed to absence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 1Co 1:20; 2:3-6,13; 3:18-20; Zep 3:12; Mt 11:25-26; Lu 10:21; Joh 7:47-49; Jas 3:13-17 exp: Mt 19:23. not many mighty. Lu 1:3 (Gr) Lu 18:24-25; Joh 4:46-53; 19:38-39; Ac 13:7,12; 17:34; Php 4:22; Jas 1:9-11; 2:5; 2Jo 1:1 General references. exp: Isa 26:6; Ro 9:16.
General references. Ps 8:2; Isa 26:5-6; 29:14,19; Zep 3:12; Mt 4:18-22; 9:9; 11:25; 21:16; Lu 19:39-40; 21:15; Ac 4:11-21; 6:9-10; 7:35,54; 17:18; 24:24-25; 2Co 4:7; 10:4-5,10 exp: Ex 4:17; Ro 9:16.
things which. Ro 4:17; 2Co 12:11 to bring. 1Co 2:6; De 28:63; Job 34:19-20,24; Ps 32:10; 37:35-36; Isa 2:11,17; 17:13-14; 37:36; 41:12; Da 2:34-35,44-45; Re 18:17 General references. exp: Pr 8:5; Ro 9:16.
General references. 1Co 1:31; 4:7; 5:6; Ps 49:6; Isa 10:15; Jer 9:23; Ro 3:19,27; 4:2; 15:17; Eph 2:9 exp: Ro 9:16; 2Co 10:17'.

Start of web page, Start of Chapter, Chapter Summary

C1-S23 (Verse 30-31) What This world can't give us, God can.

Equivalent Section: Everything from God is in Christ Jesus.

But of him are ye in Christ Jesus,
who of God is made unto us wisdom,
and righteousness,
and sanctification,
and redemption:.

Equivalent Section: Give the Lord all of the glory for what He gives us.

that,
according as it is written,
He that glorieth,
let him glory in the Lord..

Basically, our sentence is telling us that we have access to the blessings listed in this sentence because we are saved but God put us in Christ Jesus for the expressed purpose of giving us the things listed in this sentence. However, only the saved who actually stay in Christ Jesus receive these things. As is readily observable in the world, many people who claim to be saved do not have these blessings from God. With that in mind, we can see that we must maintain our personal relationship that is in Christ Jesus for these items to grow and become effective in our life. The result of our receiving these blessings from God is that we give glory to the Lord. Glory is directed to the Lord because that is the role of God that all Biblically proper worship is to be directed at.

In addition, to the main message of our sentence, we see that it starts with the word But. This means that it has the same subject as the prior sentience while going in a different direction. There we saw that not many wise men after the flesh, not many mighty, not many noble received blessings from God. In our current sentence we see the Biblical identification of the people who are called to receive these blessings.

Please note the use of ye ('each and every one of you personally') because these gifts from God are personal and vary from one person to another. The phrase of him, at the start of our sentence, is referring to God. God put each of us (who are saved) personally into Christ Jesus and God made Christ Jesus all of these things unto each of us personally. Therefore, for example, we must go to Christ Jesus in order to receive Godly wisdom and any kind of wisdom that we get from any other source is not Godly. Godly wisdom applies the truths of God's Word to our personal life so that we can get the blessings of God. We will not have what we consider to be the blessings of God on a continual basis, but if we never have them then we are lost or not using the Godly wisdom that is in Christ Jesus.

The RU definition of righteousness is 'doing the right thing the right way'. While people can argue that that definition is not the most accurate, it is functional. If we're not doing the 'right thing' or we're not doing it the 'right way' then we certainly are not receiving righteousness from our ongoing personal relationship that is in Christ Jesus.

The basic definition of sanctification is 'consecrated or set apart for a sacred purpose'. The note for Jude 1:1 gives more details. However, for our purposes, we can see that if our ongoing personal relationship, that is in Christ Jesus, isn't causing us to become more and more sanctified then there is a problem on our end because God doesn't mess up. Please also see the Study called Relational Prepositions for links to other places where the Bible tells us what we have in Christ Jesus and how this is different from other things which we have in our ongoing personal relationship such as the things which we have in Christ. Where the things which we have in Christ are given to some saved but not others, the things which we have in Christ Jesus are given to all saved but they must spiritually mature in order to receive them. Our sentence tells us that God put all saved in Christ Jesus so that we would spiritually mature and glory in the Lord, as the Second Equivalent Section of our sentence says.

Please note that redemption is added after all of these other attributes are added. That means that we do not get redemption until after the other attributes are added into our life, no matter what we may sing in church. The most appropriate part of the definition from Webster's 1828 is 'Deliverance from bondage, distress, or from liability to any evil or forfeiture, either by money, labor or other means'. God can not 'deliver us from bondage, etc' unless we add in the other attributes, which were added earlier, because those other attributes are what 'delivers us from bondage, etc'.

Thus, we see, once more, that the order that God words things shows us the order that he adds them into our life. First we see that Christ Jesus provides us with wisdom so that we can apply the word of God in our personal life. Then, 'trust and obey' the wisdom of God, He adds in righteousness by giving us personal right commands to obey and tells us personally how to obey them in the right way. After our life demonstrates righteousness, God adds in sanctification so that we can avoid the filth and consequences of sin while we enjoy the blessings of a righteous life. Finally, after we have set aside our life for God's use and eliminated things that would prevent God from using us, He redeems us by paying the price to remove even the temptation to return to the sin which had us in 'bondage'.

It is important to note that we can not do any of these things on our own but God enables us for the next step after we have established to current step in our life.

Finally, our Second Equivalent Section gives us a quote from 1Chronicles 16:10 35; Psalms 105:3; Isaiah 41:16; 45:25; Jeremiah 4:2; 9:23-24. In addition, we also see these verses quoted in 2Corinthians 10:17; Galatians 6:14; Philippians 3:3. Since the two Sections of our sentence are equivalent, we are to glory in the Lord for His plan which we see here in this sentence and we are to do it every time that He implements this plan in our personal life.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition of this word is: 'doing the right thing, the right way, at the right time and for the right reason'. We find forms of the word righteousness occurring in 1Corinthians, in: 1:30; 6:9; and 15:34. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

Please see the notes for Romans C8S21 and Ephesians 1:7-12 about the word redemption. The functional definition is: 'Ransomed; delivered from bondage, distress, penalty, liability, or from the possession of another, by paying an equivalent'. Please also see the note for Ephesians 5:15-16.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The titles in this sentence are Sanctification and Redemption.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for 1:19 about the word write / written. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Never glory in men or the flesh.
Always glory in God and things that God does in and through men.
How much glory we each personally have for eternity is directly dependent upon how much glory we give the God while in this flesh.

please also see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'. Easton's Bible Dictionary defines glory as: '(Heb kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps 49:12); glory (Ge 31:1; Mt 4:8; Re 21:24,26). (2.) Honour, dignity (1Ki 3:13; Heb 2:7; 1Pe 1:24); of God (Ps 19:1; 29:1); of the mind or heart (Ge 49:6; Ps 7:5; Ac 2:46).

(3.) Splendour, brightness, majesty (Ge 45:13; Isa 4:5; Ac 22:11; 2Co 3:7); of Jehovah (Isa 59:19; 60:1; 2Th 1:9).

(4.) the glorious moral attributes, the infinite perfections of God (Isa 40:5; Ac 7:2; Ro 1:23; 9:23; Eph 1:12). Jesus is the "brightness of the Father's glory" (Heb 1:3; Joh 1:14; 2:11).

(5.) the bliss of Heaven (Ro 2:7,10; 5:2; 8:18; Heb 2:10; 1Pe 5:1,10).

(6.) the phrase "Give glory to God" (Jos 7:19; Jer 13:16) is a Hebrew idiom meaning, "Confess your sins." the words of the Jews to the blind man, "Give God the praise" (Joh 9:24), are an adjuration to confess. they are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought'. The note in Romans provides the full definition from Webster's 1828 along with links from other commentators.

Please also see the two notes in the Lord Jesus Christ Study for details on how this sentence uses in Christ Jesus and Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. 1Co 12:18,27; Isa 45:17; Joh 15:1-6; 17:21-23; Ro 8:1; 12:5; 16:7,11; 2Co 5:17; 12:2; Eph 1:3-4,10; 2:10 exp: Ga 1:22; Eph 2:13; Php 3:9; 1Pe 5:14. of God. Ro 11:36; 2Co 5:18-21 wisdom. 1Co 1:24; 12:8; Pr 1:20; 2:6; 8:5; Da 2:20; Lu 21:15; Joh 1:18; 8:12; 14:6; 17:8,26; 2Co 4:6; Eph 1:17-18; 3:9-10; Col 2:2-3; 3:16; 2Ti 3:15-17; Jas 1:5 exp: Ec 2:26. righteousness. Ps 71:15-16; Isa 45:24-25; 54:17; Jer 23:5-6; 33:16; Da 9:24; Ro 1:17; 3:21-24; 4:6,25; 5:19,21; 2Co 5:21; Php 3:9; 2Pe 1:1 exp: Ps 24:5; Joh 16:10. sanctification. 1Co 1:2; 6:11; Mt 1:21; Joh 17:17-19; Ac 26:18; Ro 8:9; Ga 5:22-24; Eph 2:10; 5:26; 1Pe 1:2; 1Jo 5:6 redemption. 1Co 15:54-57; Ho 13:14; Ro 3:24; 8:23; Ga 1:4; 3:13; Eph 1:7; 4:30; Col 1:14; Tit 2:14; Heb 9:12; 1Pe 1:18-19; Re 5:9; 14:4 exp: Le 25:24. General references. exp: Ex 40:14; Le 15:28; Nu 19:18; Job 28:23; Ro 9:16; Eph 2:9.
General references. 1Ch 16:10,35; Ps 105:3; Isa 41:16; 45:25; Jer 4:2; 9:23-24; 2Co 10:17; Ga 6:13-14; Php 3:3 (Gr) exp: Lu 1:46; Ro 9:16; 1Co 1:29; Eph 2:9'.

Start of web page, Start of Chapter, Chapter Summary

1Corinthians Chapter 2 Sentence-by-Sentence Section

links to sentences in this chapter:

C2-S1 (Verse 1), C2-S2 (Verse 2), C2-S3 (Verse 3), C2-S4 (Verse 4-5), C2-S5 (Verse 6-8), C2-S6 (Verse 9), C2-S7 (Verse 10), C2-S8 (Verse 11), C2-S9 (Verse 11), C2-S10 (Verse 12), C2-S11 (Verse 13), C2-S12 (Verse 14), C2-S13 (Verse 15), C2-S14 (Verse 16), C2-S15 (Verse 16).

The Chapter theme is: the natural man receiveth not the things of the Spirit of God.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The most used words in this chapter (with counts in parenthesis) are: GOD (12), thINGS (10), SPIRIT (8), WHICH (8), WISDOM (8), MAN (7), HIM (5).

Treasury of Scripture Knowledge provides an outline for this chapter of:

1-5. He declares that his preaching, though it bring not excellency of speech, or of human wisdom, yet consists in the power of God;
6-16. and so far excels the wisdom of this world, and human sense, that the natural man cannot understand it.

Start of web page, Chapter Summary

C2-S1 (Verse 1) How Paul was different in his presentation of the gospel.

and I,
brethren,
when I came to you,
came not with excellency of speech or of wisdom,
declaring unto you the testimony of God..

By starting with an and, we see that this sentence and chapter is added unto the prior chapter. In the summary of the first chapter we saw that 'Basically, everything that saved people have is from the Lord and given in Christ Jesus. That makes claims of having received these God given things from men a ridiculous claim.' So now, in this sentence, we see that Paul did not come to you on the basis of things that would lift up fleshly pride but he relied upon the testimony of God. In the end of the prior chapter we saw that Paul summed up the chapter by telling them to look at their own personal salvation experience and at the type of people that God added to their church. He said not many three times to point out the types of people that God rarely saved. Now in our current sentence Paul identifies two of those groups (excellency of speech or of wisdom) and tells them that he did not use their methods to win the lost. So not only are there very few of these types of people in the church, and not only are they rarely saved, but the church is not built using their methods.

In addition, to telling them what he did not do, and adding it to what was said in the prior chapter, Paul also tells them what he did do. declaring unto you the testimony of God is added unto But of him are ye in Christ Jesus and according as it is written, He that glorieth, let him glory in the Lord. In all three phrases we see Paul pointing to God as the true source of everything, especially of all spiritual blessings.

The word brethren occurs 564 times in 542 verses of the Bible, 231 times in 229 verses of the New Testament. When we include forms of the words brother and sister, the total occurs 1110 times in 989 verses of the Bible, 384 times in 346 verses of the New Testament and, in Colossians, in 1:1, 1:10, 11, 26; our current sentence; 3:1; 4:6; 5:11; 6:5, 6, 8; 7:12, 7:24, 29; 8:11, 12, 13; 9:5; 10:1; 11:2, 33; 12:1; 14:6, 20, 26, 39; 15:1, 6, 50, 58; 16:11, 12, 15, 20. . Webster's 1828 dictionary defines this word as: 'A human male born of the same father and mother. A male by one of the parents only is called a half-brother, or brother of the half blood. 2. Any one closely united; an associate; as a band of brothers. 3. One that resembles another in manners. He that is slothful in his work is brother to him that is a great waster. Proverbs 18. In scripture, the term brother is applied to a kinsman by blood more remote that a son of the same parents; as in the case of Abraham and Lot, Jacob and Laban. Persons of the same profession call each other brother, as judges, clergymen, professors of religion, members of societies united in a common cause, monks and the like. Kings give to each other the title of brother. Address their congregations by the title of brethren. In a more general sense, brother or brethren is used for man in general; all men being children of the same primitive ancestors, and forming one race of beings. Brother-german is a brother by the father's and mother's side, in contradistinction to a uterine brother, or by the mother only'. Please also see the note for Matthew 1:2 for links to places in every epistle which provides links to where this word is used in that epistle. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. People who make a profession, but do not get baptized and join the church, are not true Biblical brethren. In Matthew 12:47-50 and Mark 32-35 we read that Jesus said For whosoever shall do the will of God, the same is my brother, and my sister, and mother. When Paul uses brethren he is reminding them that they are all children of God and, as such, are to do the will of God. In many of these instances the believers at Corinth were not doing the will of God. Therefore, Paul was correcting them by pointing them back to God and not using his own authority. in this sentence we see Paul literally denying his own authority while pointing people to the testimony of God in preparation for the correction that follows this sentence.

Please see the note for Philippians 1:9-11 about the word excellent. The functional definition is: 'Being of great virtue or worth and distinguished for superior attainments'. Please also see the note for 14:12 which has links to every sentence in this epistle that uses any form of the word excel along with the definition from Webster's 1828 . The functional definition is: 'To go beyond; to exceed; to surpass in good qualities or laudable deeds; to outdo'.

Forms of the word speech occur 59 times in 58 verses of the Bible and 20 times in the New Testament, and, within 1Corinthians, in this sentence; 2:4 and 4:19. Please see the note for 2Corinthians 3:12-14 for links to every place in the New Testament where We find this word along with the definition from Webster's 1828 and links from other commentators. Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans 11:1 about the phrase I say.

Please see the note for 1:11 for links to every sentence in the New Testament which use any form of the word declare. Webster's 1828 dictionary defines declared to be 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

Please see the note for Psalms 119 about the word testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 18:1-4 with. 1Co 2:4,13; 1:17; Ex 4:10; Jer 1:6-7; Ro 16:18; 2Co 10:10; 11:6 the testimony. 1Co 1:6; Isa 8:20; Ac 20:21; 22:18; 2Th 1:10; 1Ti 1:11; 2Ti 1:8; 1Jo 4:14; 5:11-13; Re 1:2,9; 19:10'.

Start of web page, Start of Chapter, Chapter Summary

C2-S2 (Verse 2) Paul's determination to only use the testimony of God.

For I determined not to know anything among you,
save Jesus Christ,
and him crucified..

Earlier we say Christ crucified and here we see Jesus Christ...crucified. Please see the note for this verse in the Lord Jesus Christ Study for the distinction of these two phrases and the use of the name of Jesus Christ within this verse.

Basically, Paul is using Jesus Christ to indicate the Gospel of Your Salvation, which requires the finished work of Jesus and the ongoing work of Christ John 17:3; Galatians 3:1; 6:14; Philippians 3:8-10). These are part of the testimony of God, which Paul said that he declared unto you in the prior sentence. A testimony is something that we live, not just something that we claim with our mouth. The Word Study on Gospel explains that all types Biblical gospel are variations of the gospel of God. That is 'The Good News that God wants a personal relationship with each of us like He had with Adam and Eve before they sinned'. The testimony of God is what He did to make this 'Good News' happen. What God did is summed up in the phrase Jesus Christ, and him crucified. Our sentence tells us that Paul determined to limit any religious knowledge that he passed on to this one message. He did not add or subtract anything from this one message.

The devil often gets soul winners side-tracked with discussions / arguments of other things in the Bible besides the basic gospel. Many saved people get side-tracked from the 'Great Commission' with fears, problems and concerns of this life. If God's people would determined not to know anything among you, save Jesus Christ, and him crucified, they would be far more effective in doing the 'Great Commission'. And yes, I am as guilty as any other for this error. I try to put down what God gives me to put down, not just what I want to put down.

Webster's 1828 dictionary defines determined as: 'Ended; concluded; decided; limited; fixed; settled; resolved; directed. 2. a. Having a firm or fixed purpose, as a determined man; or manifesting a firm resolution, as a determined countenance'. We find forms of the word determine in Exodus 21:22; 1Samuel 20:7, 9, 33; 25:17; 2Sa 13:32; 2Chronicles 2:1; 25:16; Esther 7:7; Job 14:5; Isaiah 10:23; 19:17; 28:22; Daniel 9:24, 26-27; 11:36; Luke 22:22; Acts 3:13; 4:28; 11:29; 15:2, 37; 17:26; 19:39; 20:16; 25:25; 27:1; our current sentence; 2Corinthians 2:1; Titus 3:12. Here we see that Paul absolutely fixed in his mind and heart that he was going to put aside his extensive religious training, put aside the desires of fleshly pride to show religious knowledge and put aside everything else besides the message of the gospel.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. 1Co 1:22-25; Joh 17:3; Ga 3:1; 6:14; Php 3:8-10 General references. exp: 1Co 15:11'.

Start of web page, Start of Chapter, Chapter Summary

C2-S3 (Verse 3) Additional evidence from Paul's ministry to these people.

and I was with you in weakness,
and in fear,
and in much trembling..

This sentence gives additional evidence from Paul's ministry to these people that he did not rely upon the things of the flesh. This sentence is actually added to the first sentence ( and I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.) because the second sentence (For..) only gives a reason for what Paul said in the first sentence. In addition, since the first sentence is added ( and) unto what was said in the First Chapter, this sentence is also added and is giving further evidence of Paul's claims in the First Chapter. That is: this sentence is further evidence that Paul started and built this ministry using the wisdom of God (C1-S20) to get these people personally in Christ Jesus (C1-S23) and that Paul is glorying only in the Lord (C1-S23) and in His plan.

We saw in the First Chapter that the weakness of God is stronger than men (C1-S21) and God hath chosen the weak things of the world to confound the things which are might (C1-S22) and we see Paul say, in this sentence, that he was with you in weakness. (Please see the note for 4:10 for links to every sentence in this epistle which use any form of the word weak.) We saw in the First Chapter that the foolishness of God is wiser than men (C1-S21) and that God hath chosen the foolish things of the world to confound the wise...And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are (C1-S22) and we see Paul say, in this sentence, that he was with you in weakness...and in much trembling. Of course, this is the reaction of base and foolish people when confronted by to wise and the noble people.

2Corinthians 12:1-10 shows us that Paul kept this attitude. The most famous part of this reference is 2Corinthians 12:10 where we read Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong. We have a precept here that is rarely taught today, or at least many people who claim to be saved do not know it or do not live their life based upon it. God shows us what to do, or tells us what to do when we are capable of doing for ourselves. However, God usually does not step in and work on our behalf until we can't do anything, and it is obvious that we can't do anything, and we have been living by faith. If God acted (very often) for those who do not live by faith then people would conclude that God's Word is a lie and that the saved don't really have to live by faith in order to get the blessings of God. If God acts (very often) when we are capable of doing what needs to be done, then people would conclude that the acts of God are acts of the flesh and God would not get the glory and lost people would not turn to God because they would believe that the acts of God are acts of the flesh. Yes, there are times when God blesses His people and does things that we could have done for ourselves or does far more than necessary, but that is a witness to people who do live by faith that God still extends mercy and grace and the other attributes of a loving God. These instances are not a witness to the lost world and to the spiritually immature saved people like the times that there is no doubt about it being God Who worked. That is why we see the power of God work far more often and far more reliably when we are in weakness, and in fear, and in much trembling than we see when we are capable of providing for ourselves.

We find many saved people begging for prayers that God would get them out of this situation when God puts them in it. They are begging for others to implore God to remove the very situation which is required for spiritual growth instead of praising God for putting them in a situation where others can see God work in their life. This is why so many preachers claim that most of the US is living in the Laodicean age. Many today sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Jesus Christ counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see (Revelation 3:14-19). However, few people who claim to be saved are willing to go through the fire in order to have spiritual gold. Few are willing to 'Stop their Sinning!' so that they may have white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear. Finally, eyesalve often bothers our eyes and usually causes them to tear up. However, few have tears and very few really want them even if it means that they remain spiritually blind.

Thus, we see that Paul built this ministry, and caused it to grow, by acting the opposite of how these people were trying to act. In these sentences, Paul is giving them examples of how God works and how the wisdom of this world, which they were trying to follow, led to destruction by God. As a Godly man, Paul uses a spiritually successful ministry as an example for us to follow.

Please see the note for 1Corinthians C4S12 about the word weak. The functional definition is: 'Not able to bear a great weight'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and the Study called Fear the Lord about the word fear. The Bible teaches us that we are to not fear anything nor any being but our Lord. The true Biblical definition of Godly fear is: 'an absolute knowledge that God will hurt me if I deliberately disobey His command'.

Please see the note for Mark 5:33 about the word tremble. Webster's 1828 defines this word as: 'to shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder. Frighted Turnus trembled as he spoke. 2. to shake; to quiver; to totter. Sinai's gray top shall tremble. 3. to quaver; to shake, as sound; as when we say, the voice trembles'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 4:10-13; Ac 17:1,6-12; 20:18-19; 2Co 4:1,7-12,16; 6:4; 7:5; 10:1,10; 11:29-30; 12:5-10; 13:4; Ga 4:13-14'.

Start of web page, Start of Chapter, Chapter Summary

C2-S4 (Verse 4-5) Third piece of evidence given in this chapter.

Equivalent Section: How Paul preached.

and my speech and my preaching was not with enticing words of man's wisdom,
but in demonstration of the Spirit and of power:.

Equivalent Section: Why.

that your faith should not stand in the wisdom of men,
but in the power of God..

Since this is the 'third piece of evidence given in this chapter', it is supporting the same contention of Paul's as the prior two sentences (C2-S1 and C2-S3). That is, this sentence is also added to the prior ones and is giving further evidence that Paul started and built this ministry using the wisdom of God (C1-S20) to get these people personally in Christ Jesus (C1-S23) and that Paul is glorying only in the Lord (C1-S23) and in His plan. Please note how the example of Paul is opposite of their actions as reported in 3:3.

This sentence, and several more within this chapter, use the word Spirit. In the chapter summary above, we saw that Spirit is the third most used word in this chapter. That makes is very important to the subject of this chapter. Only God and things are used more. This chapter tells us about the things that God gives to us through His Spirit and how those things are to affect our personal spirit.

In some cases this chapter uses the uppercase Spirit for God's Spirit and in some cases this chapter uses the lowercase spirit for our spirit. Please be sure to pay attention to this doctrinally significant difference. Please also see the several notes for this chapter in the Word Study on Spirit since those notes explain the use of this word within this chapter and those notes will not be repeated here.

in this sentence we see a capitalized Spirit, which means the sentence is talking about God's Holy Spirit' therefore, using enticing words of man's wisdom will not produce a demonstration of the Spirit and of (God's ) power. Webster's 1828 dictionary defines entice as: 'a firebrand. 1. to incite or instigate, by exciting hope or desire; usually in a bad sense; as, to entice one to evil. Hence, to seduce; to lead astray; to induce to sin, by promises or persuasions. My son, if sinners entice thee, consent thou not. Prov.1. 2. to tempt; to incite; to urge or lead astray. Every man is tempted, when he is drawn away by his own lust, and enticed. James 1. 3. to incite; to allure; in a good sense.'

Please not a couple of things in this definition. First, the root word comes from Latin and means 'a firebrand'. Many people decide how good a preacher is by how much of 'a firebrand' he is and not by his doctrine. Hitler was 'a firebrand' and, like this definition indicates about others, he 'entices to evil'. Therefore, Biblically a person's doctrine and demonstration of the Spirit and of power is the proper criteria to use. In addition, this definition starts with 'To incite or instigate, by exciting hope or desire'. This is a primary method used by all preachers. As this definition tells us, this method can lead to good or evil. Therefore, it is the end result that matters and not the method used. We see Paul use this method in Acts 26:28 and in Galatians 1:10. However, in this sentence Paul is saying that that he did not use this method to get them to believe man's wisdom. Therefore, he may have used this method, but it was only to get these people to put their hope in God.

Please also notice that Paul is talking about his speech and my preaching. The and make these two different things. Thus, Paul was careful to avoid using enticing words of man's wisdom even in his every-day speech. In addition, according to our sentence, Paul was also careful for his every-day speech to include demonstrations of the Spirit and of power. Many people make a distinction between speech and preaching that does not match what Paul says in this sentence.

The power that Paul is speaking about in this sentence is the power of God as shown by the equivalency of the two Sections of the sentence and by plain context. Please see the notes for Romans C8-S40 and for Ephesians C6-S8 about 'spiritual powers'. Please see the note for Romans C13-S2 for 'the power of God'. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word power. A demonstration shows something in a way that human senses can receive. Webster's 1828 dictionary defines demonstrate as 'to show or prove to be certain; to prove beyond the possibility of doubt; to prove in such a manner as to reduce the contrary position to evident absurdity. We demonstrate a problem in geometry, or a proposition in ethics, by showing that the contrary is absurd or impossible.' (Please note: this sentence is the only place in the Bible where find any form of this word.) this matches 1Thessalonians 5:21 which says Prove all things; hold fast that which is good. and is the basis for the Word Study on Prove. I've mentioned before about being in the Critical Care unit and having the man in the next bed tell me that I needed his evangelist to come and heal me but he wasn't willing to have his children put into my condition and have his evangelist heal them. Your soul is worth more than your physical life. If you won't back your doctrine with your life then you shouldn't risk your soul on it. Likewise, if your doctrine claims that you have God and the power of God in it, but your life does not demonstrate that power, then why should anyone risk their soul on the doctrine that you claim?

We see forms of the word entice in: Exodus 22:16; Deuteronomy 13:6; Judges 14:15; 16:5; 2Chronicles 18:19-21; Job 31:27; Proverbs 1:10; 16:29; Jeremiah 20:10; James 1:14. In every Biblical use the person who was enticed received an evil result, even when God sent a spirit to entice Ahab to his death. Thus, we see that man's wisdom results in an evil end for the person who receives it. We also see that Paul was very careful to avoid man's wisdom when he used this method.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

We have already seen the distinction made between man's wisdom / the wisdom of this world and God's wisdom. In the next sentence explains that Paul did use God's wisdom even while avoiding using man's wisdom / the wisdom of this world. Please see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise and pay attention to the difference made within this epistle. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for 1Corinthians C1S12 about the word wisdom. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans 16:19 which provides links to notes about sentences within Romans which use some form of the word wise.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please also see the note for Romans C13-S2 which provide links to notes about power, which includes a dictionary definition and links from other commentators. The functional definition is: ' the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'.

Please see the note for 1:9 for links to every verse in 1Corinthians which uses a form of the word faith. There we see that the main attribute of faith, that our epistle talks about, is being faithful. We also see that faith can be vain. That is, it can have an outwards show with no inward substance. Further, we see that true Biblical faith comes from the Spirit. Therefore, if our faith is going to be Biblical, it has to be based upon (received as a gift) God's Spirit and maintained by maintaining our dependence on God's Spirit on an ongoing basis, if we want to be faithful. We also see that if our faith should...stand in the wisdom of men, that it will be vain because it does not have the power of God to sustain it. All of this that comes later in this epistle matches what we see in this sentence and is based upon it because this sentence tells us the true foundation of true Biblical faith. What is left in this epistle about faith, that has not been said, is the test of faith and the final command. The test of true Biblical faith is that it stands with charity and takes a lower position. Vain faith will not do that. The final command of faith is that we (personally) stand fast in the faith. That is, that we make sure that our faith is always faithful.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

Please see the notes for Romans C14S5 and 1Corinthians 15:1 for links to every place in this epistle which use the forms of the word stand along with links to notes in other epistles which use the same word and provide more details. The functional definition is: 'To be on its foundation; not to be overthrown or demolished; as, an old castle is yet standing'. Please also see the note for Galatians C5S1 about the phrase stand fast.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my speech. Ac 20:27 not. 1Co 2:1,13; 1:17; Jg 14:15; 16:5; 2Sa 14:17-20; 15:2-6; 1Ki 22:13-14; 2Ch 18:19-21; Pr 7:21; 20:19; Jer 20:10; Eze 13:6,10-11; Ro 16:18; Col 2:4; 2Pe 1:16; 2:18exp: Zec 4:6; 2Co 1:12; 1Th 2:4. enticing. or, persuasible. Ac 26:28; Ga 1:10 exp: Col 2:4. but. 1Co 4:20; Joh 16:8-15; Ro 15:19; 1Th 1:5; 1Pe 1:12 exp: 2Co 10:10; 2Ti 1:7. General references. exp: Lu 4:32; 1Co 4:20.
stand. Gr. be. but. 1Co 1:17; 3:6; Ac 16:14; 2Co 4:7; 6:7 exp: 1Th 1:5. General references. exp: Lu 4:32'.

Start of web page, Start of Chapter, Chapter Summary

C2-S5 (Verse 6-8) God's wisdom is unknowable to this world.

Equivalent Section: Only the spiritually mature can understand God's wisdom.

Howbeit we speak wisdom among them that are perfect:.

Equivalent Section: God's wisdom is not of this world and can not be commanded By this world.

yet not the wisdom of this world,
nor of the princes of this world,
that come to nought:.

Equivalent Section: God's wisdom is a mystery to this world.

But we speak the wisdom of God in a mystery,
even the hidden wisdom,
which God ordained before the world unto our glory:.

Equivalent Section: the powers of this world didn't know God's wisdom.

Which none of the princes of this world knew:.

Equivalent Section: If they knew God's wisdom they would have used it.

for had they known it,
they would not have crucified the Lord of glory..

We have five Equivalent Sections which tells us the same thing from different points of view. Each tell us something about God's wisdom and the evidence that the powers of This world (princes) did not have access to. If the powers of This world (princes) did not have access to God's wisdom, then it should be obvious that 'the common man' could not possibly have access. Remember that Paul's preaching was...in demonstration of the Spirit and of power. Paul is pointing out that the powers of This world (princes) could not do what he did as further evidence that it was God working through his life that accomplished what was done. He is doing this in preparation for telling us that we need to do the same. We need to completely rely upon God's power and God's wisdom and completely avoid this world's power and wisdom.

If the reader looks at each title for each Equivalent Section, it should be obvious how the title explains each Equivalent Section. For example, in our First Equivalent Section we read we speak wisdom among them that are perfect. 1Corinthians 3:2 says: I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. So, Paul did not speak wisdom among them (spiritual meat) for hitherto ye were not able to bear it, neither yet now are ye able. Please see the note for Romans 15:18-19 which has links to everywhere that the Bible uses any form of the word spoke or speak.

However, our Equivalent Section says that he did speak it among them that are perfect ('having attained spiritual maturity or complete in the manner being addressed'). We find forms of the word perfect occurring 129 times in 124 verses of the Bible, 60 times in 57 verses of the New Testament and, in 1Corinthians, in:

1:10 is begging them that they ye be perfectly joined together in the same mind and in the same judgment. Babies are not perfectly joined together but are constantly fighting each other. While few adults are perfectly joined together, we do see a movement towards this end with maturity.
our current sentence uses perfect for those saved and spiritually mature people who can accept and understand God's wisdom.
13:10 is talking about the understanding that we will have when we are with the Lord. It says But when that which is perfect is come, then that which is in part shall be done away. and the second next sentence says For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. thus, we see that to uses perfect for the understanding that we will have when we are with the Lord. In addition, the sentence between these two gives us an illustration which matches what I have said completely. It says: When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. thus, we see that this epistle uses perfect for 'having attained spiritual maturity or complete in the manner being addressed'.

Please also see the note for 1John C4-S13 about perfect love and the note for 2Timothy C3-S10 for a definition and links to other verses which deal with perfect.

Our Second Equivalent Section is titled 'God's wisdom is not of this world and can not be commanded By this world.' It uses several words that have been studied before in other places of this site. Please see the note for Romans 14:10 for links to every verse in the Bible which uses the word nought along with the definition from Webster's 1828 . In that note we see that Webster's 1828 dictionary defines nought as 'Nothing'. Please also see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Our chapter, and this sentence in particular, teach that God's wisdom and the wisdom of this world are opposites. Please also see the note for 1:21 for notes and links to every sentence in this epistle which use any form of the word world, along with additional information. in this epistle, and pretty much throughout the New Testament, the word world, is used for 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system'. There we saw that he Bible, we find world is used for 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system.'

One word that we have not covered is prince, which I have been saying represents 'the powers of This world'. We see forms of the word prince occurring 380 times in 355 verses of the Bible, only in this sentence within 1Corinthians and, in the new Testament, in: Matthew 2:6; Matthew 9:34; Matthew 12:24; Matthew 20:25; Mark 3:22; John 12:31; John 14:30; John 16:11; Acts 3:15; Acts 5:31; our current sentence; Ephesians 2:2; Revelation 1:5. In those verses we see Satan called the prince of the devils and the prince of this world and the prince of the power of the air. We also see the Son of God called the Prince of life and the prince of the kings of the earth. We also see notes about principalities ('area ruled by the prince') in Romans C8-S40 and in Ephesians C6-S8. In all of these references we see that a prince rules an area and a people but is under a king. We also see that the princes of this world have the same title as Satan, which means they are under his control and represent his kingdom.

Thus, we can put all of this together and see that our Second Equivalent Section tells us that neither the wisdom of this world, which comes from the flesh, nor the princes of this world, who represent Satan, are Biblically perfect. In addition, they can not understand, nor produce, God's wisdom and all that they produce are going to come to nothing.

Moving on to our third Equivalent Section, we see that the title is: 'God's wisdom is a mystery to this world'. Please the note for Romans 11:25 which has links to where the Bible talks about mystery. There we see that mystery for 'something that God conceals until the time that He chooses to reveal it'. Thus, Paul is saying that God ordained before the world (began) certain things which God then concealed until He choose to reveal them through Paul and unto our glory.

People who are not willing to receive the wisdom that God revealed through Paul will miss out on the associated glory. In addition, by being equivalent to the other Sections of this sentence, we know that this is wisdom which does not come from Satan or our flesh, it can not be understood by the spiritually immature, people in the Old Testament did not understand it (because God concealed it), and not knowing it will bring a judgment from God which results in our destruction. (That last 'and' is from the Equivalent Sections which we have not covered yet.) please see This table for every use of God in 1Corinthians.

Our Fourth Equivalent Section has a title of: 'The powers of this world didn't know God's wisdom'. Remember that while the princes of this world are controlled by Satan, they are still men of flesh and flesh has only one concern: self. Thus, our next Equivalent Section tells us that if the princes of this world had known this mystery, they would not have done what brought their own destruction (crucified the Lord of glory). The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please also see Other Word Studies for links to other notes which deal with this word. Please also see the note for 1:16 for links to every sentence in this epistle which use any form of the word know. In those notes we see that the Bible uses know for the kind of knowledge that only comes through personal intimate experience. This is not 'head knowledge' because the records were there if they wanted to consult them. Indeed, Matthew 2 tells us that Herod received 'head knowledge' but he did not know the consequence of his decision until it was too late. Thus, the main reason that none of the princes of this world knew was because all of their 'experience based knowledge' was from Satan and their flesh and none from God. This is the same reason why 'the common man', who is not saved, can not know the consequences of their decisions unless God reveals those consequences to them.

Our Fifth Equivalent Section was pretty much covered in the paragraph above and it tells us why (for) none of the princes of this world had the 'experience based knowledge' of the consequences of their decision. This is covered in more detail in the note for this verse within the Lord Jesus Christ Study.

Most of the definitions for words used within this sentence have already been presented earlier within this note as their proper definitions were important to explaining the true meaning of phrases within this sentence. Please r see above for the definitions and links to other places where these words are used.

Please see the note for Matthew 17:21 about the word Howbeit. Webster's 1828 defines this word as: 'adv. how, be, and it. Be it as it may; nevertheless; notwithstanding; yet; but; however.'.

Please see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise and pay attention to the difference made within this epistle. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for 1Corinthians C1S12 about the word wisdom. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans 16:19 which provides links to notes about sentences within Romans which use some form of the word wise.

Please see above, within this note, about the word prince. The functional definition is: 'One of the highest levels of rulers but not the very highest level'. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the word principalities.

Please see the note for Romans C14S15 about the word nought. The functional definition is: 'Nothing'.

Please see the note for Romans C11S29 about the word mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

The word even means 'having the same weight'. When two sides of a balancing scale are even, both sides of the scale have the same weight.

Please see the notes for 7:17 for links to sentences within this epistle which use forms the word ordain / ordinance along with links to notes in other studies. Please see the notes for Romans C7S14; Romans C13S3 about this word. The functional definition is: 'Properly, to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'. Please see the note for Colossians C2-S3 about the word order.

Never glory in men or the flesh.
Always glory in God and things that God does in and through men.
How much glory we each personally have for eternity is directly dependent upon how much glory we give the God while in this flesh.

please also see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about this word.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 1Corinthians 1:13 about the word crucified. The functional definition is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'them. 1Co 14:20 (Gr) Job 1:1; Ps 37:37; Mt 5:48; 19:21; 2Co 13:11; Eph 4:11-13; Php 3:12-15; Col 4:12; Heb 5:14; Jas 3:2; 1Pe 5:10 not. 1Co 2:1,13; 1:18-19; Lu 16:8; 2Co 1:12; 4:4; Eph 2:2; Jas 3:15 exp: 1Co 2:12. of the. 1Co 2:8; Job 12:19,21; Ps 2:1-6; Isa 19:11-13; 40:23; Ac 4:25-28 come. 1Co 1:28; Ps 33:10 exp: Am 5:5.
even. Ps 78:2; Isa 48:6-7; Mt 11:25; 13:35; Ro 16:25-26; Eph 1:4; 3:4-9; Col 1:26-27; 2Ti 1:9; 1Pe 1:11; Re 13:8 unto. 1Pe 5:1,10; 2Pe 1:3 exp: Lu 8:10.
none. 1Co 2:6; 1:26-28; Mt 11:25; Joh 7:48 for. Lu 23:34; Joh 3:19-21; 8:19; 9:39-41; 12:40-43; 15:22-25; 16:3; Ac 3:17; 13:27; 2Co 3:14; 1Ti 1:13 exp: Joh 16:14. The Lord. Ps 24:7-10; Ac 3:16-17; 7:2; Jas 2:1 exp: Joh 4:1. General references. exp: Joh 7:48'.

Start of web page, Start of Chapter, Chapter Summary

C2-S6 (Verse 9) God made the knowledge available but they did not qualify.

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..

This sentence starts with But, which means it has the same subject as the prior sentence while going in a different direction. in this chapter Paul has been giving evidence that he building that ministry (church) using God's wisdom and avoiding anything that This world says to use. His evidence has been things that they can observe around them. Now he is going to quote scripture. The rest of this sentence is not an exact quote of Isaiah 64:4, but it delivers the same message. Before God reveals a mystery about the blessings that he pl and on giving to His faithful people, no one can get the least idea about what God plans. God's pl and are so good that they are beyond comprehension. In addition, people who are not listening to God can't figure these blessings out. That's why this world can't figure out a 'true believer'. They can't see, or figure out, God's way, God's plan or God's power. The way that Paul already said that he acted to have the victory and convert souls to Jesus Christ appears to be absolutely stupid to This world. We see similar doctrine in 1Peter 1:12; Psalms 31:19; Matthew 25:34; Hebrews 11:16; Romans 8:28; James 1:12 and James 2:5.

Please see the note for 12:16 for links to every place in this epistle where any form of the word eye.

Please see the note for 1:26 about the word see / seen / sight. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the notes for 1Corinthians C12S13 about the word ear. The functional definition is: ' the organ of hearing; the organ by which sound is perceived; and in general, both the external and internal part is understood by the term'.

Please see the notes for 1Corinthians C12S14; Galatians C3-S7 about the word hear. The functional definition is: 'Listening to; attending to; obeying; observing what is commanded'. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the notes for Romans C10S6; 2Corinthians C2S4; Colossians C2S1 about the word heart. My study shows me that our soul is the long-term results of the decisions of our short-term heart. The functional definition is: 'the way we think and the way we make decisions of the will and the way that we react emotionally to the circumstances of life'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for John 19:31 about the word prepare / preparation. The functional definition for this word is: ' Webster's 1828 defines the word prepare as: '1. In a general sense, to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever. We prepare ground for seed by tillage; we prepare cloth for use by dressing; we prepare medicines by pulverization, mixture, etc.; we prepare young men for college by previous instruction; men are prepared for professions by suitable study; holiness of heart is necessary to prepare men for the enjoyment of happiness with holy beings. 2. to make ready; as, to prepare the table for entertaining company. 3. to provide; to procure as suitable; as, to prepare arms, ammunition and provisions for troops; to prepare ships for defense. Absalom prepared him chariots and horses, and fifty men to run before him. 2 Sam.15. 4. to set; to establish. the Lord hath prepared his throne in the heavens. Ps.103. 5. to appoint. It shall be given to them for whom it is prepared. Matt.20. 6. to guide, direct or establish. 1 Chron. 29.
PREPA'RE, v.i. to make all things ready; to put things in suitable order; as, prepare for dinner. 1. to take the necessary previous measures. Dido preparing to kill herself. 2. to make one's self ready. Prepare to meet thy God, O Israel. Amos.4'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. We find forms of the word love occurring in 1Corinthians, in: 2:9; 4:14; 4:17; 4:21; 8:3; 10:14; 15:58; 16:22 and 16:24.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'eye. this passage is not taken from the LXX., nor is an exact translation of the Hebrew; but it gives the general sense. Isa 64:4; Joh 3:16; 1Pe 1:12 the things. Ps 31:19; Mt 20:23; 25:34; Heb 11:16 them. Ro 8:28; Jas 1:12; 2:5; 1Jo 4:19 General references. exp: 1Co 13:9'.

Start of web page, Start of Chapter, Chapter Summary

C2-S7 (Verse 10) How the wisdom of God is revealed.

Equivalent Section: the wisdom of God is revealed through God's Spirit.

But God hath revealed them unto us by his Spirit :.

Equivalent Section: How God's Spirit does it.

for the Spirit searcheth all things,
yea,
the deep things of God..

The capitalized Spirit is used in this sentence lets us know that it is God's Holy Spirit that this sentence is talking about. Please see the note on this verse in the Word Study on Spirit for details in how God's Spirit works as described By this sentence. Basically, God's Spirit...reveals...the deep things of God only to people who are spiritually mature enough to handle them. God's Holy Spirit hides these things from people who can't handle them, especially saved people who are spiritual babies.

Please see the note for Romans 16:25-27 for links to every place in Romans where forms of the word reveal are used, along with the definition from Webster's 1828 and several links provided by other commentators. As that note says, forms of the word reveal occur 66 times in 65 verses of the Bible and 43 times in the New Testament. The first occurrence of this word actually gives is a basic definition when it says The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. God does not tell us everything but He expects us to obey what He reveals and teach others to do the same. We find forms of the word reveal in 1Corinthians in: our current sentence; 3:13; 14:6, 26, 30. The use of this word matches the use of mystery in this chapter. What was revealed had to be hidden until God revealed it to someone. If God didn't do it then it is not a revelation.

When God reveals, it is something that God had hidden previously but now wishes His people to know or understand. We still have this ministry today. However, today God only reveals something that is in His completed word of God which we did not realize was here. An example is God's perfect way to understand His perfect Word so that there is no conflict between the true interpretation of any parts of the Bible. God's perfect way to understand His perfect Word is presented in the Hermeneutics Lessons which are found on this web site.

Our note above already dealt with the word revealed. In addition, Please also see the note for Galatians C1-S10 about the word reveal. Please also see the note for 2Corinthians 12:1 about the word revelation.

Please see the note for Romans 11:33 for links to every place in the New Testament where the word search is used, along with the definition from Webster's 1828 . Webster's 1828 dictionary defines search as: ' to look over or through for the purpose of finding something; to explore; to examine by inspection; as, to search the house for a book; to search the wood for a thief'. This is the only place that 1Corinthians uses any form of the word search. Please note the th on the end of the word searcheth. This means that God's Holy Spirit 'keeps on keeping on' with His search for things that He can reveal to us. The limit on what He can reveal is our own spiritual maturity and lack of ability to accept the truth (3:1).

Please see the note for Luke 5:4 about the word deep. Fausset's Bible Dictionary defines this word as: 'Ro 10:7, "who shall descend into the deep?" A proverb for impossibility: "say not in thine heart, I wish one could bring Christ up from the dead, but it is impossible." Nay, salvation "is nigh thee," only "believe" in the Lord Jesus raised from the dead, "and thou shalt be saved." Greek abyss (Lu 8:31), literally, the bottomless place. Translated in Re 9:1-2,11; 11:7,17, "bottomless pit." the demons in the Gadarene besought not to be cast into the abyss, i.e. before their time, the day of final judgment. 2Pe 2:4; they are "delivered into chains of darkness, and reserved unto judgment."
They are free to hurt meanwhile, like a chained beast, only to the length of their chain (Jg 1:6). the "darkness of this present world," the "air" (Eph 2:2), is their peculiar element; they look forward with agonizing fear to their final torment in the bottomless pit (Re 20:10). Language is used as though the abyss were in the lowest depth of our earth. We do not know whether this is literal, or an accommodation to human conceptions, to express the farthest removal from the heavenly light'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. 1Co 14:30; Am 3:7; Mt 11:25-27; 13:11; 16:17; Lu 2:26; 10:21; Eph 3:3,5; 1Pe 1:12; Re 1:1 by. Isa 48:16; 59:21; Joh 14:26; 16:13; 1Jo 2:20,27 exp: Eph 3:3. The Spirit. 1Co 2:11; 12:8-11; Ro 8:26-27 the deep. Job 12:22; Ps 92:5-6; Da 2:22; Ro 11:33-36'.

Start of web page, Start of Chapter, Chapter Summary

C2-S8 (Verse 11) It is man's spirit that knoweth the things of a man.

For what man knoweth the things of a man,
save the spirit of man which is in him?.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. However, in this case we see the 'destruction' of all sources of knowledge except the spirit of man which is in him. With this definition, and the context telling us that God's Holy Spirit instructs the spirit of man which is in him, we see that only those people who have God's Holy Spirit can receive this knowledge through their own spirit. The next two sentences of our chapter tell us this in addition to what is obvious.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Pr 14:10; 20:5,27; Jer 17:9 even. 1Co 2:10; Ro 11:33-34 General references. exp: Pr 20:5'.

Start of web page, Start of Chapter, Chapter Summary

C2-S9 (Verse 11) The same is true about the Spirit of God knowing the things of God.

even so the things of God knoweth no man,
but the Spirit of God..

The note for this verse in the Word Study on Spirit explains this sentence. Please see it. Unless we have a personal relationship with God and are listening to God's Holy Spirit, we can not understand most of the Bible and can not understand most of what God does.

The word even means 'having the same weight'. When two sides of a balancing scale are even, both sides of the scale have the same weight.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'even. 1Co 2:10; Ro 11:33-34 General references. exp: Pr 20:5'.

Start of web page, Start of Chapter, Chapter Summary

C2-S10 (Verse 12) How we are to know the things of God.

First Step: Realize what Spirit that we have.

Now we have received,
not the spirit of the world,
but the spirit which is of God;.

Second Step: Know what God's Spirit reveals to us.

that we might know the things that are freely given to us of God..

The note for this verse in the Word Study on Spirit explains this sentence. Please see it. As that note says: since this verse says that we might know that knowledge is not guaranteed even if we are saved and have the spirit which is of God. In addition, please notice that both uses of the word spirit are lowercase. That means that this sentence is talking about our spirit in both cases. The spirit that we display to the world is to show that it comes from God. Just like Paul's preaching was in demonstration of the Spirit and of power, so also is our life and testimony to be in demonstration of the Spirit and of power. This matches what I keep saying about the word know. God's Spirit tells us what to do, we obey and it changes the spirit that we demonstrate for the world to see, and our personal experience that comes from that demonstration is what lets us know the things that are freely given to us of God. Please also see the note for 7:22 for notes and links to every sentence in this epistle which use any form of the word free, along with additional information.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 1Corinthians C7S29 about the word free. The functional definition is: 'Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations'.

Please see the note 1:4 about the word give. The functional definition is: 'Bestowed; granted; conferred; imparted; admitted or supposed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. 1Co 2:6; Ro 8:1,5-6; 2Co 4:4; Eph 2:2; Jas 4:5; 1Jo 4:4-5; 5:19; Re 12:9 but. Ro 8:15-16 exp: Mt 16:17. That. 1Co 3:22; Joh 16:14-15; Ro 8:32; 1Jo 2:20,27; 5:20; Re 22:6 General references. exp: 1Jo 4:13'.

Start of web page, Start of Chapter, Chapter Summary

C2-S11 (Verse 13) We know that we speak spiritual things by matching them with other spiritual things.

First Step: Learn from the Holy Ghost before speaking.

Which things also we speak,
not in the words which man's wisdom teacheth,
but which the Holy Ghost teacheth;.

Second Step: Verify your words by matching them to spiritual things.

comparing spiritual things with spiritual..

Please see the note for Galatians 6:1, (in the Word Study on Spirit) for the verses, in the Bible, which use the term spiritual. From all of the verses in the Bible which use any form of the word spiritual, we can see that the Bible defines the word spiritual as: 'A qualifier for a person, place or thing which is strongly influenced, and possibly controlled, by a spirit from Satan or by the Holy Spirit'. Please see the note for 3:17 for links to verses within 1Corinthians which use forms of the word holy. Please also see the note for Romans 7:12 for Webster's 1828 definition of the word holy along with links to sentences in Romans which use a form of the word holy.

This sentence starts with Which things and that phrase is referring back to the phrase in the prior sentence where we read: the things that are freely given to us of God. So, Paul is saying that he is speaking about the things that are freely given to us of God and the rest of this sentence tells us how he speaks about these things. Once we see what he is speaking about, we see a two-step process to his speaking. When someone speaks it is assumed that there is someone else listening. In the First Step of this sentence we see that Paul speaks of things which the Holy Ghost teacheth while avoiding all methods and conclusions which come from the words which man's wisdom teacheth. In our Second Step we see the Bible tells us that the correct response of spiritual (controlled by the Holy Spirit) listeners is to be comparing spiritual things with spiritual. Please note the 'ing' on the end of comparing. That means that this is to be an ongoing continuous activity of listeners. Please see the note for Romans 15:18-19 which has links to everywhere that the Bible uses any form of the word spoke or speak.

Many people, myself included, use our Second Step (comparing spiritual things with spiritual) for 'compare the interpretation of one Bible phrase with the interpretation of several other Bible phrases'. This is correct. Unfortunately, many people limit the application If this Step to the interpretation of the Bible and most people, who claim to be saved, don't even do that. However, spiritual things include a lot more than just Bible interpretation.

In Chapter 8 Paul deals with things offered unto idols. We also have the principal from 1John 4:4 which says Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world. the basic principal of what Paul teaches later, when related to our current sentence, is that there are spiritual things controlled by devils and there are spiritual things controlled by the Holy Spirit. If someone is truly serving God and their life is controlled by the Holy Spirit, then the Holy Spirit will overcome any influence by a devil unless the person deliberately involves the devil. Then God will not take away our free will and such a person can get involved with a devil and reap the consequences. However, a weak brother does not have a life that is controlled by the Holy Spirit. Therefore, they do not have the same protection as a person whose life is controlled by the Holy Spirit. If this weak brother see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols and his act is not protected. Thus, the result of a spiritual person eating this meat is not determined by what happens to him, because he is protected by the Holy Spirit. The true consequence is in his testimony and influence to others. Therefore, in order to have a spiritual life and also compare spiritual things with spiritual, such a person needs to constantly be aware of all spiritual consequences of everything that he does.

In order to compare spiritual things with spiritual, for all of the various things which have a spiritual aspect, the spiritual person needs that which the Holy Ghost teacheth and needs to deliberately avoid following that which man's wisdom teacheth. Thus, we see a two-step process whereby we need to get the source of our wisdom right before we apply it. Then we need to live by 1John 4:1 (Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.) that is, for every decision that we make and every thing that we do we need to compare spiritual things with spiritual, and ask ourselves: 'Will the consequences and influences of this thing bring my life and my influence closer to the character of the God of the Bible or will it excuse sin or will it allow someone to replace their personal relationship with God by a religious rule or activity?' Anything that allows sin or interferes with our ongoing personal relationship with God has a devil behind the spiritual aspect of the thing. Anything that causes people to 'Stop their Sinning' and increase their ongoing personal relationship with God has the Holy Spirit behind it.

While there are other rules to use when we are comparing spiritual things with spiritual, the prior paragraph has the basic rule. Forthe other rules and the other applications of this sentence, each of us needs the wisdom which the Holy Ghost teacheth.

Please see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Paul spent the first three chapters dealing with the face that the wisdom of man / this world is the exact opposite of the wisdom of God. We were also told that when people follow the wisdom of man / this world, they think that the wisdom of God is foolishness. Further, given the number and variety of sins that are dealt with in 1Corinthians (see Test of Spiritual Maturity), it is obvious that the leaders of this church were following the wisdom of man / this world. Therefore, they thought that the wisdom of God was foolishness and would not have listened to anyone who tried to tell them to follow the wisdom of God.

Please see the note for 12:29 for links to every place in this epistle where any form of the word teach is used along with the definition from Webster's 1828 and links from other commentators.

Please use the link, in the sentence above, for links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, where Holy Ghost is used when He operates in this world and Holy Spirit is used when He acts in the spiritual reality. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament.

Please see the note for Galatians 6:1 in Word Study on Spirit about the word spiritual. The functional definition is: 'A qualifier for a person, place or thing which is strongly influenced, and possibly controlled, by a spirit from Satan or by the Holy Spirit'. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Please also see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for Mark 4:30 about the word compare. The functional definition for this word is: 'To set or bring things together in fact or in contemplation, and to examine the relations they bear to each other, with a view to ascertain their agreement or disagreement'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. 1Co 2:4; 1:17; 2Pe 1:16 exp: 1Co 2:6; 2Co 1:12. but. 1Co 12:1-3; 14:2; Lu 12:12; Ac 2:4; 1Pe 1:12 exp: Mr 13:11; 1Jo 2:27. comparing. Or, as Bishop Pearce renders, "explaining sugkrino G4793 spiritual things to spiritual men," pneumatikos G4152. spiritual things. 1Co 2:14; 9:11; 10:3-5; Eph 5:19; Col 3:16'.

Start of web page, Start of Chapter, Chapter Summary

C2-S12 (Verse 14) What is impossible for the natural man.

Equivalent Section: First reason: the natural man rejects the things of the Spirit of God.

But the natural man receiveth not the things of the Spirit of God :
for they are foolishness unto him:.

Equivalent Section: Second reason: the natural man is not capable of receiving the things of the Spirit of God.

neither can he know them,
because they are spiritually discerned..

Our sentence starts with a But, which means it is talking about the same subject while going in a different direction. The prior sentence talked about how we receive spiritual things...which the Holy Ghost teacheth and this sentence tells us why the natural man rejects the same spiritual things. While this sentence should be clear enough on the face of it, I will offer some references.

Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool. There we saw that the wisdom of this world is the opposite of God's wisdom and that each calls the other foolishness. Since the natural man seeks the wisdom of this world, he will reject God's wisdom because he considers it to be foolishness and, because of the way that wisdom works, what he considers it to be foolishness will destroy what he considers to be wisdom, if he receives it. This is because God's wisdom and the wisdom of this world are not just opposites but they are both actively pulling in opposite directions.

That would be bad enough, but our sentence goes on and explains that neither can he know them, because they are spiritually discerned. It is absolutely impossible for anyone to receive the things of the Spirit of God until after they have a connection to the Spirit of God. That is called salvation and in the context of our chapter, the natural man is not saved but has only the sinful nature that he received at birth.

This is one way that Satan messes up people when they are trying to witness. Satan gets a lost person to ask the soul winner about a spiritual thing that they can not understand, and then gets the lost person to argue against the truth using the wisdom of this world. The soul winner can never win the argument because it is impossible for the natural man to understand God's truth before they get saved. However, Satan does this to tie up the soul winner and keep them from getting to the person that God has prepared to receive His salvation. Therefore, soul winners need to refuse any discussion of spiritual things with the natural man until after they get saved. When faced with this situation, the soul winner need to politely disengage himself and move on to find the soul that God has prepared to receive His salvation.

Please also see the note for Romans 11:20-21 for links to every place in the Bible where the word natural is used. The functional definition is: 'controled by the rules of nature'. Please see the note for Galatians 4:8 for links to place in the Bible where the word nature is used along with the definition from the Morrish Bible Dictionary and links to notes in other Studies with similar words. The functional definition, of the word nature, is: 'The inherent qualities of a being manifested in the various characteristics which mark and display its existence: the aggregate of such qualities is what is termed its nature, and one class or order of being is thus distinguished from another. Men by nature are the children of wrath, Eph 2:3'.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 11:29 about the word discern. The functional definition is: 'distinguish; to see the difference between two or more things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the natural man. Psuchikos G5591, the animal man, one who lives in a natural state, and under the influence of his animal passions; for psuche G5590 means the inferior and sensual part of man, in opposition to the nous G3563 understanding, or pneuma G4151, the spirit. 1Co 15:44,46; Jas 3:15; Jude 1:19 (Gr) receiveth. Mt 13:11-17; 16:23; Joh 3:3-6; 8:43; 10:26-27; 12:37; Ro 8:5-8 the things. 1Co 2:12; Joh 14:26; 15:26; 16:8-15 they. 1Co 1:18,23; Joh 8:51-52; 10:20; Ac 17:18,32; 18:15; 25:19; 26:24-25 neither. Pr 14:6; Joh 5:44; 6:44-45; Ac 16:14; 2Co 4:4-6; 1Jo 2:20,27; 5:20; Jude 1:19 exp: Ro 8:7. General references. exp: Pr 8:9; 28:5; Lu 7:23,35; Joh 1:5'.

Start of web page, Start of Chapter, Chapter Summary

C2-S13 (Verse 15) How the spiritual man is different from the natural man when it comes to judging.

But he that is spiritual judgeth all things,
yet he himself is judged of no man..

In the prior sentence we saw that the natural man tries to talk about spiritual things and to make himself a judge of such matters but can not because of the reasons given in the prior sentence. Now we see this sentence starting with a But and it tells us that the spiritual man is different.

Our sentence tells us that he that is spiritual judgeth all things because he listens to God's Holy Spirit Who really does the judging and tells the spiritual man how to judge. Also, our sentence says yet he himself is judged of no man because, while others might judge him, God's Holy Spirit keeps those people from enforcing their judgment and, thereby, renders any such judgment void. Thus, the end result is the same as if there was no judgment.

Please see the note for 1:10, for links to sentences within this epistle which use forms the word judge along with other considerations of this important doctrine which often has error taught about it. Please also see the note for 6:1, for links to sentences within this epistle which use forms the word law along with other considerations of this important doctrine. Judging must be done according the rules of the applicable law in order to be righteous. in this case, judging must be done as instructed by God's Holy Spirit. Please also see the notes for Romans 8:1-LJC and Revelation 19:1-LJC about the word judge. Please also see the notes for 1Corinthians C4S5; Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6; Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:10-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. 1Co 3:1; 14:37; Ga 6:1; Col 1:9 judgeth. or, discerneth. 2Sa 14:17; 1Ki 3:9-11; Ps 25:14; Pr 28:5; Ec 8:5; Joh 7:17; Eph 4:13-14; Php 1:10 (Gr) 1Th 5:21; Heb 5:14; 1Jo 4:1 yet. 1Co 4:5; 2Sa 12:16-23; Ac 15:1-5; 16:3; Ga 2:3-5 judged. or, discerned. General references. exp: 1Sa 17:29; Pr 8:9; 28:5; Lu 7:35'.

Start of web page, Start of Chapter, Chapter Summary

C2-S14 (Verse 16) Why the spiritual man can judge while the natural man can not judge.

For who hath known the mind of the Lord,
that he may instruct him?.

Please see the note for this sentence in the Lord Jesus Christ Study which explains that as Lord, God created certain laws which no one can change or fight against. In the case of this chapter, God put an absolute division between God's wisdom and the wisdom of man. He made them opposite in their results, opposite in their methods and opposite in how they are received. It is absolutely impossible to get one while pursuing the other.

when this sentence asks who hath known the mind of the Lord it is asking who has personally experienced how the mind of the Lord works when Paul just spent the entire chapter explaining how everything from the natural man is the direct opposite of what comes from God. Therefore, this sentence is only showing how absurd it is for the natural man to say that he can teach you the mind of the Lord and how absurd it is to try and find out the mind of the Lord using the methods that the natural man uses.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for Romans 11:34; Romans C12-S2; 2Corinthians C1S9 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together and links to every place in the Bible where we find the words mind and Christ used together. In addition, our current sentence uses the phrase mind of the Lord while our next sentence deliberately switches to the phrase mind of the Christ. Please see the notes in the Lord Jesus Christ Study for both of these sentences in order to understand the difference. Please see the note for 1Corinthians 1:10 for links which use mind with Jesus Christ.

Please see the note for Philippians 4:12 about the word instruct. That note has links to every place in the New Testament where We find this word along with a definition and links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Job 15:8; 22:2; 40:2; Isa 40:13-14; Jer 23:18; Ro 11:34 may. Gr. shall. But. Joh 15:15; 16:13-16; 17:6-8; Ge 1:12; Eph 3:3-4 General references. exp: Ro 11:34'.

Start of web page, Start of Chapter, Chapter Summary

C2-S15 (Verse 16) But we have the mind of Christ.

Our sentence gives the final word on why the spiritual man can judge while the natural man can not judge. In addition, it sums up this chapter in that we can not properly know what this sentence means by the mind of Christ without considering all of the details that are involved in every sentence of this chapter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Joh 15:15; 16:13-16; 17:6-8; Ge 1:12; Eph 3:3-4 General references. exp: Ro 11:34'.

Start of web page, Start of Chapter, Chapter Summary

1Corinthians Chapter 3 Sentence-by-Sentence Section

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2), C3-S3 (Verse 3), C3-S4 (Verse 4), C3-S5 (Verse 5), C3-S6 (Verse 6), C3-S7 (Verse 7), C3-S8 (Verse 8), C3-S9 (Verse 9), C3-S10 (Verse 10), C3-S11 (Verse 10), C3-S12 (Verse 11), C3-S13 (Verse 12-13), C3-S14 (Verse 14), C3-S15 (Verse 15), C3-S16 (Verse 16), C3-S17 (Verse 17), C3-S18 (Verse 18), C3-S19 (Verse 18), C3-S20 (Verse 19), C3-S21 (Verse 19), C3-S22 (Verse 20), C3-S23 (Verse 21), C3-S24 (Verse 21-23).

The Chapter theme is: Evidence of spiritual ver5sus carnal.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The most used words in this chapter (with counts in parenthesis) are: YE (12), GOD (10), MAN (9), AS (7), OR (7), ANY (6), EVERY (5).

Treasury of Scripture Knowledge provides an outline for this chapter of:

1-2. Milk is fit for children.
3-6. Strife and division, arguments of a fleshly mind.
7-8. He that planteth and he that watereth, are nothing.
9-10. the ministers are God's fellow-workmen.
11-15. Christ the only foundation.
16-18. Men the temples of God, which must be kept holy.
19-23. the wisdom of this world is foolishness with God.

Start of web page, Chapter Summary

C3-S1 (Verse 1) in this chapter, Paul is adding ( and) a personal application of the general principles found in chapter 2.

and I,
brethren,
could not speak unto you as unto spiritual,
but as unto carnal,
even as unto babes in Christ..

This sentence starts with and. Please see the Chapter Summary above for how this and connects everything from 1:9 through the end of this chapter into one unit which dealt with the first Sin that is addressed in this epistle.

in this sentence we see that a carnal person is not spiritual. Then in the next few sentences of this chapter we see some traits of a carnal person, which means that these traits can not be in a spiritual person. Thus, these sentences give us a negative definition of spiritual. In addition, these sentences tell us that the spiritual person must be careful about what, and how, they tell things to the carnal person.

Now we consider that this sentence is starting a chapter which is added unto chapter 2 where the entire chapter was devoted to telling us how the mind of Christ is opposite the wisdom of this world and man's wisdom. Thus, we see the same opposition between being spiritual and being carnal. Where chapter 2 was talking about general doctrinal considerations, chapter 3 is applying it on a personal level. Please see the note for this verse in the Lord Jesus Christ Study which explains this verse in consideration of the context and how several verses in this chapter, and several in chapter 2, combine to show is that saved people have different levels of spiritual maturity with the carnal being babes in Christ who walk as men and use the wisdom of this world while the spiritual have the mind of Christ and use God's wisdom.

Please also see the Study called Relational Prepositions for links to other places where the Bible tells us what we have in Christ. Only those people who are maintaining their ongoing personal relationship with God are in Christ. Saved people who have walked away from their ongoing personal relationship with God are not even babes in Christ. The things which we have in Christ are given to some saved but not others, the things which we have in Christ Jesus are given to all saved but they must spiritually mature in order to receive them. Paul could not speak to saved people who left the church and their ongoing personal relationship with God. Our sentence tells us that we have to be in Christ for God to teach us how to spiritually mature.

Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators.

Please see the note for 1:10 about the words speak / spoken / say / saith. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for Romans 15:18-19 which has links to everywhere that the Bible uses any form of the word spoke or speak.

Please see the note for Romans 8:6 which has links to everywhere that the Bible uses the word carnal along with the definition from Webster's 1828 and further notes. The functional definition for the word carnal is: 'According to the flesh; in a manner to gratify the flesh or sensual desire'. The application, in our sentence, is that the people who are saved but concentrating on their own physical needs and desires will not mature spiritually.

The word even means 'having the same weight'. When two sides of a balancing scale are even, both sides of the scale have the same weight.

Please see the note for Luke 1:41-42 about the word babe. Easton's Bible Dictionary defines this word as: 'used of children generally (Mt 11:25; 21:16; Lu 10:21; Ro 2:20). It is used also of those who are weak in Christian faith and knowledge (1Co 3:1; Heb 5:13; 1Pe 2:2). In Isa 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem. '.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as unto spiritual. 1Co 2:6,15; Ga 6:1 as unto carnal. 1Co 3:3-4; 2:14; Mt 16:23; Ro 7:14 babes. 1Co 14:20; Eph 4:13-14; 1Jo 2:12'.

Start of web page, Start of Chapter, Chapter Summary

C3-S2 (Verse 2) How to deal with saved, but carnal people.

Equivalent Section: How Paul spiritually fed babes in Christ.

I have fed you with milk,
and not with meat:.

Equivalent Section: Why.

for hitherto ye were not able to bear it,
neither yet now are ye able..

The context of this sentence is explained in the note above and the note for the prior sentence in the Lord Jesus Christ Study which explains the context and how several verses in this chapter, and several in chapter 2, combine to show is that saved people have different levels of spiritual maturity with the carnal being babes in Christ who walk as men and use the wisdom of this world while the spiritual have the mind of Christ and use God's wisdom.

We find milk in 48 verses of the Bible but only 5 times in the New Testament and each of those verses teach us doctrine

Our current sentence: tells us that saved, but carnal people can only handle the milk of the Word. That is: preprocessed and easily digested spiritual food.
9:7 : providing for the physical needs of church leaders is basic doctrine and something that even saved, but carnal people can only handle.
Hebrews 5:12 : If ye have need that one teach you again which be the first principles of the oracles of God then your personally are become such as have need of milk, and not of strong meat. Unfortunately, all throughout the church age we find these type of people in the church. When their age of length of time saved, instead of their spiritual maturity, lets them become leaders, then the entire church gets turned into spiritual babes, just like what happened to the Corinthian church.
Hebrews 5:13 follows the verse above and says: For every one that useth milk is unskilful in the word of righteousness: for he is a babe. If someone has a hard time living a righteous life then they are unskilful in the word of righteousness and either lost or a babe.
1Peter 2:2 says, As newborn babes, desire the sincere milk of the word, that ye may grow thereby. If people are saved but not spiritually growing then they are 'spitting up' their spiritual milk and they are doing this because they are taking in the spiritual poison that is the wisdom of this world.

Webster's 1828 dictionary defines milk as: 'n. 1. A white fluid or liquor, secreted by certain glands in female animals, and drawn from the breasts for the nourishment of their young. 2. the white juice of certain plants. 3. Emulsion made by bruising seeds'. Easton's Bible Dictionary defines milk as: '(1.) Hebrew halabh, "new milk", milk in its fresh state (Jg 4:19). It is frequently mentioned in connection with honey (Ex 3:8; 13:5; Jos 5:6; Isa 7:15,22; Jer 11:5). Sheep (De 32:14) and goats (Pr 27:27) and camels (Ge 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Ge 49:12; Eze 25:4; Joe 3:18). It is also a symbol of the rudiments of doctrine (1Co 3:2; Heb 5:12-13), and of the unadulterated word of God (1Pe 2:2). (2.) Heb hem'ah, always rendered "butter" in the Authorized Version. It means "butter," but also more frequently "cream," or perhaps, as some think, "curdled milk," such as that which Abraham set before the angels (Ge 18:8), and which Jael gave to Sisera (Jg 5:25). in this state milk was used by travellers (2Sa 17:29). If kept long enough, it acquired a slightly intoxicating or soporific power. This Hebrew word is also sometimes used for milk in general (De 32:14; Job 20:17). '. Smith's Bible Dictionary defines milk as: 'As an article of diet, milk holds a more important position in eastern countries than with us. It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities. 1Pe 2:2. and particularly as contrasted with meat: 1Co 3:2; Heb 5:12. but beyond this it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep: De 32:14. of camels: Ge 32:15. and of goats: Pr 27:27. was used; that latter appears to have been most highly prized'.

Torrey's Topical Textbook provides links for milk as: 'An animal secretion, of a white color: La 4:7. Used as food by the Jews: Ge 18:8; Jg 5:25. DIFFERENT KINDS MENTIONED; Of cows: De 32:14; 1Sa 6:7. Of camels: Ge 32:15. Of goats: Pr 27:27. Of sheep: De 32:14. Of sea-monsters: La 4:3. Flocks and herds fed for supply of: Pr 27:23,27. Canaan abounded with: Ex 3:8,17. MADE INTO. Butter: Pr 30:33. Cheese: Job 10:10. Kept by the Jews in bottles: Jg 4:19. Young animals not to be seethed in that of the mother: Ex 23:19. ILLUSTRATIVE OF: Temporal blessings: Ge 49:12. Blessings of the gospel: Isa 55:1; Joe 3:18. First principles of God's word: 1Co 3:2; Heb 5:12; 1Pe 2:2. Godly and edifying discourses: Song 4:11. Wealth of the Gentiles: Isa 60:16. Doctrines of the gospel: Song 5:1'.

Nave's Topical Bible provides links for milk as: 'Used for food: Ge 18:8; Jg 4:19; Song 5:1; Eze 25:4; 1Co 9:7. Of goats: Pr 27:27. Of sheep: De 32:14; Isa 7:21-22. Of camels: Ge 32:15. Of cows: De 32:14; 1Sa 6:7,10. Churned: Pr 30:33. Kid (a baby goat) not to be seethed (boiled) in its own mother's: Ex 23:19; De 14:21. FIGURATITE: Ex 3:8,17; 13:5; 33:3; Nu 13:27; De 26:9,15; Isa 55:1; 60:16; Jer 11:5; 32:22; Eze 20:6; Joe 3:18; 1Co 3:2; Heb 5:12-13; 1Pe 2:2'.

While most of the Bible references are talking about physical meat, the word is also used, as in our current sentence, to represent 'spiritual solid food'. Please see the note for 6:13 for every verse in 1Corinthians which uses any form of the word meat along with the definition from Webster's 1828 and additional info. The functional definition is: 'Food in general; anything eaten for nourishment, either by man or beast'.

The word hitherto means 'up until now' and then our sentence uses the word ye, which means 'each and every one of you personally'. Our spiritual growth is personal.

We see forms of the word bear (verb) is used 352 times in 335 verses of the Bible, 53 times in 52 verses of the New Testament, and, in 1Corinthians, used in; our current sentence; 9:6; 13:7 and 15:49. The primary definition from Webster's 1828 , which we see in these verses, is 'To support; to sustain; as, to bear a weight or burden'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fed. Heb 5:12-14; 1Pe 2:2 for. Joh 16:12; Heb 5:11-12 exp: Mt 9:16. General references. exp: Mr 7:18'.

Start of web page, Start of Chapter, Chapter Summary

C3-S3 (Verse 3) Why they can't handle the meat (of the Word).

Equivalent Section: they had not yet 'Stopped their sinning'.

For ye are yet carnal:.

Equivalent Section: Evidence of their carnality.

for whereas there is among you envying,
and strife,
and divisions,
are ye not carnal,
and walk as men?.

Both of the Equivalent Sections in our sentence starts with the word For. That lets us know that we have two different views of the same reason why the prior two sentences were true. Here we see that our own refusal to grow up spiritually limits the depth and type of spiritual truth that God can give to us. If you look at the Word Study on Truth, you will see that the use of Truth, within the Bible, is: 'defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.'

In the first sentence of this chapter, Paul calls these people babes in Christ. Our current sentence gives Paul's reason / evidence for that claim. Further, as a result of their being babes in Christ, they can not get all of the blessings that God has for those people who grow spiritually through their personal relationship that is in Christ. A responsible adult does not give the keys to the family car to a child and tell them to take it for a spin on the freeway. Likewise, God does not give blessings to a spiritual child when those blessings require the person to be a spiritual adult in order to handle them properly. Please note how the example of Paul (reported in 2:4-5) is opposite of their actions as reported here. Paul was spiritually mature while they were personally (ye) carnal. In addition, 3:15-18 tells us the results that carnal saved people can expect at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

The entire last chapter was spent on general principles about the differences between the wisdom of men / wisdom of this world and how they were the exact opposite of the wisdom of God. It requires the wisdom of God. in order to handle certain spiritual gifts and in order to handle certain spiritual gifts in more than minor amounts. Thus, since these people were carnal, and thereby proving that they were pursuing the wisdom of men / wisdom of this world and going in the exact opposite of the wisdom of God, God and Paul were limited in the type / depth of spiritual gifts, such as God's truth, that they could give to these babes in Christ.

In our Second Equivalent Section, we see and walk as men as the last phrase. That means that walking as men is the cumulative evidence of their carnality. The word walk means 'to take repeated small steps'. The phrase as men means 'according to the dictates of the wisdom of men / wisdom of this world'. Thus, Paul is saying that there is no question about what source of direction for their life they are following. In addition, the earlier words of this Equivalent Section name results that only come from walking as men. Thus, our sentence tells us how to tell when people walk as men. We only need to look for these fruits.

The only other place where we see the word walk is used in this epistle is 7:17. Please see it and also see the note for Romans 9:30 for links to every verse which tell us to walk / live by faith. Please also see the note for Romans 8:1 for a considerable sized note, including the definition from Webster's 1828 and several links, about how the Bible says that we are to walk. Further, please see the note for Ephesians 4:1-3 for links to every verse in that epistle which tell us how to walk. Basically, when we walk we 'take an uncountable number of small steps'. What our sentence is telling us is that our ongoing little steps of carnality proves that we walk as men.

Please see the note for Romans 8:6 which has links to everywhere that the Bible uses the word carnal along with the definition from Webster's 1828 and further notes. The functional definition for the word carnal is: 'According to the flesh; in a manner to gratify the flesh or sensual desire'. The application, in our sentence, is that the attitudes displayed by these people showed that they were concentrating on their own physical needs and desires and not on maturing spiritually. That made them carnal.

Please also see the note for Romans 13:13 which has links to every verse in the Bible which uses a form of the word envy along with divisions of this word by commentators. A simplified definition from there is: 'To feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'. In addition, to links to every occurrence in the Bible and additional links to related verses from other commentators, we also have several other words, along with links to supporting words, which help us to identify when someone is walking as men.

Please see the note above for the word envy. Please also see the note for Romans 13:13 which has links to everywhere that the New Testament uses the word strife along with the definition from Webster's 1828 and additional links from other commentators. A simplified definition from there is: ' Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts. Contention in anger or enmity; contest; struggle for victory; quarrel or war'.

Please see the notes for 1:10; 1:13; 11:17 and 12:11 for verses in this epistle which use any form of the word divide. Please see the note for Romans 16:17 which has links to everywhere that the Bible uses any form of the word divisions along with an explanation of the use of that word. The definition given there is: 'Separating pre-defined units according to a precise procedure which produces a precise result'. in 2Timothy 2:15 we are told Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. Obviously, if we are told to be rightly dividing the word of truth then it is possible to be wrongly dividing the word of truth. Please also see the Word Study on Dividing.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition is: 'taking repeated small steps'. Please see the notes for Romans C9S28 about the phrase live / walk by faith. This is what we are supposed to do and that the saved people within this church were not doing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for whereas. 1Co 1:11; 6:1-8; 11:18; 2Co 12:20; Ga 5:15,19-21; Jas 3:16; 4:1-2 divisions. or, factions. exp: 1Co 11:18. and walk. Ho 6:7; Mr 7:21-22; Eph 2:2-3; 4:22-24; Tit 3:3; 1Pe 4:2 as men. Gr. according to man. General references. exp: Joh 10:19; Ga 5:15'.

Start of web page, Start of Chapter, Chapter Summary

C3-S4 (Verse 4) Another reason (For) why Paul says that they are carnal.

First Step: Paul uses those claiming him as their authority to be an example of their error.

For while one saith,
I am of Paul;.

Second Step: Paul uses those claiming another preacher as their authority to be an example of their error.

and another,
I am of Apollos;.

Third Step: Conclusion.

are ye not carnal?.

in this sentence Paul is reminding the reader of the start of his argument back in 1:10-12. There he told them that the contentions among you were due to men claiming that their doctrine was based upon what some famous preachers said. By giving us this reference, Paul is showing the reader that everything said from there to here is part of the same argument against this sin that he says is because (For) they are personally carnal (are ye not carnal?).

Please note: 11:1 says, Be ye followers of me, even as I also am of Christ. What that sentence and chapter says is different than what is being said here and ignoring this difference leads to a lot of doctrinal error.

The Bible gives us 3 different ways to use our Bible and 3 different evidences that we are doing that God commands. This doctrinal truth is detailed in the Hermey lesson 01. Those 3 evidences are: the single interpretation, the personal application of God's Word in our personal life, which varies from person to person, and the application of God's Word through our life in the ministry to others. The ministry to others also varies based upon circumstances and the people involved. Thus, we see the truth that 'there is only one interpretation of the Bible but many applications'. In our current section of 1Corinthians, we see people disputing about the interpretation of doctrine. In 11:1 Paul is talking about the application of God's Word in the lives of people. Thus, we see two different ways to use God's Word, which match what the Bible tells us to do, and there is no conflict. This difference is explained more in the Hermey lesson 01.

Please see the note for 1:12 for links to every place in the New Testament where we find Apollos mentioned.

Please see the note for Romans 8:6 which has links to everywhere that the Bible uses the word carnal along with the definition from Webster's 1828 . From that note we see that 'In the Old Testament verses this word is limited to the sexual application. However, it is used in a more expanded application in the New Testament but every application still involves our physical minds, physical will, physical emotions and our physical body. Our sentence makes thinking about all of these physical things the opposite of being spiritually minded.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 1:12; 4:6'.

Start of web page, Start of Chapter, Chapter Summary

C3-S5 (Verse 5) Paul makes them see the position of these ministers from the Lord's perspective.

Who then is Paul,
and who is Apollos,
but ministers by whom ye believed,
even as the Lord gave to every man?.

in this sentence we see that the Lord gave to every man the ability to personally (ye) believe and that the various preachers were only the servants (ministers) who distributed God's Word. This is explained in detail in the note for this verse within the Lord Jesus Christ Study.

Think of it this way: if these men distributed their own doctrine, then God would not be bound by their doctrine. Our salvation, and every other promise, is based upon the fact that it comes from God's Word and the Lord can be held to the promises there only because it is His Word.

Please see the note for 1:12 for links to every place in the New Testament where we find Apollos mentioned.

Paul says that these men were nothing more than ministers. Please also see the note for Romans 13:3-4 which has links to every verse in Romans which uses a form of the word minister along with the definition from Webster's 1828 Dictionary. please also see the notes for Proverbs 9 and for Ephesians C4-S7 which teach about ministry. We see forms of these words in 1Corinthians in: our current sentence; 4:1; 9:13 and 16:15. Webster's 1828 dictionary defines this word as: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application. Moses rose up and his minister Joshua. Ex.24. 2. One to whom a king or prince entrusts the direction of affairs of state; as minister of state; the prime minister. In modern governments, the secretaries or heads of the several departments or branches of government are the ministers of the chief magistrate. 3. A magistrate; an executive officer. Forhe is the minister of God to thee for good. Rom.13. 4. A delegate; an embassador; the representative of a sovereign at a foreign court; usually such as is resident at a foreign court, but not restricted to such. 5. One who serves at the altar; one who performs sacerdotal duties; the pastor of a church, duly authorized or licensed to preach the gospel and administer the sacraments. Eph.3. 6. Christ is called a minister of the sanctuary. Heb.8. 7. An angel; a messenger of God. Who maketh his angels spirits, his ministers a flaming fire. Ps.104. MIN'ISTER, v.t. L. ministro. to give; to afford; to supply. He that ministereth seed to the sower--2 Cor.9. That it may minister grace to the hearers. Eph.4.
MIN'ISTER, v.i. to attend and serve; to perform service in any office, sacred or secular. I will sanctify also both Aaron and his sons, to minister to me in the priest's office. Ex.29. 1. to afford supplies; to give things needful; to supply the means of relief; to relieve. When saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Matt.25. 2. to give medicines. Canst thou not minister to a mind diseased? in this sense, we commonly use administer'.

In addition, torrey's Topical Textbook gives Titles and Names of Ministers as: 'Ambassadors for Christ: 2Co 5:20. Angels of the Church: Re 1:20-2:1. Apostles: Lu 6:13; Eph 4:11; Re 18:20. Apostles of Jesus Christ: Tit 1:1. Bishops: Php 1:1; 1Ti 3:1; Tit 1:7. Deacons: Ac 6:1; 1Ti 3:8; Php 1:1. Elders: 1Ti 5:17; 1Pe 5:1. Evangelists: Eph 4:11; 2Ti 4:5. Fishers of men: Mt 4:19; Mr 1:17. Laborers: Mt 9:38; Phm 1:1; 1Th 2:2. Messengers of the Church: 2Co 8:23. Messengers of the Lord of hosts: Mal 2:7. Ministers of God: 2Co 6:4. Ministers of the Lord: Joe 2:17. Ministers of Christ: Ro 15:16; 1Co 4:1. Ministers of the sanctuary: Eze 45:4. Ministers of the gospel: Eph 3:7; Col 1:23. Ministers of the word: Lu 1:2. Ministers of the New Testament: 2Co 3:6. Ministers of the Church: Col 1:24-25. Ministers of righteousness: 2Co 11:15. Overseers: Ac 20:28. Pastors: Jer 3:15; Eph 4:11. Preachers: Ro 10:14; 1Ti 2:7. Servants of God: Tit 1:1; Jas 1:1. Servants of the Lord: 2Ti 2:24. Servants of Jesus Christ: Php 1:1; Jude 1:1. Servants of the Church: 2Co 4:5. Shepherds: Jer 23:4. Soldiers of Christ: Php 2:25; 2Ti 2:3. Stars: Re 1:20-2:1. Stewards of God: Tit 1:7. Stewards of the grace of God: 1Pe 4:10. Stewards of the mysteries of God: 1Co 4:1. Teachers: Isa 30:20; Eph 4:11. Watchmen: Isa 62:6; Eze 33:7. Witnesses: Ac 1:8; 5:32; 26:16. Workers together with God: 2Co 6:1'.

Torrey's Topical Textbook gives links to verses which use 'minister' as: 'Called by God: Ex 28:1; Heb 5:4. Qualified by God: Isa 6:5-7; 2Co 3:5-6. Commissioned by Christ: Mt 28:19. Sent by the Holy Ghost: Ac 13:2,4. Have authority from God: 2Co 10:8; 13:10. Authority of, is for edification: 2Co 10:8; 13:10. Separated unto the gospel: Ro 1:1. Entrusted with the gospel: 1Th 2:4. DESCRIBED AS: Ambassadors for Christ: 2Co 5:20. Ministers of Christ: 1Co 4:1. Stewards of the mysteries of God: 1Co 4:1. Defenders of the faith: Php 1:7. The servants of Christ's people: 2Co 4:5. Specially protected by God: 2Co 1:10. Necessity for: Mt 9:37-38. Excellency of: Ro 10:15. Labors of, vain, without God's blessing: 1Co 3:7; 15:10. Compared to earthen vessels: 2Co 4:7. SHOULD BE: Pure: Isa 52:11; 1Ti 3:9. Holy: Ex 28:36; Le 21:6; Tit 1:8. Humble: Ac 20:19. Patient: 2Co 6:4; 2Ti 2:24. Blameless: 1Ti 3:2; Tit 1:7. Willing: Isa 6:8; 1Pe 5:2. Disinterested: 2Co 12:14; 1Th 2:6. Impartial: 1Ti 5:21. Gentle: 1Th 2:7; 2Ti 2:24. Devoted: Ac 20:24; Php 1:20-21. Strong in grace: 2Ti 2:1. Self-denying: 1Co 9:27. Sober, just, and temperate: Le 10:9; Tit 1:8. Hospitable: 1Ti 3:2; Tit 1:8. Apt to teach: 1Ti 3:2; 2Ti 2:24. Studious and meditative: 1Ti 4:13,15. Watchful: 2Ti 4:5. Prayerful: Eph 3:14; Php 1:4. Strict in ruling their own families: 1Ti 3:4,12. Affectionate to their people: Php 1:7; 1Th 2:8,11. Ensamples to the flock: Php 3:17; 2Th 3:9; 1Ti 4:12; 1Pe 5:3. SHOULD NOT BE: Lords over God's heritage: 1Pe 5:3. Greedy of filthy lucre: Ac 20:33; 1Ti 3:3,8; 1Pe 5:2. Contentious: 1Ti 3:3; Tit 1:7. Crafty: 2Co 4:2. Men-Please rs: Ga 1:10; 1Th 2:4. Easily dispirited: 2Co 4:8; 6:10. Entangled by cares: Lu 9:60; 2Ti 2:4. given to wine: 1Ti 3:3; Tit 1:7. Should seek the salvation of their flock: 1Co 10:33. Should avoid giving unnecessary offence: 1Co 10:32-33; 2Co 6:3. Should make full prof of their ministry: 2Ti 4:5. ARE BOUND, TO: Preach the gospel to all: Mr 16:16; 1Co 1:17. Feed the Church: Jer 3:15; Joh 21:15-17; Ac 20:28; 1Pe 5:2. Build up the Church: 2Co 12:19; Eph 4:12. Watch for souls: Heb 13:17. Pray for their people: Joe 2:17; Col 1:9. Strengthen the faith of their people: Lu 22:32; Ac 14:22. Teach: 2Ti 2:2. Exhort: Tit 1:9; 2:15. Warn affectionately: Ac 20:31. Rebuke: Tit 1:13; 2:15. Comfort: 2Co 1:4-6. Convince gainsayers: Tit 1:9. War a good warfare: 1Ti 1:18; 2Ti 4:7. Endure hardness: 2Ti 2:3. SHOULD PREACH: Christ crucified: Ac 8:5,35; 1Co 2:2. Repentance and faith: Ac 20:21. According to the oracles of God: 1Pe 4:11. Everywhere: Mr 16:20; Ac 8:4. Not with enticing words of man's wisdom: 1Co 1:17; 2:1,4. Not setting forth themselves: 2Co 4:5. Without deceitfulness: 2Co 2:17; 4:2; 1Th 2:3,5. Fully, and without reserve: Ac 5:20; 20:20,27. With boldness: Isa 58:1; Eze 2:6; Mt 10:27-28. With plainness of speech: 2Co 3:12. With zeal: 1Th 2:8. With constancy: Ac 6:4; 2Ti 4:2. With consistency: 2Co 1:18-19. With heedfulness: 1Ti 4:16. With good will and love: Php 1:15-17. With faithfulness: Eze 3:17-18. Without charge, if possible: 1Co 9:18; 1Th 2:9. Woe to those who do not preach the gospel: 1Co 9:16. WHEN FAITHFUL: Approve themselves as the ministers of God: 2Co 6:4. Thank God for His gifts to their people: 1Co 1:4; Php 1:3; 1Th 3:9. Glory in their people: 2Co 7:4. Rejoice in the faith and holiness of their people: 1Th 2:19; 3:6-9. Commend themselves to the consciences of men: 2Co 4:2. Are rewarded: Mt 24:47; 1Co 3:14; 9:17-18; 1Pe 5:4. WHEN UNFAITHFUL: Described: Isa 56:10-12; Tit 1:10-11. Deal treacherously with their people: Joh 10:12. Delude men: Jer 6:14; Mt 15:14. Seek gain: Mic 3:11; 2Pe 2:3. Shall be punished: Eze 33:6-8; Mt 24:48-51. ThEIR PEOPLE ARE BOUND, TO. Regard them as God's messengers: 1Co 4:1; Ga 4:14. Not to despise them: Lu 10:16; 1Ti 4:12. Attend to their instructions: Mal 2:7; Mt 23:3. Follow their holy example: 1Co 11:1; Php 3:17. Imitate their faith: Heb 13:7. Hold them in reputation: Php 2:29; 1Th 5:13; 1Ti 5:17. Love them: 2Co 8:7; 1Th 3:6. Pray for them: Ro 15:30; 2Co 1:11; Eph 6:19; Heb 13:18. Obey them: 1Co 16:16; Heb 13:17. Give them joy: 2Co 1:14; 2:3. Help them: Ro 16:9; Php 4:3. Support them: 2Ch 31:4; 1Co 9:7-11; Ga 6:6. Pray for the increase of: Mt 9:38. Faithful--Exemplified: the Eleven Apostles, Mt 28:16-19. The seventy, Lu 10:1,17. Matthias, Ac 1:26. Philip7, Ac 8:5. Barnabas, Ac 11:23. Simeon, etc. Ac 13:1. Paul, Ac 28:31. Tychicus, Eph 6:21. Timothy, Php 2:22. Epaphroditus, Php 2:25. Archippus, Col 4:17. Titus, Tit 1:5'.

Thompson Chain Topics gives links to verses which use 'minister' as :'MINISTERS Select Readings for: Isa 56:10-12; Jer 23; Eze 3:17-21; Ac 20:17-35; 1Co 2; 9:19-23; 2Co 6:1-10; 1Ti 3; 6:11-21; 2Ti 2:1-20; 4:1-8. Divinely Appointed: 2Co 3:6; 4:1; 5:18; Eph 3:7; Col 1:23; 1Ti 1:12; 2Ti 1:11. The Spirit which should Actuate: Mt 10:16; 20:26; Lu 22:26; Ac 20:24; 1Co 3:5; 2Co 6:4; 1Ti 6:11; 2Ti 2:24; 4:5; 1Pe 5:2. See Feeding the Flock: Characteristics of true: Mt 10:16; 20:26; 2Co 4:2; 6:4; 1Th 2:4; 5:14; 2Th 3:9; 1Ti 3:2; 4:12; 2Ti 2:1; 3:17; Tit 1:7; 2:7. See Chariots: Duties of the Church to: Mt 10:10; Ro 10:15; 15:30; 1Co 16:16; Ga 4:14; Php 2:29; 1Th 5:12-13; 1Ti 5:17; Heb 13:7. Support of: Support of Priests under the Mosaic Law: Le 2:3; 10:13; 27:21; Nu 3:48; 5:9; 18:9,12,21; De 18:3; 2Ki 12:16. See Inheritance; of Priests: In the Christian Church: Mt 10:10; 1Co 9:14; Ga 6:6; Php 4:14; 1Ti 5:18. Unfaithful, General References to: Isa 56:10; Jer 6:13; 23:11; La 2:14; Eze 33:6; Mic 3:11; Php 1:15. Afflictions of: Eze 24:18; 1Co 4:11; 2Co 6:5; 11:23; 12:7; 1Th 3:3. Call of, examples of: Abraham: Ge 12:1. Moses: Ex 3:10; 28:1; 31:2. Gideon: Jg 6:14. Elisha: 1Ki 19:19. Isaiah: Isa 6:8; Jer 1:4; Jon 1:2; Ac 13:2; 16:10. Paul: Ac 26:16. See Apostles; Called: See chosen Instruments: See Ministers: Care for the Church: (Paul's Care of the church): Ac 20:31; 2Co 7:12; 11:28; 12:20; Ga 4:11; 1Th 3:10. See Solicitude: Charges to: See Charges, Solemn: Duties of: Isa 58:1; 62:6; Eze 4:4; Mt 28:19; Mr 16:15; Joh 21:16; Ac 5:20; 6:4; 14:22; 20:28; Ro 12:6-7,8; Eph 3:9; 1Ti 4:6; 2Ti 1:6; 2:15; Tit 1:5; 1Pe 5:2. Good: Php 1:17; 1Ti 4:6. See Man; Man of God: Honour Due to: Php 2:29; 1Th 5:13; 1Ti 5:17; Heb 13:7. Hospitality to: The Duty of: Ro 12:13; 1Ti 3:2; 5:10; Tit 1:8; Heb 13:2; 1Pe 4:9. See Brotherly Love: Instances of: Ge 18:4; 19:2; 24:31; Ex 2:20; Jg 13:15; 19:20; 2Ki 4:8; Ne 5:17; Job 31:32; Ac 16:15,34; 21:8; 28:2,7. Message of: (Christ the theme of): Ac 4:2; 8:5,35; 9:20; 10:36; 17:3; 1Co 1:23; 2Co 4:5. See Universal; Gospel: Ordination of: (Through laying on of hands): Nu 8:10; 27:18; De 34:9; Ac 6:6; 1Ti 4:14; 5:22; 2Ti 1:6. See Consecration: Persecutions of: (General Examples of): 1Ki 19:2; 22:27; 2Ch 16:10; 24:21; Jer 20:2; 32:2; Da 3:20; 6:16; Ac 4:3; 5:40; 8:1; Heb 11:36. See Beatings: See Scourging: See Stoning: See Stripes: Promises to: Da 12:3; Mr 9:41; Ro 2:10; 1Co 3:14; 15:58; Heb 6:10; Jas 1:25. See Reward: See Soul-winners: See Spiritual; Crowns: Remuneration of: Support of Priests under the Mosaic Law: Le 2:3; 10:13; 27:21; Nu 3:48; 5:9; 18:9,12,21; De 18:3; 2Ki 12:16. See Inheritance; of Priests: In the Christian Church: Mt 10:10; 1Co 9:14; Ga 6:6; Php 4:14; 1Ti 5:18. Required to Preach the Gospel: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Responsibility of: (Select Reading.): Eze 3:1-17; 33:6; 2Co 2:16; Heb 13:17; Jas 3:1. Shepherds: Jer 3:15; 23:4; Eze 34:23; Joh 21:17; Ac 20:28; 1Pe 5:2. See Flock, God's ; God's : See God; Sheep of: Teachers: Mt 28:20; 1Ti 3:2; 4:11; 6:2; 2Ti 2:25. Titles of: Ambassadors: 2Co 5:20. Angels of the Church: Re 1:20. Elders: See Christian Elders: 1Ti 5:17. Evangelists: See Evangelists: Ac 21:8. Fishers of Men: Mt 4:19. Labourers: See Labourers, Spiritual: Mt 9:38. Men of God: See Manasseh: De 33:1. Messengers: 2Co 8:23. Ministers of the Church: Col 1:25. Ministers of Christ: Ro 15:16. Ministers of God: 2Co 6:4. Ministers of the Gospel: Eph 3:7. Ministers of the Lord: Joe 2:17. Ministers of the Word: Lu 1:2. Overseers: Ac 20:28. Pastors: Jer 3:15. Preachers: Ro 10:14. Preachers of Righteousness: 2Pe 2:5. Servants of Christ: Php 1:1. Servants of the Church: 2Co 4:5. Servants of God: Tit 1:1. Servants of the Lord: 2Ti 2:24. Shepherds: Jer 23:4. Soldiers: Php 2:25. Stars: Re 1:20. Stewards of God: Tit 1:7. Stewards of Grace: 1Pe 4:10. Stewards of Mysteries: 1Co 4:1. Teachers: See Teaching; Christian: Isa 30:20. Watchmen: See Watchmen; Spiritual: Isa 62:6. Witnesses: See Witnessing to the Truth: Ac 1:8. Workers: See Labourers, Spiritual: 2Co 6:1. Watchmen, spiritual: Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17. Work of: Preaching: Examples of: Mt 3:1; 9:35; Mr 16:20; Lu 9:6; Ac 28:31; Eph 2:17; 1Pe 3:19; 4:6; Re 14:6. See Universal; Gospel. Enjoined: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Christ the theme of: Ac 4:2; 8:5,35; 9:20; 10:36; 17:3; 1Co 1:23; 2Co 4:5. See Universal; Gospel. As Shepherds to Feed the Flock: Jer 3:15; 23:4; Eze 34:23; Joh 21:17; Ac 20:28; 1Pe 5:2. See Flock, God's ; God's . See God; Sheep of. Spiritual Watchmen: Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17. As Teachers of the Word: Mt 28:20; 1Ti 3:2; 4:11; 6:2; 2Ti 2:25'.

Thompson Chain Topics gives links to verses which use 'unfaithful minister' as :'Isa 56:10; Jer 6:13; 23:11; La 2:14; Eze 33:6; Mic 3:11; Php 1:15'.

Naves gives links to verses which use 'minister' as :'(a sacred teacher) Called: AMBASSADORS FOR CHRIST: 2Co 5:20. ANGELS OF thE CHURCH: Re 1:20-2:1. APOSTLES: Lu 6:13; Re 18:20. APOSTLES OF JESUS CHRIST: Tit 1:1. DEFENDERS OF thE FAITH: Php 1:7. ELDERS: 1Ti 5:17; 1Pe 5:1. EVANGELISTS: Eph 4:11; 2Ti 4:5. FISHERS OF MEN: Mt 4:19; Mr 1:17. LABORERS: Mt 9:38; Phm 1:1. LABORERS IN thE GOSPEL OF CHRIST: 1Th 3:2. LIGHTS: Joh 5:35. MEN OF GOD: De 33:1; 1Ti 6:11. MESSENGERS OF thE CHURCH: 2Co 8:23. MESSENGERS OF thE LORD OF HOSTS: Mal 2:7. MINISTERS OF. GOD: Isa 61:6; 2Co 6:4. OF thE LORD: Joe 2:17. CHRIST: Ro 15:16; 1Co 4:1. OF thE SANCTUARY: Eze 45:4. OF thE GOSPEL: Eph 3:7; Col 1:23. OF thE WORD: Lu 1:2. OF thE NEW TESTAMENT: 2Co 3:6. OF thE CHURCH: Col 1:24-25. OF RIGHTEOUSNESS: 2Co 11:15. OVERSEERS: Ac 20:28. PASTORS: Jer 3:15; Joh 21:16-18; Eph 4:11. PREACHERS: Ro 10:14; 1Ti 2:7. PREACHERS OF RIGHTEOUSNFSS: 2Pe 2:5. SERVANTS. OF GOD: Tit 1:1; Jas 1:1. OF thE LORD: 2Ti 2:24. OF JESUS CHRIST: Php 1:1; Jude 1:1. OF thE CHURCH: 2Co 4:5. SHEPHERDS: Jer 23:4. SOLDIERS OF CHRIST: Php 2:25; 2Ti 2:3-4. STARS: Re 1:20-2:1. STEWARDS OF GOD: Tit 1:7. OF thE GRACE OF GOD: 1Pe 4:10. OF thE MYSTERIES OF GOD: 1Co 4:1. TEACHERS: Isa 30:20; Eph 4:11. WATCHMEN: Isa 62:6; Eze 33:7. WITNESSES: Ac 1:8; 5:32; 26:16. WORKERS TOGETHER WITH GOD: 2Co 6:1. Compared to sowers: Ps 126:6; Mt 13:3-8; Mr 4:3-20; Lu 8:5-8. Teachers of schools: 1Sa 19:20; 2Ki 2:3,5,15; 4:38; 2Ch 15:3; 17:7-9; Ac 13:1. Hired: Jg 18:4. Exempt from taxation: Ezr 7:24. Non-partisan in politics: 2Sa 15:24-27. Influential in public affairs. Designate kings: 1Sa 9:15-16; 10:1; 16:1-13. Recommend civil and military appointments: 2Ki 4:13. Expostulate with rulers. Samuel with Saul: 1Sa 13:11-14; 15:10-31. Nathan with David: 2Sa 12:1-14. Elijah with Ahab: 1Ki 18:17-18. Tact of: 1Co 9:20-23; 10:23,28-33; 2Co 12:16. Recreations for: Mr 6:31-32,45. Say good-bye to the congregation: Ac 20:17-38. Personal bearing of: Tit 2:7-8. Preach without authority: Ga 1:15-24; 2:1-9. Patience of: Jas 5:10. Work of, will be tried: 1Co 3:12-15. Responsibility of: Eze 3:17-21; 33:8; Mt 10:14-40; Ac 18:6; 20:26-27. Speaking evil of, forbidden: Jude 1:8-10. Marriage of: Le 21:7-15; Mt 8:14; 1Co 9:5; 1Ti 3:2,12; Tit 1:5-7. Incorruptible. Balaam: Nu 22:18,37-38; 23:8,12; 24:12-14; 2Pe 2:15-16. Micaiah: 1Ki 22:13-14. Peter: Ac 8:18-23. Love of, for the ekklesia (the body of Christ), exemplified by Paul: Php 1:7; 1Th 1:2-4; 2:8,11. Kindness to:. Ebed-melech to Jeremiah,: Jer 38:7-13. Fear of: 1Sa 16:4. Examples to the flock: Php 3:17; 2Th 3:9; 1Ti 4:12; 1Pe 5:3. Intolerance of: Mt 15:23; 19:13; Mr 10:13; Lu 18:15. Message of, rejected: Eze 33:30-33. Inconsistent: Mt 27:3-7. God's care of: 1Ki 17:1-16; 19:1-18; Isa 30:20; Mt 10:29-31; Lu 12:6-7. Their calling glorious: 2Co 3:7-11. Discouragements of: Isa 53:1; Eze 3:8-9,14; Hab 1:2-3; Mt 13:57; Mr 6:3-4; Lu 4:24; Joh 4:44. Defended: Jer 26:16-19. Beloved: Ac 20:37-38; 21:5-6. Sent forth in teams of two. Disciples: Mr 6:7. Paul and Barnabas: Ac 13:2-3. Judas and Silas: Ac 15:27. Barnabas and Mark: Ac 15:37,39. Paul and Silas: Ac 15:40. Paul and Timothy: Ac 16:1-4. Paul and Titus: 2Co 8:19,23. Timothy and Erastus: Ac 19:22. Titus and a companion: 2Co 12:18. See MINISTER, TRIALS AND PERSECUTIONS OF, below: CALL OF: Ex 28:1; Nu 3:5-13; 1Sa 3:4-10; 1Ki 19:16,19; 1Ch 23:13; Isa 6:8-10; Jer 1:5; Am 2:11; Jon 1:1-2; 3:1-2; Mt 4:18-22; 9:9; Mr 1:17-20; 2:14; Lu 10:1-2; Joh 1:43; Ac 13:2-3; 20:24; 22:12-15; 26:14-18; Ro 1:1; 10:14-15; 1Co 1:1,27-28; 9:16-19; 2Co 1:1; 5:18-20; Ga 1:15-16; Eph 3:7-8; 4:11-12; Col 1:1,25-29; 4:17; 1Ti 1:12-14; 2:7; 2Ti 1:11; Tit 1:3; Heb 5:4: See PRIESTS: [PRIEST]. See LEVITES: [LEVITES]. See CALL, PERSONAL: [CALL]. See EXCUSES: [EXCUSES]: CHARACTER AND ATTRIBUTES OF: Le 10:3-11; 21:6; Nu 16:9-10; De 32:1-3; 1Sa 2:35; 12:7; 2Ch 6:41; 29:11; Ezr 7:10; Ps 68:11; Pr 11:30; Isa 6:5-8; 32:20; 52:11; Jer 1:7-8; 3:15; 20:9; Eze 34; Mal 2:6-7; Mt 10:16-24; 11:25-26; 13:51-52; 20:25-28; 23:8-11; 24:45; Lu 6:39; 10:21; 12:42-44; 22:27; 24:49; Joh 3:27,34; 4:36-38; 10:2-5,11-15; 13:13-17; 15:20-21; 17:16-18,20; Ac 1:8; 4:8,31; 6:3-4; 20:22-24; Ro 2:21-23; 1Co 1:23,27-30; 2:2; 3:7-10; 4:10-13; 9:16-23,27; 15:10; 2Co 2:15-17; 3:6-10; 4:1-10; 5:11,18-20; 6:3-7; 10:1-2,8; 13:10; Ga 2:8; 6:17; Php 3:17; 1Th 2:3-12; 1Ti 3:1-15; 5:17,21; 6:11,13-14,20-21; 2Ti 1:6-8,13-14; 2:1-7,14-16,20-26; 3:14,16-17; Tit 1:5-9,13-14; 2:1,7-8,15-3:1; 3:2,8-9; Heb 5:1-3,12-14; 13:6-7,9,17; Jas 3:1,13,16-17; 1Pe 4:10-11. CHARGE DELIVERED TO: Nu 18:1-7; 27:18-23; De 31:7-8,14-23; Jos 1:1-9; Eze 3:4; Mt 10:5-42; Mr 6:11; Lu 10:1-16; 1Ti 1:18-20; 2; 3; 4; 5:1-22; 6; 2Ti 1:6-13; 2; 3; 4:1-8. COURAGE OF. See COURAGE: [COURAGE]. See REPROOF, FAITHFULNESS IN: [REPROOF]: DUTIES OF: Ex 4:12; Le 10:8-11; Jos 1:8; 2Ki 17:27-28; 2Ch 29:11; Isa 40:1-3,9,11; 52:11; 57:14; 58:1; 62:6-7; Jer 1:7-8,17-19; 4:15; 6:27; 15:19-21; 23:4,22,28; 26:2; Eze 2:6-8; 3:8-10,17-21,27; 6:11; 33:1-9; 34:2-31; 44:23; Joe 1:13-15; 2:17; Jon 1:2; Na 1:15; Hab 2:2; Mal 2:7; Mt 7:6; 10:7,11-13,16,25,27-28; 16:19; 18:5-6,18; 20:25-28; 28:19-20; Mr 10:43-45; Lu 9:48; 22:32; 24:48; Joh 3:34; 4:35-38; 15:27; 20:23; 21:15-17; Ac 1:21-22; 5:20; 6:2,4; 10:42; 16:4; 18:9-10; 20:28; 22:15; 26:16-18; Ro 1:14-15; 12:3-8; 1Co 1:16; 4:1-2,21; 9:16-17; 2Co 1:24; 4:1-2,5; 5:14,18,20; 6:3-10; 7:4-9,12,15; 8:23; 10:8; 12:15,19; 13:2,10; Ga 1:10; Eph 3:8-10; 4:11-12; 6:20; Col 4:17; 1Th 2:4-8,10-12; 3:2; 5:12; 2Th 3:4; 1Ti 1:3-4,11,18-19; 2:7; 4:6-7,12-16; 5:1-3,7-11,19-22; 6:3-4,10-14,17-21; 2Ti 1:6-8; 2:2-7,14-16,23-25; 4:1-2,5; 1Pe 5:1-4; 2Pe 1:12-16: See MINISTER, CHARGE DELIVERED TO, above: DUTIES OF thE CHURCH TO: De 1:38; 3:28; 31:7; Mal 2:7; 1Co 11:1-2; 16:15-16; Php 3:17; Col 4:10; 1Th 5:12-13; Heb 13:7,17-18. EMOLUMENTS (BENEFITS) OF: Nu 18:20; De 10:9; 14:27; 18:1-2; Jos 13:14,33; 18:7; Jer 31:14; Eze 44:28; Mt 10:9-10; Mr 6:8; Lu 10:7-8; 22:35-36; Joh 4:36; Ac 20:33-34; 1Co 9:1-23; 2Co 1:14-15; 11:7-9; 12:13-18; Ga 6:6; Php 4:10-18; 1Th 2:5-6,9; 2Th 3:7-9; 1Ti 5:18; 3Jo 1:7: See PRIESTS: [PRIEST]. See LEVITES: [LEVITES]. See EMOLUMENTS (BENEFITS) OF: FAITHFUL. INSTANCES OF. Moses: De 4:26; 30:19; Heb 3:2,5. Micaiah: 2Ch 18:12-13. Azariah: 2Ch 26:16-20. Balaam: Nu 22:18,38; 23:8,12; 24:12-14. Nathan: 2Sa 12:1-14. Isaiah: Isa 22:4-5; 39:3-7. Jeremiah: Jer 17:16; 26:1-15; 28; 37:9-10,16-18. John the Baptist: Mt 3:2-12; Mr 6:18-28; Lu 3:7-9,19. Peter: Ac 8:18-23. Paul: Ac 20:26-27; Col 1:7. The apostles: Ac 3:12-26; 4:9-13,19-20,31; 5:21,29-32. FALSE AND CORRUPT: De 13:1-5; 18:20-22; 1Ki 12:31; 2Ch 29:34; 30:15; Ne 13:29; Pr 19:27; Isa 3:12; 5:20; 8:19-20; 9:14-16; 28:7; 29:10-11; 30:10; 43:27-28; 44:20; 56:10-12; Jer 2:8; 5:13-14,30-31; 6:13-14; 8:10-11; 10:21; 12:10; 13:20; 14:13-16; 23:1-2,11,14-16,21,25-39; 27:9-18; 48:10; 50:6; La 2:14; 4:13-14; Eze 13; 14:9-10; 22:25-26,28; 34; 44:8,10; Ho 4:6,8-13; 5:1; 6:9; 9:7-8; Am 2:11-12; Mic 2:11; 3:5-7,11; Zep 3:4; Zec 10:3; 11:4-5,16-17; 13:2-5; Mal 1:6-10; 2:1-3,8-9; Mt 5:19; 7:15,22-23; 15:9,14; 20:20-27; 23:3-4,13; 24:4-5,24,26,48-51; Mr 9:33-35; 10:35-37; 13:21-22; Lu 6:39; 9:46; 11:35,46-52; 12:45-46; 21:8; 22:24; Joh 3:10; 5:43; 10:1,5,8,10-13; Ac 20:29-30; Ro 2:19-25; 16:17-18; 1Co 3:1-4,10-16,21; 11:18-19; 2Co 2:17; 11:1-31; Ga 1:6-8; 5:10; Eph 4:14; Php 1:15-16; 3:2; Col 2:4,8,18-19; 1Ti 1:3-7,19; 4:1-3,7; 6:3-5,20-21; 2Ti 2:14-18; 3:6-9,13; 4:3; Tit 1:10-14; 3:10-11; Heb 13:9; 2Pe 2; 3:16; 1Jo 2:18,26; 4:1-3,5; 2Jo 1:7-10; 3Jo 1:10; Jude 1:4-11; Re 2:1-2,12,14-15,18,20-23. INSTANCES OF. Aaron: Nu 12:1-12. Nadab and Abihu: Le 10:1-2. Korah, Dathan, and Abiram: Nu 16. Eli's sons: 1Sa 2:12-17,22,25,28-29. Samuel's sons: 1Sa 8:1-3; 1Ch 6:28. The old prophet of Beth-el: 1Ki 13:11-32. Jonathan: Jg 17:7-13; 18. Noadiah: Ne 6:14. Priests under Jehoash: 2Ki 12:7; 2Ch 24:5-6. Hezekiah: 2Ch 30:3,5. Priests and Levites: Ezr 2:61-62; 9:1-2; 10:18-24; Ne 13:4-13,28-29; Zec 7:5-6. Hananiah: Jer 28. Jonah: Jon 1:1-6. Rulers in the temple: Mt 16:6-12; 23:16; Lu 12:1. Caiaphas: Mt 26:2-3,57,63-65; Joh 11:49-51; 18:14. Judas Iscariot: Mt 26:14-16,21-25,47-50; 27:3-5; Joh 12:4-6; Ac 1:18. Simon the sorcerer: Ac 8:9-11. Judaizers: Ac 15:1; Ga 3; 4; 5; 6. Diotrephes: 3Jo 1:9. Elymas (Bar-Jesus): Ac 13:6-11. Hymenaeus: 1Ti 1:20; 2Ti 2:17. Philetus: 2Ti 2:17-18. HOSPITALITY TO. Woman of Zarephath to Elijah: 1Ki 17:10-16. The Shunammite woman to Elisha: 2Ki 4:8-10. The foreigners to Paul: Ac 28:1-10. Simon the tanner to Peter: Ac 9:43. The Philippian jailer: Ac 16:33-34. Aquila and Priscilla (Prisca). To Paul: Ac 18:3. To Apollos: Ac 18:26. Justus to Paul: Ac 18:7. Philip the evangelist to Paul: Ac 21:8-10. ORDINATION OF. Of Matthias: Ac 1:26. Of the seven servants (or, deacons; Greek: diakonoi): Ac 6:5-6. Of Paul and Barnabas: Ac 13:3. Timothy: 1Ti 4:14. See PRIESTS: [PRIEST]. See LEVITES: [LEVITES]: PRAYER FOR, ENJOINED: Mt 9:37-38; Lu 10:2; Ro 15:30-32; 2Co 1:11; Eph 6:18-20; Php 1:19; Col 4:2-4; 1Th 5:25; 2Th 3:1-2; Phm 1:22; Heb 13:18-19. PRAYER FOR, EXEMPLIFIED: 2Ch 6:41; Ps 132:9; Ac 1:24-25; 4:29; 6:6; 12:5; 14:23. PROMISES TO, JOYS OF: 2Sa 23:6-7; Ps 126:5-6; Jer 1:7-10,17-19; 20:11; Da 12:3; Mt 10:28-31; 28:20; Lu 12:11-12; 24:49; Joh 4:36-38; Ac 1:4-5,8; 1Co 9:9-10; 2Co 2:14-16; 7:6-7; Php 2:16; 1Th 2:13,19-20; 3:8-9; 3Jo 1:4: See RIGHTEOUS, PROMISES TO: [RIGHTEOUS]: SUCCESS ATTENDING. Jonah: Jon 1:5-6,9,14,16; 3:4-9. Apostles: Ac 2:1-4,41. Philip: Ac 8:6,8,12. Peter: Ac 9:32-35. Paul: Ac 13:16-43; 1Co 4:15; 9:2; 15:11; 2Co 3:2-3; 12:12; 13:4; Php 2:16; 1Th 1:5. Apollos: Ac 18:24-28. See REVIVALS: [REVIVALS]: TRIALS AND PERSECUTIONS OF: 1Ki 19:1-10; Isa 20:2-3; Eze 24:15-18; Ho 1:2; Am 5:10; 7:10-17; Mt 10:16-27; 23:34; Joh 13:16; 1Co 2:1-4; 4:9-13; 2Co 6:4-10; 7:5; 11:23-33; 12:7-12; Ga 4:13-14; Eph 3:1,13. FALSELY ACCUSED. See ACCUSATION, FALSE: [ACCUSATION, FALSE]. See also PERSECUTION: [PERSECUTION]: INSTANCES OF PERSECUTION. Micaiah: 1Ki 22:24-27. Hanani: 2Ch 16:10. Zechariah: 2Ch 24:20-21. The apostles: Ac 5:17-42. Peter: Ac 12:3-19. Paul: Ac 9:23-25,29-30; 14:6-20; 16:11-40; 17:1-13; 20:3; 21:27-40; 22:18,21,24-30; 23:11-35; 24; 25; 26; 2Co 11:31-33; Ga 1:21-24; 2Ti 1:8,16; 2:9; 4:16-17. See ELIJAH: [ELIJAH]. See JEREMIAH: [JEREMIAH]: ZEALOUS. Titus: 2Co 8:16-17. Epaphroditus: Php 2:25-30. Epaphras: Col 4:12-13. Tychicus: Col 4:7. John, in his vision: Re 5:4-5'.

The word even means 'having the same weight'. When two sides of a balancing scale are even, both sides of the scale have the same weight.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ministers. 1Co 3:7; 4:1-2; Lu 1:2; Ro 10:14-15; 2Co 3:6; 4:5,7; 6:1,4; 11:23 even. 1Co 3:10; 9:17; 12:4-11,28; Mt 25:15; Joh 3:27; Ro 12:3-6; 1Pe 4:10'.

Start of web page, Start of Chapter, Chapter Summary

C3-S6 (Verse 6) Paul explains the true job of the minister.

First Step: the preacher does his job.

I have planted,
Apollos watered;.

Second Step: God produces the results.

but God gave the increase..

This sentence through 3:9 have an illustration from workers on a farm. These verses are well-known and preached and I can not add to what is readily available. In simple language, we see God as the farm foreman / owner. He has several workers and all have the skills (spiritual gifts) required to do several different, but related, jobs. God chooses which worker He wants to do which job and it is completely God's choice with the workers being interchangeable because they are doing the job with the spiritual gift that comes from God. Thus, God can give the gift to another and our having a gift is no basis to brag (4:6-7). All of the glory goes to God because it is God Who gave the increase. Thus, is the conclusion (so then) that Paul literally expresses in the next sentence.

Please see the note for Luke 13:6 about the word planted. Webster's 1828 defines this word as: 'pp. Set in the earth for propagation; set; fixed; introduced; established. 1. Furnished with seeds or plants for growth; as a planted field. 2. Furnished with the first inhabitants; settled; as territory planted with colonists. 3. Filled or furnished with what is new. A man in all the world's new fashion planted. See Def.3'. Please also see the note for Matthew 15:13 about the word plant.

Please see the note for 1:12 for links to every place in the New Testament where we find Apollos mentioned.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

Please see the note for Colossians 2:18-29 about the word increase. The functional definition is: 'To become greater in bulk or quantity; to grow; to augment'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. 1Co 3:9-10; 4:14-15; 9:1,7-11; 15:1-11; Ac 18:4-11; 2Co 10:14-15 Apollos. Pr 11:25; Ac 18:24,26-27; 19:1 God. 1Co 1:30; 15:10; Ps 62:9,11; 92:13-15; 127:1; Isa 55:10-11; 61:11; Ac 11:18; 14:27; 16:14; 21:19; Ro 15:18; 2Co 3:2-5; 1Th 1:5'.

Start of web page, Start of Chapter, Chapter Summary

C3-S7 (Verse 7) Paul explains the importance of the workers.

First Step: God can use preachers interchangeably.

So then neither is he that planteth anything,
neither he that watereth;.

Second Step: the work of God is what is important.

but God that giveth the increase..

Please see the note of the prior sentence and of the next sentence for details of this sentence, since all of these sentences are part of a single illustration by Paul.

Please see the note 2Corinthians 5:5 about the word give. The functional definition is: 'Bestowed; granted; conferred; imparted; admitted or supposed'. Please also see the note 2Corinthians 9:8-11 for about the word given. Please also see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the note for 1Corinthians C14S19 and Ephesians C5S2 about giving of thanks. Please note the th in our word of giveth. This means that God 'keeps on keeping on giving the increase'.

Please see the note for Colossians 2:18-29 about the word increase. The functional definition is: 'To become greater in bulk or quantity; to grow; to augment'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 13:2; Ps 115:1; Isa 40:17; 41:29; Da 4:35; Joh 15:5; 2Co 12:9; Ga 6:3 exp: 1Co 15:38'.

Start of web page, Start of Chapter, Chapter Summary

C3-S8 (Verse 8) Conclusion of all said so far.

Equivalent Section: All workers have equal importance before Christ as the tools that He uses.

Now he that planteth and he that watereth are one:.

Equivalent Section: the difference is in reward which is based upon our effectiveness.

and every man shall receive his own reward according to his own labour..

Please also see the Messages called Reward According and Reward According to His Own Labour for the application of these verses in the life of the believer.

This sentence starts with Now, which means after all that has been said since 1:12. Since then Paul has been dealing with divisions based upon the workers that Christ worked through. Notice that our prior sentence concluded this section with So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase. In the context of workers being valued as 'nothing', it should be easy to see how our First Equivalent Section says he that planteth and he that watereth are one (value of 'nothing'). None of us are critical to God getting His job done. However, as our Second Equivalent Section says, we will receive a reward which is based upon our effectiveness at being used by Christ. Therefore, we need to stop looking at men and stop trying to be lifted up before men and concentrate on being effective as we can be when Christ uses us so that we can increase our reward.

The planteth and the watereth are just continuing the farmer analogy from the prior sentence. The primarily important doctrine is obviously what is brought out by the sentence structure and already discussed. The doctrine of secondary importance is here in our Second Equivalent Section where we are told every man shall receive his own reward according to his own labour. Communistic philosophy has snuck into church doctrine and is primarily preached as 'We will all have a mansion' and 'No tears in Heaven'. This is dealt with in the Hermey Lesson 07, which is called 'God is not a Communist but a Capitalist'. What this sentence literally says, which disputes that false doctrine, is his own reward according to his own labour. People accept this false doctrine because they want to believe that they will receive reward but are not willing to do the labour that God dictates for them to personally do. The own makes it personal and not commonly shared, like Communism dictates. The according to his own labour means those saved people who do no labour will have no reward.

Please see the note for 1Corinthians 15:1 for links to every place in this epistle which use the forms of the word receive along with links to other epistles which use forms of this word. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for 9:17 for links to all of the verses in 1Corinthians which use the word reward along with the definition and more. The functional definition is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'.

Please see the note for the next sentence about the word labour. It has a note for every place in 1Corinthians where this word is used and the usage is explained. Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest. Please see the note for 3:9 which has a short description of each verse in 1Corinthians which uses this word and shows the common usage within this epistle. Within that definition we see, as we also saw with other words, that labor is used as a verb to describe the action and as a noun to describe the results of that action.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that planteth. 1Co 3:9; 4:6; Joh 4:36-38 and every. 1Co 4:5; 9:17-18; 15:58; Ps 62:12; Da 12:3; Mt 5:11-12; 10:41-42; 16:27; Ro 2:6; Ga 6:7-8; Heb 6:10; 1Pe 5:4; 2Jo 1:8; Re 2:23; 22:12 General references. exp: Ro 2:6; 1Co 3:14; Ga 6:5'.

Start of web page, Start of Chapter, Chapter Summary

C3-S9 (Verse 9) Why the prior sentence is true.

Equivalent Section: We all are equal labourers.

For we are labourers together with God :.

Equivalent Section: God controls our life functions.

ye are God 's husbandry,
ye are God's building..

Please see this table for every use of God in 1Corinthians. In all of these sentences, we are being told how God uses us and how He rewards us for our allowing Him to work through our personal lives.

Our sentence starts with For, which means it is giving the reason for what was said in the prior sentence. Just as that sentence had two Equivalent Sections, so also does this sentence have two Equivalent Sections. The First Equivalent Section of this sentence gives the reason for the First Equivalent Section of the prior sentence and the same is true for the Second Equivalent Section.

Thus, labourers together gives the reason for he that planteth and he that watereth are one and neither is he that planteth anything, neither he that watereth. When you have laborers, the foreman (God) chooses which one to use to do which job, but no labourer is any better than any other labourer. Likewise, ye are God's husbandry, ye are God's building gives the reason for every man shall receive his own reward according to his own labour.

The phrase his own labour is talking about how we personally 'trust and obey' the commands that God gives us personally (ye) since ye are God's husbandry, ye are God's building. The word husbandry is talking about the worker of a farmer and farming, especially as done in the times that this epistle was written, is a very intensive physical labor done by hand. Likewise, building a building, especially at that time, was also very intensive physical work done by hand. When you pay workers to personally do hand labor, like farming, or like building a building, you personally control what they do and how they do it so that you end up with the results that you want. Further, owners pay more to laborest who do what thy want done, and promote those laborers over the disobedient or reluctant laborers.

In the parable of the man who hired laborers at different times (Matthew 20) we see that the owner decided what amount he paid each worker. In the parable of the talents (Matthew 25) and the parable of the pounds (Luke 19) we see that God rewarded each laborer differently. This doctrinal truth is detailed in the Hermey lesson 07. Thus, while one person is not more important than another in the work of God, each receives different rewards from God based upon how much and how well they allow God to work through their life.

We find forms of the word labour 145 times in 131 verses of the Bible, 55 times in 49 verses of the New Testament, and, in 1Corithians, in:

the prior sentence tells us every man shall receive his own reward according to his own labour.. Combined with this sentence we find that this is the basis of ours spiritual rewards in eternity. Please see the note for Romans C3-S27 for links to verses which talk about the law of works. Please see the note for Romans C11-S10 for links to verses which talk about works are seen of men. Please see the note for Romans C9-S8 for links to verses which talk about works. Please see the note for Romans 8:1 and the note for Revelation 19:2, both in the Lord Jesus Christ Study, for links to verses which talk about our being judged by works.
Our current sentence directly follows the verse above and tells us that we are God's labourers, which means that God tells us what to do and how and God rewards our obedience.
4:12 : this sentence tells us that Paul and those with him worked to support themselves while being missionaries. Here we see that labour is literal physical work for money to live on and that it is not limited to the work of the ministry.
15:10 tells us that the labour of the ministry is not actually done by us but is done by the grace of God which was in me. Paul is our example. Thus, we should also let this grace that is in each of us saved people do the same type of labour.
15:58 tells us Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. this is the conclusion to this chapter where we are told, as the note above mentions, to let the grace that is in us do the labour of the ministry.
16:16 tell us to each personally (ye) submit yourselves unto such, and to every one that helpeth with us, and laboureth. The such, within the quote above is people who have addicted themselves to the ministry of the saints.

Please see also the note for 4:11-13 which has the definition from Webster's 1828 along with links provided by other commentators for the word labour. Within that definition we see, as we also saw with other words, that labor is used as a verb to describe the action and as a noun to describe the results of that action.

Thus, we see that in this epistle, labour is used for what we normally think of as 'work' with all usages dealing directly with the 'work of God's ministry' except one usage. In that case Paul and others did labour to earn money in order to support themselves as missionaries. Thus, even the exception is indirectly used for the 'work of God's ministry'.

We find forms of the word husband 175 times in 152 verses of the Bible, 72 times in 59 verses of the New Testament, and, in 1Corithians, in chapter 7 and 14:35. While there is an obvious relationship to husbandry and husbandman, there is also an obvious difference in the usage and in the mind of most people. Webster's 1828 dictionary defines husbandry as 'The business of a farmer, comprehending agriculture or tillage of the ground, the raising, managing and fattening of cattle and other domestic animals, the management of the dairy and whatever the land produces. 1. Frugality; domestic economy; good management; thrift. But in this sense we generally prefix good; as good husbandry. 2. Care of domestic affairs.' We find husbandry or husbandman only in:

The Morrish Bible Dictionary defines the word husband as: '"The man of a woman" signified her husband. Very little is said of the legal form of marriage, but the marriage tie has been held sacred from the beginning and by mankind everywhere. Eve gave the forbidden fruit to her husband. Ge 3:6,16. Mary had been espoused to Joseph, and he is called her husband. Matt. 1: 19. the husband is the head of the wife, and as such stands in the place of responsibility and authority; he is exhorted to love his wife. It is involved in headship that he love her as his own body, and cherish her, as the Lord does the assembly. Eph 5:23-29; Col 3:18-19.
Paul wrote to the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." 2Co 11:2. In Rev. 21 the new Jerusalem is seen coming down from heaven, prepared as a bride adorned for her husband: that husband must be the Lord Jesus, for she is the bride, the Lamb's wife.
There will also be a union in a future day between Jehovah and Israel. there has been the putting away: Jehovah has said, "She is not my wife, neither am I her husband;" but there is a day coming when she will say, "I will go and return to my first husband." Jehovah responds, "Thou shalt call me Ishi," that is 'husband;' "and shalt call me no more Baali," 'master.' "I will betroth thee unto me for ever." Ho 2:2-20. Happy unions when the Lord Jesus will be owned and loved by Israel, as their Messiah and King, and the Church be owned and manifested as the bride of Christ!'.

Genesis 9:20 gives us the basic definition when it says and Noah began to be an husbandman, and he planted a vineyard. A husbandman takes care of growing things in a field.
2Chronicles 26:10 is talking about a king of Judah named Uzziah who he had much cattle, both in the low country, and in the plains: husbandmen also, and vine dressers in the mountains, and in Carmel: for he loved husbandry. thus, we see that husbandmen includes hired farmers while husbandry is the entire business. There are 21 verses which use husbandmen (plural) in the Bible (2Kings 25:12; 2Chronicles 26:10; Jeremiah 31:24; Jeremiah 52:16; Joel 1:11; Matthew 21:33-35, Matthew 21:38, 21:40-41; Mark 12:1-2, 7, 9; Luke 20:9-10, 14, 16).
Jeremiah 51:23 is listing all of the things that God will destroy when he brings judgment. God destroys the farmer also where most conquerors leave the farmers alive to give them food.
Amos 5:16 says, that even the farmers will have to stop raising food to participate in morning because of the destruction that God will bring in judgment.
Zechariah 13:5 says, there will be a day that the prophet will deny being a prophet and claim to being only a farm worker.
John 15:1 says, I am the true vine, and my Father is the husbandman.
Our current sentence says ye are God's husbandry. This means that God the Father is in control of the entire business related to salvation and saved people.
2Timothy 2:6 says, The husbandman that laboureth must be first partaker of the fruits. We feed ourselves before we sell or give away any fruits of our labour.
James 5:7 uses the husbandman as an example of having patience.

The Morrish Bible Dictionary defines the word husbandman as: 'A title given to Jehovah in His relationship with Israel. He had planted Israel as a vine on the earth, and He looked for fruit; but, alas, it produced only wild grapes. Isa 5:1-7. He then planted the true Vine on the earth which in every way gave much fruit. Joh 15:1. In another metaphor, Jehovah let out a vineyard to Israel, and prepared it for fruit-bearing; but when He sent for the fruit, His servants were ill-treated and killed. Last of all He sent His Son, but Him they killed also. God has destroyed those husbandmen, and has let out His vineyard unto the Gentiles: Mt 21:33-41: cf. Ro 11:21. '.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

We find forms of the word build 284 times in 264 verses of the Bible and 41 times in 38 verses of the New Testament. In addition, we find forms of the word built only in 3:13 within 1Corinthians but 170 times in 163 verses of the Bible and 14 times in the New Testament. Please see the note below for links to every verse in the Bible where we see forms of the word builder used. We find forms of the word building 40 times in 38 verses of the Bible and in the New Testament in:

Matthew 24:1 says, and Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. Here we see building is used for the finished product.
Mark 13:1-2 tells us the same thing as Matthew and includes the prophecy by Jesus about their destruction.
John 2:20 tells us about Jesus prophesying about His own resurrection in 3 days as the Jews thinking He was saying that He would raise the Temple buildings in three days.
Our current sentence says , ye are God's building meaning that each and every one of us personally are God's work and God's final product.
2Corinthians 5:1 is talking about our body being the building that houses the true self.
Ephesians 2:21 says, that the entire church is a temple building for God the Father.
Hebrews 9:11 uses building for the physical Temple.
Jude 1:20 is talking about the work to have true faith.
Revelation 21:18 is talking about the physical New Jerusalem.

We see that building is used for: 'the work and the final product of a work to make something from basic materials'. Thus, we see that our sentence is telling us that we labor together with God with God having the complete control and say over what work each of us does and how we are to do it. We also see, in the Second Equivalent Section, that while we labour, God is causing us to grow like a farmer causes his crops to grow (husbandry) and that God is building our life in order to have the final product match the plan that He had for us before He started working on us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 1Co 3:6; Mt 9:37; Mr 16:20; 2Co 6:1; 3Jo 1:8 ye are God's . Ps 65:9-13; 72:16; 80:8-11; Isa 5:1-7; 27:2-3; 28:24-29; 32:20; 61:3,5,11; Jer 2:21; Mt 13:3-9,18-30,36-42; 20:1-14; 21:23-44; Mr 4:26-29; Joh 4:35-38; 15:1-8 husbandry. or, tillage. ye are God's building. 1Co 3:16; 6:19; Ps 118:22; Am 9:11-12; Zec 6:12-13; Mt 16:18; Ac 4:11; 2Co 6:16; Eph 2:10,20-22; Col 2:7; 1Ti 3:15; Heb 3:3-4,6; 1Pe 2:5'.

Start of web page, Start of Chapter, Chapter Summary

C3-S10 (Verse 10) How God worked in and through Paul's life.

According to the grace of God which is given unto me,
as a wise masterbuilder,
I have laid the foundation,
and another buildeth thereon..

The thereon is referring to the foundation mentioned prior to it within this sentence. 3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

in this sentence Paul starts a section of several sentences where he explains how God is building each of our lives. Paul starts with his own life because he uses his own life as and example and because God used Paul's life to lay the foundation. In these sentences we see that God gives us the grace required to build the spiritual things that He wants us to build. God also gives us the directions for how to build and where to build and more. However, God also lets us use our free will. We will be rewarded if we 'trust and obey' but we will suffer loss if we choose to disobey.

The note above provides links to verses which use building. The person who does the building is a builder. in this case, we see that God is the builder of our lives with Paul as the masterbuilder (head forman or main contractor). We see forms of the word builder is used in 1Kings 5:18; 2Kings 12:11; 2Kings 22:6; 2Chronicles 34:11; Ezra 3:10; Nehemiah 4:5, 18; Psalms 118:22; Ezekiel 27:4; Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; our current sentence; Hebrews 11:10; 1Peter 2:7. In every one of these verses, except one, the Bible is talking about people who were working for God. In addition, the majority (all but 6) of the verses are talking about the workers who built the (first or second) Temple. OF the rest, all but 1 are talking about a spiritual building which is represented by the Temple. Thus, we have the exception to let us know that when men are the builders, it is talking about physical work. We have the majority of the verses that let us know that what these builders were building has a spiritual significance since the physical building is to be a spiritual house for God. In addition, we have several verses which let us know the error of the builders in rejecting the chief cornerstone, which is Christ. Thus, if we are to be a builder who is rewarded by God, we must let Christ set the level and direction of our building by first Setting Him as our chief cornerstone. That is what Paul did as the masterbuilder. We learn more about Christ from Paul than we learn from any other source.

In our sentence, we see that Paul did his building According to the grace of God which is given unto me. The phrase According to lets us know that it was the grace of God which is given unto me (Paul) that gave him the directions for how and where to build. Thus, we also need to let the grace of God which is given (unto each of us personally) to direct in how and where we build. In addition, we see that Paul said that he was a wise masterbuilder. Wisdom is a spiritual gift that allows us to apply the word of God in other people's lives. (Please see the note for 1:17 for links to every verse in 1Corinthians that uses any form of the word wise along with additional information.) In the case of Paul, he laid the foundation in the lives of all saved people, by teaching us how to have, and maintain, our personal relationship with God, which is in Christ. Now we have to decide what we will build, and how we will build, and with what materials. Paul deals with these matters in the next few sentences.

Please see the note for 1:1 for links to every place in this epistle where we see the word grace is used along with links to matching notes in other epistles. Here we see the truth of the saying that grace is 'God's Riches At Christ's Expense' because it was the personal ministry of Christ in the life of Paul that changed him from a religious killer of church members to being a wise masterbuilder. While that acrostic is the main application, it is not the true definition because that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. Please also see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about this word.

Please see the note for 3:11 for links to every place in this epistle where we see the word foundation is used along with links to matching notes in other epistles. The functional definition is: 'The basis or ground work, or anything; that on which anything stands, and by which it is supported.'

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder. This chapter is the only place in 1Corinthians where we find any form of this word within 1Corinthians and the context is important to understanding the usage of this word. Here we see the word buildeth with the th meaning that he 'keeps on keeping on building', which essentially means 'our life's work'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to the. 1Co 3:5; 15:10; Ro 1:5; 12:3; 15:15; Eph 3:2-8; Col 1:29; 1Ti 1:11-14; 1Pe 4:11 as a. 1Ki 3:9-11; 2Ch 2:12; Da 12:3; Mt 7:24; 24:45; 2Ti 2:15 I have. 1Co 3:6,11; 9:2; Zec 4:9; Ro 15:20; Eph 2:20; Re 21:14,19 and another. 1Co 15:11-12; Ac 18:27; 2Co 10:15; 11:13-15 General references. exp: Ex 36:4'.

Start of web page, Start of Chapter, Chapter Summary

C3-S11 (Verse 10) Why we need the warning.

But let every man take heed how he buildeth thereupon..

The thereupon is referring to the foundation of the prior sentence. 3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

For the next several sentences Paul develops this warning and tells us that we can suffer destruction here in this world and we can suffer loss that lasts eternally. Many people believe the lie of the devil that this is a minor loss, and no big thing, because the majority of our rewards came from our initial profession. However, that is not a Biblical truth and it is based upon lies from the devil that are designed to keep God's people from doing the work of God.

The first such lie is that 'we will all get a mansion in Heaven'. The truth is that there will be 'Homeless in Heaven' who were saved but never laid up treasure in Heaven. Yes, there are many mansions but there are uncounted numbers who are saved and many is a very small percentage of uncounted.

A second lie is 'no tears in Heaven'. The truth is that the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) is 1,000-yearss before God wipes away all tears and there will be many people who are saved and in Heaven, but also suffer 1,000-yearss of tears because they refused to believe warnings like those in this section or they only give them surface thoughts and refuse to truly consider what God is saying here.

Please see the note above about the word buildeth. Here we see the word buildeth with the th meaning that he 'keeps on keeping on building', which essentially means 'our life's work'.

The thereupon is referring to the foundation of the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But let every. Ec 12:9; Lu 11:35; 21:8; Col 4:17; 1Ti 4:16; Jas 3:1 (Gr) 1Pe 4:11; 2Pe 2:1-3 General references. exp: Ex 36:4'.

Start of web page, Start of Chapter, Chapter Summary

C3-S12 (Verse 11) Why we need the warning about how we build.

For other foundation can no man lay than that is laid,
which is Jesus Christ..

3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

Please note that our sentence says other foundation can no man lay than that is laid. However, this Biblical truth does not stop people from trying to do the impossible. That's why 2Corinthians 11:3-4 warns us about people preacheth another Jesus, whom we have not preached and 1John 2:18; 2:22; 4:3 and 2John 1:7 warn us about true Biblical antichrists. Anything that we build on another foundation not only will not get us a reward, but it will get us a punishment because whatsoever is not of faith is sin. (Romans 14:23) and deliberate, ongoing sin get us punishment.

Please see the note for this verse, in the Lord Jesus Christ Study, for details on this sentence. in this sentence we are told that our foundation is the person of Jesus Christ. Forms of the word foundation occur 86 times in 84 verses of the Bible, and, in the New Testament, in Matthew 13:35; Matthew 25:34; Luke 6:48-49; 11:50; 14:29; John 17:24; Acts 16:26; Romans 15:20; our current sentences; Ephesians 1:4; 2:20; 1Timothy 6:19; 2Timothy 2:19; Hebrews 1:10; 4:3; 6:1; 9:26; 11:10; 1Peter 1:20; Revelation 13:8; 17:8; 21:14, 19. Please notice that the prior sentence, this sentence and the next are the only usages in 1Corinthians.

Very much related to foundation, by the Bible, is Rock. The note for John 1:42, in the Lord Jesus Christ Study, gives links to every verse in the Bible which uses Rock and shows that the Bible uses Rock for a type of Jesus Christ. Thus, Rock and foundation teach the same truth but bring out different aspects of this truth.

Webster's 1828 dictionary defines foundation as: 'the basis of an edifice; that part of a building which lies on the ground; usually a wall of stone which supports the edifice. 2. the act of fixing the basis. 3. the basis or ground work, or anything; that on which anything stands, and by which it is supported. A free government has its foundation in the choice and consent of the people to be governed. Christ is the foundation of the church. Behold, I lay in Zion for a foundation, a stone - a precious cornerstone. Is. 28. Other foundation can no man lay than that which is laid, which is Jesus Christ. 1Cor. 3. 4. Original; rise; as the foundation of the world. 5. Endowment; a donation or legacy appropriated to support an institution, and constituting a permanent fund, usually for a charitable purpose. 6. Establishment; settlement.' the main error of this definition is where it says that the foundation is 'that part of a building which lies on the ground'. The truth is that a foundation must be buried in the ground if a building is to survive storms (Matthew 7; Luke 6).

Torrey's Topical Textbook provides links for foundation as: 'The lowest part of a building, and on which it rests: Lu 14:29; Ac 16:26. FIGURATIVELY APPLIED TO: the Heavens: 2Sa 22:8. The earth: Job 38:4; Ps 104:5. The world: Ps 18:15; Mt 13:35. The mountains: De 32:22. The ocean: Ps 104:8. Kingdoms: Ex 9:18. LAID FOR: Cities: Jos 6:26; 1Ki 16:34. Walls: Ezr 4:12; Re 21:14. Houses: Lu 6:48. Temples: 1Ki 6:37; Ezr 3:10. Towers: Lu 14:28-29. DESCRIBED AS: Of stone: 1Ki 5:17. Deep laid: Lu 6:48. Strongly laid: Ezr 6:3. Joined together by corner stones: Ezr 4:12; 1Pe 2:6; Eph 2:20. Security afforded by: Mt 7:25; Lu 6:48. ILLUSTRATIVE OF: Christ: Isa 28:16; 1Co 3:11. Doctrines of the apostles, etc: Eph 2:20. First principles of the gospel: Heb 6:1-2. Decrees and purposes of God: 2Ti 2:19. Magistrates: Ps 82:5. The righteous: Pr 10:25. Hope of saints: Ps 87:1. Security of saints' inheritance: Heb 11:10.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 28:16; Mt 16:18; Ac 4:11-12; 2Co 11:2-4; Ga 1:7-9; Eph 2:20; 2Ti 2:19; 1Pe 2:6-8exp: Lu 14:30'.

Start of web page, Start of Chapter, Chapter Summary

C3-S13 (Verse 12-13) What we build will be revealed by God.

Equivalent Section: Our act of building.

First Step: We build with the spiritual materials that we are willing to pay for.

Now if any man build upon this foundation gold,
silver,
precious stones,
wood,
hay,
stubble;.

Second Step: God reveals every aspect of what we built and what materials we used.

Every man's work shall be made manifest:.

Equivalent Section: the results of what we build.

First Step: God will use spiritual fire to test what we built.

for the day shall declare it,
because it shall be revealed by fire;.

Second Step: the fire will reveal the truth.

and the fire shall try every man's work of what sort it is..

3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

The Now, which starts this sentence, means 'After understanding the doctrine which preceded this sentence'. Our section is talking about how we build upon the foundation that God provided for our 'life's work'. After providing precepts ('general doctrines which never change'), Paul will now provide the detailed doctrine.

Please see the note C3-S10 for links to every place in the Bible where we see the word builder. Please see the note C3-S9 for the word building. We see that the word building is used for the actions and for the final product. Thus, the Equivalent Sections of our sentence talk about the action and about the final product of what we build. Please also see the note above for links to every place in this epistle where we see the word foundation is used along with links to matching notes in other epistles. Our foundation is the basis upon which we build.

Since our sentence starts with Now, the context is very important to proper understanding of this sentence. Based upon the context, we see that God lets us build upon the foundation that Paul laid and tells us about in his epistles. Within these sentences we are told that God lets us exercise our free will, but when He judges He will determine if we get a reward or suffer punishment. We need to be careful here because people take these sentences out of context of this epistle and of the entire New Testament. They try to make this a spiritual 'time out' where we meet privately with God, He tells us how disappointed He is with us and tell us how we will lose some minor blessing for a short time and send us to pout in our mansion. More is said below but the Biblical truth is that God always gives cursing for disobedience which includes a sin unto death in the New Testament and all of the judgments of the Old Testament. 2Corinthians 5:11 says, that some saved people will experience the terror of the Lord as a direct result of this loss and that God does not wipe away every tear until 1,000-yearss later. In addition, as explained several other places, only a small percentage of saved people can expect to receive a mansion and the Biblical truth is that there will be many 'homeless in Heaven' because they rejected the true warning of this section. Please prayerfully consider what is truthfully said in these sentences. I don't say to believe me, I say to pray, do your own analysis and prove me wrong or accept the warning if you can't prove me wrong.

As already mentioned, our First Equivalent Section is giving us a detailed illustration of the various materials that people choose to build with. Thus, this Equivalent Section is talking about our actions in this life with the next Equivalent Section talking about God's judgment of our results. Here we see various materials mentioned which have various values. We determine how much of our life we put into the spiritual work for God. God determines how valuable our work is. The main emphasis of this section is that different people put differing amounts of value into God's work. A martyr puts their entire life into God's work. A millionaire who gives $100,000 only gives 10% of his worldly wealth while someone whose entire assets are only worth $10,000 but they give $5,000 gives 50%. Thus, God values that $5,000 (50%) more than the $100,000 (10%). Further, the person who gives up a good job making lots of money to spend their life serving God and the Gospel, with little or no support, have their offering truly valued by God and not by man's values.

Within our First Equivalent Section we see two groupings of materials. gold, silver, precious stones obviously have great value while wood, hay, stubble. have little value. In general, the high-value materials are the result of letting Christ work through our life, especially in doing the 'great commission' and spreading the Gospel. The low-value materials are the result of our own efforts such as going to church and participating in a bake sale.

Our sentence clearly divides the quality of work / building material into categories. When our sentence says the fire shall try every man's work of what sort it is, it is telling us that different categories (sort) of material burn at different temperatures and use of fire is a common method for separating undesirable materials from the desirable. Thus, we see that God will sort the work of saved people using fire.

we already dealt with the word build and foundation earlier within this note.

Gold is mentioned 489 times in 419 verses of the Bible, 41 times in 36 verses of the New Testament and, in 1Corinthians, only in this sentence. Webster's 1828 dictionary defines gold as 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding. It is often found native in solid masses, as in Hungary and Peru; though generally in combination with silver, copper or iron. 2. Money. Forme, the gold of France did not seduce-- 3. Something pleasing or valuable; as a heart of gold. 4. A bright yellow color; as a flower edged with gold. 5. Riches; wealth. Gold of pleasure, a plant of the genus Myagrum. GOLD, a. Made of gold; consisting of gold; as a gold chain.' We find additional links in Thompson Chain Topics as 'General References to: Ge 2:12; Ex 12:35; 37:17; 39:15; 1Ki 9:28; 22:48; 1Ch 29:4; 2Ch 1:15; Ec 2:8; Joe 3:5; Zep 1:18; Hag 2:8; Ac 3:6; 20:33; 1Pe 1:18. See Riches, Earthly: Some things more Precious than:. Job 28:15; Ps 19:10; 119:127; Pr 3:14; 8:19; Isa 13:12'. We find additional links in Nave's Topical Bible as 'Exported from Havilah: Ge 2:11-12. From Ophir: 1Ki 9:28; 10:11; 1Ch 29:4; 2Ch 8:18; Job 22:24. Tarshish: 1Ki 22:48. Parvaim: 2Ch 3:6. Sheba: 1Ki 10:10; 2Ch 9:9; Ps 72:15. Uphaz: Jer 10:9. Refined: Job 28:19; 31:24; Pr 8:19; 17:3; 27:21; Zec 13:9; Mal 3:3. Used in the arts :. Beaten work: 2Ch 9:15. Made into wire threads and worked into embroidered tapestry: Ex 39:3. Apparel: Ps 45:9,13. In ornamenting the priests' garments: Ex 39. Modeled into forms of fruits: Pr 25:11. Into ornaments: Ge 24:22; Ex 3:22; 11:2; 28:11; Nu 31:50-51; Song 1:10; 5:14; Eze 16:17. Crowns made of: Ex 25:25; 37:2-11; 39:30; Es 8:15; Ps 21:3; Zec 6:11. The lampstands made of, for the tabernacle: Ex 25:31-38; 37:17-24. Shields of: 1Ki 10:16-17. Overlaying with: Ex 25:11,13,24,28; 25; 26:27,29; 30:5; 36:34,36,38; 37:2,4,11,15; 1Ki 6:20-22,28,30,32,35. Bedsteads made of: Es 1:6. Wedge of: Jos 7:21; Isa 13:12. Used as money: Ge 44:8,1; 1Ch 21:25; Ezr 8:25-28; Isa 13:17; 60:9; Eze 7:19; 28:4; Mt 2:11; 10:9; Ac 3:6; 20:33; 1Pe 1:18. Solomon rich in: 1Ki 10:2,14,21. Vessels and utensils made of, for the tabernacle: Ex 25:26,29,38-39; 37:16. Forthe temple: 1Ch 18:11; 22:14,16; 29:2-7. Altar lamps, and other articles made of: 1Ki 7:48,49-51; 2Ki 25:15; Jer 52:19; Ezr 8:27; Da 5:3. See: Overlaying with, above Belongs to God: Eze 16:17. FIGURATIVE: Ec 12:6; Jer 51:7; La 4:1; 1Co 3:12. SYMBOLICAL: Da 2:32-45; Re 21:18,21'. We find additional links in Torrey's Topical Textbook as 'Found in the earth.: Job 28:1,6. ABOUNDED IN: Havilah.: Ge 2:11. Ophir: 1Ki 9:28; Ps 45:9. Sheba: Ps 72:15; Isa 60:6. Parvaim: 2Ch 3:6. Belongs to God: Joe 3:5; Hag 2:8. DESCRIBED AS: Yellow: Ps 68:13. Malleable: Ex 39:3; 1Ki 10:16-17. Fusible: Ex 32:3-4. Precious: Ezr 8:27; Isa 13:12. Valuable: Job 28:15-16. Most valuable when pure and fine: Job 28:19; Ps 19:10; 21:3; Pr 3:14. Refined and tried by fire: Zec 13:9; 1Pe 1:7. Working in, a trade: Ne 3:8; Isa 40:19. An article of commerce: Eze 27:22. The patriarchs were rich in: Ge 13:2. Imported by Solomon: 1Ki 9:11; 10:11. Abundance of, in Solomon's reign: 2Ch 1:15. Offerings of, for tabernacle: Ex 35:22. Offering of, for temple: 1Ch 22:14; 29:4,7. Used as money: Mt 10:9; Ac 3:6. Priestly and royal garments adorned with: Ex 28:4-6; Ps 45:9,13. WAS USED FOR: Overlaying the tabernacle: Ex 36:34,38. Overlaying the temple: 1Ki 6:21-22. Overlaying cherubims in temple: 2Ch 3:10. Overlaying the ark, etc: Ex 25:11-13. Overlaying floor of temple: 1Ki 6:30. Overlaying throne of Solomon: 1Ki 10:18. Mercy seat and cherubims: Ex 25:17-18. Sacred candlesticks: Ex 25:31; 2Ch 4:7,20. Sacred utensils: Ex 25:29,38; 2Ch 4:19-22. Crowns: 2Sa 12:30; Ps 21:3. Sceptres: Es 4:11. Chains: Ge 41:42; Da 5:29. Rings: Song 5:14; Jas 2:2. Earrings: Jg 8:24,26. Ornaments: Jer 4:30. Shields: 2Sa 8:7; 1Ki 10:16-17. Vessels: 1Ki 10:21; Es 1:7. Idols: Ex 20:23; Ps 115:4; Da 5:4. Couches: Es 1:6. Footstools: 2Ch 9:18. Estimated by weight: 1Ch 28:14. Given as presents: 1Ki 15:19; Mt 2:11. Exacted as tribute: 1Ki 20:3,5; 2Ki 23:33,35. Taken in war, dedicated to God: Jos 6:19; 2Sa 8:11; 1Ki 15:15. Kings of Israel not to multiply: De 17:17. Jews condemned for multiplying: Isa 2:7. Vanity of heaping up: Ec 2:8,11. LIABLE TO: Grow dim: La 4:1. Canker and rust: Jas 5:3. ILLUSTRATIVE OF: Saints after affliction: Job 23:10. Tried faith: 1Pe 1:7. The doctrines of grace: Re 3:18. True converts: 1Co 3:12. Babylonish empire: Da 2:38'.

Silver is mentioned 322 times in 283 verses of the Bible, 19 times in 18 verses of the New Testament and, in 1Corinthians, only in this sentence. Webster's 1828 dictionary defines silver as 'A metal of a white color and lively brilliancy. It has neither taste nor smell; its specific gravity is 10.552, according to Bergman, but according to Kirwan it is less. A cubic foot weighs about 660 lbs. Its ductility is little inferior to that of gold. It is harder and more elastic that tin of iron. It is found native in thin plates or leaves, or in fine threads, or it is found mineralized by various substances. Great quantities of the metal are furnished by the mines of South America, and it is found in small quantities in Norway, Germany, Spain, the United State, etc. 2. Money; coin made of silver. 3. anything of soft splendor. Pallas-piteous of her plaintive cries, In slumber clos'd her silver-streamaining eyes. SIL'VER, a. 1. Made of silver; as a silver cup. 2. White like silver; as silver hair. Others on silver lakes and rivers bath'd their downy breast. 3. White, or pale; of a pale luster; as the silver moon. 4. Soft; as a silver voice or sound'. We find additional links in Thompson Chain Topics as 'Used as Money: Ge 20:16; 23:15; Jg 17:2; 2Ki 5:22. The Price of Christ's Betrayal: Am 2:6; Zec 11:12; Mt 26:15; 27:3; Ac 1:18. Vessels of: Ge 44:2; Nu 7:84; 2Sa 8:10; 2Ki 12:13; 2Ch 9:24; Ezr 1:6; 5:14; Da 11:8. General References to: Ex 25:3; 27:11; 35:24; 36:24; 38:19. Symbolical: Ps 12:6; 66:10; Pr 3:14; 8:19; 10:20; 16:16; Jer 6:30; Eze 22:18; Da 2:32; Zec 13:9'. We find additional links in Nave's Topical Bible as 'From Tarshish: Eze 27:12. Refining of: Pr 17:3; 25:4; 26:23; Eze 22:18-22; Jer 6:29-30; Zec 13:9; Mal 3:3. See REFINING: [REFINING]: Used for money: Ge 13:2; 17:12; 20:16; 23:13-16; Am 8:6; Mt 10:9; 26:15; Mr 14:11; Ac 19:19. See MONEY: [MONEY]: forornamentation of, and in the manufacture of, the utensils for the tabernacle: Ex 26:19; 27:17; 35:24; 36:24; 38:25; Nu 7:13,19,25,31,37,43,49,55,61,67,73,79,85. Of the temple: 1Ch 28:14; 29:2-5; Ezr 5:14; 6:5; 8:26; Da 5:2. Cups made of: Ge 44:2. Trumpets: Nu 10:2. Cords: Ec 12:6. Chains: Isa 40:19. Shrines: Ac 19:24. Idols: Ex 20:23; Isa 30:22; Ho 13:2. Baskets (R. V.), or filigree (margin, R. V.): Pr 25:11. Jewels: Song 1:11. See JEWELS;: [JEWELS]: Palace: Song 8:9. Vessels of: Nu 7:85; 1Ki 10:25; 2Sa 8:10; 2Ki 12:13; 1Ch 18:10; 2Ch 24:14; Ezr 1:6; 5:14; 6:5; 8:26; Da 5:2; 11:8. Abundance of: 1Ki 10:27; 1Ch 22:14; 29:2-7; 2Ch 1:15; Ec 2:8; Isa 2:7. Dross from: Pr 25:4; 26:23. Reprobate: Jer 6:30. Workers in: 2Ch 2:14; Ac 19:24. See SMITH: [SMITH]: See MONEY: [MONEY]: SYMBOLICAL: Da 2:32,35'. We find additional links in Torrey's Topical Textbook as ''. We find additional links in as 'Veins of, found in the earth.: Job 28:1. Generally found in an impure state: Pr 25:4. Comparative value of: Isa 60:17. DESCRIBED AS: White and shining: Ps 68:13-14. Fusible: Eze 22:20,22. Malleable: Jer 10:9. Purified by fire: Pr 17:3; Zec 13:9. PURIFIED, CALLED: Refined silver: 1Ch 29:4. Choice silver: Pr 8:19. Tarshish carried on extensive commerce in: Jer 10:9; Eze 27:12. The patriarchs rich in: Ge 13:2; 24:35. Used as money from the earliest age: Ge 23:15; 37:28; 1Ki 16:24. Very abundant in the reign of Solomon: 1Ki 10:21-22,27; 2Ch 9:20-21,27. The working in, a trade: Ac 19:24. MADE INTO: Cups: Ge 44:2. Dishes: Nu 7:13,84-85. Bowls: Nu 7:13,84. Thin plates: Jer 10:9. Chains: Isa 40:19. Wires (alluded to): Ec 12:6. Sockets for the boards of the tabernacle: Ex 26:19,25; 36:24,26,30,36. Ornaments and hooks for the pillars of the tabernacle: Ex 27:17; 38:19. Candlesticks: 1Ch 28:15. Tables: 1Ch 28:16. Beds or couches: Es 1:6. Vessels: 2Sa 8:10; Ezr 6:5. Idols: Ps 115:4; Isa 2:20; 30:22. Ornaments for the person: Ex 3:22. Given by the Israelite for making the tabernacle: Ex 25:3; 35:24. Given by David and his subjects for making the temple: 1Ch 28:14; 29:2,6-9. Taken in war often consecrated to God: Jos 6:19; 2Sa 8:11; 1Ki 15:15. Taken in war purified by fire: Nu 31:22-23. Often given as presents: 1Ki 10:25; 2Ki 5:5,23. Tribute often paid in: 2Ch 17:11; Ne 5:15. ILLUSTRATIVE: Of the words of the Lord: Ps 12:6. Of the tongue of the just: Pr 10:20. Of good rulers: Isa 1:22-23. Of the Medo-Persian kingdom: Da 2:32,39. Of saints purified by affliction: Ps 66:10; Zec 13:9. (Labor of seeking for,) of diligence required for attaining knowledge: Pr 2:4. (Reprobate,) of the wicked: Jer 6:30. (Dross of,) of the wicked: Isa 1:22; Eze 22:18. Wisdom to be esteemed more than: Job 28:15; Pr 3:14; 8:10; 16:16'.

Please see the note for 1Peter 1:7 about the word precious. The functional definition is: 'Of great price; costly; Of great value or worth; very valuable'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition is: 'The same composition as a rock or a pebble but with a size between the two'.

Precious stones are found in: 2Samuel 12:30; 1Kings 10:2, 10-11; 1Chronicles 20:2; 29:2, 8; 3:6; 9:1, 9-10; 32:27; Proverbs 17:8; Isaiah 28:16; Ezekiel 27:22; 28:13; Daniel 11:38; our current sentence; 1Peter 2:4, 6, 7; Revelation 17:4; 18:12, 16; 21:11, 19. Easton's Bible Dictionary defines Precious stones as: 'Frequently referred to (1Ki 10:2; 2Ch 3:6; 9:10; Re 18:16; 21:19). there are about twenty different names of such stones in the Bible. they are figuratively introduced to denote value, beauty, durability (Song 5:14; Isa 54:11-12; La 4:7)'. In addition, Smith's Bible Dictionary defines Precious stones as: 'Precious stones are frequently alluded to in Scriptures; they were known and very highly valued in the earliest times. the Tyri and traded in precious stones supplied by Syria (Eze 27:16). The merchants of Sheba and Raamah in south Arabia, and doubtless India and Ceylon supplied the markets of Tyre with various precious stones. the art of engraving on precious stones was known from the very earliest times (Ge 38:18). The twelve atones of the breastplate were engraved each one with the name of one of the tribes (Ex 28:17-21). It is an undecided question whether the diamond was known to the early nations of antiquity. the Authorized Version gives if as the rendering of the Heb. yahalom, but it is probable that the jasper is intended. Precious stones are used in Scripture in a figurative sense, to signify value, beauty durability, etc., in those objects with which they are compared (Song 5:14; Isa 54:11-12; La 4:7; Re 4:3; 21:10,21)'.

We find links for this phrase in Thompson Chain Topics as 'General References to: 1Ki 10:2; 1Ch 20:2; 29:2; Pr 17:8; Da 11:38; 1Co 3:12; Re 18:12; 21:11. Names of: Agate: Ex 28:19; Isa 54:12; Eze 27:16. Amethyst: Ex 28:19; 39:12; Re 21:20. Beryl: Ex 28:20; 39:13; Song 5:14; Eze 1:16; 10:9; Re 21:20. Carbuncle: Ex 28:17; 39:10. Chalcedony: Re 21:19. Chrysolite: Re 21:20. Chrysoprasus: Re 21:20. See Coral: Crystal: Job 28:17; Eze 1:22; Re 21:11. Diamonds: Ex 28:18; Jer 17:1; Eze 28:13. Emeralds: Ex 28:18; 39:11; Eze 27:16; 28:13; Re 4:3; 21:19. Jacinth: Re 21:20. Jasper: Ex 28:20; 39:13; Eze 28:13; Re 4:3; 21:11. Onyx: Ge 2:12; Ex 25:7; 28:20; 39:13; 1Ch 29:2; Job 28:16; Eze 28:13. Pearls: See Pearls. Rubies: Job 28:18; Pr 3:15; 8:11; 31:10. Sapphire: Ex 24:10; 28:18; Job 28:16; Eze 1:26; 10:1; 28:13; Re 21:19. Sardius: Ex 28:17; 39:10; Eze 28:13; Re 4:3; 21:20. Topaz: Ex 28:17; Job 28:19; Eze 28:13; Re 21:20'.

We find links for this phrase in Torrey's Topical Textbook as 'Dug out of the earth: Job 28:5-6. Brought from Ophir: 1Ki 10:11; 2Ch 9:10. Brought from Sheba: 1Ki 10:1-2. CALLED: Stones of fire: Eze 28:14,16. Stones to be set: 1Ch 29:2. Jewels: Isa 61:10; Eze 16:12. Precious jewels: 2Ch 20:25; Pr 20:15. Of great variety: 1Ch 29:2. Of divers colors: 1Ch 29:2. Brilliant and glittering: 1Ch 29:2; Re 21:11. MENTIONED IN SCRIPTURE. Agate: Ex 28:19; Isa 54:12. Amethyst: Ex 28:19; Re 21:20. Beryl: Da 10:6; Re 21:20. Carbuncle: Ex 28:17; Isa 54:12. Coral: Job 28:18. Chalcedony: Re 21:19. Chrysolyte: Re 21:20. Chrysoprasus: Re 21:20. Diamond: Ex 28:18; Jer 17:1; Eze 28:13. Emerald: Eze 27:16; Re 4:3. Jacinth: Re 9:17; 21:20. Jasper: Re 4:3; 21:11,19. Onyx: Ex 28:20; Job 28:16. Pearl: Job 28:18; Mt 13:45-46. Ruby: Job 28:18; La 4:7. Sapphire: Ex 24:10; Eze 1:26. Sardine or Sardius: Ex 28:17; Re 4:3. Sardonyx: Re 21:20. Topaz: Job 28:19; Re 21:20. Highly prized by the ancients: Pr 17:8. Extensive commerce in: Eze 27:22; Re 18:12. Often given as presents: 1Ki 10:2,10. Art of engraving upon, early known to the Jews: Ex 28:9,11,21. Art of setting, known to the Jews: Ex 28:20. USED FOR: Adorning the high priest's ephod: Ex 28:12. Adorning the breastplate of judgment: Ex 28:17-20; 39:10-14. Decorating the person: Eze 28:13. Ornamenting royal crowns: 2Sa 12:30. Setting in seals and rings: Song 5:12. Adorning the temple: 2Ch 3:6. Honoring idols: Da 11:38. A part of the treasure of kings: 2Ch 32:27. Given by the Jews for the tabernacle: Ex 25:7. Prepared by David for the temple: 1Ch 29:2. Given by chief men for the temple: 1Ch 29:8. ILLUSTRATIVE OF: Preciousness of Christ: Isa 28:16; 1Pe 2:6. Beauty and stability of the church: Isa 54:11-12. Saints: Mal 3:17; 1Co 3:12. Seductive splendor and false glory of the apostasy: Re 17:4; 18:16. Worldly glory of nations: Eze 28:13-16. Glory of Heavenly Jerusalem: Re 21:11. Stability of Heavenly Jerusalem: Re 21:19'.

Wood is mentioned 150 times in 141 verses of the Bible, and is in the New Testament in:

our current sentence uses wood as the first substance which people build with that God will destroy.
2Timothy 2:20 says that vessels made with wood are vessels of dishonour.
Revelation 8:11 uses wormwood as the source of one of the plagues.
9:20 uses wood as one of the substances that idols are made from.
18:12 says, that wood is one of the substances valued by the flesh.

Webster's 1828 dictionary defines wood as ', n. 1. A large and thick collection of trees; a forest. Light thickens, and the crow makes wing to the rooky wood. 2. the substance of trees; the hard substance which composes the body of a tree and its branches, and which is covered by the bark. 3. Trees cut or sawed for the fire. Wood is yet the principal fuel in the United States. 4. An idol. Habakkuk 2. WOOD, v.i. to supply or get supplies of wood.' Wood is one of the main materials used to build things in this physical world.

Hay is only used 3 times in the Bible: Proverbs 27:25; Isaiah 15:6; and our current sentence. In the Bible, hay is used for 'physical substance that does not last long'. Fausset's Bible Dictionary says: 'The Hebrew has no word for it, chat sir (Pr 27:25; Isa 15:6) expressing grass as well as hay. forin the hot East the grass becomes hay as it stands; compare Mt 6:30. It was cut as it was used, and not stacked (Ps 37:2; 72:6; 129:7). Am 7:1, "the latter growth," is that which springs up after mowing. Chashash (Isa 5:24) is not "chaff," but the withered grass. In Isa 15:6; Pr 27:2, translated "the hay grass."'

Stubble is mentioned in the Bible only in Exodus 5:12; 15:7; Job 13:25; 21:18; 41:28-29; Psalms 83:13; Isaiah 5:24; 33:11; 40:24; 41:2; 47:14; Jeremiah 13:24; Joel 2:5; Obadiah 1:18; Nahum 1:10; Malachi 4:1 and our current sentence. Webster's 1828 dictionary defines stubble as 'The stumps of wheat, rye, barley, oats or buckwheat, left in the ground; the part of the stalk left by the sthe or sickle. After the first crop is off, they plow in the stubble'. However, that does not match the usage in the Bible which is; 'Substance of little value that s only used in desperation or as a soil builder'. We find additional links in Thompson Chain Topics as '(wicked compared to): Job 21:18; Ps 83:13; Isa 47:14; Joe 2:5; Na 1:10; Mal 4:1'. We find additional links in Nave's Topical Bible as 'FIGURATIVE: Of wicked people: Ex 15:7; Job 21:18; Ps 83:13; Isa 5:24; 40:24; 41:2; 47:14; Jer 13:24; Joe 2:5; Na 1:10; Mal 4:1'.

Please see the note for 3:14 about the word work. The functional definition is: 'to move, or to labor'.

Please see the notes for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word manifest and provides the definition from Webster's 1828 and further discussion of the word. The functional definition is: 'revealed in every possible way'. Please also see 1John-Manifest about the word manifest. Please see the notes for Romans 3:21-26 which provides a discussion on the word manifested.

Now that we have looked at the things which saved people use to build upon our Biblical foundation, we need to look at our Second Equivalent Section where we see God's judgment of the results. Here, we learn that God will use fire (to) try every man's work of what sort it is. Obviously, work done with wood, hay, stubble will not survive a judgment by fire while gold, silver, precious stones will survive. Our next few sentences tell us the results that we will each personally receive as a result of this trial by fire.

When Paul says the day shall declare it, he is talking about the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Please also see the note for 1:11 for links to every sentence in the New Testament which use any form of the word declare.

Please see the note for 1Corinthians 2:10 which has links to everywhere that the this epistle uses any form of the word reveal along with links to other studies which provide the definition from Webster's 1828 and further links from other commentators. in this case God has revealed something that God had hidden previously but now wishes His people to know or understand. We still have this ministry today. However, today God only reveals something that is in His completed word of God which we did not realize was here. An example is God's perfect way to understand His perfect Word so that there is no conflict between the true interpretation of any parts of the Bible. God's perfect way to understand His perfect Word is presented in the Hermeneutics Lessons which are found on this web site. In addition, please also see the note for Galatians C1-S10 about the word reveal. Please also see the note for 2Corinthians 12:1 about the word revelation.

Please see the note for James 3:6 about the word fire. The functional definition is: 'used for sacred purposes of judgment'. Please also see the note for Romans C12S18 about the phrase coals of fire. Please also see the note for Revelation 19:20 about the phrase lake of fire.

Please see the note for 1Thessalonians 2:4 about the words trieth / try. The functional definition for this word is: ' '.

Please see the note for 3:14 about the word work. The functional definition is: 'to move, or to labor'.

We find sort in: Genesis 6:19-20; 7:14; 2Kings 24:14; 1Chronicles 24:5; 29:14; 2Chronicles 30:5; Ezra 1:10; 4:8; Nehemiah 6:4; Ezekiel 23:42; 39:4; 44:30; Daniel 1:10; 3:29; Acts 17:5; Romans 15:15; our current sentence; 2Corinthians 7:11; 2Timothy 3:6; 3John 1:6. Webster's 1828 dictionary defines sort as: 'n. L. sors, lot, chance, state, way, sort. this word is form the root of L. sortior; the radical sense of which is to start or shoot, to throw or to fall, to come suddenly. Hence sore is lot, chance, that which comes or falls. this sense of sort is probably derivative, signifying that which is thrown out, separated or selected. 1. A kind or species; any number or collection of individual persons or thing characterized by the same or like qualities; as a sort of men; a sort of horses; a sort of trees; a sort of poems or writings. Sort is not a technical word, and therefore is used with less precision or more latitude than genus or species in the sciences. 2. Manner; form of being or acting. Flowers, in such sort worn, can neither be smelt not seen well by those that wear them. to Adam in what sort shall I appear? 3. Class or order; as men of the wiser sort, or the better sort; all sorts of people. See Def. 1. 4. Rank; condition above the vulgar. Not in use. 5. A company or knot of people. Not in use. 6. Degree of any quality. I shall not be wholly without praise, if in some sort I have copied his style. 7. Lot. 8. A pair; a set; a suit.' Close examination of this definition should reveal that men use this word in ways that go beyond how the Bible uses it and applying all of this definition to the Biblical use of sort can lead to doctrinal error. The Biblical definition, based upon word usage, of the word sort is: 'the method and result of separating items according to a chosen method'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'gold. Ps 19:10; 119:72; Pr 8:10; 16:16; Isa 60:17; 1Ti 4:6; 2Ti 2:20; 1Pe 1:7; Re 3:18 precious. Isa 54:11-13; Re 21:18 wood. Pr 30:6; Jer 23:28; Mt 15:6-9; Ac 20:30; Ro 16:17; 2Co 2:17; 4:2; Col 2:8,18-23; 1Ti 4:1-3,7; 6:3; 2Ti 2:16-18; 3:7,13; 4:3; Tit 1:9-11; 3:9-11; Heb 13:9; Re 2:14 General references. exp: Lu 14:30.
man's. 1Co 3:14-15; 4:5; 2Ti 3:9 the day. 1Co 1:8; Mal 3:17; Ro 2:5,16; 2Th 1:7-10; 2Ti 1:18; 2Pe 3:10; Re 20:12 shall be revealed. Gr. is revealed. Lu 2:35 and the fire. Isa 8:20; 28:17; Jer 23:29; Eze 13:10-16; Zec 13:9; 1Pe 1:7; 4:12 General references. exp: Mt 7:27; Lu 14:30'.

Start of web page, Start of Chapter, Chapter Summary

C3-S14 (Verse 14) Results promised to saved people who become spiritually mature and let God work through their personal life.

If any man's work abide which he hath built thereupon,
he shall receive a reward..

3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

The If of this sentence makes receive a reward conditional upon his work surviving the test by fire (abide). The shall makes the reward absolutely certain for anyone who meets God's condition. Please notice that this reward is for our works. There is a popular doctrinal error which denies judgment of the works that saved people produce but that is what this sentence literally says.

We find forms of the wordwork 793 times in 707 verses of the Bible, 241 times in 213 verses of the New Testament and, in 1Corinthians, in our prior sentence, our current sentence and the next sentence; 4:12; 9:1, 6; 12:6, 8-11, 29; 15:58; 16:10. Please also the note for Romans C3-S27 about 'law of works'. Please also see the note for Romans C11-S10 about 'works are seen of men'. Please also see the note for Romans C9-S8 about verses within Romans which use the word work. Please also see the notes for Romans 8:1-LJC and Revelation 19:2-LJC about 'judged by works'.

Webster's 1828 dictionary defines work as: 'In a general sense, to move, or to move one way and the other; to perform; as in popular language it is said, a mill or machine works well. 2. to labor; to be occupied in performing manual labor, whether severe or moderate. One man works better than another; one man works hare; another works lazily. 3. to be in action or motion; as the working of the heart. 4. to act; to carry on operations. Our better part remains to work in close design. 5. to operate; to carry on business; to be customarily engaged or employed in. Some work in the mines, others in the loom, others at the anvil. They that work in fine flax. Isaiah 19. 6. to ferment; as, unfermented liquors work violently in hot weather. 7. to operate; to produce effects by action or influence. All things work together for good to them that love God. Roman 8. This so wrought upon the child, that afterwards he desired to be taught. 8. to obtain by diligence. Little used. 9. to act or operate on the stomach and bowels; as a cathartic. 10. to labor; to strain; to move heavily; as, a ship works in a tempest. 11. to be tossed or agitated. Confusd with working sands and rolling waves. 12. to enter by working; as, to work into the earth. Towork on, to act on; to influence. Towork up, to make way. Body shall up to spirit work. Towork tot windward, among seamen, to sail or ply against the wind; to beat.

WORK, v.t. 1. to move; to stir and mix; as, to work mortar. 2. to form by labor; to mold, shape or manufacture; as, to work wood or iron into a form desired, or into an utensil; to work cotton or wool into cloth. 3. to bring into any state by action. A foul stream, or new wine or cider, works itself clear. 4. to influence by acting upon; to manage; to lead. An work your royal father to his ruin. 5. to make by action, labor or violence. A stream works a passage or a new channel. Sidelong he works his way. 6. to produce by action, labor or exertion. We might work any effect--only by the unity of nature. Each herb he knew, that works or good or ill. 7. to embroider; as, to work muslin. 8. to direct the movements of, by adapting the sails to the wind; as, to work a ship. 9. to put to labor; to exert. Work every nerve. 10. to cause to ferment, as liquor. Towork out, 1. to effect by labor and exertion. Work out your own salvation with fear and trembling. Philippians 2. 2. to expend in any work, as materials. they have worked up all the stock. Towork double tides, in the language of seamen, to perform the labor of three days in two; a phrase taken from the practice of working by the night tide as well as by the day. Towork into, to make way, or to insinuate; as, to work ones self into favor or confidence. Towork a passage, among seamen, to pay for a passage by doing duty on board of the ship.

WORK, n. G., Gr. 1. Labor; employment; exertion of strength; particularly in man, manual labor. 2. State of labor; as, to be at work. 3. Awkward performance. What work you make! 4. that which is made or done; as good work, or bad work. 5. Embroidery; flowers or figures wrought with the needle. 6. Any fabric or manufacture 7. the matter on which one is at work. In rising she dropped her work. 8. Action; deed; feat; achievement; as the works of bloody Mars. 9. Operation. as to the composition or dissolution of mixed bodies, which is the chief work of elements-- 10. Effect; that which proceeds from agency. Fancy wild work produces oft, and most in dreams. 11. Management; treatment. 12. that which is produced by mental labor; a composition; a book; as the works of Addison. 13. Works, in the plural, walls, trenches and the like, made for fortifications. 14. In theology, moral duties or external performances, as distinct from grace. Toset to work, to set on work, to employ; to engage in any business'.

Please see the note for 1Corinthians 7:8 for links to every verse in 1Corinthians which uses a form of the word abide. The functional definition of abide is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

As is evident by the definition above, work is used for the action (verb) and the results of that action (noun). We also have several applications of this word provided in the definition from Webster's 1828 . We also see that this sentence tells us that work is the result of that which he hath built. Please see the note for 3:9 for links to every place in this epistle where we see the forms of the word build is used along with links to matching notes in other epistles.

Please see the note for 1Corinthians 15:1 for links to every place in this epistle which use the forms of the word receive along with links to other epistles which use forms of this word and that provide a definition from Webster's 1828 . The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 3:8; 4:5; Da 12:3; Mt 24:45-47; 25:21-23; 1Th 2:19; 2Ti 4:7; 1Pe 5:1,4; Re 2:8-11 exp: Lu 14:30'.

Start of web page, Start of Chapter, Chapter Summary

C3-S15 (Verse 15) Results promised to saved people who remain carnal (spiritually immature) and refuse to let God work through their personal life.

Equivalent Section: Results from the works.

If any man's work shall be burned,
he shall suffer loss:.

Equivalent Section: Results from salvation.

but he himself shall be saved;
yet so as by fire..

3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

This sentence, and the next couple of sentences, tell us the results that carnal saved people (3:3) can expect at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Responsible parents don't give the car keys to a child and tell them to take it for a drive on the freeway. Likewise, God does not give blessings to a spiritual child when those blessings require the person to be a spiritual adult in order to handle them properly. Please note how the example of Paul (reported in 2:4-5) is opposite of their actions as reported here. Paul was spiritually mature while they were personally (ye) carnal.

Please notice that both Equivalent sections speak of a trial by file / burned. A trial by file is not the 'eternal bliss for all' that saved but carnal people believe that they will get. Several commentators reference Amos 4:11; Zechariah 3:2; 1Peter 4:18; Jude 1:23 and other verses which equate this verse to the trials that God put the Jews through where very few survived. Think of the three Hebrew children in Daniel 3. In addition, as many commentators say for this verse, this loss is eternal and something that all of Heaven will know about for all of eternity. It has been explained several times on this site that the Judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) will be witnessed (Hebrews 12:1) by all of Heaven. While many claim that they want to hear Well done, thou good and faithful servant (Matthew 25:14-30; Luke 19:12-27). But their life testifies that they ignore the warnings in these parables about be weeping and gnashing of teeth for this saved, but unprofitable servant. Again, these people need to worry about all of Heaven knowing for eternity that God testified that their life made Him want to spue (Revelation 3:16).

This sentence is clear. Our works will be tried by fire and we personally will also be tried by fire if we have not been letting God work through our life while in this world. The only glory that God will get out f the lives of some people is that He still saved them in spite of how useless they were for the kingdom of God and how much they actually served the world, the devil and the flesh.

Please see the note for 3:14 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for Luke 24:32 about the word burn. Webster's 1828 defines this word as: 'The primary sense is, to rage, to act with violent excitement. 1. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood. 2. to expel the volatile parts and reduce to charcoal by fire; as, to burn wood into coal. Hence, in popular language, to burn a kiln of wood, is to char the wood. 3. to cleanse of soot by burning; to inflame; as, to burn a chimney; an extensive use of the word. 4. to harden in the fire; to bake or harden by heat; as, to burn bricks or a brick kiln. 5. to scorch; to affect by heat; as, to burn the clothes or the legs by the fire; to burn meat or bread in cookery. 6. to injure by fire; to affect the flesh by heat. 7. to dry up or dissipate; with up; as, to burn up tears. 8. to dry excessively; to cause to wither by heat; as, the sun burns the grass or plants. 9. to heat or inflame; to affect with excessive stimulus; as, ardent spirits burn the stomach. 10. to affect with heat in cookery, so as to give the food a disagreeable taste. Hence the phrase burnt to. 11. to calcine with heat or fire; to expel the volatile matter from substances, so that they are easily pulverized; as, to burn oyster shells, or lime-stone. 12. to affect with excess of heat; as, the fever burns a patient. 13. to subject to the action of fire; to heat or dry; as, to burn colors. Toburn up, to consume entirely by fire. Toburn out, to burn till the fuel is all consumed.
BURN, v.i. to be on fire; to flame; as, the mount burned with fire. 1. to shine; to sparkle. O prince! O wherefore burn your eyes? 2. to be inflamed with passion or desire; as, to burn with anger or love. 3. to act with destructive violence, as fire. Shall thy wrath burn like fire? 4. to be in commotion; to rage with destructive violence. The groan still deepens and the combat burns. 5. to be heated; to be in a glow; as, the face burns. 6. to be affected with a sensation of heat, pain or acidity; as, the heart burns. 7. to feel excess of heat; as, the flesh burns by a fire; a patient burns with a fever. Toburn out, to burn till the fuel is exhausted and the fire ceases.
BURN, n. A hurt or injury of the flesh caused by the action of fire. 1. the operation of burning or baking, as in brickmaking; as, they have a good burn.'.

Please see the note for 4:11-13 for every verse in 1Corinthians which uses the word suffer along with the definition from Webster's 1828 and links from other commentators. The functional definition is: ' to feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for 3:13 about the word fire. The functional definition is: 'used for sacred purposes of judgment'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'work. 1Co 3:12-13; Re 3:18 he shall. Ac 27:21,44; 2Jo 1:8 yet. Am 4:11; Zec 3:2; 1Pe 4:18; Jude 1:23'.

Start of web page, Start of Chapter, Chapter Summary

C3-S16 (Verse 16) Why our life will be judged as just described.

Know ye not that ye are the temple of God,
and that the Spirit of God dwelleth in you?.

3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

Some people reading this chapter might think that Paul started a new, and unrelated, subject with this sentence. While the connection to prior sentences might not be obvious to some people, it is there and can be seen from the spiritual perspective. In the first few sentences of this chapter (C3-S1 through C3-S4), Paul is giving them evidence that they are spiritual babes. Then, in the next few sentences of this chapter (C3-S5 through C3-S9), Paul tells the reader how God works through spiritually mature people. This, of course, is to be contrasted with how God could not work through the lives of spiritual babes. Continuing on, in the next few sentences of this chapter (C3-S10 through C3-S15), Paul tells the reader how God prepared the spiritual basis required for Him to work through the life of every believer, and bring them spiritual maturity, while also leaving us our free will to personally decide what to do / build. Further we are warned of the judgment of ourselves and of our work.

Now, as soon as anyone starts talking about judgment they immediately start getting objections from people who don't want to be held responsible for their actions and believe that they should have their excuse accepted. Thus, our sentence is dealing with the root of all excuses.

Since every saved person received the Holy Spirit when they got saved, their personal lack of wisdom, knowledge or any other spiritual gift that is required to do the job that God gave them is strictly due to their closing their mind and heart to God's Holy Spirit. Back at the opening of this epistle (in C1-S2) Paul told us ...That in every thing ye are enriched by him, in all utterance, and in all knowledge; Even as the testimony of Christ was confirmed in you: So that ye come behind in no gift.. thus, we have no excuse related to any spiritual lack. Our next sentence adds to this one and tells us the consequence of ignoring the indwelling Holy Spirit. However, before we get to that sentence every saved person needs to acknowledge the truth of this sentence. Further, we can not deny Truth, and be right with God and man, just because we don't like the consequences of that Truth.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the This verse in the Word Study on Spirit to see how the Spirit of God is used in a way that is consistent with all of the Bible. As that note concludes, 'we see that our verse is pivotal to the entire chapter and that the chapter is teaching us the consequences of whether (or not) we obey the Spirit of God (that) dwelleth in you.'

Forms of the word temple occur 213 times in 191 verses of the Bible, 119 times in 108 verses of the New Testament, and in 1Corinthians, in our current sentence; our next sentence; 6:19; 8:10; 9:13. Of particular importance are references from the Gospels (John 2:19; Matthew 26:61; Matthew 27:40; Mark 14:58; 15:29) where we are told and said, this fellow said, I am able to destroy the temple of God, and to build it in three days. this, of course, is thee doctrinal basis for Paul telling us that we personally (ye) the temple of God. In addition, Jesus said in Matthew 23:21, and whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. this, doctrinally, ties what is done to the temple to doing the same to him that dwelleth therein. The purpose of a temple is to worship the God of the temple. Our sentence tells us that we are to maintain our body as a fit place to worship the God of the Bible.

Please see the note for 2Corinthians 6:16 for links to every place in the Bible where we find the phrase temple of God and the phrase temple of the Lord and an explanation of the similarities and differences.

Easton's Bible Dictionary defines the word temple as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). Heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'.

Fausset's Bible Dictionary defines the word temple as: 'David cherished the design of superseding the tent and curtains by a permanent building of stone (2Sa 7:1-2); God praised him for having the design "in his heart" (1Ki 8:18); but as he had been so continually in wars (1Ki 5:3,5), and had "shed blood abundantly" (1Ch 22:8-9; 28:2-3,10), the realization was reserved for Solomon his son. (See SOLOMON.) the building of the temple marks an era in Israel's history, the nation's first permanent settlement in peace and rest, as also the name Solomon," man of peace, implied. the site was the threshing floor of Araunah the Jebusite, whereon David by Jehovah's command erected an altar and offered burnt offerings and peace offerings (2Sa 24:18-25; 1Ch 21:18-30; 22:1); Jehovah's signifying by fire His acceptance of the sacrifice David regarded as the divine designation of the area for the temple.

"This is the house of the Lord God, and this is the altar... for Israel" (2Ch 3:1). "Solomon began to build the house of Jehovah at Jerusalem in Mount Moriah (Hebrew in the mount of the vision of Jehovah) where He appeared unto David in the place that David had prepared in the threshing floor of Ornan the Jebusite." Warren identifies the "dome of the rock" with Ornan's threshing floor and the temple altar. Solomon's temple was there in the Haram area, but his palace in the S.E. of it, 300 ft. from N. to S., and 600 from E. to W., and Solomon's porch ran along the E. side of the Haram area. the temple was on the boundary line between Judah and Benjamin, and so formed a connecting link between the northern and the southern tribes; almost in the center of the nation. the top of the hill having been leveled, walls of great stones (some 30 ft. long) were built on the sloping sides, and the interval between was occupied by vaults or filled up with earth.

The lower, bevelled stones of the wall still remain; the relics of the eastern wall alone being Solomon's, the southern and western added later, but still belonging to the first temple; the area of the first temple was ultimately a square, 200 yards, a stadium on each side, but in Solomon's time a little less. Warren makes it a rectangle, 900 ft. from E. to W., and 600 from N. to S. "The Lord gave the pattern in writing by His hand upon David," and "by His Spirit," i.e. David wrote the directions under divine inspiration and gave them to Solomon (1Ch 28:11-19). the temple retained the general proportions of the tabernacle doubled; the length 60 cubits (90 ft.), the breadth 20 cubits (30 ft.): 1Ki 6:2; 2Ch 3:3. the height 30 cubits, twice the whole height of the tabernacle (15 cubits) measuring from its roof, but the oracle 20 cubits (double the height of the tabernacle walls, 10 cubits), making perfect cube like that of the tabernacle, which was half, i.e. ten each way; the difference between the height of the oracle and that of the temple, namely, ten cubits, was occupied by the upper rooms mentioned in 2Ch 3:9, overlaid with pure gold.

The temple looked toward the E., having the most holy place in the extreme W. In front was a porch as broad as the temple, 20 cubits, and ten deep; whereas the tabernacle porch was only five cubits deep and ten cubits wide. thus, the ground plan of the temple was 70 cubits, i.e. 105 ft., or, adding the porch, 80 cubits, by 40 cubits, whereas that of the tabernacle was 40 cubits by 20 cubits, i.e. just half. In 2Ch 3:4 the 120 cubits for the height of the porch is out of all proportion to the height of the temple; either 20 cubits (with Syriac, Arabic and Septuagint) or 30 cubits ought to be read; the omission of mention of the height in 1Ki 6:3 favors the idea that the porch was of the same height as the temple, i.e. 30 cubits. Two brazen pillars (Boaz "strength is in Him", and Jachin "He will establish"), 18cubits high, with a chapiter of five cubits - 23 cubits in all - stood, not supporting the temple roof, but as monuments before the porch (1Ki 7:15-22). the 35 cubits instead of 18cubits, in 2Ch 3:15, arose from a copyist's error (confounding yah = 18with lah = 35 cubits).

The circumference of the pillars was 12 cubits or 18ft.; the significance of the two pillars was eternal stability and the strength of Jehovah in Israel as representing the kingdom of God on earth, of which the temple was the visible pledge, Jehovah dwelling there in the midst of His people. Solomon (1Ki 6:5-6) built against the wall of the house stories, or an outwork consisting of three stories, round about, i.e. against the longer sides and the hinder wall, and not against the front also, where was the porch. Rebates (three for the three floors of the side stories and one for the roof) or projecting ledges were attached against the temple wall at the point where the lower beams of the different side stories were placed, so that the heads of the beams rested on the rebates and were not inserted in the actual temple wall. As the exterior of the temple wall contracted at each rebate, while the exterior wall of the side chamber was straight, the breadth of the chambers increased each story upward. the lowest was only five broad, the second six, and the third seven; in height they were each five cubits.

Winding stairs led from chamber to chamber upward (1Ki 6:8). the windows (1Ki 6:4) were made "with closed beams" Hebrew, i.e. the lattice work of which could not be opened and closed at will, as in d welling houses (2Ki 13:17). the Chaldee and rabbiical tradition that they were narrower without than within is probable; this would adapt them to admit light and air and let out smoke. they were on the temple side walls in the ten cubits' space whereby the temple walls, being 30 cubits high, out-topped the side stories, 20 cubits high. the tabernacle walls were ten cubits high, and the whole height 15 cubits, i.e. the roof rising five cubits above the internal walls, just half the temple proportions: 20 cubits, 30 cubits, 10 cubits respectively. the stone was made ready in the quarry before it was brought, so that there was neither hammer nor axe nor any tool heard in the house while it was building (1Ki 6:7).

In the Bezetha vast cavern, accidentally discovered by tapping the ground with a stick outside the Damascus gate at Jerusalem, evidences still remain of the marvelous energy with which they executed the work; the galleries, the pillars supporting the roof, and the niches from which the huge blocks were taken, of the same form, size, and material as the stones S.E. of the Haram area. the stone, soft in its native state, becomes hard as marble when exposed to the air. the quarry is 600 ft. long and runs S.E. At the end are blocks half quarried, the marks of the chisel as fresh as on the day the mason ceased; but the temple was completed without them, still they remain attached to their native bed, a type of multitudes, impressed in part, bearing marks of the teacher's chisel, but never incorporated into the spiritual temple.

The masons' Phoenician marks still remain on the stones in this quarry, and the unique beveling of the stones in the temple wall overhanging the ravine corresponds to that in the cave quarry. Compare 1Pe 2:5; the election of the church, the spiritual temple, in God's eternal predestination, before the actual rearing of that temple (Eph 1:4-5; Ro 8:29-30), and the peace that reigns within and above, in contrast to the toil and noise outside in the world below wherein the materials of the spiritual temple are being prepared (Joh 16:33), are the truths symbolized by the mode of rearing Solomon's temple. On the eastern wall at the S.E. angle are the Phoenician red paint marks.

These marks cut into or painted on the bottom rows of the wall at the S.E. corner of the Haram, at a depth of 90 ft. where the foundations rest on the rock itself, are pronounced by Deutseh to have been cut or painted when the stones were first laid in their present places, and to be Phoenician letters, numerals, and masons' quarry signs; some are well-known Phoenician characters, others such as occur in the primitive substructions of the Sidon harbour. the interior was lined with cedar of Lebanon, and the floors and ceiling with cypress (berosh; KJV "fir" not so well). there must have been pillars to support the roof, which was a clear space of 30 ft., probably four in the sanctuary and ten in the hall, at six cubits from the walls, leaving a center aisle of eight cubits (Fergusson in Smith's Bible Dictionary.). Cherubim, palms, and flowers (1Ki 6:29) symbolized the pure and blessed life of which the temple, where God manifested His presence, was the pledge.

The costly wood, least liable to corruption, and the precious stones set in particular places, suited best a building designed to be "the palace of the Lord God" (1Ch 29:1). the furniture of the temple was the same mainly as that of the tabernacle. Two cherubim were placed over the ark, much larger than those in the tabernacle; they were ten cubits high, with wings five cubits long, the tips of which outstretched met over the ark, and in the other direction reached to the N. and S. sides of the house. their faces turned toward the house (2Ch 3:13), not as in the tabernacle (Ex 25:20) toward the mercy-seat. Instead of the one seven-branched candlestick ten new ones were made of pure gold, five for the right or N. side and five for the left side of the temple. So there were ten tables of shewbread (2Ch 4:8,19). Still the candlestick and the shewbread table were each spoken of as one, and probably but one table at a time was served with shewbread.

The ten (the world number) times seven (the divine number) of the golden candlestick = 70; and the ten times twelve (the church number) of the shewbread = 120, implying the union of the world and the Deity and of the world and the church respectively. (See NUMBER.) the snuffers, tongs, basins, etc., were of pure gold. the brazen altar of burnt offering was four times as large as that of the tabernacle; 20 cubits on each side and in height, instead of five cubits (2Ch 4:1). between this and the temple door was the molten sea often cubits from brim to brim, 45 ft. round, holding 2,000 baths, i.e. 15,000 or 16,000 gallons of water (3,000 in 2Ch 4:5 probably a copyist's error), supported by 12 oxen, three on each side (representing the 12 tribes). It was for the priests' washing, as the laver of the tabernacle. there were besides ten lavers, five on each side of the altar, for washing the entrails; these were in the inner (1Ki 7:36) or higher (Jer 36:10) or priests' court, raised above the further off one by three rows of hewed stone and one of cedar beams (1Ki 6:36; 2Ch 4:9).

The great court or that of the people, outside this, was surrounded by walls, and accessible by brass or bronze doors (2Ch 4:9). the gates noticed are the chief or E. one (Eze 11:1), one on the N. near the altar (Eze 8:5), the higher gate of the house of Jehovah, built by Jotham (2Ki 15:35), the gate of the foundation (2Ch 23:5), Solomon's ascent up to the house of Jehovah (1Ki 10:5; 2Ch 9:11; 2Ki 16:18). Hiram, son of a Tyrian father and Hebrew mother, was the skilled artisan who manufactured the bronze articles in a district near Jordan between Succoth and Zarthan (1Ki 7:13-14,46; 2Ch 4:16-17). Solomon dedicated the temple with prayer and thank offerings of 20,000 oxen and 120,000 sheep (1 Kings 8; 2 Chronicles 5 to 7). (See SOLOMON.) the ritual of the temple was a national, not a personal, worship. It was fixed to one temple and altar, before the Shekinah. It was not sanctioned anywhere else.

The Levites throughout the land were to teach Israel the law of their God; the particular mode was left to patriarchal usage and the rules of religious feeling and reason (De 33:10; 6:7). the stranger was not only permitted but encouraged to pray toward the temple at Jerusalem; and doubtless the thousands (153,600) of strangers, remnants of the Amorites, Hittites, Perizzites, and Jebusites, whom Solomon employed in building the temple, were proselytes to Jehovah (2Ch 2:17; 1Ch 22:2). (On its history (see JERUSALEM.) Shishak of Egypt, Asa of Judah, Joash of Israel, and finally Nebuchadnezzar despoiled it in succession (1Ki 14:26; 15:18; 2Ch 25:23-24). After 416 years' duration the Babylonian king's captain of the guard, Nebuzaradan, destroyed it by fire (2Ki 25:8-9). Temple of Zerubabel.

Erected by sanction of Cyrus, who in his decree alleged the command of the God of Heaven (Ezr 1:11), on the stone site ("the place where they offered sacrifices") and to reproduce Solomon's temple "with three rows (i.e. three stories) of great stones, and a row of new timber" (a wooden story, a fourth, called a talar: Josephus 11:4, 6; 15:11, section 1): Ezr 6:3-12, comp. 1Ki 6:36. the golden and silver vessels taken by Nebuchadnezzar were restored; the altar was first set up by Jeshua and Zerubbabel, then the foundations were laid (Ezra 3) amidst weeping in remembrance of the glorious former temple and joy at the restoration. then after the interruption of the work under Artaxerxes I or Pseudo Smerdis, the temple was completed in the sixth year of Darius (chapter 6).(See ARTAXERXES I; EZRA; HAGGA; JESHUA; JOSHUA; NEHEMIAH; DARIUS.)

The height, 60 cubits (Ezr 6:3), was double that of Solomon's temple. Josephus confirms this height of 60 cubits, though he is misled by the copyist's error, 120, in 2Ch 3:4. Zerubbabel's temple was 60 cubits broad (Ezr 6:3) as was Herod's temple subsequently, 20 cubits in excess of the breadth of Solomon's temple; i.e., the chambers all around were 20 in width instead of the ten of Solomon's temple; probably, instead of as heretofore each room of the priests' lodgings being a thoroughfare, a passage was introduced between the temple and the rooms. thus, the dimensions were 100 cubits long, 60 broad, and 60 high, not larger than a good sized parish church. Not merely (Hag 2:3) was this temple inferior to Solomon's in splendour and costly metals, but especially it lacked five glories of the former temple:

(1) the ark, for which a stone served to receive the sprinkling of blood by the high priest, on the day of atonement;

(2) the sacred fire;

(3) the Shekinab;

(4) the spirit of prophecy;

(5) the Urim and thummim.

Its altar was of stone, not brass (1Ma 4:45), it had only one table of shewbread and one candlestick. Antiochus Epiphanes profaned this temple; afterward it was cleansed or dedicated, a new altar of fresh stones made, and the feast of dedication thenceforward kept yearly (Joh 10:22). But "the glory of this latter house was greater than of the former" (Hag 2:9) because of the presence of Messiah, in whose face is given the light of the knowledge of the glory of God (2Co 4:6; Heb 1:2) as Himself said, "in this place is one (Greek 'a something greater,' the indefiniteness marking the infinite vastness whereby He is) greater than the temple" (Mt 12:6), and who "sat daily teaching in it" (Mt 26:55). the Millennial Temple at Jerusalem. (See Ezekiel 40-48.)

The dimensions are those of Solomon's temple; an inner shrine 20 cubits square (Eze 41:4); the nave 20 cubits by 40 cubits; the chambers round ten wide, including the thickness of the walls; the whole, with the porch, 40 cubits by 80 cubits; but the outer court 500 reeds on each of its sides (Eze 42:16), i.e. a square of one mile and one seventh, considerably more than the area of the old Jerusalem, temple included. the spiritual lesson is, the church of God, the temple of the Holy Spirit, hereafter to be manifested on earth, shall be on a scale far surpassing its present dimensions; then first shall Jehovah be worshipped by the whole congregation of the earth, led by Israel the leader of the grand choir. the temple of Herod had an outer court which with porticoes, measuring 400 cubits every way, was a counterpart on a smaller scale to the outer court of Ezekiel's temple and had nothing corresponding in Solomon's temple or Zerubbabel's. No ark is in it, for Jehovah the ark's Antitype shall supersede it (Jer 3:16-17; Mal 3:1).

The temple interior waits for His entrance to fill it with His glory (Eze 43:1-12). No space shall be within its precincts which is not consecrated; whereas in the old temple there was a greater latitude as to the exterior precincts or suburbs (2Ki 23:11). "A separation" shall exist "between the sanctuary and the profane place"; but no longer the partition wall between Jew and Gentile (Eph 2:14; Eze 42:20). the square symbolizes the kingdom that cannot be moved (Da 2:44; Heb 12:28; Re 21:16). the full significance of the language shall not be exhausted in the millennial temple wherein still secular things shall be distinguished from things consecrated, but shall be fully realized in the post-millennial city, wherein no part shall be separated from the rest as "temple," for all shall be holy (Re 21:10-12). the fact that the Shekinah glory was not in the second temple whereas it is to return to the future temple proves that Zerubbabel's temple cannot be the temple meant in Ezekiel (compare Eze 43:2-4).

Christ shall return in the same manner as He went up, and to the same place, Mount Olivet on the E. of Jerusalem (Eze 11:23; Zec 14:4; Ac 1:9-12). the Jews then will welcome Him with blessings (Lu 13:35); His triumphal entry on the colt was the type (Lu 19:38). As the sacrificial serrate at the tabernacle at Gibeon and the ark service of sacred song for the 30 years of David's reign, before separate (2Sa 6:17; 2Ch 1:3-4; called "the tabernacle of David" Am 9:11-12; Ac 15:16; 1Ch 13:3; 16:37,39), were combined in Solomon's temple, so the priestly intercessory functions of our High priest in Heaven and our service of prayer and praise carried on separately on earth, during our Judaeo universal dispensation, shall in the millennial temple at Jerusalem be combined in perfection, namely, Christ's priesthood manifested among men and our service of outward and inward liturgy.

In the final new and Heavenly Jerusalem on the regenerated earth, after the millennium, Christ shall give up the mediatorial and sacerdotal kingdom to the Father, because its purpose shall have been fully completed (1Co 15:24,28); so there shall be no temple, "the Lord God Almighty and the Lamb shall be the temple" (Re 21:22). Herod's temple (which was essentially the continuation of Zerubbabel's temple: compare Hag 2:9). (See JERUSALEM.) Josephus gives the ground plan accurately; but the height he exaggerates. As the temple was prostrated by the Roman siege, there was no means of convicting him of error as to elevations. the nave was like Solomon's and still more Zerubbabel's; but surrounded by an inner enclosure, 180 cubits by 240 cubits, with porches and ten magnificent gateways; there was a high wall round the vast square with a colonnade of two rows of marble pillars, forming a flat roofed cloister, and on the S. side three rows, 25 ft. high.

Beyond this was an outer enclosure, 400 cubits or one stadium each way, with porticoes exceeding in splendour all the temples of the ancient world, supporting a carved cedar roof; the pavement was mosaic. Herod sought to rival Solomon, reconcile the Jews to his dynasty as fulfilling Hag 2:9 that the glory of the latter temple should be greater than that of the former, and so divert them from hopes of a temporal Messianic king (Josephus, Ant. 15:11 section 1,5; 20:9, section 7; B.J. 1:21, section 1): he employed 10,000 skilled workmen, and 1,000 priests acquainted with fine work in wood and stone; in one year and a half the temple was ready for the priests and Levites; in eight the courts were complete; but for the 46 years up to Jesus' ministry (Joh 2:20) various additions were being made, and only in the time of Agrippa II the works ceased. the temple occupied the highest of terraces rising above one another; it occupied all the area of Solomon's temple with the addition of that of Solomon's palace, and a new part added on by Herod at the S.W. corner by artificial works; Solomon's porch lay along the whole E. side. Gentiles had access to the outer court.

The gates were: on the W. side, one to Zion, two to the suburbs, and one by steps through the valley into the other city. Two subterranean passages on the S. led to the vaults and, water reservoirs of the temple. On the N. one concealed passage led to the castle Antonia, the fortress commanding the temple. the only remains of Herod's temple in situ are the double gates on the S. side at 365 ft. distance from the S.W. angle. they consist of a massive double archway on the level of the ground, opening into a square vestibule 40 ft. each way. In the center of this is a pillar crowned with a Corinthian capital, the acanthus and the waterleaf alternating as in the Athenian temple of the winds, an arrangement never found later than Augustus' time. From the pillar spring four flat segmental arches. From the vestibule a double tunnel 200 ft. long leads to a flight of steps which rise to the surface in the court of the temple just at the gateway of the inner temple which led to the altar; it is the one of the four gateways on the S. side by which anyone arriving from Ophel would enter the inner enclosure.

The gate of the inner temple to which this passage led was called "the water gate": Ne 12:37 (Talmud, Mid. ii. 6). Westward there were four gateways to the outer enclosure of the temple (Josephus, Ant. 15:11, section 5). the most southern (the remains of which Robinson discovered) led over the bridge which joined the stoa basilica of the temple to the royal palace. the second was discovered by Barclay 270 ft. from the S.W. angle, 17 ft. below the level of the S. gate. the third was about 225 ft. from the N.W. angle of the temple area. the fourth led over the causeway still remaining, 600 ft. from the S.W. angle. Previously outward stairs (Ne 12:37; 1Ki 10:5) led up from the western valley to the temple. Under Herod the causeway and bridge communicated with the upper city, and the two lower entrances led to the lower city, "the city of David."

The stoa basilica or royal porch overhanging the S. wall was the grandest feature of all (Josephus, Ant. 15: 11, section 5), consisting of the three rows of Corinthian columns mentioned above, closed by a fourth row built into the wall on the S. side, but open to the temple inside; the breadth of the center aisle 45 ft., the height 100; the side aisles 30 wide and 50 high; there were 40 pillars in each row, with two odd ones forming a screen at the end of the bridge leading to the palace. A marble screen three cubits high in front of the cloisters bore an inscription forbidding Gentiles to enter (compare Ac 21:28). Ganneau has found a stone near the temple site bearing a Greek inscription: "no stranger must enter within the balustrade round the temple and enclosure, whosoever is caught will be responsible for his own death." (So Josephus, B. J. 5:2, Ant. 15:11, section 5.) Within this screen or enclosure was the flight of steps up to the platform on which the temple stood.

The court of the women was eastward (Josephus, B. J. 5:5, section 3), with the magnificently gilt and carved eastern gate leading into it from the outer court, the same as "the Beautiful gate" (Ac 3:2,11). "Solomon's porch" was within the outer eastern wall of the temple, and is attributed by Josephus (Ant. 15:11, section 3, 20:9, section 7; B.J. 5:5, section 1,3) to Solomon; the Beautiful gate being on the same side, the people flocking to see the cripple healed there naturally ran to "Solomon's porch." Within this gateway was the altar of burnt offering, 50 cubits square and 15 high, with an ascent to it by an inclined plane. On its south side an inclined plane led down to the water gate where was the great, cistern in the rock (Barclay, City of the Great King, 526); supplying the temple at the S.W. angle of the altar was the opening through which the victims' blood flowed W. and S. to the king's garden at Siloam. A parapet one cubit high surrounding the temple and altar separated the people from the officiating priests (Josephus, B.J. 5:5, section 6).

The temple, 20 cubits by 60 cubits, occupied the western part of this whole enclosure. the holiest place was a square cube, 20 cubits each way; the holy place two such cubes; the temple 60 cubits across and 100 E. and W.; the facade by adding its wings was 100, the same as its length E. and W. (Josephus, B. J., 5:5, section 4.) Warren (Athenaeum, No. 2469, p. 265) prefers the Mishna's measurements to Josephus' (Ant. 15:11, section 3), and assumes that the 600 ft. a side assigned by Josephus to the courts refer to orbits not feet, Josephus applied the 600 ft. of the inner court's length to the 600 cubits of the outer court. the E., W., and S. walls of the present Muslim sanctuary, and a line drawn parallel to the northern edge of the raised platform, eight cubits N. of the Golden gate, measuring respectively 1,090 ft., 1,138ft., 922 ft., and 997 ft. (i.e. averaging 593 cubits), closely approach Josephus' 600.

Allow eight cubits for the wall all round, 30 for width of cloisters N., E., and W. sides, and 105 ft. for the S. cloister, and we have 505 cubits for inner sides of the cloisters, closely approaching the Talmudic 500 cubits. the Golden gate (its foundations are still existing) continues the double wall of the northern cloisters to the E..just as Robinson's arch led from the southern cloisters to the W.; on this gate "was pourtrayed the city Shushan; through it one could see the high priest who burnt the heifer and his assistants going out to Mount Olivet." On the E. wall stood Solomon's porch or cloister (Josephus. Ant. 20:9, section 7). the temple's W. end coincides with the W. side of the raised platform, and its S. side was 11 ft. S. of the S. end of this same platform. Josephus states (Ant. 15:11, section 5; 20:8, section 11; B. J. 2:16, section 3) that king Agrippa built a dining room (overlooking the temple inner courts) in the palace of the Asmonaeaus, at the N. end of the upper city overlooking the xystus where the bridge (Wilson's arch) joined the temple to the xystus; it was the southern portion of the inner court that his dining room overlooked.

The altar stood over the western end of the souterrain, which was probably connected with the water system needed for the temple, and with the blood passage discovered at the S.E. angle of the Muslim sanctuary, and with the gates Mokhad, Nitzotz, and Nicanor (Ant. 15:11, section 6). Warren's plan of the temple is drawn from the Talmud. the Huldah gates answer to the double and triple gates on the S. side; the western gates are still in situ, that from the souterrain is the gate leading down many steps to the Acra. S. of this is the causeway still in, situated (except at Wilson's arch) over the valley N. of the xystus to the upper city along the first wall. the cubit assumed is 21 inches.

The Jews' "house was left desolate," according to Christ's prophecy, 37 years before the event; though Titus wished to spare it, the fury of his soldiers and the infatuation of the Jewish zealots thwarted his wish, and unconsciously fulfilled the decree of God; and fragments of old pottery and broken lamps now are found where the light of Jehovah's glory once shone, Hadrian, the emperor, in 130, erected on the site a temple to Jupiter Capitolinus. the apostate emperor Julian tried to rebuild the temple, POTTERY TRADE MARKS. but was thwarted by balls of fire which interrupted the workmen. the mosque of Omar has long stood on the site of the temple in the S.W. of the Harem area. But when "the times of the Gentiles shall be fulfilled, "and when the Jews shall look to Jesus and say, "Blessed is He that cometh in the name of the Lord," the kingdom with its temple will come again to Israel (Lu 13:35; 21:24; Ac 1:6-7)'.

Nave's Topical Bible provides references for the word temple as: 'SOLOMON'S: Also called TEMPLE OF thE LORD: 2Ki 11:10. HOLY TEMPLE: Ps 79:1. HOLY HOUSE: 1Ch 29:3. HOUSE OF GOD: 1Ch 29:2; 2Ch 23:9. HOUSE OF thE LORD: 2Ch 23:5,12; Jer 28:5. FATHER'S HOUSE: Joh 2:16. HOUSE OF thE GOD OF JACOB: Isa 2:3. HOUSE OF MY GLORY: Isa 60:7. HOUSE OF PRAYER: Isa 56:7; Mt 21:13. HOUSE OF SACRIFICE: 2Ch 7:12. HOUSE OF thEIR SANCTUARY: 2Ch 36:17. HOLY AND BEAUTIFUL HOUSE: Isa 64:11. HOLY MOUNT: Isa 27:13. MOUNTAIN OF thE LORD'S HOUSE: Isa 2:2. PALACE: 1Ch 29:1,19. SANCTUARY: 2Ch 20:8. TABERNACLE OF WITNESS: 2Ch 24:6. ZION: Ps 20:2; 48:12; 74:2; 87:2; Isa 2:3. Greatness of: 2Ch 2:5-6. Beauty of: Isa 64:11. Holiness of: 1Ki 8:10; 9:3; La 1:10; Mt 23:17; Joh 2:14-16. David undertakes the building of: 2Sa 7:2-3; 1Ch 22:7; 28:2; Ps 132:2-5; Ac 7:46. Forbidden by God because David was a man of war: 2Sa 7:4-12; 1Ki 5:3; 1Ch 22:8; 28:3. Not asked for by God: 2Sa 7:7. The building of, committed to Solomon: 2Sa 7:13. David makes preparation for: 1Ch 22; 28:14-18; 29:1-5; 2Ch 3:1; 5:1. Built by Solomon: Ac 7:47. Solomon drafts men for the building of: 1Ki 5:13-16; 2Ch 2:2,17-18. Materials for, furnished by Hiram: 1Ki 5:8-18. Pattern and building of: 1Ki 6; 7:13-51; 1Ch 28:11-19; 2Ch 3; 4; Ac 7:47. The time when begun: 1Ki 6:1,37; 2Ch 3:2. The time when finished: 1Ki 6:38. Site of: 1Ch 21:28-30; 22:1; 2Ch 3:1. Where Abraham offered Isaac: Ge 22:2,4. Materials prepared for: 1Ki 5:17-18. No tools used in the erection of: 1Ki 6:7. Foundations of: 1Ki 5:17-18; Lu 21:5. Apartments and furnishings of: the oracle (Holy of Holies) in: 1Ki 6:19-20; 8:6. Called thE MOST HOLY HOUSE: 2Ch 3:8. ThE INNER HOUSE: 1Ki 6:27. ThE HOLIEST OF ALL: Heb 9:3. Description of: 1Ki 6:16,19-35; 2Ch 3:8-14; 4:22. Gold used in: 2Ch 3:8-10. Contents of the Holy of Holies. The ark of the covenant: 1Ki 6:19; 8:6; 2Ch 5:2-10. The cherubs: 1Ki 6:23-28; 2Ch 3:10-13; 5:7-8. The holy place: 1Ki 8:8,10. Called thE GREATER HOUSE: 2Ch 3:5. Called TEMPLE: 1Ki 6:17. Description of: 1Ki 6:15-18; 2Ch 3:3,5-7,14-17. Contents of the Holy Place. The Table of Shewbread: 1Ki 7:48; 2Ch 29:18. Other tables of gold and silver: 1Ch 28:16; 2Ch 4:18-19. The lampstands and their utensils: 1Ki 7:49-50; 1Ch 28:15; 2Ch 4:7,20-22. The Altar of Incense, and its furniture: 1Ki 6:20; 7:48,50; 1Ch 28:17-18; 2Ch 4:19,22. Porch of, called PORCH OF thE LORD: 2Ch 15:8. Dimensions of: 1Ki 6:3; 2Ch 3:4. Doors of: 2Ch 29:7. Overlaid with gold: 2Ch 3:4. Pillars of: 1Ki 7:15-22; 2Ki 11:14; 23:3; 25:17; 2Ch 3:15-17; 4:12-13. Chambers of: 1Ki 6:5-10; 2Ki 11:2-3. Offerings brought to: Ne 10:37-39. Treasuries in. Courts of: Of the priests: 2Ch 4:9. Inner: 1Ki 6:36. Surrounded by rows of stones and cedar beams: 1Ki 6:36; 7:12. Contents of the courtyards. The Altar of Burnt Offering: 2Ch 15:8. The bronze sea: 1Ki 7:23-37,44,46; 2Ch 4:2-5,10. The ten lavers: 1Ki 7:38-46; 2Ch 4:6. The great courtyard of: 2Ch 4:9; Jer 19:14; 26:2. The covered place for the sabbath and king's entry: 2Ki 16:18. Gates of: Higher gate: 2Ki 15:35. New gate: Jer 26:10; 36:10. Beautiful gate: Ac 3:2. Eastern gate, closed on working days, open on the sabbath day: Eze 46:1,12. Gifts received at: 2Ch 24:8-11. Uses of the temple: A dwelling place of the Lord: 1Ki 8:10-11,13; 9:3; 2Ki 21:7; 1Ch 29:1; 2Ch 5:13-14; 7:1-3,16; Eze 10:3-4; Mic 1:2. Tocontain the ark of the covenant: 1Ki 8:21. Forthe offering of sweet incense: 2Ch 2:4. Forthe continual shewbread and the burnt offerings: 2Ch 2:4. Forprayer and worship: 1Ki 8; 2Ki 19:14-15; 2Ch 30:27; Isa 27:13; 56:7; Jer 7:2; 26:2; Eze 46:2-3,9; Zec 7:2-3; 8:21-22; Mr 11:17; Lu 1:10; 2:37; 18:10; Ac 3:1; 22:17. Prayer made toward: 1Ki 8:38; Da 6:10; Jon 2:4. Foran armory: 2Ki 11:10; 2Ch 23:9-10. Forrefuge: 2Ki 11:15; Ne 6:10-11. Facts about: Dedication of: 1Ki 8; 2Ch 5; 6; 7. Services in, organized by David: 1Ch 15:16; 23:24. Pillaged by Shishak: 1Ki 14:25-26. By Jehoash, king of Israel: 2Ki 14:14. Repaired by Jehoash, king of Judah: 2Ki 12:4-14; 2Ch 24:7-14. By Josiah: 2Ki 22:3-7; 2Ch 34:8-13. Ahaz changes the pattern of the altar in: 2Ki 16:10-17. Purified by Hezekiah: 2Ch 29:15-19. Converted into an idolatrous shrine by Manasseh: 2Ki 21:4-7; 2Ch 33:4-7. Treasures of, used in the purchase of peace. By Asa, from Ben-hadad: 1Ki 15:18. By Jehoash, king of Judah, from Hazael: 2Ki 12:18. By Hezekiah, from the king of Assyria: 2Ki 18:15-16. Ezekiel's vision concerning: Eze 8:16. Jews swore by: Mt 23:16-22. Destroyed by Nebuchadnezzar, and the valuable contents carried to Babylon: 2Ki 24:13; 25:9-17; 2Ch 36:7,19; Ps 79:1; Isa 64:11; Jer 27:16,19-22; 28:3; 52:13,17-23; La 2:7; 4:1; Ezr 1:7. Vessels of, used by Belshazzar: Da 5:2-3. Destruction of, foretold: Isa 66:6; Jer 27:18-22; Eze 7:22,25; Mt 24:2; Mr 13:2. Restoration of, ordered by Cyrus: Ezr 1:7-11. ThE SECOND: Restored by Zerubbabel: Ezr 1; 2:68-69; 3:2-13; 4; 5:2-17; 6:3-5; Ne 7:70-72; Isa 44:28; Hag 2:3. Building of, suspended: Ezr 4. Resumed: Ezr 4:24; 5; 6; Hag 1:2-9; 2:15; Zec 8:9. Finished: Ezr 6:14-15. Dedicated: Ezr 6:15-18. Artaxerxes' favorable action toward: Ezr 7:11-28; 8:25-34. Prophecies of its restoration: Isa 44:28; Da 8:13-14; Hag 1; 2; Zec 1:16; 4:8-10; 6:12-15; 8:9-15; Mal 3:1. EZEKIEL'S VISION OF: Eze 37:26,28; 40:48. HEROD thE GREAT'S TEMPLE: 46 Years in building: Joh 2:20. Very beautiful stones of: Mr 13:1; Lu 21:5. Magnificence of: Mt 24:1. The Beautiful Gate: Ac 3:10. Solomon's Porch (portico): Joh 10:23; Ac 3:11; 5:12. Treasury of: Mr 12:41-44. Zacharias, officiating priest in, has a vision of an angel; receives promise of a son: Lu 1:5-23,57-64. Jesus brought to, according to the law and custom: Lu 2:21-39. Simeon blesses the infant Jesus in: Lu 2:25-35. Anna, the prophetess, lives in: Lu 2:36-37. Jesus in, when a youth: Lu 2:46. Jesus taken to the pinnacle of, during his temptation: Mt 4:5-7; Lu 4:9-12. Jesus teaches in: Mr 11:27-33; 12:35-44; 14:49; Joh 5:14-17; 7:14-28; 8; 10:23-38; 18:20. Jesus performs miracles in: Mt 21:14-15. Jesus expels money-exchangers from: Mt 21:12-13; Mr 11:15-17; Lu 19:45-46; Joh 2:15-16. Captains of (I. e. the temple security guard): Lu 22:52; Ac 4:1; 5:24,26. Judas casts down the pieces of silver in: Mt 27:5. Curtain of, torn at the time of the crucifixion: Mt 27:51. The disciples worship in, after the resurrection: Lu 24:53; Ac 2:46; 3:1. Peter heals the lame man at the gate of: Ac 3:1-16. Disciples preach in: Ac 5:20-21,42. Paul's vision in: Ac 22:17-21. Paul observes the rights of: Ac 21:26-30. Paul is apprehended in: Ac 21:33. Prophecies concerning its destruction, by Daniel: Da 8:11-15; 11:30-31. Jesus foretells the destruction of: Mt 24; Mr 13:2; Lu 21:6. FIGURATIVE: Of the corpse of Jesus: Mt 26:61; 27:40; Joh 2:19. Of the indwelling of God: 1Co 3:16-17; 2Co 6:16. Of the ekklesia (body of Christ): Eph 2:21; 2Th 2:4; Re 3:12. Of the kingdom of Christ: Re 11; 14:15,17. Of Christ, the head of the ekklesia (his community, his body, cf: Eph 1:22-23; Col 1:18,24. Sending forth the forces of righteousness against the powers of evil: Re 15:5-8; 16:1-17. IDOLATROUS: Of Dagon, at Ashdod: 1Sa 5:2. Of the calves, at Beth-el: 1Ki 12:31,33. Of Rimmon, at Damascus: 2Ki 5:18. Of Baal, at Samaria: 2Ki 10:21,27. At Babylon: 2Ch 36:7; Da 1:2. Of Diana (Artemis), at Ephesus: Ac 19:27. Trophies stored in: 1Sa 31:10; 1Ch 10:9-10; Da 1:2'.

Thompson Chain Topics provides references for the word temple as: 'Solomon's: 2Sa 7:13; 1Ki 5:5; 6:1; 8:13; 2Ki 12:5; 22:5; 24:13; 25:9; 2Ch 36:19. The Second: Ezr 2:68; 4:1; 6:8,14; 7:16,27; Hag 1:2. Herod's: Mt 24:1; Mr 11:15; Lu 2:27; 21:5; Joh 2:20; Ac 3:10. General References to: Ps 5:7; 79:1; 138:2; Mt 4:5; Ac 3:1. Cleansed: 2Ch 29:15; Ne 13:9; Da 8:14; Mt 21:12; Joh 2:15. Destroyed: 2Ki 25:9; Ps 74:7; Isa 64:11; Mic 3:12; Mt 24:2. SACRILEGE By Despoiling the Temple: 2Ki 12:18; 18:16; 2Ch 12:9; 16:2; 25:24; 28:21,24; 36:10. Pollution Of God's House: 2Ch 33:7; 36:14; Jer 7:30; Eze 8:16; 44:7; Zep 3:4; Joh 2:14'.

Please see the note for 1Peter 4:17 about the phrase house of God. The functional definition is: 'the temple or tabernacle of God'.

We find forms of dwell 501 times in 468 verses of the Bible, 67 times in 63 verses of the New Testament and only in 4 verses of 1Corinthians. . We find forms of this word, in 1Corinthians, in: 3:16; 4:11; 7:12 and 7:13. Here we see the word dwelleth with the th meaning that the Spirit of God 'keeps on keeping on dwelling in you', which gives us 'eternal security' from the lake of fire (Romans 1:3-LJC). Webster's 1828 dictionary defines dwelling as 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention. DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. Thy dwelling shall be with the beasts of the field. Dan.4.'

Please see the notes associated with the following verses for more details related to each verse. The verses which use forms of dwell in 1Corinthians are:

Our current sentence says that we personally are the dwelling place of the Spirit of God.
4:11 says, that the apostles had no certain dwellingplace.
7:12-13 talks about husbands and wives dwelling together.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. 1Co 5:6; 6:2-3,9,16,19; 9:13,24; Ro 6:3; Jas 4:4 exp: 2Co 13:5. ye are. 2Co 6:16; Eph 2:21-22; Heb 3:6; 1Pe 2:5 the Spirit. Eze 36:27; Joh 14:17; Ro 8:11; 2Ti 1:14; 1Jo 4:12,15-16 General references. exp: 1Jo 4:13'.

Start of web page, Start of Chapter, Chapter Summary

C3-S17 (Verse 17) Going beyond ignoring the obvious.

First Step: Action and judgment.

If any man defile the temple of God,
him shall God destroy;.

Second Step: Explanation of why the judgment is so.

for the temple of God is holy,
which temple ye are..

3:10 through 3:17 are a single unit and all sentences and attached notes are to be considered together in order to keep things within proper contextual consideration.

There are several people who are foolish enough to believe that that can stay next to a temptation and not succumb to it. We have a similar situation between the prior sentence and our current sentence. People ignore the fact that the Spirit of God dwelleth in you. They are sure that they can keep themselves from doing something really really stupid like defile the temple of God. However, that attitude shows complete ignorance of our sin nature and a complete lack of the Fear of the Lord.

Many people believe the doctrinal error that teaches that the fear of the Lord means 'deep abiding respect for God'. As a result, saved people who have respect for God fall into lifestyle sins and receive the results of this sentence and of those Biblical places which warn us about a sin unto death (Romans 6:16; 1John 5:16) and other consequences of God's people lacking a true the fear of the Lord. The true Biblical definition of the fear of the Lord means 'God is going to hurt you more than you can imagine if you, as a child of God, engage in certain sins, especially the addictive lifestyle sins'. The purpose of the fear of the Lord is to keep saved people from sinning. In our sentence the saved are literally warned that God will destroy them for sins that are classified, by God, as a type which defile us.

While we consider the details of this sentence, we need to keep in mind that this sentence is based (in context) upon the prior sentence where we were told that we each personally (ye) are the temple of God. (Please see the prior sentence for doctrine on our being the temple of God.) Further, our current sentence says the temple of God is holy, which temple ye are. Thus, we have the basis for doctrine that all saved people are to accept. (In addition, our phrase literally tells us that we are required to be holy, but that truth will be dealt with later.)

Many people fall into the error of thinking that they can limit this definition to one part of themselves, or that they can exclude part of themselves from this definition. However, this definition means 'all of our spirit, all of our body, and all of our soul and heart (mind, will and emotions)'. The truth is that many saved people preserve part of themselves and then are horrified to find out that God still destroys them because they allowed another part of themselves to become defiled. Thus, we need to apply this warning to ever part of ourselves.

In addition, to those considerations, we need to keep in mind that our epistle (10:11) warns us that Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. this sentence follows detailed warnings about how God destroyed His people for doing the very same sort of sin mentioned here, and they did not have the indwelling Holy Spirit that our context reminds us that we have. Further, we know that Jesus warned us (in Luke 12:47-48) that and that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. forunto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. Since saved people have the indwelling Holy Spirit, they will be counted as the that servant, which knew his lord's will, and prepared not himself, neither did according to his will and receive far greater punishment than the Jews which are used as an ensample to us in 10:1-11. Further, Ephesians 6:4 tells us and, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. As the children of God, this also applies to us. The admonition of the Lord means 'correction when we violate the Lord's law'. If we continue to 'violate the Lord's law' and refuse 'correction', then Titus 3:10-11 warns us A man that is an heretick after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself. Again, the context of Titus is dealing with sins that saved people get into when they refuse to accept the true meaning of the fear of the Lord. Thus, we see this same type of warning to the children of God in several places of the Bible. While I could site more references, I will move on.

We find forms of the word defile 127 times in 119 verses of the Bible, 27 times in 23 verses of the New Testament, and, in 1Corinthians, in our current sentence and in 8:7. Webster's 1828 dictionary defines defile as: 'to make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid; as, the water or liquor is defiled. 3. to soil or sully; to tarnish; as reputation, etc. He is among the greatest prelates of the age, however his character may be defiled by dirty hands. They shall defile thy brightness. Ezek. 28. 4. to pollute; to make ceremonially unclean. That which dieth of itself, he shall not eat, to defile himself therewith. Lev. 22. 5. to corrupt chastity; to debauch; to violate; to tarnish the purity of character by lewdness. Schechem defiled Dinah. Gen. 34. 6. to taint, in a moral sense; to corrupt; to vitiate; to render impure with sin. Defile not yourselves with the idols of Egypt. Ezek. 20. He hath defiled the sanctuary of the Lord. Numb. 19.' Basically, this is what we do when we refuse to do what God requires us to do in order to be holy. Probably two of the most important passages, for understanding this type of sin, are Matthew 15 and Mark 7 where we read Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. In the beginning of these chapters we read that the religious crowd had a religious fit because the disciples of Jesus did external things which their religious rules said defiled a person. Yet those same religious rules allowed them to have internal attitudes which Jesus said were the true source of defilement. That which cometh out of the mouth is the fruit of our heart and souls revealed by God when we put on a show of being holy while we are truly defiled.

Please also see the note for James 3:6 about the word defile. It has links to every place in the New Testament where we find any form of this word. The functional definition is: 'To make impure'. Please also see the note for Psalms 119:1 about the word undefiled.

Please see the note for the prior sentence for links to notes which deal with the word temple. Please also see the note for 2Corinthians 6:16 for links to every place in the Bible where we find the phrase temple of God and the phrase temple of the Lord and an explanation of the similarities and differences. The functional definition is: 'The place where someone worships the God of the temple'.

We find forms of the word destroy 562 times in 523 verses of the Bible, 66 times in 63 verses of the New Testament, and, in 1Corinthians, in 1:19, 3:17, 5:5, 6:13, 10:9, 10, 15:26. in all of these verses we see God (directly or indirectly) destroying. Webster's 1828 dictionary defines destroy as: 'v.t. L. to pile, to build. 1. to demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing; as, to destroy a house or temple; to destroy a fortification. 2. to ruin; to annihilate a thing by demolishing or by burning; as, to destroy a city. 3. to ruin; to bring to naught; to annihilate; as, to destroy a theory or scheme; to destroy a government; to destroy influence. 4. to lay waste; to make desolate. Go up against this land, and destroy it. Is. 36. 5. to kill; to slay; to extirpate; applied to men or other animals. Ye shall destroy all this people. Num. 32. All the wicked will he destroy. Ps. 145. 6. to take away; to cause to cease; to put an end to; as, pain destroys happiness. That the body of sin might be destroyed. Rom 6. 7. to kill; to eat; to devour; to consume. Birds destroy insects. Hawks destroy chickens. 8. In general, to put an end to; to annihilate a thing or the form in which it exists. An army is destroyed by slaughter, capture or dispersion; a forest, by the ax, or by fire; towns, by fire or inundation, etc. 9. In chimistry, to resolve a body into its parts or elements.' please also see tithe note for Romans C14-S22 which has links to everywhere that the Romans uses any form of the word destroy along with an explanation of the use of that word within the verses of Romans.

Please see the note for Romans 7:12 for Webster's 1828 definition of the word holy along with links to sentences in Romans which use a form of the word holy. We find the word holy is used in 1Coringhi and in: 2:13; our current sentence; 6:19; 7:14, 34; 9:13 and 12:3; 16:20. Basically, since we have the indwelling Holy Spirit, He is trying to make us holy by teaching us how to act like God acts.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. 1Co 6:18-20; Le 15:31; 20:3; Nu 19:20; Ps 74:3; 79:1; Eze 5:11; 7:22; 23:38-39; Zep 3:4 defile. or. destroy. exp: Le 18:24; Mr 7:23; Jude 1:8. For. Ge 28:17; Ex 3:5; 1Ch 29:3; Ps 93:5; 99:9; Isa 64:11; Eze 43:12 General references. exp: Le 23:30; 1Jo 4:13'.

Start of web page, Start of Chapter, Chapter Summary

C3-S18 (Verse 18) Let no man deceive himself.

One of the most important parts of this sentence is the phrase deceive himself. Most people want to find someone else to blame when they are wrong. Our flesh tells us that we should not suffer any consequence if someone else deceives us and 'God would not be fair if He held us responsible'. First of all, God is righteous, and doesn't even consider what is required for Him to be 'fair'. Secondly, we just read about how God gave His Holy Spirit to the saved. Therefore, if a saved person is deceived, especially in matters of doctrine, it is their own fault (in most cases). If a saved person is a spiritual babe because they have not had the time and experience to spiritually mature, then it is not their fault when they are deceived but is the fault of the person that God made responsible for their soul. However, if the saved person refuses to 'trust and obey' or they refuse to spiritually mature or they fail to seek God's wisdom from God's Word and God's Holy Spirit, then they have deceived themselves.

Webster's 1828 dictionary defines deceive as: 'to take said, to ensnare.' We find forms of the word deceive 79 times in 73 verses of the Bible, 42 times in 39 verses of the New Testament and, in 1Corinthians, in: our current sentence; 6:9 and 15:33 with the other two verses telling us how to Be not deceived. In addition, Thompson Chain Topics provides links to Be not deceived as 'Mt 24:4; 1Co 6:9; 15:33; Ga 6:7; Eph 5:6; 2Th 2:3; 1Jo 3:7'.

Within the New Testament we can divide the verses which reference deceive into:

deceived: Romans C7-S15 provides Webster's 1828 definition and links from Thompson Chain Topic. 1Timothy 2:14; 2Timothy 3:13; Titus 3:3
be not deceived: Matthew 24:4-5, Matthew 24:11, Matthew 24:24; Mark 13:5-6; Luke 21:8; 1Corinthians 6:9; 15:33; Galatians 6:7.
deceiveth himself: Our current sentence; Galatians 6:3, which has several links and discussion of this concept. Ephesians 5:6; 2Thessalonians 2:3; James 1:22, 26; 1John 1:8; 3:7.
deceivers: Romans 16:18; 2Thessalonians 2:10; 2Timothy 3:13; Titus 1:10; 2Peter 2:13; 2John 1:7.
Jesus, and other Godly men, are called a deceiver: Matthew 27:63; John 7:12, 47; 2Corinthians 6:8; Revelation 12:9; 13:14; 18:23; 19:20; 20:3, 8, 10.
deceit: Romans 1:28-32 provides a definition and links to all places in the New Testament where this word is used. Ephesians 4:14

As has been explained several other places, the word let is the action verb used in creation. Thus. this sentence is telling us a commandment from God that has all of the power of creation behind it. No saved person is to deceive himself and any who do will face judgment at the Judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) for disobeying this command.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'deceive. 1Co 6:9; 15:33; Pr 5:7; Isa 44:20; Jer 37:9; Lu 21:8; Ga 6:3,7; Eph 5:6; 2Ti 3:13; Tit 3:3; Jas 1:22,26; 1Jo 1:8 General references. exp: Lu 11:35; Joh 7:49; Ro 1:22'.

Start of web page, Start of Chapter, Chapter Summary

C3-S19 (Verse 18) The cure for self-deceit.

If any man among you seemeth to be wise in this world,
let him become a fool,
that he may be wise..

We have already seen, in prior sentences of this chapter and all that Paul has said since 1:17, that the wisdom of man / wisdom of this world are exact opposite of the wisdom of God, with each calling the other foolishness. Thus, the way to get the wisdom of God is to do what the wisdom of man / wisdom of this world call foolishness. Our sentence is a conditional that gives instruction to any man among you seemeth to be wise in this world. Since they are obviously looking at what wisdom of man / wisdom of this world call wisdom, Paul's instruction to them is from the perspective that they currently have. It will do them no good to seek the wisdom of God until after they agree to become a fool according to their current perspective. Notice that in our sentence, the commandment (let) is present-tense while the result (that he may) is future-tense and not guaranteed. This result is dependent upon the person truly 'trusting and obeying'. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'.

Please see the note for Philippians 1:27-28 about the word become. The functional definition is: 'to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper'.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. 1Co 1:18-21; 4:10; 8:1-2; Pr 3:5,7; 26:12; Isa 5:21; Jer 8:8; Ro 11:25; 12:16 exp: Mt 6:23; Ga 6:3. let. Mt 18:4; Mr 10:15; Lu 18:17 General references. exp: Lu 11:35; Joh 7:49; Ro 1:22'.

Start of web page, Start of Chapter, Chapter Summary

C3-S20 (Verse 19) For the wisdom of this world is foolishness with God.

Our sentence tells us why we must follow the procedure of the prior sentence. God is not going to mix His wisdom with what he calls foolishness. We must first get rid of what God calls foolishness before God will add in His wisdom. This matches how we see God work in many other things of the Bible. We must always get rid of wrong (sin, etc) before God adds in His good.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the wisdom. 1Co 1:19-20; 2:6; Isa 19:11-14; 29:14-16; 44:25; Ro 1:21-22 General references. exp: De 32:28; Lu 11:35; Joh 7:49; Ro 1:22; 1Co 1:19'.

Start of web page, Start of Chapter, Chapter Summary

C3-S21 (Verse 19) Scriptural basis of what Paul has been teaching.

For it is written,
He taketh the wise in their own craftiness..

As we see all throughout Paul's writing, he quotes scripture as the basis of his doctrine and does not rely upon the opinions of men. We see this doctrine, with slightly different words, in Job 5:12-13; Isaiah 19:3; 19:11-14; 29:14-16; 44:25; Jeremiah 8:9. We also saw Paul deal with this doctrine in 1:19 and Romans 1:22-23. Please also see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans C16S23 about the word wise and the note for 1Corinthians C1S12 about the word wisdom.

We find forms of the word craft 31 times in 29 verses of the Bible. These include references to witchcraft craftiness and legitimate craft, or what people today call 'skilled trades'. The forms of crafty / craftiness are found in Job 5:12-13; Job 15:5; Psalms 83:3; Luke 20:23; our current sentence; 2Corinthians 4:2; 2Corinthians 12:16; Ephesians 4:14. Within these verses we see that the Bible uses forms of crafty / craftiness for a type of the wisdom of man / wisdom of this world. The functional definition for the word craft is: 'A wrong use of craft. Cunning or skill, in a bad sense employed to effect purposes by deceit. Wisdom of this world'. Please also see the note for Acts 18:3 about the word craft.

We also see in the note for Galatians C5S20, about witchcraft, that witchcraft is defined as: 'the practices of witches; sorcery; enchantments; intercourse with the devil. 2. Power more than natural'. That note also provides links to every place in the Bible where witchcraft is used. 1Samuel links this word with rebellion only it is a rebellion against God's rule instead of against man's rule.

When we put these two together we see that we are to not walk in the wisdom of man / wisdom of this world, nor are we to walk in rebellion.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Job 5:13 exp: Ac 5:38. He. Ex 1:10; 18:11; 2Sa 15:31; 16:23; 17:14,23; Es 7:10; Ps 7:14-15; 9:15-16; 141:10 exp: Job 37:24; Lu 20:23. General references. exp: De 32:28; Lu 11:35; Joh 7:49; Ro 1:22; 1Co 1:19'.

Start of web page, Start of Chapter, Chapter Summary

C3-S22 (Verse 20) Another scriptural reference.

and again,
The Lord knoweth the thoughts of the wise,
that they are vain..

Please see the note for this verse in the Lord Jesus Christ Study which provides the scriptural reference and explains the doctrine of this verse.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'Properly, that which the mind thinks'.

Please see the note for 1Corinthians 15:1-2 for links to every place in this epistle which use the forms of the word vain along with links from other commentators which use forms of this word and that provide a definition from Webster's 1828 . The functional definition is: ' Empty; worthless; having no substance, value or importance'. Please also see the note for Galatians C2-S16 about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the lord. Ps 94:11 that. Job 11:11-12; Ps 2:1; Ro 1:21; Col 2:8exp: 1Co 1:26. General references. exp: Lu 11:35; Joh 7:49'.

Start of web page, Start of Chapter, Chapter Summary

C3-S23 (Verse 21) Therefore let no man glory in men.

When we glory in men we are using the wisdom of men / wisdom of this world. We just had an entire 3 chapters which were summed up with two scriptural references which explain that doing this is vain and will cause the Lord to take us (bring judgment and punishment). Thus, we have our conclusion of: 'Don't do that!'

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Never glory in men or the flesh.
Always glory in God and things that God does in and through men.
How much glory we each personally have for eternity is directly dependent upon how much glory we give the God while in this flesh.

please also see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'glory. 1Co 3:4-7; 1:12-17; 4:6; Jer 9:23-24 General references. exp: Ge 25:5'.

Start of web page, Start of Chapter, Chapter Summary

C3-S24 (Verse 21-23) Why we are to obey the prior conclusion.

First Step: Why.

For all things are yours;.

Second Step: Detail statement.

Whether Paul,
or Apollos,
or Cephas,
or the world,
or life,
or death,
or things present,
or things to come;.

Third Step: Broad, all encompassing statement.

all are yours;.

Fourth Step: Who gives it all to us.

and ye are Christ's;.

Fifth Step: Where Christ gets it all.

and Christ is God's ..

Please see the note for this verse within the Lord Jesus Christ Study which explains the doctrine for this verse.

Basically, we have it all because we have an ongoing personal relationship with Christ which is pictured by the relationship between a man and his wife. The man will give his wife all that she wants, if he can, so long as she is trying to please him. Likewise, Christ will get everything we desire from God and give it to us just so long as we are doing our part to maintain our ongoing personal relationship with Christ.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

Please see the note for 1:12 for links to every place in the New Testament where we find Apollos mentioned.

Please see the note for Galatians 2:11 about Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Cephas is another name for Peter. Please see the note for 1Corinthians 1:12 about Cephas. The functional definition is: 'A name given to Peter by Jesus which is used symbolically and means a small stone'. Simon is another name for Peter. Please see the note for 2Peter 1:1 about Simon. Simon is used when Peter is acting in his flesh.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in 1Corinthians, in: 3:25; 6:3; 6:4; 7:39; 9:13; 14:7; 15:19 and 15:45. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for 1Corinthians 15:26 for links to every place in this epistle which use the forms of the words die /dead /death along with links to notes in other epistles. Please also see the notes for Romans C6S4 and Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Ro 4:13; 8:28,32; 2Co 4:5,15; Re 21:7 exp: Lu 6:20. General references. exp: Ge 25:5; Mr 2:27.
Paul. 1Co 3:5-8; 9:19-22; 2Co 4:5; Eph 4:11-12 or the. Ro 8:37-39; Php 1:21 General references. exp: Ge 25:5; Mr 2:27.
ye. 1Co 6:19-20; 7:22; 15:23; Joh 17:9-10; Ro 14:8; 2Co 10:7; Ga 3:29; 5:24 and Christ. 1Co 8:6; 11:3; Mt 17:5; Joh 17:18,21; Eph 1:10; Php 2:8-11 General references. exp: Ge 25:5'.

Start of web page, Start of Chapter, Chapter Summary

1Corinthians Chapter 4 Sentence-by-Sentence Section

links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 2), C4-S3 (Verse 3), C4-S4 (Verse 4), C4-S5 (Verse 5), C4-S6 (Verse 6), C4-S7 (Verse 7), C4-S8 (Verse 7), C4-S9 (Verse 7), C4-S10 (Verse 8), C4-S11 (Verse 9), C4-S12 (Verse 10), C4-S13 (Verse 11-13), C4-S14 (Verse 14), C4-S15 (Verse 15), C4-S16 (Verse 16), C4-S17 (Verse 17), C4-S18 (Verse 18), C4-S19 (Verse 19), C4-S20 (Verse 20), C4-S21 (Verse 21), C4-S22 (Verse 21).

The Chapter theme is: Right and wrong ways to judge people’s service to the Lord.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

The most used words in this chapter (with counts in parenthesis) are: YE (12), YOU (12), AS (8), HAVE (8), WILL (6), CHRIST (5), GOD (5).

This chapter gives us the application of all of the doctrine that has come before this chapter. The summary of the sentences in this chapter are:

Treasury of Scripture Knowledge provides an outline for this chapter of:

1-6. In what account the ministers ought to be had.
7-8. We have nothing which we have not received.
9-12. the apostles spectacles to the world, angels, and men;
13-14. the filth and offscouring of the world;
15. yet our fathers in Christ;
16-21. whom we ought to follow.

Start of web page, Chapter Summary

C4-S1 (Verse 1) Paul identifies his God given position.

Let a man so account of us,
as of the ministers of Christ,
and stewards of the mysteries of God..

Please also see the Message called Stewards Must Act for the application of these verses in the life of the believer.

Paul has spent this entire epistle, since his opening remarks, laying down the doctrine that he is now going to apply to the lives of the reader. He has told us to use our brain. He has proven, beyond any shadow of a doubt, that the wisdom of man / wisdom of this world is the exact opposite of the wisdom of God. Paul has shown that honoring men, and ignoring the God who works through men, is the wisdom of man / wisdom of this world. Now Paul calls himself a minister and a steward so that the reader will understand that it is not him, but the Lord Who owns everything and decides who gets anything from God. Yes, God works through Paul, but God Himself is the source of all spiritual gifts and all glory for anything done with those spiritual gifts goes back to God as the true source of it all.

While God is the true source of everything, God did appoint the apostles to a position and God is not going to let someone else just take that position or bypass is and go directly to God. There were other people who were claiming that God let them do these things. That's why Paul tells how the apostles were really treated in 4:10-15. These other people refused to be treated as true apostles were treated and, in fact, demanded that people treat them the opposite of how true apostles were treated. (Please see the Word Study on Apostle for more details.) In addition, 4:19-20 tells us how to test to see if someone is a true apostle.

Our current sentence tells us that true apostles were first ministers and stewards. So, what our sentence is telling us is that Paul said 'When you do a precise and detailed check like you want your banker to do with your money, you will you will find that the true apostles were ministers of Christ and stewards of the mysteries of God.' As ministers of Christ, they handled the things of Christ as explained in the note for this verse within the Lord Jesus Christ Study. As stewards of the mysteries of God, they gave these mysteries to the people that God told them to give the mysteries to.

. We find forms of the word account occurring in: Deuteronomy 2:11, 20; 1Kings 10:21; 2Kings 12:4; 1Chronicles 27:24; 2Chronicles 9:20; 26:11; Job 33:13; Psalms 22:30; 144:3; Ecclesiastes 7:27; Isaiah 2:22; Daniel 6:2; Matthew 12:36; 18:23; Mark 10:42; Luke 16:2; 20:35; 21:36; 22:24; Acts 19:40; Romans 8:36; 14:12; our current sentence; Galatians 3:6; Philippians 4:17; Philemon 1:18; Hebrews 11:19; 13:17; 1Peter 4:5; 2Peter 3:15. Webster's 1828 dictionary defines account as: 'A sum stated on paper; a registry of a debt or credit; of debts and credits, or charges; an entry in a book or on paper of things bought or sold, of payments, services etc., including the names of the parties to the transaction, date, and price or value of the thing. Account signifies a single entry or charge, or a statement of a number of particular debts and credits, in a book or on a separate paper; and in the plural, is used for the books containing such entries. 2. A computation of debts and credits, or a general statement of particular sums; as, the account stands thus; let him exhibit his account. 3. A computation or mode of reckoning; applied to other things, than money or trade; as the Julian account of time. 4. Narrative; relation; statement of facts; recital of particular transactions and events, verbal or written; as an account of the revolution in France. Hence, 5. An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility. Give an account of thy stewardship. Luke, 16. Without responsibility or obligation. He giveth not account of his matters. Job, 33. 6. Reason or consideration, as a motive; as on all accounts, on every account. 7. Value; importance; estimation; that is, such a state of persons or things, as renders them worthy of more or less estimation; as men of account of him. Ps. 144. 8. Profit; advantage; that is, a result or production worthy of estimation. to find our account in a pursuit; to turn to account. 9. Regard; behalf; sake; a sense deduced from charges on book; as on account of public affairs. Put that to mine account. Philem. 18. Tomake account, that is, to have a pervious opinion or expectation, is a sense now obsolete. A writ of account, in law, is a writ which the plaintiff brings demanding that the defendant should render his just account, or show good cause to the contrary; call also an action of account'. The functional definition for this word is: 'A computation of debts and credits, or a general statement of particular sums'. The functional definition for this word is: 'A computation of debts and credits, or a general statement of particular sums'.

Please see the note for 3:4 which has links to every verse in 1Corinthians which uses a form of the word minister along with links to other notes which provide several more links. The functional definition is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

We find forms of the word steward in: Genesis 15:2; 43:19; 44:1, 4; 1Kings 16:9; 1Chronicles 28:1; Matthew 20:8; Luke 8:3; 12:42; 16:1-4, 8; our sentence and the next sentence; Titus 1:7; 1Peter 4:10. Please notice that within 1Corinthians, that only includes this sentence and the next sentence. Webster's 1828 dictionary defines steward as: 'n. G., a room. the steward was then originally a chamberlain or a butler. 1. A man employed in great families to manage the domestic concerns, superintend the other servants, collect the rents or income, keep the accounts, etc. See Genesis 15:2 and 43:19. 2. An officer of state; as lord high steward; steward of the household, etc. 3. In colleges, an officer who provides food for the students and superintends the concerns of the kitchen. 4. In a ship of war, an officer who is appointed by the purser to distribute provisions to the officers and crew. In other ships, a man who superintends the provisions and liquors, and supplies the table. 5. In Scripture and theology, a minister of Christ, whose duty is to dispense the provisions of the gospel, to preach its doctrines and administer its ordinances. It is required in stewards, that a man be found faithful. 1 Corinthians 4. STEWARD, v.t. to manage as a steward. Not in use.' Nave's Topical Bible provides links of: 'General scriptures concerning: Ge 15:2; 43:19; 1Ch 28:1; Lu 8:3. FIGURATIVE: the faithful steward described: Lu 12:35-38,42. The unfaithful, described: Lu 16:1-8; See the parable Of the pounds: Lu 19:12-27. Of the talents: Mt 25:14-30. Must be faithful: 1Co 4:1-2; Tit 1:7; 1Pe 4:10.'

please the note for Romans 11:25 which has links to where the Bible talks about mystery. The functional definition is: 'Something that was hid by God until He decided to reveal it'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'glory. 1Co 3:4-7; 1:12-17; 4:6; Jer 9:23-24 for. Ro 4:13; 8:28,32; 2Co 4:5,15; Re 21:7 exp: Lu 6:20. General references. exp: Ge 25:5; Mr 2:27'.

Start of web page, Start of Chapter, Chapter Summary

C4-S2 (Verse 2) There is a primary qualification for a steward.

Moreover it is required in stewards,
that a man be found faithful..

Paul starts this sentence with moreover. Webster's 1828 dictionary defines moreover as: 'adv. more and over. Beyond what has been said; further; besides; also; likewise. Moreover, by them is thy servant warned. Ps.19.' the 'beyond what has been said' is referencing what Paul has said in all of the previous chapters and, especially, in what he just said in the prior sentence. This sentence / verse is often preached independent of context because it states such a universally recognized precept that is 'always true regardless of any circumstances surrounding the truth'. Thus, this truth is properly preached independent of the surrounding context because the surrounding context does not alter what is said in this truth. However, without disagreeing with all that has been preached nor taking away form that preaching in any way, I will show how this universal truth is applied to the context.

As mentioned in the note above, people were claiming the authority of an apostle while lacking the power (4:19-20) and while refusing to accept the circumstances that the true apostles were living in (4:10-15). Now, in this sentence, he is saying that they were also refusing to accept the responsibilities of the position that they are claiming.

in this sentence Paul is saying 'beyond their lacking those other attributes' (moreover), these people don't have even this primary attribute of a steward which is so universally recognized by all as a precept that our current sentence can be preached independent of context. These people who were claiming positions that God did not give them any the proof, in this sentence, is that they were not faithful. (Please see the note for 1:9 for links to every verse in 1Corinthians which uses a form of the word faith.)

Here is a simple measurement that can be universally applied and yet it seems that many people deny it. As a result they keep being played for fools because they are believing the wisdom of man / wisdom of this world instead of the wisdom of God. The wisdom of God tells us that 'Rights and responsibilities are two sides of the same coin. If you refuse the responsibilities you will eventually lose the rights and the person who accepts the responsibilities will eventually gain the rights'. These people were accepting the same foolishness that is popular today. Everyone wants to live at the expense of their neighbor and insist upon receiving 'their rights' while refusing the related responsibilities. These people had accepted false apostles (2Corinthians 11:3) who did not have the power or authority and yet promised all of the blessings that are only in Christ while telling people that they could neglect their personal responsibilities. They were not faithful and old others that the others did not have to be faithful. However, as universally recognized, it is required in stewards, that a man be found faithful. Anyone who claimed to be a steward of the mysteries of God, and is not faithful is a false apostle. In addition, in a more general test, we can say that anyone who promises that you can have 'rights' while refusing responsibilities is a liar who is playing people as fools.

Please see the note above about the word steward.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 1Co 4:17; 7:25; Nu 12:7; Pr 13:17; Mt 25:21,23; Lu 12:42; 16:10-12; 2Co 2:17; 4:2; Col 1:7; 4:7,17'.

Start of web page, Start of Chapter, Chapter Summary

C4-S3 (Verse 3) Judgment by any man does not matter.

Equivalent Section: Judgment by other men does not matter.

But with me it is a very small thing that I should be judged of you,
or of man's judgment:.

Equivalent Section: Self judgment does not matter.

yea,
I judge not mine own self..

Please see the note for 1:10, for links to sentences within this epistle which use forms the word judge along with other considerations of this important doctrine. Please also see the note for 6:1, for links to sentences within this epistle which use forms the word law along with other considerations of this important doctrine. That has some discussion on this subject that has a lot of contention because people 'take a doctrinal stand' when they have failed to examine all that the Bible has to say about this subject. Thus, they are using the same method used by Satan when he tempted Jesus. That is, they use perfectly good scripture and teach doctrinal error because they do not consider the scripture that is left out.

In the Bible we are told to judge all external things but to leave judgment of the internal parts of man to our Lord. We are also warned that our Lord will bring strong judgment upon His children who step into the area that He has reserved for His role as Lord.

External things, which we are to judge, include actions and attitudes of people and the fruit that God produces from the internal parts of their life. later in this epistle Paul takes this church to task for not judging sin that was public (external) and was judged by the lost with the result being that God's glory and the testimony of the church were hurt.

Internal things, which we are to not judge include someone's true state of salvation or sanctification. Thus, our current sentence, and the next few, tell us that people were judging Paul's sanctification and service to our Lord. These things are internal to a person and we can not know them because we do not know what our Lord tells someone to do so long as it does not violate Biblical doctrine which must be literally stated in at least two places of the Bible. For example, 9:16 says: For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! We are to all preach not the gospel, but some saved people have a personal greater requirement from our Lord, being full-time preachers, than non-preachers have. We can not know if anyone, including Paul, did/does all that God expects of that particular person in all circumstances since these requirements are told to them privately as part of their personal relationship with our Lord.

Returning to our sentence, we see that Paul is talking about judgment of his personal service to our Lord. This is internal to the person and not external where other men can see and properly judge. Thus, our sentence says that the judgment by any man, including ourselves, is a very small thing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. 1Co 2:15; 1Sa 16:7; Joh 7:24 judgment. Gr. day. 1Co 3:13 General references. exp: Ge 30:15; Mt 7:1'.

Start of web page, Start of Chapter, Chapter Summary

C4-S4 (Verse 4) Paul has much concern about his judgment by the Lord.

Equivalent Section: Can not judge self.

First Step: Recognize personal limitation.

For I know nothing by myself;.

Second Step: Recognize limitation on result.

yet am I not hereby justified:.

Equivalent Section: Our Lord can and will judge.

but he that judgeth me is the Lord..

Please see the note for 1:10, for links to sentences within this epistle which use forms the word judge and see the note above for the application of judgment to this particular sentence. Please also see the note for this verse in the Lord Jesus Christ Study for How our God uses His role as Lord to judge us as stated in this section of the epistle.

Our sentence has two Equivalent Sections which are polar opposites because they are separated by a colon followed by the word but. Thus, we see that we can not judge ourselves but the lord will judge us. In addition, as explained in the note above, this judgment is of our internal parts and not of external things (attitudes, actions, etc) which we are told to judge.

Within our First Equivalent Section we have two Steps which would help a lot of people if they would do these Steps in proper order. The First Step tells us to recognize our own personal limitations. Pride gets many people to brag about ability, or other things, that they do not have. If we would test our own limits and recognize how far we can go, then we would avoid a lot of problems. For example, I did manythings in construction for over 30 years. I now am physically disabled. I freely admit that I can no longer do certain things, even though people look at means think that I can do them. I bite my tongue, or say something privately later, when I see middle-aged men trying to prove that they can still do the job of a young man. Thus, the first step in avoiding consequences is to recognize personal limitations.

In our sentence Paul says For I know nothing by myself. The For means that he is giving a reason why the prior sentence is true. There Paul told us that the judgment of man does not matter. Here he says that the reason why is that I know nothing by myself. We have seen that, in the Bible, the word know includes what can only be learned through personal intimate experience. Even the Son of God had to personal experience being a weak human being in order to learned he obedience by the things which he suffered (Hebrews 5:8). Because He had this personal experience, the Son is our High priest and we do not go directly to God the Father. Thus, when Paul says I know nothing by myself, he is saying that he does not have the personal experience required to judge the internal parts of anyone, including himself.

Returning to our two Steps, we see that Paul recognized his, and our, limitation when it comes to judgment. Once he realized this limit, he recognized that he could not produce the result of a judgment, which is being justified. (You can't do a Second Step until after you finish the First Step.) Many people fail to realize that justified is a legal term which requires a proper court and legal procedure. (Please see the note for Romans C3-S19 for the dictionary definition of justify along with links to every place in Romans which uses any form of the word justify. Please also see the note for Romans C3-S29 for the phrase justification by faith.) In 1Corinthians, the word justified is only used here and in 6:11.

Thus, we see that Paul recognized what we all should recognize. That is: we can not justify ourselves. Therefore, we should stop trying to do that, especially since our Second Equivalent Section tells us that the Lord will do this and we can get into a lot of trouble, even as saved people, by sticking our nose into an area that the Lord has reserved for Himself.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for Galatians 2:16-LJC and Romans C7S16 about the word just. The functional definition is: 'true; a sense allied to the preceding, or the same'. Please also see the note for Ephesians C1S2 about just shall live by faith. Please also see the note for Romans C11S6 about just shall live by his faith. Please also see the note for Romans C3S29 about justification by faith. Please also see the note for RomansC3S19 about the word justify. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Ouden G3762 gar G1063 emauto G1683 sunoida "For I am not conscious to myself of any guilt" or neglect of duty. Wetstien has shown, from the classics, that this is the proper signification of suneidein. I know. Job 27:6; Ps 7:3-5; Joh 21:17; 2Co 1:12; 1Jo 3:20-21 yet. Job 9:2-3,20; 15:14; 25:4; 40:4; Ps 19:12; 130:3; 143:2; Pr 21:2; Ro 3:19-20; 4:2 but. 1Co 4:5; Ps 26:12; 50:6; 2Co 5:10 exp: 2Co 5:11. General references. exp: Pr 20:9; Mt 7:1; Ac 24:16; 1Jo 3:21'.

Start of web page, Start of Chapter, Chapter Summary

C4-S5 (Verse 5) We are to have the same attitude as Paul about judgment.

Equivalent Section: Conclusion of prior sentences.

Therefore judge nothing before the time,
until the Lord come,
who both will bring to light the hidden things of darkness,
and will make manifest the counsels of the hearts:.

Equivalent Section: Result of prior sentences.

and then shall every man have praise of God..

Our sentence starts with Therefore and gives us the direct result of what has been said in prior sentences. There we read that we do not have the ability to judge, but the Lord does. In our First Equivalent Section we see some of the ability that our Lord has which we lack. Specifically, the ability to bring to light the hidden things of darkness and the ability to make manifest the counsels of the hearts.

Our Second Equivalent Section also gives us further motivation when it says then shall every man have praise of God. This is much better than praise of men, which is all that we will have if we are judged by men.

When our sentence says judge nothing, we need to keep the context in mind which limits nothing to 'none of the thongs which the Lord has reserved for His own judgment'. Otherwise we end up with a conflict with other places which tell us to judge (Luke 7:43; John 7:24; Acts 4:19; Acts 13:20; Acts 16:15; Romans 14:13; 1Corinthians 2:15; 5:3; 5:12; 6:2; 6:2; 6:3; 6:3; 6:4; 6:5; 10:15; 11:13; 11:31; 14:29; 2Corinthians 5:14). As explained in the note above, we are to judge things which are external to a person (actions, attitudes, fruit, etc) but the Lord reserves for Himself judgment of people and parts of us that are internal (salvation, sanctification, service, etc).

Please see the note for 1:10, for links to sentences within this epistle which use forms the word judge. Please also see the notes for Romans 8:1-LJC and Revelation 19:1-LJC about the word judge. Please also see the notes for 1Corinthians C4S5; Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6; Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

When our sentence says before the time it continues with the identification of that time when it says until the Lord come. This is 'the 'Rapture'', which precedes the, judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). The last two phrases of our First Equivalent Section lets us know what the Lord will do, which we can not do, and which will change many judgments.

Please see the several notes at Light and Darkness in 1John and the note for Romans 13:12 for links to every place in the New Testament where the word light and the word darkness are both used, along with further notes about related verses. please also see the notes for 2Corinthians 4:3-4; Ephesians C5S6 and Hebrews 12:18-24 about the word light. Please also see the note for Hebrews 6:4 about the word enlightened. Please also see the note for John 11:9-LJC about the phrase Jesus is our light.

Please see the notes for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word manifest and provides the definition from Webster's 1828 and further discussion of the word. (Made 'revealed in every possible way'.) please also see 1John-Manifest about the word manifest. Please see the notes for Romans 3:21-26 which provides a discussion on the word manifested.

Please see the note for John 11:53 about the word counsel. The functional definition for this word is: 'Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation.'. Please also see the note for Romans C11S38 about the word counseller.

Please also see the note for Chapter 11:2 for links to every verse in this epistle which use the word praise, the definition from Webster's 1828 Dictionary, and references from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'judge. Mt 7:1-2; Lu 6:37; Ro 2:1,16; 14:4,10-13; Jas 4:11 exp: Ps 26:1; Joh 8:15. until. 1Co 1:7; 11:26; 15:23; Mt 24:30,46; 1Th 5:2; Jas 5:7; 2Pe 3:4,12; Jude 1:14; Re 1:7 who. 1Co 3:13; Ec 11:9; 12:14; Mal 3:18; Lu 12:1-3; Ro 2:16; 2Co 4:2; Heb 4:13; Re 20:12 exp: Ro 14:4; 2Ti 4:1. praise. Mt 25:21,23; Joh 5:44; Ro 2:7,29; 2Co 5:10; 10:18; 1Pe 1:7; 5:4 exp: Php 4:8. General references. exp: De 32:34; Job 10:6; Ec 12:14; Jer 16:17; Mt 7:1; Mr 4:22; Lu 12:2; Ro 2:6; 1Co 3:14; Ga 6:5'.

Start of web page, Start of Chapter, Chapter Summary

C4-S6 (Verse 6) We are to keep God and men in proper perspective.

First Step: Paul created a teaching figure.

and these things,
brethren,
I have in a figure transferred to myself and to Apollos for your sakes;.

Second Step: Paul reveals what is being taught.

that ye might learn in us not to think of men above that which is written,
that no one of you be puffed up for one against another..

The word figure occurs in the Bible only in Deuteronomy 4:16; Isaiah 44:13; Romans 5:14; our current sentence; Hebrews 9:9; 11:19 and 1Peter 3:21. The note for 1Peter 3:21 is good sized and explains the doctrinal error that people get into by ignoring the true definition of figure and by taking the figure as the source of the result instead of using the true source and understanding that the figure only teaches the method by using different materials. Further, the note for Romans 5:14 explains how Adam is only a figure of Christ and only a Biblical fool would claim that the figure matches the real thing. If the reader will examine each of these other verses, they will find similar results. Webster's 1828 dictionary defines figure as: ' n. fig'ur. L. figura, from figo, to fix or set. See Feign. 1. the form of anything as expressed by the outline or terminating extremities. Flowers have exquisite figures. A triangle is a figure of three sides. A square is a figure of four equal sides and equal angles. 2. Shape; form; person; as a lady of elegant figure. A good figure, or person, in man or woman, gives credit at first sight to the choice of either. 3. Distinguished appearance; eminence; distinction; remarkable character. Ames made a figure in Congress; Hamilton, in the cabinet. 4. Appearance of any kind; as an ill figure; a mean figure. 5. Magnificence; splendor; as, to live in figure and indulgence. 6. A statue; an image; that which is formed in resemblance of something else; as the figure of a man in plaster. 7. Representation in painting; the lines and colors which represent an animal, particularly a person; as the principal figures of a picture; a subordinate figure. 8. In manufactures, a design or representation wrought on damask, velvet and other stuffs. 9. In logic, the order or disposition of the middle term in a syllogism with the parts of the question. 10. In arithmetic, a character denoting a number; as 2. 7. 9. 11. In astrology, the horoscope; the diagram of the aspects of the astrological houses. 12. In theology, type; representative. Who was the figure of him that was to come. Rom. 5. 13. In rhetoric, a mode of speaking or writing in which words are deflected from their ordinary signification, or a mode more beautiful and emphatically than the ordinary way of expressing the sense; the language of the imagination and passions; as, knowledge is the light of the mind; the soul mounts on the wings of faith; youth is the morning of life. In strictness, the change of a word is a trope, and any affection of a sentence a figure; but these terms are often confounded. 14. In grammar, any deviation from the rules of analogy or syntax. 15. In dancing, the several steps which the dancer makes in order and cadence, considered as they form certain figures on the floor.

FIG'URE, v.t. fig'ur. 1. to form or mold into any determinate shape. Accept this goblet, rough with figured gold. 2. to show by a corporeal resemblance, as in picture or statuary. 3. to cover or adorn with figures or images; to mark with figures; to form figures in by art; as, to figure velvet or muslin. 4. to diversify; to variegate with adventitious forms of matter. 5. to represent by a typical or figurative resemblance. The matter of the sacraments figureth their end. 6. to imagine; to image in the mind. 7. to prefigure; to foreshow. 8. to form figuratively; to use in a sense not literal; as figured expressions. Little used. 9. to note by characters. As though a crystal glass the figured hours are seen. 10. In music, to pass several notes for one; to form runnings or variations.

FIG'URE, v.i. to make a figure; to be distinguished. the envoy figured at the court of St. Cloud'.

Please note that the very start of this definition says 'See Feign'. The figure is not the same as the real thing. Many people have learned the reality of this when they looked at the figure of the amount of money that they were supposed to have in a closed bank. In addition, this word has a noun and a verb definition. Thus, this word is used for the action of making a representation of the real, and the result of that action.

Thus, in our First Step we see that Paul used himself and Apollos to represent what will happen to the reader when they face the Judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Our Second Step tells us why he did this and gives us two related reasons. Notice that the first reason uses ye. Thus, 'each and every one of us personally' are to learn in us not to think of men above that which is written. This reason uses might because the result is not assured but is dependent upon our willing participation in the learning process. Also, our phrase says above that which is written because the Bible is the source of all judgment that we do of men. Within the Bible we are told to respect men for the position that they have and for the work that they do and for other things. Thus, we are not to be disrespectful but are too learn what God tells us in the Bible and obey those commands.

In our second reason we see the phrase no one of you is used because this phrase eliminated the personal part of the word ye. That is, we might not be personally proud while we are individually proud about the group (church, family, etc) that we belong to. We see this phrase in our current sentence, 4:18, 19; 5:2; 8:1; 13:4; Colossians 2:18. Please see the note for Colossians 2:18 for links to every place that the Bible uses some form of puffed along with a note explaining each usage. The term puffed up is used for 'pride blown out of proportion'. Thus, our second reason for Paul to teach what he did is so that we do not get 'pride blown out of proportion' based upon some group factor, such as having been taught by some man, and using that erroneous standard to think that we are now better than some other saved person.

Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators.

Please see the note for 1:12 for links to every place in the New Testament where we find Apollos mentioned.

Please see the notes for 9:10 for links to every place in 1Corinthians that uses the word sake. please also see the notes for Romans C15S25 and 2Corinthians 2:10-11 for about this word. The functional definition is: ' Final cause; end; purpose; or rather the purpose of obtaining'. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

Please see the note for 14:24-25 for links to every place in this epistle where forms of the words learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned. The functional definition, of that word, is: 'Not learned; ignorant; illiterate; not instructed. 3. Not gained by study; not known'.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. We find forms of this word, in 1Corinthians, in: 4:6; 4:9; 7:36; 7:40; 8:2; 10:12; 12:23; 13:5 and 14:37. Please also see the note for 2Corinthians 10:3-6 about the word thought. The functional definition is: 'Thought is either the act or operation of the mind, when attending to a particular subject or thing or it is the idea consequent on that operation'.

Please see the note for Colossians C2S10 about the word puffed. The functional definition is: 'swelled with pride; inflated with vanity or pride; praised'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. 1Co 1:12; 3:4-7; 2Co 10:7,12,15; 11:4,12-15 for. 1Co 9:23; 2Co 4:15; 12:19; 1Th 1:5; 2Ti 2:10 that ye. Job 11:11-12; Ps 8:4; 146:3; Isa 2:22; Jer 17:5-6; Mt 23:8-10; Ro 12:3; 2Co 12:6 be puffed. 1Co 4:18-19; 3:21; 5:2,6; 8:1; 13:4; Nu 11:28-29; Joh 3:26-27; Col 2:18 General references. exp: 1Co 3:4; 4:18; 10:12'.

Start of web page, Start of Chapter, Chapter Summary

C4-S7 (Verse 7) For who maketh thee to differ from another?

Our sentence starts with for and gives a more base reason why Paul taught want he did in the prior sentence. In that sentence Paul gave two surface (obvious) reasons for what he taught. Now he is giving a lower / more base reason that is often hidden from our sight. This is important because people often fix the obvious (surface) causes of problems but have to struggle with the same problem returning time after time because they do not deal with the root cause of the problem. With the root cause left there, results of the problem keep returning time after time.

in this case, the root cause is our failure to examine the basis of our contentions with men. Please notice that Paul's question asks Who. The true root cause of this problem is a spirit that is not from God. We are in a spiritual warfare and people keep looking for solutions to problems within this physical world when the real root cause is spiritual. That's the lesson from 1John 4:1, which is the basis of Hermey Lesson 02. One of the most important things that we must do in order to solve problems is to look for a spiritual cause.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. 1Co 12:4-11; 15:10; Ro 9:16-18; Eph 3:3-5; 2Th 2:12-14; 1Ti 1:12-15; Tit 3:3-7 maketh thee to differ. Gr. distinguisheth thee. General references. exp: Ro 11:35; 1Co 1:29; 4:18; 10:12; 14:18; Jas 4:16'.

Start of web page, Start of Chapter, Chapter Summary

C4-S8 (Verse 7) and what hast thou that thou didst not receive?

Paul asks this question, following the prior sentence, so that we will realize the true basis of the things which make us proud. They were taking pride in spiritual gifts that men possessed. However, it is not the recipient of a gift who has reason for glory but the giver of that gift. That is what Paul is trying to get the reader to see. All of the glory goes to God since he is the provider of all spiritual gifts. Further, this fact is presented as a question in order to make people think. People will hear a true statement and not think about what is said. However, a question demands an answer and that fact makes people think like they refuse to do for a statement.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' and what. 1Co 3:5; 7:7; 1Ch 29:11-16; 2Ch 1:7-12; Pr 2:6; Mt 25:14-15; Lu 19:13; Joh 1:16; 3:27; Ro 1:5; 12:6; Jas 1:17; 1Pe 4:10 General references. exp: Ro 11:35; 1Co 1:29; 4:18; 10:12; 14:18; Jas 4:16'.

Start of web page, Start of Chapter, Chapter Summary

C4-S9 (Verse 7) We are to not be proud over a gift from God.

now if thou didst receive it,
why dost thou glory,
as if thou hadst not received it ?.

This sentence starts with Now, which means 'after what was just said and asked'. Here we have another question, for the same reason that the prior sentence was posed as a question. That is: to make people actually think about what is asked so that they can answer the question. Beyond that, this question presents what I said in the prior note only this question makes it personal by using thou.

Never glory in men or the flesh.
Always glory in God and things that God does in and through men.
How much glory we each personally have for eternity is directly dependent upon how much glory we give the God while in this flesh.

please also see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. 1Co 5:6; 2Ch 32:23-29; Eze 28:2-5; 29:3; Da 4:30-32; 5:18,23; Ac 12:22-23 General references. exp: Ro 11:35; 1Co 1:29; 4:18; 10:12; 14:18; Jas 4:16'.

Start of web page, Start of Chapter, Chapter Summary

C4-S10 (Verse 8) This sentence uses sarcasm to show us the foolishness of their contentions.

Equivalent Section: Paul identifies their attitude.

Now ye are full,
now ye are rich,
ye have reigned as kings without us:.

Equivalent Section: Paul understands this fleshly desire.

and I would to God ye did reign,
that we also might reign with you..

By using sarcasm Paul rebukes them in a gentler manner than saying something like Thou fool!' When we look at Revelation, we see that the church of the Laodiceans...sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked in Revelation 3:14-18. We see that the rich men of this world are destroyed by God in Revelation 6:15; 13:16; 18:3, 15 and 19. We also see that the church in Smyrna was told I know thy works, and tribulation, and poverty, (but thou art rich) in Revelation 2:8-9. While we could go through several other references, these, in the Revelation of Jesus Christ, should be sufficient to understand the position of an apostle of Jesus Christ. Thus, the reader should be able to understand the sarcasm involved when Paul writes Now ye are full, now ye are rich, ye have reigned as kings without us.

Paul starts this sentence with Now because he is describing how they are currently acting and not how they acted when he was with them and not how he hopes they will act in the future. They used to live by faith, and Paul hopes to restore them to living by faith, but currently they are following three things which hinder their faith. These three things are in the First Equivalent Section of our sentence and are the main hindrances to faith which an immature person must deal with.

First, Paul lists ye are full. When we are personally (ye) full, we loatheth good things (Proverbs 27:7). Therefore, we feel that we do not need faith.
The second hindrance to faith, which Paul mentions, is ye are rich. However, they were personally (ye) rich in the things of this world because they were trusting in the wisdom of this world (see first three chapters of this epistle). Jesus warned us against this in Matthew 13:22. and Mark 4:19.
The third hindrance to faith, which Paul mentions, is ye have reigned as kings. They were personally (ye) ruling, which meant that they were not submitting to God. They were believing the lie which led to original sin, which was ye shall be as gods, knowing good and evil (Genesis 3:5).

In our Second Equivalent Section Paul lets us know that he understands the fleshly desire, but that is not how God ordained things to go. Therefore, Paul is going the way that God ordained so that he can receive God's blessings. Paul expresses this feeling in the next sentence. The main thing that we need to understand from this Second Equivalent Section is that Paul understands that a reign in this physical world does not matter because we will leave it with death. However, Paul expresses a true feeling when he says I would to God ye did reign, that we also might reign with you. A true reign would be spiritual and only happen if they did a lot for the kingdom of God while in this physical life. Further, if they truly did reign in the spiritual, Paul would also receive spiritual rewards as the one who led them to spiritual obedience. Thus, he says: that (here's why) we also might reign with you.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition is: 'Replete; having within its limits all that it can contain'.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Please also see the note for 1:5 about the word enriched.

Please see the note for Romans C6S12 about the word reign. The functional definition is: ' to possess or exercise sovereign power or authority; to rule; to exercise government, as a king or emperor; or to hold the supreme power'. Please see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin. That is what these people were doing and they were obedient to sin even while they thought that they reigned.

Please see the note for the Summary on the name / role of the word king. The functional definition is: 'The king makes whatever laws he wants and answers to no one except God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye are full. 1Co 1:5; 3:1-2; 5:6; Pr 13:7; 25:14; Isa 5:21; Lu 1:51-53; 6:25; Ro 12:3,16; Ga 6:3; Re 3:17 without. 1Co 4:18; Ac 20:29-30; Php 1:27; 2:12 and I. Nu 11:29; Ac 26:29; 2Co 11:1 ye did. Ps 122:5-9; Jer 28:6; Ro 12:15; 2Co 13:9; 1Th 2:19-20; 3:6-9; 2Ti 2:11-12; Re 5:10 General references. exp: 1Co 4:18; 10:12; Jas 4:16'.

Start of web page, Start of Chapter, Chapter Summary

C4-S11 (Verse 9) The true conditions that apostles work under.

Equivalent Section: What Paul thinks that God did.

For I think that God hath set forth us the apostles last,
as it were appointed to death:.

Equivalent Section: Why he thinks that.

for we are made a spectacle unto the world,
and to angels,
and to men..

This sentence starts with For and gives us the reason why Paul said, in the prior sentence, I would to God ye did reign, that we also might reign with you. When you consider the conditions that Paul details in this sentence and the next few sentences, and contrast those conditions to the conditions of someone who reigns, you see a major difference.

The phrase hath set forth means God pushed the apostles to the center of everyone's attention. By saying that they were last, Paul means that he believes that no one will go through as much as the apostles went through. They were the last to be used this way in order to put on a show. That means that as bad as we may think that we have it, we are far better off than the apostles were. By saying that they were appointed to death, Paul is letting us know that the apostles all knew that they would be martyrs. Some foolish people believe the doctrinal error that John was not a martyr, when he is the only one that the Bible literally tells us was a martyr. He was in the isle that is called Patmos because that was where Rome sent prisoners to be worked to death. John was in the isle because he was doing the job of a miner. He was there for the word of God, and for the testimony of Jesus Christ (Revelation 1:9). If you can find as clear of a statement, within the Bible, of any other apostle dying the death of a martyr, please send me the reference.

That aside, our current sentence tells us that the apostles each knew that they would die a martyr's death.

Our First Equivalent Section told us what Paul thought (This was not revealed fact) and our Second Equivalent Section tells us why Paul thought what He did. (It starts with for.) He says we are made a spectacle and Webster's 1828 dictionary defines spectacle as: 'A show; something exhibited to view; usually, something presented to view as extraordinary, or something that is beheld as unusual and worthy of special notice. thus, we call things exhibited for amusement, public spectacles, as the combats of gladiators in ancient Rome. We are made a spectacle to the world, and to angels, and to men. I Cor. 4. 2. anything seen ; a sight. A drunkard is a shocking spectacle. 3. Spectacles, in the plural, glasses to assist the sight. 4. Figuratively, something that aids the intellectual sight. Shakespeare needed not the spectacles of books to read nature.' this is the only place in the Bible that this word is used. However, the International Standard Bible Encyclopedia says that the same Greek word is used in Acts 19:29 for theatre.

In addition, Paul says that the people watching God's theatre includes unto the world, and to angels, and to men.

Please see the note for 4:6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. Please also see the note for 2Corinthians 10:3-6 about the word thought. The functional definition is: 'Thought is either the act or operation of the mind, when attending to a particular subject or thing or it is the idea consequent on that operation'.

Please see the note for this sentence within the Word Study on Apostle for the use of this word within the Bible. That Study has a note for every verse in the Bible which uses the word apostle(s) and lets us know that this claim makes Paul 'The highest human authority within the church below Christ'. It also explains that people who did not have this God given position were still claiming to be a greater authority in the things of God so that they could get these spiritually immature saved people to accept doctrinal error. The note at the link points out several more requirements for someone to be an apostle, beyond seeing the resurrected Lord Jesus Christ in the flesh. We would eliminate a lot of these false claims if we required people to meet just these additional requirements.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

Please see the note for 13:1 for links to every sentence in this epistle which use any form of the word angel along with the definition from Webster's 1828 and links from commentators. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another'. Please also see the note for Jude 1:7 about the word archangel.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. 1Co 15:30-32; 2Co 1:8-10; 4:8-12; 6:9; Php 1:29-30; 1Th 3:3 us the apostles last, as. or, us the last apostles, as. Ps 44:22; Ro 8:36; 1Th 5:9-10; Re 6:9-11 we are. Heb 10:33; 11:36 exp: 1Th 3:3. spectacle. Gr. theatre. Ac 19:29,31 to angels, and to men. Heb 1:14; Re 7:11-14; 17:6-7 General references. exp: La 3:14'.

Start of web page, Start of Chapter, Chapter Summary

C4-S12 (Verse 10) This sentence contrasts the conditions that apostles work under to the conditions of these church members.

First Step: Contrast condition in Christ.

We are fools for Christ's sake,
but ye are wise in Christ;.

Second Step: Contrast ability.

we are weak,
but ye are strong;.

Third Step: Contrast reputation.

ye are honourable,
but we are despised..

in this sentence we have three Steps with two phrases each. In these Steps, Paul is serious in the phrase where he describes the conditions of the apostles, but he is sarcastically repeating the claims of these saved, but spiritual babes. Paul is using a sarcastic contrast to try to get them to see their foolishness. In addition, Paul is using the personal pronoun (ye) to identify how they personally feel while he is using a group pronoun (we) to identify the apostles. Paul is trying to show them that their claims do not match any of the entire group of leaders.

Our First Step is explained in the note for this verse within the Lord Jesus Christ Study. In addition, the Study called Relational Prepositions shows other places where the phrase in Christ is used. in this Step, and in those other verses, we see that saved people who are truly in Christ are considered to be fools By this world and the saved people that this world considers to be wise are not truly in Christ.

Please see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please see the notes for 9:10 for links to every place in 1Corinthians that uses the word sake. Please also see the notes for Romans C15S25 and 2Corinthians 2:10-11 about this word. The functional definition is: ' Final cause; end; purpose; or rather the purpose of obtaining'. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

Please see the note for 1:17 for links to every sentence in this epistle which use any form of the word wise. The functional definition is: ' the right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans C16S23 about the word wise and the note for 1Corinthians C1S12 about the word wisdom. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

In our Second Step Paul says that the apostles were weak. We find forms of the word weak occurring 62 times in 57 verses of the Bible, 38 times in 34 verses of the New Testament, and in 1Corinthians, in: 1:25, 27; 2:3; our current sentence; 8:7, 9, 10-11, 12; 9:22; 11:30; 15:43. Webster's 1828 dictionary defines weak as: 'a. G. the primary sense of the root is to yield, fail, give way, recede, or to be soft. 1. Having little physical strength; feeble. Children are born weak; men are rendered weak by disease. 2. Infirm; not healthy; as a weak constitution. 3. Not able to bear a great weight; as a weak bridge; weak timber. 4. Not strong; not compact; easily broken; as a weak ship; a weak rope. 5. Not able to resist a violent attack; as a weak fortress. 6. Soft; pliant; not stiff. 7. Low; small; feeble; as a weak voice. 8. Feeble of mind; wanting spirit; wanting vigor of understanding; as a weak prince; a weak magistrate. Tothink every thing disputable, is a proof of a weak mind and captious temper. 9. Not much impregnated with ingredients, or with things that excite action, or with stimulating and nourishing substances; as weak broth; weak tea; weak toddy; a weak solution; a weak decoction. 10. Not politically powerful; as a weak nation or state. 11. Not having force of authority or energy; as a weak government. 12. Not having moral force or power to convince; not well supported by truth or reason; as a weak argument. 13. Not well supported by argument; as weak reasoning. 14. Unfortified; accessible; impressible; as the weak side of a person. 15. Not having full conviction or confidence; as weak in faith. 16. Weak land is land of a light thin soil. I believe never used in New England.' the primary part of this definition that is used in our sentence is 'to yield, give way, recede, or to be soft; pliant; not stiff'. Paul explains this in 9:19-22. We also see the reason for this explained in 15:43. Though the apostles were weak in the flesh, they will be powerful when given their spiritual bodies. Please also see the note for Romans 14:2 for links to places where Romans uses forms of the word weak.

Thompson Chain Topics provides links to weak as: 'Defender of the: (Christ the): Little Children: Mt 19:13-14. A sinful woman: Lu 7:37-48. A weak woman: Lu 13:10-16. A sinful woman: Joh 8:3-11. Mary of Bethany: Joh 12:3-8. The frightened disciples: Joh 18:8. Duty to the: Mt 25:35-36; Ac 20:35; Ro 14:1; 15:1; 1Co 8:11; 9:22; 1Th 5:14. Instrumentalities: (God uses Weak Instrumentalities to accomplish Great Results): A rod: Ex 4:2. A jaw-bone: Jg 15:15. Five smooth stones: 1Sa 17:40. A handful of meal and a little oil: 1Ki 17:12. A cloud the size of a man's hand: 1Ki 18:44. Small things: Zec 4:10. The mustard seed: Mt 13:32. Five barley loaves: Joh 6:9. God's Instrument Case: 1Co 1:27-29'.

Our sentence Step also says but ye are strong. We find forms of the word strong occurring 278 times in 259 verses of the Bible, 31 times in 29 verses of the New Testament, and in 1Corinthians, in: 1:25; our current sentence; 10:22 and 16:13. Webster's 1828 dictionary defines strong as: 'a. G., L. the sense of the radical word is to stretch, strain, draw, and probably from the root of stretch and reach. 1. Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous. A patient is recovering from sickness, but is not yet strong enough to walk. A strong man will lift twice his own weight. That our oxen may be strong to labor. Psalm 144. Orses the strong to greater strength must yield. 2. Having physical passive power; having ability to bear or endure; firm; solid; as a constitution strong enough to bear the fatigues of a campaign. 3. Well fortified; able to sustain attacks; not easily subdued or taken; as a strong fortress or town. 4. Having great military or naval force; powerful; as a strong army or fleet; a strong nation; a nation strong at sea. 5. Having great wealth, means or resources; as a strong house or company of merchants. 6. Moving with rapidity; violent; forcible; impetuous; as a strong current of water or wind; the wind was strong from the northeast; we had a strong tide against us. 7. Hale; sound; robust; as a strong constitution. 8. Powerful; forcible; cogent; adapted to make a deep or effectual impression on the mind or imagination; as a strong argument; strong reasons; strong evidence; a strong example or instance. He used strong language. 9. Ardent; eager; zealous; earnestly engaged; as a strong partisan; a strong whig or tory. Her mother, ever strong against that match-- 10. Having virtues of great efficacy; or having a particular quality in a great degree; as a strong powder or tincture; a strong decoction; strong tea; strong coffee. 11. Full of spirit; intoxicating; as strong liquors. 12. Affecting the sight forcibly; as strong colors. 13. Affecting the taste forcibly; as the strong flavor of onions. 14. Affecting the smell powerfully; as a strong scent. 15. Not of easy digestion; solid; as strong meat. Hebrews 5. 16. Well established; firm; not easily overthrown or altered; as a custom grown strong by time. 17. Violent; vehement; earnest. Who in the day of his flesh, when he offered up prayers with strong crying and tears-- Hebrews 5. 18. Able; furnished with abilities. I was stronger in prophecy than in criticism. 19. Having great force of mind, of intellect or of any faculty; as a man of strong powers of mind; a man of a strong mind or intellect; a man of strong memory, judgment or imagination. 20. Having great force; comprising much in few words. Like her sweet voice is thy harmonious song, as high, as sweet, as easy and as strong. 21. Bright; glaring; vivid; as a strong light. 22. Powerful to the extent of force named; as an army ten thousand strong.'

In our third Step we see Paul contrast the reputation of these saved, but spiritual babes to the reputation of the apostles.

Please see the notes for Romans C12-S8 for links to where Romans uses honour and dishonour, the definition from Webster's 1828 and links from other commentators. The main part of that definition is; 'The esteem due or paid to worth; high estimation. Torevere; to respect; to treat with deference and submission, and perform relative duties to'. As happens often, these people insisted upon receiving the honour that they were sure was due to them. However, the apostles were willing to be treated differently so that they would receive greater honour from God which will last for all eternity. We find forms of honour in 1Corinthians in: our current sentence; 11:4, 5; 12:23, 24, 26; 15:43.

The final word that we need to look at is despised. We find forms of the word despise occurring 120 times in 114 verses of the Bible, 30 times in 26 verses of the New Testament, and in 1Corinthians, in: 1:28; our current sentence; 11:22 and 16:11. Webster's 1828 dictionary defines despised as: 'Contemned; disdained; abhorred'. Please also see the note for Romans 2:4 for more of a discussion on how the Bible uses this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are fools. 1Co 1:1-3,18-20,26-28; 2:3,14; 3:18; 2Ki 9:11; Ho 9:7; Ac 17:18,32; 26:24 for. Mt 5:11; 10:22-25; 24:9; Lu 6:22; Ac 9:16; 1Pe 4:14 exp: Zec 3:8. are wise. 1Co 4:8; 10:14-15; Jer 8:8-9 we are weak. 1Co 2:3; 2Co 10:10; 11:29; 12:9-10; 13:3-4,9 but ye. 1Co 3:2; 10:12 but we. Pr 11:12; Isa 53:3; Lu 10:16; 18:9; 1Th 4:8 General references. exp: La 3:14; 1Co 2:3; 10:15; Heb 13:13'.

Start of web page, Start of Chapter, Chapter Summary

C4-S13 (Verse 11-13) This sentence provides details about the conditions that apostles work under.

Equivalent Section: Conditions they live with.

First Step: Circumstances of their lives.

Even unto this present hour we both hunger,
and thirst,
and are naked,
and are buffeted,
and have no certain dwellingplace;.

Second Step: What they do.

And labour,
working with our own hands:.

Equivalent Section: Interaction with others on a personal level.

First Step: Verbal abuse.

being reviled,
we bless;.

Second Step: Physical abuse.

being persecuted,
we suffer it:.

Equivalent Section: Interaction with others on a social level.

Being defamed,
we intreat:.

Equivalent Section: Results of living Godly.

we are made as the filth of the world,
and are the offscouring of all things unto this day..

Here we see the true type of life that the apostles lived. Each reader should prayerfully consider what is actually said here and then compare their own life, and reactions, to those presented in this sentence. If done honestly by saved people there would be far less complaints and far more praise of God.

Please notice that this sentence starts with Even. That means it has equal weight to the prior sentence because when the two sides of a balancing scale are even, they have equal weight. Please see the prior note and especially the note for the prior verse in the Lord Jesus Christ Study. Our sentence is giving us a detailed explanation of how the apostles were fools for Christ's sake.

How often have we cried 'Gimme a break!'? And yet, the start of our sentence (Even unto this present hour) says that the apostles never got a 'break'. They were under non-stop spiritual attack until they (I imagine gladly) died a martyr's death. In addition, we already saw in this chapter that Paul said that every one of them knew that this would be their life and death. I think that defines 'no hope in this world'. As a result, they put all of their hope into God and in the eternal rewards.

Obviously, the apostles did not have all of these things going non-stop, but when we read through Acts it becomes evident that one or more of these things were happening to the apostles on a fairly consistent basis.

Please see the note for Romans 12:20 for links to every place in the Bible where forms of the word hunger are used, along with a couple of definitions and other links to related verses. The functional definition is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite'.

We find forms of the word thirst occurring 60 times in 56 verses of the Bible, only in this sentence within 1Corinthians and, in the New Testament, in: Matthew 5:6; Matthew 25:35, Matthew 25:37, Matthew 25:42, Matthew 25:44, John 4:13-15, 6:35, 7:37, 19:28, Romans 12:20, our current sentence, 2Corinthians 11:27, Revelation 7:16, 21:6, 22:17. Lack of food and water is lacking the most basic needs.

Most people should understand what naked is. While sin makes us what to get naked, Godly people, especially apostles, would feel a great shame at such a condition. Please see the note for Romans C8S37 about the word nakedness. The functional definition is: 'Want of covering or clothing; nudity; bareness. Want of means of defense'.

Things like sea wrecks and running for your life or getting whipped could cause people to end up naked. As for buffeted, that is simply being beat up. Buffeted is only used in Matthew 26:67; Mark 14:65; our current sentence; 2Corinthians 12:7 and 1Peter 2:20.

Unless you have been homeless for any length of time, it is almost impossible to understand what it is to have no certain dwellingplace. Jesus experienced the same thing (Matthew 8:20; Luke 9:58). It is not just losing most of your stuff because you have no place to store it and protect it from loss / thieves, but worse is feeling that you have no control of your life. You can't say where you will be nor when you will be in places. People have a hard time keeping in touch with you and there are many other problems that I can't describe. Basically, since we base our lives in or homes, we have no physical basis for our life when we have no certain dwellingplace. That makes it very hard to have any structure to the rest of your life.

Please see the note for 3:16 about the word dwell. The functional definition for the word dwellingplace is: 'the place of continuance; residence; state of life'.

When we put the true definitions of these words together, we see that the First Step of our First Equivalent Section describes the physical conditions, or circumstances, that the apostles lived under. In our Second Step we see their reaction. They didn't lay around and whine and complain. They didn't keep begging for people to pray that God would change their circumstances or keep begging others to provide for them. The went to work. Please see the note for 3:14 for links to every sentence in this epistle which use any form of the word work. Further, our sentence said that they laboured and were working with our own hands. Even though they were preachers, pastors and church leaders, they 'got their hands dirty' with physical labour.

Thus, our First Step told us the conditions that the apostles endured and our Second Step told us their response. They were willing to do any form of labour under any circumstances, including the assurance of a martyr's death, in order to see the true gospel be given to people.

Our Second Equivalent Section tells us the same basic message but from a different point of view. It tells us about their 'Interaction with others on a personal level'. Once more we see two Steps with the First Step telling us about 'Verbal abuse' and the Second Step telling us about 'Physical abuse'.

We find forms of the word labour occurring 145 times in 131 verses of the Bible, 55 times in 49 verses of the New Testament, and in 1Corinthians, in: 3:8, 9; our current sentenced; 15:10, 58; 16:16. Please also see the note for 3:9 which has a short description of each verse in 1Corinthians which uses this word and shows the common usage within this epistle. Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Webster's 1828 dictionary defines labor as: 'n. L. labor, from labo, to fail. 1. Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures, in distinction from exertions of strength in play or amusements, which are denominated exercise, rather than labor. Toilsome work; pains; travail; any bodily exertion which is attended with fatigue. After the labors of the day, the farmer retires, and rest is sweet. Moderate labor contributes to health. What is obtained by labor will of right be the property of him by whose labor it is gained. 2. Intellectual exertion; application of the mind which occasions weariness; as the labor of compiling and writing a history. 3. Exertion of mental powers, united with bodily employment; as the labors of the apostles in propagating christianity. 4. Work done, or to be done; that which requires wearisome exertion. Being a labor of so great difficulty, the exact performance thereof we may rather wish than look for. 5. Heroic achievement; as the labors of Hercules. 6. Travail; the pangs and efforts of childbirth. 7. the evils of life; trials; persecution, etc. They rest from their labors - Rev. 14.

LA'BOR, v.i. L. laboro. 1. to exert muscular strength; to act or move with painful effort, particularly in servile occupations; to work; to toil. Six days shalt thou labor, and do all thy work - Ex. 20. 2. to exert one's powers of body or mind, or both, in the prosecution of any design; to strive; to take pains. Labor not for the meat which perisheth. John 6. 3. to toil; to be burdened. Come unto me all ye that labor, and are heavy laden, and I will give you rest. Matt. 11. 4. to move with difficulty. The stone that labors up the hill. 5. to move irregularly with little progress; to pitch and roll heavily; as a ship in a turbulent sea. 6. to be in distress; to be pressed. - As sounding cymbals aid the laboring moon. 7. to be in travail; to suffer the pangs of childbirth. 8. to journey or march. Make not all the people to labor thither. Josh. 7. 9. to perform the duties of the pastoral office. 1Tim. 5. 10. to perform Christian offices. Tolabor under, to be afflicted with; to be burdened or distressed with; as, to labor under a disease or an affliction.

LA'BOR, v.t. 1. to work at; to till; to cultivate. The most excellent lands are lying fallow, or only labored by children. 2. to prosecute with effort; to urge; as, to labor a point or argument. 3. to form or fabricate with exertion; as, to labor arms for Troy. 4. to beat; to belabor. the latter word is generally used. 5. to form with toil and care; as a labored composition.'

Within this definition we see, as we also saw with other words, that labor is used as a verb to describe the action and as a noun to describe the results of that action. The context of our current sentence shows us that it is used as a verb in this sentence.

Nave's Topical Bible provides links to labor as: 'General scriptures concerning: Ge 3:19; Ex 20:9-11; 23:12; 34:21; Le 19:13; De 24:14-15; 25:4; Ec 5:12; Jer 22:13; Mal 3:5; Mt 20:1-15; Lu 10:7; Ac 20:35; 1Co 9:9; Eph 4:28; 1Th 4:11-12; 2Th 3:7-13; 1Ti 5:18; Jas 5:4.'

Thompson Chain Topics provides links to labor as: 'Hard, as punishment: Ex 1:11-14; Jos 9:27; Jg 16:21. Manual, done by women: Ex 35:25; Ru 2:7; 1Sa 8:13; Pr 31:13,24. Troubles: (general references to): Mt 20:11-12; 21:33-35; Mr 12:1-9. Woman's: Manual Labour: Ex 35:25; Ru 2:7; 1Sa 8:13; Pr 31:13,24. As Housekeepers: Ge 27:9; 1Sa 8:13; Pr 31:15; Lu 10:40. Various Other fields of Activity: In Beautifying the tabernacle: Ex 35:25. acting as judges: Jg 4:4; 5:7. motherly duties: 1Sa 2:19; 2Ki 4:20. meeting an emergency and saving her household: 1Sa 25:18. Philanthropy: Ac 9:36. serving the church: Ro 16:1,6; Php 4:3. Worldly, sometimes disappointing: Ec 1:3,14; 2:11; 4:8; 5:16; Isa 55:2; Hab 2:13; Joh 6:27. Labourers, Spiritual: Prayer for the Increase of: Mt 9:37-38; 20:8. Great Opportunity Afforded to: Joh 4:35-36; 1Co 3:9. Worthy of Reward: 1Ti 5:17-18. (Of women): Ex 35:25; Ru 2:7; 1Sa 8:13; Pr 31:13,24. Labour Troubles: Mt 20:11-12; 21:33-35; Mr 12:1-9. Labour Unions. Ac 19:25-28. EMPLOYERS (Masters): Duties of: Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1. Sins of, Respecting Payment of Wages: Delaying Payment: Le 19:13; De 24:15. Exacting Service with Wages: Jer 22:13. Failing to Pay a Living Wage: Mal 3:5; Lu 3:14. Fraudulent Withholding of Wages: Jas 5:4. Examples of Good: Ge 18:19; 35:2; Jos 24:15; 2Sa 6:20; Lu 7:2; Ac 10:2. Examples of Bad: Ge 16:6; 31:7; 39:20; Ex 1:13; 1Sa 30:13. Overseers: Ge 39:4; 1Ch 9:29; 2Ch 2:18; 34:17. EMPLOYEES (servants): Faithful: Ex 21:5; Ps 123:2; Pr 17:2; 25:13; 27:18; Mt 24:45. See Fidelity. Duties of: Obedience: Eph 6:5. Faithfulness: Col 3:22. Respect for Masters: 1Ti 6:1. Desire to Please : Tit 2:9. Patience in Hard Places: 1Pe 2:18. LABOUR: Physical Enjoined: Ge 2:15; 3:19; Le 23:3; Pr 13:11; 14:23; Ec 9:10; Eph 4:28; 1Th 4:11; 2Th 3:12. Worldly, sometimes disappointing: Ec 1:3,14; 2:11; 4:8; 5:16; Isa 55:2; Hab 2:13; Joh 6:27. LABOUR TROUBLES, general references to: Mt 20:11-12; 21:33-35; Mr 12:1-9. (as punishment): Ex 1:11-14; Jos 9:27; Jg 16:21. LABOUR UNIONS: Ac 19:25-28'.

Please see the note for 3:14 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for 12:15 for links to every place in this epistle where any form of the word hand is used along with a dictionary definition, an explanation of the problem with the dictionary definition and links from other commentators.

Webster's 1828 dictionary defines revile as: 'v.t. re and vile. Toreproach; to treat with opprobrious and contemptuous language. She revileth him to his face. Thou shalt not revile the gods. Ex. 22. Blessed are ye when men shall revile you. Matt. 5.' We see that the proper response to being reviled, as shown in the verses above as well as by the example of the apostles, is to bless. Please see the note for Psalms 119:1 for the definition of bless, links from commentators and more. That note defines bless as 'True Biblical blessings always produce spiritual good and, sometimes, produce physical good.' that note explains why bless can not be defined as 'happy'.

We find forms of the word revile only occurring 10 times in the Bible. They are:

Exodus 22:28 which says Thou shalt not revile the gods, nor curse the ruler of thy people. Basically, we are to not revile any being who has more authority than we have.
Matthew 5:11 which says Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. this is part of the beatitudes and they tell us that we are to be willing to live under the same circumstances as the apostles did.
Matthew 27:39 which says and they that passed by reviled him, wagging their heads, Jesus Christ was reviled while on the cross.
Mark 15:32 which says Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. Jesus Christ was reviled while on the cross.
John 9:28 which says Then they reviled him, and said, thou art his disciple; but we are Moses' disciples. Religious people reviled a man who told them an undeniable truth.
Acts 23:4 which says and they that stood by said, Revilest thou God's high priest? Paul was accused of doing something that he did not do because he told them the truth. Yet, in order to win the lost, Paul did not defend himself but apologized.
Our current sentence says that the apostles were reviled and tells us the proper response to it.
1Corinthians 6:10 which says Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. Please see the note for that sentence.
1Peter 2:23 which says Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Peter tells us Jesus Christ was reviled while on the cross and Peter tells us His reaction.

Torrey's Topical Textbook provides links for this word as: 'Reviling and Reproaching forbidden: 1Pe 3:9. Of rulers specially forbidden: Ex 22:28; Ac 23:4-5. ThE WICKED UTTER, AGAINST: God: Ps 74:22; 79:12. God, by oppressing the poor: Pr 14:31. Christ: Mt 27:39; Lu 7:34. Saints: Ps 102:8; Zep 2:8. Rulers: 2Pe 2:10-11. Of Christ, predicted: Ps 69:9; Ro 15:3; Ps 89:51. The conduct of Christ under: 1Pe 2:23. SAINTS : Endure: 1Ti 4:10; Heb 10:33. Endure for God's sake: Ps 69:7. Endure for Christ's sake: Lu 6:22. Should expect: Mt 10:25. Should not fear: Isa 51:7. Sometimes depressed by: Ps 42:10; 44:16; 69:20. May take pleasure in: 2Co 12:10. Supported under: 2Co 12:10. Trust in God under: Ps 57:3; 119:42. Pray under: 2Ki 19:4,16. Return blessings for: 1Co 4:12; 1Pe 3:9. Ministers should not fear: Eze 2:6. Happiness of enduring, for Christ's sake: 1Pe 4:14. Blessedness of enduring, for Christ's sake: Mt 5:11; Lu 6:22. Excludes from heaven: 1Co 6:10. Punishment for: Zep 2:8-9. Exemplified: Joseph's brethren, Ge 37:19. Goliath, 1Sa 17:43. Michal, 2Sa 6:20. Shimei, 2Sa 16:7-8. Sennacherib, Isa 37:17,23-24. Moabites and Ammonites, Zep 2:8. Pharisees, Mt 12:24. Jews, Mt 27:39-40. Malefactor, Lu 23:39. Athenian philosophers, Ac 17:18'.

Please see the note for Galatians C3-S10 about the word bless. The true Bible functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

We find forms of the word persecute occurring 51 times in 50 verses of the Bible, 29 times in 28 verses of the New Testament, and in 1Corinthians, in: our current sentence and in 15:9. Webster's 1828 dictionary defines persecuted as: 'Harassed by troubles or punishments unjustly inflicted, particularly for religious opinions.'

Note: 15:9 tells us that Paul persecuted the church of God and people ended up dead as a result. So, with very real threats to their lives, the apostles teach us that we should suffer it.

We find forms of the word suffer occurring 184 times in 178 verses of the Bible, 135 times in 130 verses of the New Testament, and in 1Corinthians, in: 3:15; our current sentence; 6:7; 9:12; 10:13; 12:26; 13:4. Webster's 1828 dictionary defines suffer as: 'suffero; sub, under, and fero, to bear; as we say, to undergo. 1. to feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind. the criminal suffers punishment; the sinner suffers the pangs of conscience in this life, and is condemned to suffer the wrath of an offended God. We often suffer wrong; we suffer abuse; we suffer injustice. 2. to endure; to support; to sustain; not to sink under. Our spirit and strength entire, Strongly to suffer and support our pains. 3. to allow; to permit; not to forbid or hinder. Will you suffer yourself to be insulted? I suffer them to enter and possess. Thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. Lex.19. 4. to undergo; to be affected by. Substances suffer an entire change by the action of fire, or by entering into new combinations. 5. to sustain; to be affected by; as, to suffer loss or damage. SUF'FER,v.i. to feel or undergo pain of body or mind; to bear what is inconvenient. We suffer with pain, sickness or sorrow. We suffer with anxiety. We suffer by evils past and by anticipating others to come. We suffer from fear and from disappointed hopes. 1. to undergo, as punishment. The father was first condemned to suffer on a day appointed, and the son afterwards, the day following. 2. to be injured; to sustain loss or damage. A building suffers for want of seasonable repairs. It is just that we should suffer for neglect of duty. Public business suffers by private infirmities.'

Thompson Chain Topics provides links to suffer as: 'Suffering for Christ's Sake: General references to: Ac 5:41; 9:16; Ro 8:17,36; 2Co 1:7; 11:23; Php 3:10; 2Ti 2:12; Heb 11:25; Jas 5:10; 1Pe 2:20; 3:14; 4:16; 5:10. Some trials believers may be called upon to endure: Persecution: Mt 5:11. Hatred: Mt 10:22. Loss of Life: Mt 10:39. Renunciation of Worldly Treasures: Mt 19:29. Suffering: Ac 9:16. Loss of Reputation: 1Co 4:10; 2Co 4:5. Death: 2Co 4:11; 12:10; Php 1:29.

Suffering for Righteousness' Sake: SUFFERING FOR CHRIST, general references to: Ac 5:41; 9:16; Ro 8:17,36; 2Co 1:7; 11:23; Php 3:10; 2Ti 2:12; Heb 11:25; Jas 5:10; 1Pe 2:20; 3:14; 4:16; 5:10. "FOR CHRIST'S SAKE" some trials believers may be called upon to endure: Persecution: Mt 5:11. Hatred: Mt 10:22. Loss of Life: Mt 10:39. Renunciation of Worldly Treasures: Mt 19:29. Suffering: Ac 9:16. Loss of Reputation: 1Co 4:10; 2Co 4:5. Death: 2Co 4:11; 12:10; Php 1:29.

REPROACH SUFFERED: Lu 6:22; 1Ti 4:10; Heb 10:33; 11:26; 13:13; 1Pe 4:14. SAINTS DESPISED: 1Sa 17:42; 2Sa 6:16; Ne 2:19; 4:2; Job 12:4; Ps 119:141; 1Co 1:28; 4:13. IMPRISONMENT OF SAINTS: General References to: Ge 39:20; 1Ki 22:27; 2Ch 16:10; Jer 37:15; 38:6; La 3:53; Mr 6:17; Ac 5:18; 12:4; 16:23; 23:35; 26:10; 2Co 11:23. See Fetters. Of Paul: Eph 3:1; 4:1; 6:20; Php 1:7,13; Col 4:3,18; 2Ti 1:8,16; 2:9. PERSECUTION: General Examples of: 1Ki 19:2; 22:27; 2Ch 16:10; 24:21; Jer 20:2; 32:2; Da 3:20; 6:16; Ac 4:3; 5:40; 8:1; Heb 11:36. Of Christ: Lu 4:29; 23:11; Joh 5:16; 7:1; 8:37; 10:39. See Sufferings of Christ: Of Paul: Ac 9:29; 13:50; 14:5,19; 16:22; 18:12; 21:36; 22:22; 23:10; 1Co 4:12; 2Co 4:9; 11:24; 2Ti 2:9; 3:11. See Suffering for Christ's Sake: Predicted concerning the Church: Mt 10:17; 24:9; Lu 21:12; Joh 15:20; 16:2; 2Ti 3:12; Re 2:10. General References to: Ps 7:1; 31:15; 119:86,157,161; 143:3; Jer 15:15; La 5:5. Of the Jews.: SMITING of the righteous: General References to: 1Ki 22:24; Isa 50:6; Mt 27:30; Joh 18:22; Ac 23:2. Upon the Cheek: 1Ki 22:24; Job 16:10; Lu 6:29. MARTYRDOM: General References to: Mt 10:21; Ac 21:13; 1Co 13:3; Re 6:9; 20:4. Examples of: Zechariah: 2Ch 24:21. John the Baptist: Mr 6:27. Abel: Lu 11:51. Stephen: Ac 7:58. Jas 1-5; Ac 12:2; Heb 11:37; Re 6:9.

Vicarious Suffering: Of Christ: Became Man's Substitute: Ps 69:9; Isa 53:5; 2Co 5:21; Ga 3:13; Heb 2:9; 9:28; 1Pe 2:24; 3:18. Offered Himself as a Sacrifice: Joh 15:13; 2Co 8:9; Ga 1:4; Eph 5:2; Tit 2:14; Heb 9:26; 1Pe 3:18; 1Jo 3:16; Re 1:5. See Christ; Sufferings of: See Christ's; Love: General References to: Ps 69:20; Isa 50:6; 53:5; Zec 13:6; Mr 15:34; Lu 22:44; Heb 2:10; 5:8; 13:12; 1Pe 1:11; 2:21; 3:18.

Sufferings Rewarded: Mt 5:11-12; Ro 8:17; 2Ti 2:12; Heb 10:34; 11:26; Re 20:4'.

In addition, to the links above, there are other related notes on this web site which include: longsuffering: Romans C9S22 and Romans C2S4; suffer: Romans C8S17; suffering of Jesus Christ in the Sections called Harmony, Prophecies and Prophecies Fulfilled, in the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please notice that as we go through these Equivalent Sections we also move from the most personal to the most general. In our First Equivalent Section we saw things that physically affected the apostles. In our Second Equivalent Section we saw things that verbally affected the apostles. In our third Equivalent Section we see things that socially affected the apostles, but which is very difficult to respond to in a proper way. Finally, in our last Equivalent Section we see how the apostles were viewed and treated by the world, which is controlled by devils. Thus, this is actually a spiritual abuse.

Returning to our third Equivalent Section we see two important words: defamed and intreat. Webster's 1828 dictionary defines defamed as: 'Slandered; dishonored or injured by evil reports'. This verse and Jeremiah 20:10 are the only places in the Bible which uses any form of defame. Webster's 1828 dictionary defines this word as: 'Slandered; dishonored or injured by evil reports'. We find the word fame in: Genesis 45:16; Numbers 14:15; Joshua 6:27; Joshua 9:9; 1Kings 4:31; 1Kings 10:1; 1Kings 10:7; 1Chronicles 14:17; 1Chronicles 22:5; 2Chronicles 9:1; 2Chronicles 9:6; Esther 9:4; Job 28:22; Isaiah 66:19; Jeremiah 6:24; Zephaniah 3:19; Matthew 4:24; Matthew 9:26; Matthew 9:31; Matthew 14:1; Mark 1:28; Luke 4:14; Luke 4:37; Luke 5:15. Webster's 1828 dictionary defines this word as: 'n. L. fama; Gr. from to speak. 1. Public report or rumor. The fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come. Gen. 14. 2. Favorable report; report of good or great actions; report that exalts the character; celebrity; renown; as the fame of Howard or of Washington; the fame of Solomon. And the fame of Jesus went throughout all Syria. Matt. 4.
FAME, v.t. 1. to make famous. 2. to report'. We see that the reaction of the apostles to this treatment was to intreat.

We find forms of the word intreat occurring 35 times in 34 verses of the Bible and, in the New Testament, in: Luke 15:28; our current sentence; 2Corinthians 8:4; Philippians 4:3; 1Timothy 5:1; Hebrews 12:19; James 3:17. Webster's 1828 dictionary defines intreat as: 'full of entreat.' Webster's 1828 dictionary defines entreat as: 'To make an earnest petition or request.' the only thing that we can do when we are defamed is to earnestly request people to think about our true character and decide for themselves if the rumors are true or not. However, this only works when we have lived a consistent testimony that is open and honest before all men.

We are left with our Fourth Equivalent Section, which was already identified as spiritually motivated abuse from the world. in this epistle, and pretty much throughout the New Testament, the word world, is used for 'The system of thoughts, attitudes and actions which are centered on this physical reality and the desires of our flesh within it. The world also includes the people who embrace this system'. As we have seen many places on this site, especially within this epistle, the world is at war with God and those people who follow the wisdom of this world try to prove that the wisdom of God is foolishness. Therefore, they are going to do all that is in their power to discredit the leaders of the people who follow the wisdom of God. That is why the apostles were made as the filth of the world, and are the offscouring of all things.

We find forms of the word filth occurring 37 times in 35 verses of the Bible, 16 times in 15 verses of the New Testament, and only within this sentence in 1Corinthians. Webster's 1828 dictionary defines filth as: 'n. See Foul and Defile. 1. Dirt; any foul matter; anything that soils or defiles; waste matter; nastiness. 2. Corruption; pollution; anything that sullies or defiles the moral character. Topurify the soul from the dross and filth of sensual delights.' the International Standard Bible Encyclopedia provides more information as: 'filth, fil'-thi-nes, fil'-thi (tso'ah, Tum'ah; rhupoo): the word once translated "filth" in the Old Testament is tso'ah, "excrement" or "dung," elsewhere translated "dung" (Isa 4:4, used figuratively of evil doings, sin, "the filth of the daughters of Zion"; compare Pr 30:12); in the New Testament we have perikatharma "cleansings" "sweepings," offscourings (1Co 4:13, "We are made as the filth of the world," the Revised Version, margin "or refuse"); rhupos, "filth," "dirt," Septuagint for tso'ah in Isa 4:4 (1Pe 3:21, "the filth of the flesh"). "Filthiness" is the translation of tum'ah, "uncleanness" (ritual, Le 5:3; 7:20, etc.), used figuratively of moral impurity, translated "filthiness" (Ezr 6:21; La 1:9; Eze 22:15; 24:11,13 bis; Eze 36:25); niddah, "impurity" (2Ch 29:5); figuratively (Ezr 9:11); the Revised Version (British and American) has "uncleanness," but "filthiness" for uncleanness at close of verse (niddah); nechosheth, "brass," figuratively (for "impurity" or "impudence") (Eze 16:36); aischrotes, primarily "ugliness," tropical for unbecomingness, indecency (only Eph 5:4, "nor filthiness, nor foolish talking"; Alford has "obscenity," Weymouth, "shameful"); akathartes, "uncleanness" (Re 17:4 the King James Version), corrected text, ta akatharta, "the unclean things," so the Revised Version (British and American). "Filthy" is the translation of 'alach, "to be turbid," to become foul or corrupt in a moral sense (Job 15:16 the King James Version; Ps 14:3; 53:3); the words see / sightiddim, plural of the words see / sightiddah, from the words see / sightadhadh, "to number or compute (monthly courses)"; Isa 64:6, "All our righteousnesses are as filthy rags," the Revised Version (British and American) "as a polluted garment"; compare Eze 36:17; aischros, "ugly," tropical for unbecoming, shameful (Tit 1:11, "for filthy lucre's sake"; compare Tit 1:7); shameful discourse aischrologia (Col 3:8the King James Version); rhupoo, "filthy," in a moral sense polluted (Re 22:11, "He that is filthy, let him be filthy still," the Revised Version (British and American) "let him be made filthy still" (corrected text), margin "yet more"; Alford, "Let the filthy (morally polluted) pollute himself still" (in the constant middle sense of passive verbs when the act depends on the man's self)). In Apocrypha we have (Ecclesiasticus 22:1): "A slothful man is compared to a filthy (ardaloo) stone," the Revised Version (British and American) "a stone that is defiled," 22:2 "A slothful man is compared to the filth (bolbiton) of a dunghill"; 27:4 "So the filth (skubalon) of a man in his talk (the Revised Version (British and American) "of man in his reasoning") remaineth." See UNCLEANNESS. W. L. Walker '

Think about all of the ceremonial cleansing in the Old Testament and the fights that Jesus and the disciples had with the religious leaders. Now realize that filth in the Old Testament was a symbol of someone not maintaining their personal relationship with God, and remember that the apostles were the main people teaching about a personal relationship with God. Simply put, the world loves to accuse God's people of doing the exact opposite of what they are really doing in a spiritual manner.

Please see the note for 1:21 for notes and links to every sentence in this epistle which use any form of the word world, along with additional information.

The word offscouring is only used here and in Lamentations 3:45 where Jeremiah is describing what God did to His people when He sent them into the captivity. Here, Paul is saying that the world tried to do the same thing to the apostles on a regular basis.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. 1Co 9:4; 2Co 4:8; 6:4-5; 11:26-27; Php 4:12 and are naked. Job 22:6; Ro 8:35 and are buffeted. Ac 14:19; 16:23; 23:2; 2Co 11:23-25; 2Ti 3:11 and have. Mt 8:20 General references. exp: Ps 25:17; La 3:14; 1Co 2:3; Heb 13:13.
labour. 1Co 9:6; Ac 18:3; 20:34; 1Th 2:9; 2Th 3:8; 1Ti 4:10 being reviled. Mt 5:44; Lu 6:28; 23:34; Ac 7:60; Ro 12:14,20; 1Pe 2:23; 3:9; Jude 1:9 being persecuted. Mt 5:11; 1Pe 3:14; 4:12-14,19 General references. exp: Ps 25:17; La 3:14; Mt 5:44; Ro 12:14; 1Co 2:3; Heb 13:13.
General references. La 3:45; Ac 22:22 exp: Ps 25:17; La 3:14; Mt 5:44; Ac 21:36; Ro 12:14; 1Co 2:3; Heb 13:13'.

Start of web page, Start of Chapter, Chapter Summary

C4-S14 (Verse 14) Why Paul is providing these details.

I write not these things to shame you,
but as my beloved sons I warn you..

The next sentence start with For and give us the reasons why Paul says what he does in this sentence. In addition, the sentence after that starts with Wherefore and provides a conclusion. Therefore, they need to be considered within the context of this sentence.

Paul has done several things within this chapter to get the reader's attention and to make them see the error of their attitude and, more importantly, the error of their perspective. When people aren't listening you sometimes have to use extreme measures to get their attention. Paul was very sarcastic in prior sentences. Now he has to deal with hurt pride and the flesh trying to make the reader believe that Paul is a fault and trying to hurt (shame) them. Thus, we have our current sentence to bring the reader's perspective in line with Paul's goal before her goes on.

In 4:17 Paul says I sent unto you Timotheus, who is my beloved son. (Please see the note for 4:17 in the Lord Jesus Christ Study.) Here, in this sentence, Paul says but as my beloved sons I warn you. Timothy was Paul's beloved son because he had the same faith and character as Paul had. in this sentence, Paul is giving these people the benefit of the doubt and hoping that they will take correction the same way that Paul and Timothy did. Even though they had not acted like beloved sons, Paul has hope for their reaction to this letter.

Thus, Paul stops his message of this chapter to make it clear that he is not trying to hurt (shame) them but he is giving a loving correction that is similar to what he has personally received in the past. (Please see the Overview on Son in the Lord Jesus Christ Study to understand more about how the Bible uses the word son. Please also see the note for 4:17 for links to every place in 1Corinthians where forms of the word son are used.) With the warning of this sentence, Paul is acting as minister of Christ, which relates to what he said (Let a man so account of us, as of the ministers of Christ) at the start of this chapter.

Please see the notes for Romans C15S13; 1Corinthians 1:19; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write / wrote. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'. Please also see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please also see the note for Romans 4:23-25 about the word written. In addition, please see the note for John 6:45 for links to where we find the phrases It is written or have ye not read.

Please also see the note for 6:7 for links to every sentence in this epistle which use any form of the word shame along with links to verses in this epistle that use this word and the definition from Webster's 1828 . The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion if the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity. In particular, since our sentence says for some have not the knowledge of God, this ties directly to what is said in 2Corinthians 5:10-11. Please also see the notes for Romans C5S2; 1Corinthians C6S7; Philippians 1:19-20 about the word ashamed Please also see the note for Romans C10S12 which explains that 'faith makes us not ashamed'.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the note for Colossians 1:21-29 about the word warn. The functional definition is: 'To give notice of approaching or probable danger or evil, that it may be avoided; to caution against anything that may prove injurious'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'write. 1Co 9:15; 2Co 7:3; 12:19 my. 1Co 4:15; 2Co 6:11-13; 11:11; 12:14-15; 1Th 2:11 exp: 1Ti 1:2. I. Eze 3:21; Ac 20:31; Col 1:28; 1Th 5:14 exp: 1Co 3:6'.

Start of web page, Start of Chapter, Chapter Summary

C4-S15 (Verse 15) The proper perspective for the person who led us to our personal salvation.

Equivalent Section: Paul has a special position within this church.

For though ye have ten thousand instructers in Christ,
yet have ye not many fathers:.

Equivalent Section: Why.

for in Christ Jesus I have begotten you through the gospel..

Within this sentence we have the deliberate (every word that proceedeth out of the mouth of the LORD) difference made in the use of Christ and the use of Christ Jesus. This difference is important for understanding the two reasons given in this sentence.

Both of the two Equivalent Sections start with the word for and give us a reason why Paul was claiming a 'father-son' relationship with them (in the prior sentence). In each Equivalent Section Paul is claiming this relationship, which is the equivalency. However, in the First Equivalent Section Paul is reminding us of a universal truth. Fathers instruct sons. While sons will have many other instructors, none will have the responsibility, love and care for the person, who is the son, like a father will. Paul uses the phrase ten thousand instructers to stand for 'any ridiculous number that you want to claim'. As explained in the note for Christ within this verse, within the Lord Jesus Christ Study, Christ is the role that God uses to minister to (teach) the saved in this life. An instructor, obviously, is ministering to someone still in this life and someone who is (spiritually) matured to the point that they are not newborn babes. A true instructors in Christ is going to teach us how to be like Christ. And, as anyone who has been around knows, we each learn from several instructors in Christ. However, just as Paul points out in this Equivalent Section, these instructors in Christ will not care for us personally and for our personal character like our father does. Instructors in Christ have to be concerned with the whole group more than for any one individual. However, fathers are concerned about the individual.

In our Second Equivalent Section Paul makes this truth personal when he uses ye ('each and every one of you personally'). The use of the word begotten makes it clear that Paul is including their initial salvation (spiritual birth). Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'. in this sentence, the woman is the church and the fathering done was spiritual in nature.

Many instructors in Christ come in and preach and teach to a gathered crowd, but they are not out there winning the lost and gathering the crowd. However, Paul didn't just bring these people to their salvation but he got them into church and baptized them and taught them their basic doctrines. This additional work is why he uses Christ Jesus instead of using Jesus. Further, Paul is emphasizing that work done after their initial profession because he uses Christ Jesus instead of Jesus Christ.

Further, Paul says that he did this through the gospel. He didn't teach religious doctrine or his own beliefs but he taught scriptural truth. The word gospel occurs in 1Corinthians in 1:17; our current sentence; 9:12, 14, 16, 17, 18, 23; 15:1. All of these verses have notes within the Word Study on Gospel and the notes show how the use of gospel within this epistle matches the usage throughout the Bible. Please see the note for this sentence within the Word Study on Gospel for the use of this word within the Bible. Please also see the Gospel Flowchart to understand the difference, and the relationship, between various gospel that we find in the Bible. in this instance we see the gospel that was used to begot them is related to Christ Jesus. That means that this gospel is not just to get them to make a profession, as many believe and teach, but it encompasses the entirety of 'the Great Commission'.

Finally, please consider the fact that our First Equivalent Section uses the phrase in Christ while our Second Equivalent Section uses the phrase in Christ Jesus. The ten thousand instructers in Christ didn't want to win the lost nor did they want to start their own work but wanted to steal the loyalty of people that Paul had led to salvation. However, in our Second Equivalent Section, we see that Paul led them to salvation before teaching them how to spiritually mature. That's the difference between being in Christ and in Christ Jesus.

Please see the note for Philippians 4:12 about the word instruct. That note has links to every place in the New Testament where We find this word along with links from other commentators. The functional definition is: 'To teach; to inform the mind; to educate; to impart knowledge to one who was destitute of it'.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'. We see the truth of this definition because while Paul was not their physical father, he was their spiritual father in as much as he passed on his personal relationship to God which is in true Biblical salvation.

Please see the note for Hebrews 1:5 about the word begotten. That note has links to every place in the Bible where We find this word along with the full definition from a couple of dictionaries. The functional definition is: 'the natural generation of mankind and the spiritual generation of the Christian. This is providing physical or spiritual life to another being'. Please also see the note for Hebrews 1:5-LJC about the word firstbegotten.

The word gospel was dealt with earlier within this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye have. 2Ti 4:3 for. 1Co 3:6,10; 9:1-2; Ac 18:4-11; Ro 15:20; 2Co 3:1-3; Ga 4:19; Tit 1:4; Phm 1:10-12,19; Jas 1:18; 1Pe 1:23'.

Start of web page, Start of Chapter, Chapter Summary

C4-S16 (Verse 16) Conclusion of all that Paul has been saying.

Wherefore I beseech you,
be ye followers of me..

Please also see the Message called Follow Me As I Follow Christ for the application of these verses in the life of the believer.

This sentence starts with wherefore and provides the conclusion from the prior sentences. In addition, since it starts with wherefore and not therefore, 'This conclusion is true wherever you look' and not limited to one place and time like we see with therefore.

Our prior sentence gave the reason (For) why Paul said what he did in the sentences preceding that sentence and it made reference back to the first sentence of this chapter. (Please see the note above for those details.) As a result, this sentence is providing a conclusion for all that has been said in this chapter so far and this conclusion can be seen wherever you look, which means that it applies to all of us in all of the circumstances of life.

The chapter started with Let a man so account of us (apostles), as of the ministers of Christ, and stewards of the mysteries of God. Our conclusion is Wherefore I beseech you, be ye followers of me. Everything in between only provides detailed reasons why we should follow the apostles in all circumstances of life and regard them as the ministers of Christ (the special servants of Christ who show us how to spiritually mature after our initial profession and how to build and maintain our personal ongoing relationship with God). We are to also follow the apostles because we regard them as the stewards of the mysteries of God. That means that the apostles are God's 'special trusted servants who control the mysteries of God'. Anyone who tries to lead us against what has been revealed, and written, by the apostles (New Testament) is going against our instructions from the true stewards of the mysteries of God. Going against the instructions from God's stewards is a good way to get hurt when we are judged by God.

In addition, to these things, we need to keep in mind what Paul has taught within the body of this chapter. These people were following the original New Testament 'Health and Welfare Gospel preachers'. They were following people who promised that they could be rich and have reigned as kings and done these things without us (without the people they are supposed to follow). However, if we are a true follower we will end up in the same place as the people who we follow and experience the same things even if not as much since they 'broke the trail' for us.

Thus, we see that we should examine our life and see if we experience the same things as Paul reports the apostles experiencing or if we are experiencing the results of a 'Health and Welfare Gospel'. Yes, we do see people in the Bible who were blessed materially by God, but the Godly among them used those material possessions to spread the gospel and did not regard this possessions as making them better people. Further, people like king David were constantly attacked by people who believed a 'Health and Welfare Gospel'. The apostles were both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace because of constant spiritual abuse, as was explained in the notes above. Therefore, the thing that we look for is not if someone experiences both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace, but do they have constant spiritual abuse from devils and This world.

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

We find forms of the word follow occurring 261 times in 253 verses of the Bible, 138 times in 133 verses of the New Testament, and in 1Corinthians, in:

Our current sentence tells us to be followers of the apostles, especially of Paul.
10:4 is part of the first sentence of that chapter and tells us that God's people suffered the judgment of God because of the way that they acted. It also tells us that Christ followed them as a spiritual Rock and provided water (type of Spirit active in this world). This shows us that God is not only leading us but is following us to protect us and provide for our needs like a baggage train follows an army that is on the move.
11:1 starts this chapter and tells us Be ye followers of me, even as I also am of Christ. Chapter 11 tells us God's structural order (hierarchy) and warns us of the consequences of not being a proper follower.
14:1 starts this chapter and tells us the details of how to be a true spiritual follower.

Thus, we see that the word follow leads us to three other whole chapters which provide us with a lot more details about this important concept within the Bible. Webster's 1828 dictionary defines follow as: 'v.t. 1. to go after or behind; to walk, ride or move behind, but in the same direction. Soldiers will usually follow a brave officer. 2. to pursue; to chase; as an enemy, or as game. 3. to accompany; to attend in a journey. And Rebekah arose, and her damsels, and they rode on the camels, and followed the man. Gen. 24. 4. to accompany; to be of the same company; to attend, for any purpose. Luke 5. 5. to succeed in order of time; to come after; as a storm is followed by a calm. Signs following signs lead on the mighty year. 6. to be consequential; to result from, as effect from a cause. Intemperance is often followed by disease or poverty, or by both. 7. to result from, as an inference or deduction. It follows from these facts that the accused is guilty. 8. to pursue with the eye; to keep the eyes fixed on a moving body. He followed or his eyes followed the ship, till it was beyond sight. He followed with his eyes the fleeting shade. 9. to imitate; to copy; as, to follow a pattern or model; to follow fashion. 10. to embrace; to adopt and maintain; to have or entertain like opinions; to think or believe like another; as, to follow the opinions and tenets of a philsophic sect; to follow Plato. 11. to obey; to observe; to practice; to act in conformity to. It is our duty to follow the commands of Christ. Good soldiers follow the orders of their general; good servants follow the directions of their master. 12. to pursue as an object of desire; to endeavor to obtain. Follow peace with all men. Heb. 12. 13. to use; to practice; to make the chief business; as, to follow the trade of a carpenter; to follow the profession of law. 14. to adhere to; to side with. The house of Judah followed David. 2Sam. 2. 15. to adhere to; to honor; to worship; to serve. If the Lord be God, follow him. 1Kings 18. 16. to be led or guided by. Wo to the foolish prophets, who follow their own spirit, and have seen nothing. Ezek. 13. 17. to move on in the same course or direction; to be guided by; as, to follow a track or course.

FOL'LOW, v.i. 1. to come after another. The famine - shall follow close after you. Jer. 42. 2. to attend; to accompany. 3. to be posterior in time; as following ages. 4. to be consequential, as effect to cause. From such measures, great mischiefs must follow. 5. to result, as an inference. the facts may be admitted, but the inference drawn from them does not follow. Tofollow on, to continue pursuit or endeavor; to persevere. Then shall we know, if we follow on to know the Lord. Hosea 6.'

Thus, we see several applications of this word in the definition above, which clarify all that is involved in properly following. We do not just go in the same general direction but act the same way, have the same attitudes and more. in addition, Thompson Chain Topics provides links to followers as: '(blessings promised to): Spiritual Knowledge: Ho 6:3; Lu 14:27. Spiritual Light: Joh 8:12. Guidance of the Still Small Voice: Joh 10:27. Heavenly Honour: Joh 12:26; 21:22; Eph 5:1. A Divine Example: 1Pe 2:21; Re 14:4'. Further, the Treasury of Scripture Knowledge provides Bible references of: 1Corinthians 11:1; John 10:4-5; Philippians 3:17; 1Th 1:6; 2Thessalonians 3:9; Hebrews 13:7; 1Peter 5:3. Finally, please see the note for Romans 14:19 which tells us where the Bible talks about where the Bible tells us to follow after things. That is a good sized note that is worth looking at if the reader is interested in the application of this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 11:1; Joh 10:4-5; Php 3:17; 1Th 1:6; 2Th 3:9; Heb 13:7; 1Pe 5:3'.

Start of web page, Start of Chapter, Chapter Summary

C4-S17 (Verse 17) How Paul will help their spiritual maturity.

For this cause have I sent unto you Timotheus,
who is my beloved son,
and faithful in the Lord,
who shall bring you into remembrance of my ways which be in Christ,
as I teach every where in every church..

The start of this sentence (For this cause ) makes it very clear that this sentence is giving us Paul's solution to the problem that he has been detailing in this chapter and that he provided the conclusion (summary of evidence related to the problem) in the prior sentence. Paul is sending Timothy because:

Timothy has specific character traits.
Timothy has a specific relationship with the Lord.
Timothy will do a specific job.
The planned result is their returning to true doctrine which is the same in all true churches.

Please see the note for this verse in the Lord Jesus Christ Study which explains the use of the roles of son, Lord, and of Christ.

Paul trained many people and, even though he said that they should be sons to him in 4:14, Paul only had three men who he called son. Timothy is one of them because has the same spirit and character as his father. Paul is saying that Timotheus has the same spirit and character as Paul does and that they can trust and follow Timotheus just like they would Paul. Being a son to Paul tells us the 'specific character traits' that Timothy had which made him qualified for this job. Thus, Paul is saying that they can fulfil the command of the prior sentence by following Timothy. (Forms of the word son are used in: 1:9; 4:14; our current sentence and 15:28 within 1Corinthians.)

In addition, Paul is saying that Timotheus is faithful in the Lord which he said was the first requirement of someone who is a steward of the mysteries of God and to be the minister of Christ. (Please see the note for 1:9 for links to every verse in 1Corinthians which uses a form of the word faith.) therefore, Timotheus was qualified to lead and teach them whereas their present teachers were leading them into error. Please see the note for this verse in the Lord Jesus Christ Study for more details about this qualification that Timothy had.

Next we see that 'Timothy was to do a specific job'. Paul says that he shall ('absolutely positively will happen') l bring you into remembrance of my ways which be in Christ. Please see the Study called Relational Prepositions for links to all verses which use the phrase in Christ. This phrase has a very specific doctrinal meaning and there are specific blessings which are given to saved people who are in Christ and denied to saved people who are not in Christ. This phrase, in the Bible, is used for 'in proper relationship to God through Christ'. He will never leave us, but because He always honors our free will, He will let us leave Him. Just as when a wife leaves her husband she is not in a proper marital relationship with her husband (Ephesians 5:32), so also when we leave our relationship of obedience to our Lord, we are no more in Christ. Further, just as a wife loses all of the benefits of marriage when she leaves her husband, so also does the saved person lose all of the blessings that are only in Christ when they leave their proper relationship with God. In order to restore these saved people to that relationship, and restore the associated blessings, Paul sent Timothy to bring you into remembrance of my ways which be in Christ.

Paul assumed that they had forgotten my ways which be in Christ because, as one preacher said, our relationship that is in Christ can be illustrated by a fish swimming up river in the spring so that they can reproduce. If they stop struggling to swim up river, the river will wash them back to their starting place. If we stop struggling against This world and our flesh, they will make us lose all that we gained in our personal relationship with God. Since some things are only understood through personal experience, This world and our flesh make us forget those lessons so that we forget the benefits of those lessons and so that we have to struggle to relearn them, just as the fish would have to struggle again to go back up the rapids that he climbed and then was washed back over as he went down stream.

While Timothy shall bring you into remembrance of my ways which be in Christ, these people still had to personally walk by faith in order to follow those ways. Knowing how to get to a destination, and actually walking to it, are two different things.

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the notes for Romans 16:21 and Philippians 2:19 for links to every verse in the New Testament where we find the name of Timotheus / Timothy.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the note for 11:23-24 for links to every place in this epistle where any form of the word remember is used, along with a definition from the dictionary and links from commentators. The functional definition is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

We find forms of the word way occurring 869 times in 788 verses of the Bible, 157 times in 148 verses of the New Testament, and in 1Corinthians, in: our current sentence; 10:13; 12:31 and 16:7. Please see the note for Psalms 119:1 for links to verses which use forms of the word way within that Psalm and for the definition from Webster's 1828 and links from other commentators. Within that note, way was defined as: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

Thompson Chain Topics provides links for way as: 'Christ the: Joh 14:6; Heb 10:20. Dark, the experience of the wicked: De 28:29; Ps 35:6; 82:5; Pr 2:13; 4:19; Isa 59:9; Jer 23:12; Zep 1:17; Mt 15:14; Joh 11:10; 1Jo 1:6. Evil, pathway to sin: (General References to): Pr 2:15; 12:15; 13:15; 14:12; 15:9; Isa 59:8; Mt 7:13. Right: Isa 26:7; Jer 42:3; Mt 7:14; Lu 1:79'.

Nave's Topical Bible provides links for way as: 'FIGURATIVE: Of holiness: Ps 16:11; Isa 35:8-9; Jer 6:16; Ho 14:9. Of righteousness, narrow: Mt 7:1,4. Of sin, broad: Mt 7:13. Jesus is the: Joh 14:6; Heb 9:8. Doctrines taught by Christ: Ac 9:2; 19:23; 22:4; 24:14,22'.

International Standard Bible Encyclopedia provides links for way as: 'wa ('orach, orcha', 'erets, bo', derekh, halikhah, mathe words see / sightgalah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): the list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3; 1Ki 13:33, etc.; Ac 14:16; 1Co 4:17; Jas 5:20). "The way of an eagle.... of a serpent.... of a ship.... and of a man" (Pr 30:19) agree in that they leave no trace behind them (compare the Wisdom of Solomon 5:10,11). In some cases the language may be such as to leave it indeterminate whether the way or course of conduct is good or bad (De 28:29; 1Sa 18:14; 2Ch 27:7; Job 13:15; Pr 3:6; 6:6; Jas 1:8), though in most cases the Bible writers attach to every act an ethical evaluation. Sometimes this way of conduct is of purely human choice, without reference to either God or good (Jg 2:19; Job 22:15; 34:21; Ps 119:9; Pr 12:15; 16:2). Such a course is evil (2Ch 7:14; Ps 1:6; 119:101,104,128; Pr 1:19, etc.) and will obtain such punishment as its lack of merit warrants (1Ki 8:32,39; 2Ch 6:23; Job 30:12; 34:11; Jer 17:10; Ezk 7:3,9; Ho 12:2). At the opposite extreme from this is the good way (Ps 1:6; Pr 8:20; 12:28; 15:10; Isa 26:7), which is that course of conduct enjoined by God and exemplified in His perfect conduct (Ge 6:12; 18:19; De 8:6; 26:17; 1Ki 2:3; Job 23:11; Ps 51:13, etc.). these two ways briefly but graphically described by the Lord (Mt 7:13-14; compare Lu 13:24) became the subject of extended catechetical instruction in the early church. See the Epistle of Barnabas, xviii, and the Didache i.1. Frequently the way in this metaphorical sense is characterized by that quality which is its outstanding feature, e.g. mention is made of the way of life (Pr 15:24; Jer 21:8; Ac 2:28); of truth (Ps 119:30; 2Pe 2:2); of peace (Isa 59:8; Lu 1:79; Ro 3:17); of justice (Pr 17:23; Da 4:37); of righteousness (Mt 21:32; 2Pe 2:21); of salvation (Ac 16:17); of lying (Ps 119:29), and of death (Jer 21:8). Frequently God's purpose or His customary action is described as His way (Ps 103:7; Isa 26:8; Mt 22:16; Ac 13:10). Since all of God's pl and and purposes tend toward man's salvation, His provisions to this end are frequently spoken of as His Way, and inasmuch as all of the divine pl and center in Christ He is preeminently the Way (Joh 14:6). Out of this fact grew the title, "The Way," one of the earliest names applied to Christianity (Ac 9:2; 18:25-26; 19:9,23; 22:4; 24:22). The word highway is used to denote a prominent road, such a one for example as was in ancient times maintained for royal travel and by royal authority. It is always used in the literal sense except in Pr 15:19; 16:17, where it is a course of conduct. W. C. Morro'.

Please see the note for 12:29 for links to every place in this epistle where any form of the word teach is used along with the definition from Webster's 1828 and links from other commentators. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'.

Please see the note for 1Corinthians 11:22 for links to every place in this epistle where any form of the word church is used. The functional definition is: 'a called out assembly of baptized believer'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I sent. 1Co 16:10; Ac 19:21-22; Php 2:19; 1Th 3:2-3 who is. 1Co 4:15; 1Ti 1:2; 2Ti 1:2 faithful. 1Co 4:2; 7:25; Nu 12:7; Pr 13:17; Mt 24:45; 25:21,23; Eph 6:21; Col 1:7; 4:9; 2Ti 2:2; Re 2:10,13 exp: Col 1:2. my ways. 1Co 7:17; 11:2,16; 16:1; 2Ti 3:10 in. 1Co 14:33 General references. exp: 2Co 12:17'.

Start of web page, Start of Chapter, Chapter Summary

C4-S18 (Verse 18) Warning to those with a proud attitude.

Now some are puffed up,
as though I would not come to you..

Please see the note for Colossians 2:18 for links to every place that the Bible uses some form of puffed along with a note explaining each usage. The term puffed up is used for 'pride blown out of proportion'. This world is full of cowards who love to strut around and claim all of their power and bravery, until they get a real challenge. Then they run but are later mad and making excuses. in this sentence Paul only reminds the reader of this fact. We want to verify the true character of a person before we put any trust into them.

Please see the note for Colossians C2S10 about the word puffed. The functional definition is: 'swelled with pride; inflated with vanity or pride; praised'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 4:6-8; 5:2'.

Start of web page, Start of Chapter, Chapter Summary

C4-S19 (Verse 19) What Paul will do to the proud.

But I will come to you shortly,
if the Lord will,
and will know,
not the speech of them which are puffed up,
but the power..

This sentence starts with a But, which means that it has the same subject as the prior sentence while going in a different direction. That is obvious just reading these sentences. These puffed up people were acting the way they did because they were sure that Paul would not show up to correct them. Paul is letting us know that the final decision is in the hands of the Lord, but that he personally is ready to show up and confront these people.

Notice that Paul says that this show-down will not be in words (not the speech) but will be a matching of power. Since Paul knows that his power comes from the Lord, and the Lord is the most powerful being in existence, Paul has no doubt about the outcome. Think about Korah challenging Moses in Numbers 16. Please see the note for this verse in the Lord Jesus Christ Study for more details. Please see the note for Colossians 2:18 for links to every place that the Bible uses some form of puffed along with a note explaining each usage. The term puffed up is used for 'pride blown out of proportion'.

Please see the note for Romans 3:23 about the word short. Webster's 1828 defines this word as: 'Not long; not having great length or extension; as a short distance; a short ferry; a short flight; a short piece of timber. The bed is shorter than a man can stretch himself on it. Is. 28. 2. Not extended in time; not of long duration. The triumphing of the wicked is short. Job 20. 3. Not of usual or suffifient length, reach or extent. Weak though I am of limb, and short of sight. Pope. 4. Not of long duration; repeated at small intervals of time; as short breath. 5. Not of adequate extent or quantity; not reaching the point demanded, desired or expected; as a quantity short of our expectations. Not therefore am I short Of knowing what I ought. Milton. 6. Deficient; defective; imperfect. this account is short of the truth. 7. Not adequate; insufficient; scanty; as, provisions are short; a short allowance of water for the voyage. 8. Not sufficiently supplied; scantily furnished. The English were inferior in number, and grew short in their provisions.'. Please also see the note for Mark 13:20 about the word shorten.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Colossians C2S10 about the word puffed. The functional definition is: 'swelled with pride; inflated with vanity or pride; praised'.

Please also see the note for Romans C13-S2 which provide links to notes about powers, which includes a dictionary definition and links from other commentators. The functional definition is: ' the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please also see the notes for Romans C8-S40 and for Ephesians C6-S8 about 'spiritual powers'. Please see the note for Romans C13-S2 for 'the power of God'. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word power.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. 1Co 14:5; Ac 19:21; 2Co 1:15,17,23; 2:1-2 if. Ac 18:21; Ro 15:32; Heb 6:3; Jas 4:15 exp: 1Co 16:7. not. 1Co 4:18; 2Co 13:1-4 but. 1Co 2:6'.

Start of web page, Start of Chapter, Chapter Summary

C4-S20 (Verse 20) Why Paul will challenge this way.

For the kingdom of God is not in word,
but in power..

This sentence starts For and gives us the reason for what Paul said in the prior sentence. That is, Paul will challenge then with a show of power because the kingdom of God is...in power. Thus, we can know that the kingdom of God produces results in the lives of saved people today and that these results can be demonstrated. The kingdom of God is not the same thing as the kingdom of heaved, but I won't go into the differences at this time. However, I will say some things about the kingdom of God.

in this chapter Paul is dealing divisions based upon religious leaders and religious rules. These differences were due to what was preached by different religious leaders. That is what he means by word in this verse. He uses power for the spiritual power of God. These people in this church were saved. They thought that the proof that they were sanctified (had the kingdom of God) was in their keeping religious rules (the word of religious leaders). Paul said that the real proof that they were sanctified (had the kingdom of God) was in having the power of God operating in their life. The kingdom of God is not salvation but is power of God working is a saved person's life to cause them to 'stop their sinning'. Having the kingdom of God is not evidence of salvation but is evidence of sanctification. The power of God is given to those saved people who obey the laws of kingdom of God and refused to those people who refuse to obey the laws of kingdom of God. That is a basic message of Psalm 119.

We see the phrase The kingdom of God in 6:9-10 and 15:50. Please also see the Study on the kingdom of God by following the link provided. Please also see the note for note for Matthew 3:2 about the phrase kingdom of Heaven. The Biblical usage of these two kingdoms is quite different. Please also see the note for 1Corinthians 6:9-10 about the phrase 'the kingdom of God is rejected by lifestyle sins'. In addition, please see This table for every use of God in 1Corinthians.

The phrase the kingdom of God is only found in the New Testament and mainly in the Gospels and in the books of Acts. Within the epistles we find the kingdom of God in:

Romans 4:17 gives is a definition of the kingdom of God when it says For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. please see that note for more details on this definition. However, please also note that there are a lot of people who claim to be saved but do not have these attributes in their life, which means that they do not really have the kingdom of God in their life.
1Corinthians 4:20 : is our current sentence and literally says the kingdom of God is not in word, but in power. in this chapter Paul is dealing divisions based upon religious leaders and religious rules. That is what he means by word in this verse. He uses power for the spiritual power of God. These people in this church were saved. They thought that the proof that they were sanctified (had the kingdom of God) was in their keeping religious rules (the word of religious leaders). Paul said that the real proof that they were sanctified (had the kingdom of God) was in having the power of God operating in their life.
1Corinthians 6:8-10 : tells us that the unrighteous shall not inherit the kingdom of God. As already mentioned, this note explains why the 'kingdom of God is rejected by lifestyle sins'.
1Corinthians 15:50 : tells us that the kingdom of God can not be received physically but must be received spiritually.
Galatians 5:21 : tells us the same thing as 1Corinthians 6:8-10.
Colossians 4:11 : tells us that true ministers of God are fellowworkers unto the kingdom of God. That is: people who are not workers unto the kingdom of God do not have the kingdom of God.
2Thessalonians 1:5 : tells us that we must be willing to suffer if we are going to have the kingdom of God.

Please see the notes for Romans C8-S40 and for Ephesians C6-S8 about 'spiritual powers'. Please see the note for Romans C13-S2 for 'the power of God'. Please also see the note for 1:18 for links to every sentence in this epistle which use any form of the word power.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 1:24; 2:4; Ro 1:16; 14:17; 15:19; 2Co 10:4-5; 1Th 1:5'.

Start of web page, Start of Chapter, Chapter Summary

C4-S21 (Verse 21) What will ye?

This sentence gives the reader a challenge. between this sentence and the next we have an 'altar call'.

Start of web page, Start of Chapter, Chapter Summary

C4-S22 (Verse 21) This sentence tells us the choice that God gives to all saved but proud people.

shall I come unto you with a rod,
or in love,
and in the spirit of meekness ?.

This sentence and the prior sentence give an 'altar call'. The reaction that the Lord tells Paul to take is entirely dependent upon how they receive the truth of God's word as presented in these first 4 chapters of this epistle.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the note for 2Corinthians 11:25 about the word rod. The American Tract Society Dictionary defines this word as: 'An offshoot from the trunk of a tree, Ge 30:37; Isa 11:1; Eze 37:15-22. It also denotes a staff, used by one walking, Isa 3:1; Eze 29:6; by a diviner, Ho 4:12; by a surveyor, Ps 74:2; by a shepherd, Le 27:32; Zec 11:10-14; as an instrument of correction, Pr 23:13; 29:15; as a sceptre, Es 8:4; Isa 14:5; and as a symbol of power, Ps 2:9, support and direction, Ps 23:4'.

Please notice that the spirit of meekness is added to love. These people who were puffed up did not have the spirit of meekness and were not really leading these people in love. Please see the note for Galatians 6:1 for every verse in the Bible which uses the word meekness. The functional definition is: 'Strength under control of God's Holy Spirit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. 1Co 5:5; 2Co 10:2,6,8; 12:20-21; 13:2; 3:10 and. 2Co 10:1; 1Th 2:7; Jas 3:17'.

Start of web page, Start of Chapter, Chapter Summary, Next Chapter

1Corinthians Study

Basic Test of Spiritual Maturity

Chapter 1 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: We are to have a testimony of following the Lord Jesus Christ and not of following religious men.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

1Corinthians Chapter 2 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: the natural man receiveth not the things of the Spirit of God.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

1Corinthians Chapter 3 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: Evidence of spiritual ver5sus carnal.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

1Corinthians Chapter 4 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: Right and wrong ways to judge people’s service to the Lord.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 02/27/24.