1Corinthians Study: Chapters 5-8

Click on the following links to jump to a areas within this study: Start of Book Study, Chapter 5, Chapter 6, Chapter 7, Chapter 8, God in 1Corinthians, Test of Spiritual Maturity.

1Corinthians Chapter 5 Sentence-by-Sentence Section

links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2), C5-S3 (Verse 3-5), C5-S4 (Verse 6), C5-S5 (Verse 6), C5-S6 (Verse 7), C5-S7 (Verse 7-8), C5-S8 (Verse 9-10), C5-S9 (Verse 11), C5-S10 (Verse 12), C5-S11 (Verse 12), C5-S12 (Verse 13), C5-S13 (Verse 13)

The Chapter theme is: Judgment of sin.

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: OR (8), YE (7), AN (5), AS (5), HAVE (5), AMONG (4), LEAVEN (4). These are words of reasoning and, in this case, do not reveal the main subject of this chapter. This chapter gives us a general principal to use for judging church members and putting out those who insist upon living a blatantly sinful lifestyle .

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

1-5. the incestuous person,
6. is cause rather of shame unto them than of rejoicing.
7-9. the old leaven is to be purged out.
10-13. Heinous offenders are to be shamed and avoided.

Start of web page, Chapter Summary

C5-S1 (Verse 1) Paul states the new subject that is started in this chapter.

It is reported commonly that there is fornication among you,
and such fornication as is not so much as named among the Gentiles,
that one should have his father's wife..

As far as I can remember, anyone who has referenced this chapter has concentrated on the fornication to the point of (effectively) excluding everything else said in this chapter. Some make great messages about the adultery that (they claim) is here even though fornication and adultery are two different sins. (Please see the Word Study on Adultery. Please also note that God deliberately had Paul use fornication and deliberately avoided the use of adultery.)

The fact of the matter is that while fornication is an important subject within this chapter, it is not the only subject covered. Neither is it the most important subject covered. Further, some of God's people have been terribly hurt because churches have ignored some of the other things taught here and acted wrong. Please take a prayerful serious read of this chapter and notice what it says about judging. Now consider all of the church splits and all of the people who claim that someone in the church did them wrong and no one in the church would rebuke the person in the wrong, no one corrected the matter and, in most cases, the person in the wrong was treated as a good church member. Now consider that church leaders will answer for the souls of people affected and, Please , stick with me while we look at some of the other things which are actually dealt with within this chapter.

Please look at the Second Phrase of this sentence and consider that our God said ...that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Luke 4:4). Since our God said that every word that proceedeth out of the mouth of the LORD is important, we must conclude that God deliberately had this Second Phrase put into this sentence when it would not be necessary If this chapter was only dealing with fornication. Therefore, we must conclude that this phrase was deliberately included for subjects covered within this chapter which go beyond what is necessary to discuss fornication.

In addition, our third Phrase starts with that and defines exactly what type of fornication Paul was dealing with. Thus, two out of three phrases of our opening sentence are dealing with the quality (how bad it is) of the sin. Since this is the opening sentence, is sets the tone and (usually) specifies the main subject of the entire chapter. Thus, we see that a major consideration (actually probably the main concern) of this chapter is about how bad the sin is and what effect it has.

Within our phrase we see a sub-phrase of: as is not so much as named among the Gentiles. This is for a couple of reasons. First, God's Word is written to be effective to all people at all times and in all societies. When the differences between peoples and societies cause different understandings, God uses wording that does not exactly match any single society. Therefore, all people have to consider the unusual wording and God's Word can avoid being locked into a meaning (within a given society) which does not exactly match what God means.

For example, all societies have varying levels of acceptable or unacceptable behaviour. All societies formalize laws which say that really bad behaviour is not allowed and will be met with some form of legal punishment. However, while some societies formalize laws about what we call misdemeanors, other societies do not formalize laws but allow society in general to control such behaviour. Therefore, God's Word has to deal with this difference in levels of sin in a way which works with both types of society.

When we look at our Second Phrase it becomes easier (for us) to understand if we add an implied sub-phrase of 'as acceptable behaviour', making our phrase and such fornication as is not so much as named among the Gentiles (as acceptable behaviour). In other words, this particular level of fornication would be considered to be a felony crime in many societies.

This is important because we are told to judge this behaviour in this chapter while Matthew 18 tells us to forgive. The difference is that Matthew 18literally says trespasses in Matthew 18:35. A lot of people believe the doctrinal error that we must forgive everything all of the time under any circumstances. However, such belief goes against what is taught in other places of the Bible, including our current chapter. Thus, if we from (our) hearts forgive not every one his brother their trespasses but judge our brother who is doing ongoing felony crime, we have no conflict with either part of the Bible and we have full agreement with a major subject of this chapter, which is to consider how bad the sin is and what effect it has when we decide if we will judge the sin.

In addition, to the difference between trespasses and felony crimes as defined by man, we must also consider what God indicates are different levels of sin. For example, when king David sinned as the leader of God's people, many thousands died. Yet there was not the same level of judgment from God when someone who was not a leader sinned. When we look in the Mosaic Law, we see some sins (crimes) had a fine as a punishment. Others had a death sentence. Further, while Matthew 18told us to from (our) hearts forgive not every one his brother their trespasses, Romans 6:16 and 1John 5:16 warn us about a sin unto death. Thus, we see all through the Bible that God applies different punishments for different sins, regardless of what men and society call a crime.

We see this acknowledged in society when people say that something is morally / ethically wrong, and should be a crime, even if it isn't a crime. While I don't want to get into all of those details, we can see in this sentence and in all of the other places that have been discussed that God, and all men, recognize different levels of offences. Further, our two phrases are letting us know that these different levels determine our response. in this case, the fornication was at a level that all of the gossips (it is reported commonly) were running their mouths. The result was destroying the witness of the entire church and was dragging God's glory down to the level of Satan.

So now we return to the fornication. Yes, it is a bad sin and it is dealt with in this chapter. However, it is not the only subject of this chapter and, in fact, is used to teach a general principal about how we deal with sin in the church. In that respect, the fornication is used to teach about a more important general principal. Further, the rest of this chapter provides the details to support what is said here. The general principal is that if a brother is doing any felony crime or sin that God specifies severe punishment for, and the brother refuses to repent and stop their sin, they are to be put out of the church and deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. If their sin / crime is at a lower level or they truly Biblically repent, then the punishment should be less.

Please see the note for Hebrews 11:2 about the word report. The functional definition is: 'To bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained'.

Please see the note for 1Corinthians C10S10 about the word common. The functional definition is: 'Of no rank or superior excellence; ordinary and applies to the majority of any grouping. Not noble, not distinguished'. The word commonly only occurs in our current sentence and in Matthew 28:15. Webster's 1828 dictionary defines it as: 'Usually; generally; ordinarily; frequently; for the most part; as, confirmed habits commonly continue through life'. What we see here is that this was known by everyone and not a secret.

Forms of the word fornication are used 44 times in the Bible with 39 times in 35 verses of the New Testament and 12 of those being in Revelation. In addition, we have 11 occurrences in 1Corinthians in: our current sentence; 9-10, 11; 6:9, 13, 18; 7:2 and 10:8. One of the most important aspects of this sin, is that it includes a spiritual sin and is not limited to a physical act. Please see the notes for Romans 1:29; Galatians C5-S20 and Ephesians C5-S2. Each of these other Book Studies have additional information about this sin. It is named first, in these sentences, because it is the main physical sin that is associated with false worship. As has been said several times, the main concern of this chapter is the destruction of the testimony of the church and the destruction of the glory of God. Getting church members involved in publicly participating in false worship is one of the most effective means that devils have to accomplish these goals of destruction. Webster's 1828 dictionary defines fornication as: 'the incontinence or lewdness of unmarried persons, male or female; also, the criminal conversation of a married man with an unmarried woman. 2. Adultery. Matt. 5. 3. Incest. 1Cor. 5. 4. Idolatry; a forsaking of the true God, and worshipping of idols. 2Chron. 21. Rev. 19.'

Please notice that while this definition names forms of improper sex, it also includes 'Idolatry; a forsaking of the true God, and worshipping of idols'. Sex is physical and emotional and mental and spiritual and the truth of the matter is that the physical part is not necessary. Various commentators provide links to fornication as: 'Le 21:9; 19:29; De 22:20-21,23-29; 23:18; Ex 22:16; 2Ch 21:11,13; Isa 1:2; 23:17; Jer 2:20; Eze 16:15,26,29; Ho 1:2; 2:1-5; Jer 3:8-9; Mt 5:32; 19:9; Ac 15:20, 29; 1Co 5:1; 6:18; 7:2; 10:8; Eph 5:3; 1Th 4:3; Re 14:8; 17:2,4; 18:3,9.'

Most religious definitions of fornication leave out the spiritual part of this sin and, thereby, use the method of Satan to reduce what people believe this sin is to be less than the truth. The true Biblical definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship.'

Please see the notes for 1Corinthians C1S1; Philippians 2:9-11 about the word name. The functional definition is: 'by way of the power associated with the name'. in this case, the phrase not so much as named is used to express the idea that even the Gentiles recognize that members of society do nothave the power and authority' to engage in this type of activity. What we have here is unacceptable behaviour, which includes all criminal activity. No church should condone any type of unapproved activity by members and should condemn any criminal activity by members and put such people out of their church and actively pray for God To deliver such an one unto Satan for the destruction of the flesh (C5-S3).

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'. We find forms of this word, in 1Corinthians, in: 5:1; 10:20; 10:32; 12:2 and 12:13.

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 Colossians C3S13 about the word wife / wives. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'. We find forms of this word, in 1Corinthians, in: 5:1; 7:2; 7:3; 7:4; 7:10-11; 7:12; 7:14; 7:16; 7:27; 7:27; 7:27; 7:29; 7:33; 7:34; 7:39 and 9:5.

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: 'reported. 1Co 1:11; Ge 37:2; 1Sa 2:24 fornication. 1Co 5:11; 6:9,13,18; Ac 15:20,29; 2Co 12:21; Ga 5:19; Eph 5:3; Col 3:5; 1Th 4:7; Re 2:21; 21:8 and. Jer 2:33; Eze 16:47,51-52 that one. Ge 35:22; 49:4; Le 18:8; 20:11; De 22:30; 27:20; 2Sa 16:22; 20:3; 1Ch 5:1; Eze 22:10; Am 2:7; 2Co 7:12 General references. exp: Le 18:8; 20:11; De 27:20'.

Start of web page, Start of Chapter, Chapter Summary

C5-S2 (Verse 2) Paul adds their wrong reaction to the statement of the problem.

and ye are puffed up,
and have not rather mourned,
that he that hath done this deed might be taken away from among 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'. So, Paul is saying that in addition to allowing a sin which was destroying the testimony of the church and dragging God's glory down to the level of Satan, they were also full of foolish false pride.

In the second phrase Paul tells us the reaction that they should have when he says have not rather mourned. We find forms of the word mourn occurring 135 times in 124 verses of the Bible, only in this verse within 1Corinthians and, in the New Testament, in: Matthew 2:18; Matthew 5:4; Matthew 9:15; Matthew 11:17; Matthew 24:30; Mark 16:10; Luke 6:25; 7:32; our current sentence; 2Corinthians 7:7; James 4:9; Revelation 18:8; 11. If we look at the usage of this word in the Bible, we often see it as the result of something spiritual. Our third phrase tells us why they should morn when it says that he that hath done this deed might be taken away from among you.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Webster's 1828 dictionary defines the word morn as: 'to express grief or sorrow; to grieve; to be sorrowful. Mourning may be expressed by weeping or audible sounds, or by sobs, sighs or inward silent grief. Abraham came to mourn for Sarah and to weep. Gen.23. Blessed are they that mourn, for they shall be comforted. Matt.5. 2. to wear the customary habit of sorrow. We mourn in black. Grieve for an hour perhaps, then mourn a year.
MOURN, v.t. to grieve for; to lament. But there is an ellipsis of for, the verb not being transitive. When we say, we mourn a friend or a child, the real sense and complete phrase is, we mourn for a friend, or mourn for the loss of a friend. "He mourn'd his rival's ill success," that is, he mourned for his rival's ill success. 1. to utter in a sorrowful manner. The love lorn nightingale Nightly to thee her sad song mourneth well'.

Easton's Bible Dictionary defines the word morn as: 'Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Ge 23:2); Jacob for Joseph (Ge 37:34-35); the Egyptians for Jacob (Ge 50:3-10); Israel for Aaron (Nu 20:29), for Moses (De 34:8), and for Samuel (1Sa 25:1); David for Abner (2Sa 3:31,35); Mary and Martha for Lazarus (Joh 11); devout men for Stephen (Ac 8:2), etc.
(2.) forcalamities, Job (Job 1:20-21; 2:8); Israel (Ex 33:4); the Ninevites (Jon 3:5); Israel, when defeated by Benjamin (Jg 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of atonement (Le 23:27; Ac 27:9); under Samuel's ministry (1Sa 7:6); predicted in Zechariah (Zec 12:10-11); in many of the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Ge 35:8, marg.; Lu 7:38, etc.); (2) by loud lamentation (Ru 1:9; 1Sa 6:19; 2Sa 3:31); (3) by the disfigurement of the person, as rending the clothes (Ge 37:29,34; Mt 26:65), wearing sackcloth (Ge 37:34; Ps 35:13), sprinkling dust or ashes on the person (2Sa 13:19; Jer 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Le 10:6; Job 1:20), neglect of the person or the removal of ornaments (Ex 33:4; De 21:12-13; 2Sa 14:2; 19:24; Mt 6:16-17), fasting (2Sa 1:12), covering the upper lip (Le 13:45; Mic 3:7), cutting the flesh (Jer 16:6-7), and sitting in silence (Jg 20:26; 2Sa 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2Ch 35:25; Jer 9:17; Mt 9:23).
The period of mourning for the dead varied. forJacob it was seventy days (Ge 50:3); for Aaron (Nu 20:29) and Moses (De 34:8) thirty days; and for Saul only seven days (1Sa 31:13). In 2Sa 3:31-35, we have a description of the great mourning for the death of Abner'.

Remember that Paul said that they were spiritual babes and not spiritually mature. As a result, they could not understand the consequence of this ongoing sin just like a bottle sucking baby can't understand the consequence of divorce or some other family tragedy. However, truly spiritually mature people can look at the destruction of American society and of the church and of morals in this society, and realize that it all is a result of allowing decay in by keeping these types of people in the church, and condoning this type of sin. Those spiritually mature people will understand the need to morn while others will not. The only salvation for America, according to our chapter, is he that hath done this deed might be taken away from among you.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye are. 1Co 5:6; 4:6-8,18 mourned. Nu 25:6; 2Ki 22:19; Ezr 9:2-6; 10:1-6; Ps 119:136; Jer 13:17; Eze 9:4,6; 2Co 7:7,9-11; 12:21 might. 1Co 5:5,7,13; Re 2:20-22 General references. exp: 1Co 4:18'.

Start of web page, Start of Chapter, Chapter Summary

C5-S3 (Verse 3-5) Paul tells the correct reaction to this sin problem.

For I verily,
as absent in body,
but present in spirit,
have judged already,
as though I were present,
concerning him that hath so done this deed,
In the name of our Lord Jesus Christ,
when ye are gathered together,
and my spirit,
with the power of our Lord Jesus Christ,
to deliver such an one unto Satan for the destruction of the flesh,
that the spirit may be saved in the day of the Lord Jesus..

This is the central sentence of this chapter. This sentence very clearly says what they are to do. The rest of the chapter provides supporting sentences such as giving general doctrinal principles or identifying results. The sentences before this one tell of the sin problem that this sentence provides the solution to. The sentences after this one provide the doctrinal basis for this command and the spiritual significance of their action or inaction in this case. The final sentences sums up the entire chapter and restates this command in a simpler fashion when it says Therefore put away from among yourselves that wicked person.

While lots of people want to restrict the circumstances that this command applies to, that last sentence specifies the entire range of circumstances that this command applies to. That is, any time that a church member fulfills the Biblical definition of being a wicked person, we are to put away from among yourselves that wicked person. This sentence tells us why and how to do this command. This is explained more in the note for this verse within the Lord Jesus Christ Study because what sins are covered By this sentence is determined by the Son of God within His role as Lord. That note gives those considerations.

This sentence has a simple structure of multiple phrases which all have the same structural importance. What makes certain phrases more important than other phrases are the words within them. So we will deal with the words and phrases which are most important first. As a result, we will skip the first phrase for now and return to it later within this note.

Please note that Lord Jesus Christ is used twice in our sentence and Lord Jesus is used once. The use of Lord makes it clear that this is a legal matter and other words within this sentence also make it clear that we are dealing with a legal matter with legal spiritual consequences. Therefore, what we think or believe or want to do is to be completely removed from consideration because they have no place in the judgments of God's court.

The use of Lord Jesus Christ and of Lord Jesus within this sentence is deliberately done by God. (every word belief). Please see both notes in the Lord Jesus Christ Study. Each note points out an important doctrinal consideration of this matter and the doctrinal considerations are different for each name / role mentioned for the Son of God within this sentence. The note for the use of Lord Jesus Christ within this sentence explains why it is a mercy for someone to receive the destruction of the flesh by Satan instead of receiving punishment at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). That note is summed up with: 'Any way you come at it, God is using Paul to say act now and no excuse will be accepted'. The church has a responsibility to God to act while God can still salvage something of this person's life.

The note for the use of Lord Jesus within this sentence explains that this phrase is used for the 1,000-years reign of Christ which is preceded by the judgment seat of Christ. That note has doctrinal considerations that won't be repeated here. It concludes with: 'Since nothing less than the destruction of their flesh by Satan will bring such a person to a proper relationship with God, Paul says the church has a responsibility to love them enough that the church prays regularly for them until they get right or get dead.' 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.

Please be aware that Paul was positive about the truthfulness of his sources of information before he wrote this sentence. He also made sure that he had all of the relevant information. A lot of people get into trouble, or become gossips, because they try to do the same as Paul with less than full information. This is something that we want to be very careful about doing.

In our second phrase we see as absent in body which is contrasted (but means 'changing direction while keeping the same subject') with our third phrase of but present in spirit. Obviously, present is the opposite of absent. What should also be obvious is that body and spirit are two of the three parts (the other being our soul) which make up a human being. Since Paul is absent in body, he (obviously) can not be there physically to render this judgment. However, our sentence makes it clear that he can, and is, there in spirit. Thus, we see several things which all should already understand, such as the fact that there are different rules governing our Body and governing our spirit.

Please note that spirit is lowercase within our sentence and speaks about the spirit of a man. Twice we see the spirit of Paul mentioned and once the spirit of the other man. There are three notes within the Word Study on Spirit for this sentence, but they are sequential within that Word Study and this one link will reach them all. While those notes explain in greater detail, we must notice the last phrase within our sentence which says that the spirit may be saved in the day of the Lord Jesus.

Please see the note for 3:17 for every verse in 1Corinthians which uses the word destroy. This sentence is clearly about judgment and the destruction which can result from judgment. Our sentence teaches that it is more merciful for a saved person to be judged and destroyed in the flesh than it is for them to go to the judgment seat of Christ with those sins not punished and those sins requiring judgment at the judgment seat of Christ. Thus, Paul says that he has judged already in order to lead these people into the correct Biblical action. In addition, please note that Paul tells them to act when ye are gathered together, and my spirit, with the (nameans) power of our Lord Jesus Christ. He is clearly telling them to not act on their own but to act as a church body.

This entire chapter is trying to make the reader understand that there are eternal spiritual consequences to the child of God who continues to do sin. People think that they are being loving and kind to not judge their brother for ongoing sin but what our sentence is telling us is that it is far more loving and kind to deliver such an one unto Satan for the destruction of the flesh than it is to let them go to the day of the Lord Jesus with ongoing sin on their record. (Please see the note for 11:23-24 for links to where this epistle uses just the word deliver along with a definition.) this is because everything that Satan can do is limited the lifespan of the person while their judgment at the day of the Lord Jesus will last for eternity. Thus, we see once more that the spiritual perspective is the exact opposite from the physical perspective. This difference is why Paul spent so much effort, in the first three chapters, explaining that the wisdom of man / this world is the exact opposite from the wisdom of God.

In our first phrase where we read For I verily. Please see the note for Romans 15:27 which has links to verses in Romans that use the words verily along with the definition from Webster's 1828 , which is: ' 1. In truth; in fact; certainly. 2. Really; truly; with great confidence.' Paul had verified his facts before writing this sentence and the church is to verify their facts before rendering a judgment like this.

Please see the note for Philippians 1:27-28 and Philippians 2:12 about the word absent. The functional definition is: 'Not present; not in company; at such a distance as to prevent communication'.

Please see the note for 1Corinthians 6:13 for links to every sentence in this epistle uses any form of the word body along with links to other epistles. The word body is the most often used (most important?) noun in this epistle other than the names of God. In addition, to that note, Romans C7S30 provides another note and links for the word body. Also, Ephesians C3S1; Colossians C1S6 provide further notes and links for the word body of Christ. Several of these notes are good sized and provide a lot of explanation and links to other notes for further study.

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'.

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 see the note for Romans 2:2 which has links to verses in Romans that directly or indirectly speak about judgment. Please also see the note for Ephesians C5-S6 about we are to judge. Please also 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 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.

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. 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. In addition, the good sized note for 1Corinthians 9:21, in the Lord Jesus Christ Study, mentions 22 different laws that apply to saved people during the church age and provides links to notes (or Bible references) for all of them. Further, the note for 9:20-21, in this book Study, has a lot on applying various laws while maintaining our personal relationship with God.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'. We also find this word, in this Bible book, in: 1Corinthians 5:3; 1Corinthians 7:1; 1Corinthians 7:25; 1Corinthians 8:4; 1Corinthians 12:1; 1Corinthians 16:1.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'. Within our sentence we see the phrase him that hath so done this deed. The so done makes it clear that there is no excuse or acceptable claim of 'mistake' but that this sin was done deliberately and consciously by someone who knew that they were sinning and were defying God and the church to do something about their sin.

Please see the notes for 1Corinthians C1S1; Philippians 2:9-11 about the word name. The functional definition is: 'by way of the power associated with the name'. Please see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for Romans 8:38-39 which has links to verses in the New Testament that use the word power for spiritual power. Please also see the note for Romans 13:1 which has links to verses in Romans that use the word power for any reason and provides additional links from commentators. Please also see the note for Ephesians 6:12 which has links to verses in Ephesians that use the word power. 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 see the note for Mark 9:31 about the word delivered. Webster's 1828 defines this word as: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the note for 2Corinthians 2:10-11 about Satan. The functional definition is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'.

Please see the note for 3:17 for every verse in 1Corinthians which uses the word destroy. Please also see the note for 1Timothy 6:9 about the word destruction. It has definitions from more than one dictionary, links to every place in the New Testament where We find this word, and links from other commentators. The functional definition is: 'The act of destroying; demolition; a pulling down; subversion; ruin, by whatever means'.

Please see the note for 1:26-29 about the word flesh. The functional definition is: 'The physical body with its motivations'.

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' .

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: 'as absent. 2Co 10:1,11; 13:2; Col 2:5; 1Th 2:17 judged. or, determined.
the name. Ac 3:6; 4:7-12,30; 16:18; Eph 5:20; Col 3:17 when. Mt 16:19; 18:16-18,20; 28:18,20; Joh 20:23; 2Co 2:9-10; 13:3,10 exp: Pr 5:11. General references. exp: Mt 18:18; Joh 20:23; 2Co 13:8.
deliver. 1Co 5:13; Job 2:6; Ps 109:6; 2Co 2:6; 10:6; 13:10; Ac 26:18; 1Ti 1:20 that. 1Co 11:32; 2Co 2:7; Ga 6:1-2; 2Th 3:14-15; Jas 5:19-20; 1Jo 5:16; Jude 1:22-23 exp: 2Co 1:23. The day. 1Co 1:8; Php 1:6; 2Ti 1:18; 2Pe 3:12 exp: Isa 2:12; 2Pe 3:10. General references. exp: Pr 22:10; 23:14; Mt 18:18; 2Co 13:8'.

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C5-S4 (Verse 6) Paul states the result of their error.

Your glorying is not good..

Please see the note for Romans 7:12 which has links to verses in Romans that use the word good and provides a couple of definitions. Please also see the note for Romans 11:22 which has links to verses in the New Testament that use the word goodness along with the definition. Basically, what the Bible calls good is 'what comes from God'. Thus, our sentence tells us that their glorying was not 'from God'. As saved people, and especially as an entire church, we want to make sure that what we glory in is 'from God'.

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 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 C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'. Their glorying did not 'come from God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'glorying. 1Co 5:2; 3:21; 4:18-19; Jas 4:16 General references. exp: Pr 22:10; 1Co 1:29; Ga 5:9; Jas 4:16'.

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C5-S5 (Verse 6) Paul asks how they could not realize the consequence of their error.

Know ye not that a little leaven leaveneth the whole lump?.

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.

This phrase (a little leaven leaveneth the whole lump) is also found in Galatians 5:9 which links it to doctrinal error which results in Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. What we consider to be 'a little sin' can completely destroy our personal relationship with Christ and cause us to lose all of the blessings (Christ is become of no effect unto you) that are a result of our personal relationship. In Exodus 12:15 and Exodus 13:6-7 God told the Jews to get rid of all leaven in their houses for seven days and if anyone kept any leaven, then whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. This cut off is the basis of Paul saying, in the prior sentence, that they were to put away from among yourselves that wicked person.

The verses in Exodus were in preparation for the first Passover when God passed over everyone who had done as God commanded and put blood on their doors but brought judgment upon the rest of the people. Our second next sentence clearly shows that Paul is using this reference and symbolism. There is a lot of symbolism involved in all of this but, to keep it simple, they were to get rid of all leaven as a symbolic agreement to 'stop their sinning'. The blood represented the blood of Christ. The people who held onto leaven were symbolic of people who claim to be saved while keeping a life of sin. They were to get rid of all leaven as a symbolic agreement to get rid of all sin because when we hold onto a little sin, we eventually go back to a life of sin and when the church condones a little sin the entire church eventually turns liberal and allows all kinds of sin, just like we see today.

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.

We find forms of the word leaven occurring 100 times in 72 verses of the Bible, 26 times in 18 verses of the New Testament, and the exact word occurs in: Exodus 12:15, 19; 13:7; 34:25; Leviticus 2:11; 6:17; 10:12; 23:17; Amos 4:5; Matthew 13:33; Matthew 16:6, Matthew 16:11-12; Mark 8:15; Luke 12:1; Luke 13:21; our current sentence and the next sentence; Galatians 5:9. Webster's 1828 dictionary defines leaven as: 'n. lev'n. L. levo, Eng. to lift. 1. A mass of sour dough, which, mixed with a larger quantity of dough or paste, produces fermentation in it and renders it light. During the seven days of the Passover, no leaven was permitted to be in the houses of the Jews. Ex. 12. 2. anything which makes a general change in the mass. It generally means something which corrupts or depraves that with which it is mixed. Beware of the leaven of the Pharisees and of the Sadducees. Matt. 16.
v.t. lev'n. 1. to excite fermentation in; to raise and make light, as dough or paste. A little leaven leaveneth the whole lump. 1Cor. 5. 2. to taint; to imbue.'

Torrey's Topical Textbook provides links to leaven as: 'Used in making bread.: Ho 7:4. Diffusive properties of.: 1Co 5:6. FORBIDDEN: During the feast of Passover. Ex 12:15-20: to be offered with blood. Ex 34:25: to be offered, etc. with meat-offerings which were burned. Le 2:11; 10:12: Used with thank offerings.: Le 7:13; Am 4:5. First fruits of wheat offered with.: Le 23:17. ILLUSTRATIVE OF: the rapid spread of the gospel.: Mt 13:33; Lu 13:21. Doctrines of Pharisees, etc.: Mt 16:6,12. ungodly professors.: 1Co 5:6-7. False teachers.: Ga 5:8-9. Malice and wickedness.: 1Co 5:8'.

Thompson Chain Topics provides links to leaven as: 'Ex 12:15,19; Le 2:11; De 16:4; Mt 13:33; 16:6; Lu 13:21; Ga 5:9. unleavened bread: Ge 19:3; Ex 12:8; 13:7; 23:15; 29:2; Nu 6:15; 9:11; 28:17; De 16:8; 1Sa 28:24; 2Ki 23:9; Lu 22:7; 1Co 5:8. Feast of: Of the Passover, held on the 14th of the first month, Abib (April), to commemorate the Exodus from Egypt: Le 23:6; Nu 9:5; Jos 5:10; 2Ki 23:22; 2Ch 35:1; Mt 26:17; Lu 2:41; 22:15; Heb 11:28'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a little. 1Co 15:33; Mt 13:33; 16:6-12; Lu 13:21; Ga 5:9; 2Ti 2:17 '.

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C5-S6 (Verse 7) Paul says how to correct the error.

Purge out therefore the old leaven,
that ye may be a new lump,
as ye are unleavened..

This sentence is discussed to some extent in the note above. The phrase Purge out therefore the old leaven means 'clear the old sin out of your life because (therefore) of what was said in the prior sentence'. Notice the use of ye ('each and every one of you personally') in this sentence. The word lump is used for dough of bread. Notice the word as, which makes the new proportional to our personally being (ye are) unleavened. we are supposed to be a new creature (2Corinthians 5:17; Galatians 6:15). According to our sentence, that requires our 'stopping our sin' and it happens in proportion to how much we stop our sin.

Our sentence tells us 'Because a little sin left in our life will corrupt all of our life and turn us back to a life of our old sin' (therefore), 'we are to completely clean out and purify our life' (Purge out) 'from our old sin habits' (the old leaven) 'so that we each personally (ye) are a new, pure and clean person that God can mold and shape as he sees fit' (that ye may be a new lump) ' and realize that God's ability to shape our life is proportional' (as) 'to how well we each personally (ye) eliminate old sin habits' (as ye are unleavened). Thus, our sentence is telling us to completely get rid of old sin and our next sentence gives us the doctrinal reason to obey this command.

We find forms of the word purge occurring 31 times in 29 verses of the Bible, and in the New Testament in: Matthew 3:12; Mark 7:19; Luke3:17; John 15:2; our current sentence; 2Timothy 2:21; Hebrews 1:3; 9:14, 22; 10:2; 2Peter 1:9. Webster's 1828 dictionary defines purge as: ' v.t. purj. L. purgo. 1. to cleanse or purify by separating and carrying off whatever is impure, heterogeneous, foreign or superfluous; as, to purge the body by evacuation; to purge the Augean stable. It is followed by away, of, or off. We say, to purge away or to purge off filth, and to purge a liquor of its scum. 2. to clear from guilt or moral defilement; as, to purge one of guilt or crime; to purge away sin. Purge away our sins, for thy name's sake. Ps.79. Purge me with hyssop and I shall be clean. Ps.51. 3. to clear from accusation or the charge of a crime, as in ordeal. 4. to remove what is offensive; to sweep away impurities. Ezek.20. 5. to clarify; to defecate; as liquors.
v.i. to become pure by clarification. 1. to have frequent or preternatural evacuations by stool.
n. A medicine that evacuates the body by stool; a cathartic'.

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'.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition for this word is: 'To excite fermentation in; to raise and make light, as dough or paste. A little leaven leaveneth the whole lump. 1Cor. 5. 2. to taint; to imbue. Used symbolically in the Bible for sin.'. Please see the note for Matthew 26:17 about the word unleavened. Webster's 1828 defines this word as: 'a. unlev'ened. Not leavened; not raised by leaven, barm or yeast. Ex. 12.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Purge. 1Co 5:13; Ex 12:15; 13:6-7; Eph 4:22; Col 3:5-9 exp: 2Ti 2:21. ye may. 1Co 10:17 General references. exp: Le 23:5; Nu 28:16; Lu 22:1; Ga 5:9'.

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C5-S7 (Verse 7-8) Why we need to Purge out therefore the old leaven.

Equivalent Section: Because of what Christ did.

For even Christ our Passover is sacrificed for us:.

Equivalent Section: Because of the command from God.

First Step: What to do.

Therefore let us keep the feast,
not with old leaven,
neither with the leaven of malice and wickedness;.

Second Step: How to do it.

but with the unleavened bread of sincerity and truth..

This sentence has two Equivalent Sections which give us the doctrinal reason (For) why we are to obey the command of the prior sentence. (Please see note above.) In our First Equivalent Section we see our Passover. In our Second Equivalent Section we see keep the feast, which is equivalent to our Passover. In our First Equivalent Section we see Christ. In our Second Equivalent Section we see with the unleavened bread of sincerity and truth, which is equivalent to Christ. The Word Study on Truth tells us that 'Truth 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.' Within our sentence, truth is lowercase, which means it is telling us about God's Truth being applied to our personal life, which is the ministry of Christ. Thus, we see this second part of the equivalence. Please see the note for this sentence in the Word Study on Truth for more details.

Please also see the note for this sentence in the Lord Jesus Christ Study for why this sentence uses Christ by itself and not in combination with any of the other names / roles of the Son of God. That note has a lot of details. Basically, Christ is used here because this sentence is talking about changed done in the lives of saved people after their initial profession and these changes are not dependent upon our profession and they vary from saved person to saved person with some saved people refusing these changes which also cause us to spiritually mature after our initial profession. That makes these changes the exclusive ministry of Christ.

In our First Equivalent Section we are told that Christ (is) our Passover. In the original Passover, death was brought upon the most important descendent of every person who was not covered by having blood on the house. The blood had to be on the house, and not upon an individual, in order to cover all that are in the house. Saved people have the blood applied to their own life but the blood also needs to be applied to the house and church in order to extend the protection to other people. The context of our chapter is that it is talking about how ongoing sin by one church member stops the work of the blood in the church (and home). Our sentence is giving us the doctrinal reason why (For) we need to get the sin out before God can work in our church and home. This is critical and not being done today by many churches. We might be saved, but our families can be lost (suffer spiritual death) if we do not extend the covering of our blood sacrifice beyond our own lives and to cover our churches and families. In order to do that, we need to get the sin out of our churches and families. The failure of God's people to do this is evident by the large percentage of children who leave the church when they get old enough to do so.

When our Second Equivalent Section says let us keep the feast, it is talking about a religious celebration. That is what going to church is supposed to be. Therefore, we need to regularly examine our lives and get rid of sin before each church service. In particular, we are told to do two specific Steps. The First Step requires us to Purge out...malice and wickedness. The Second Step requires us to add to our lives the unleavened bread of sincerity and truth. In the Bible, bread is symbolic of what we do in our flesh because our flesh is built (cells replaced) from what we eat. The unleavened bread was used by Jesus, at the Last Supper, as a symbol of the effect that His life is to have upon our life. These actions are done in Steps because we can not add to our lives sinless (unleavened bread) sincerity and truth until after we have removed malice and wickedness.

Please see the note for John 2:13 about the word Passover. Webster's 1828 dictionary defines this word as: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'. Please also see the note for John 11:55 about the separation of three passovers within gospels,

Please see the note for 10:16 or links to where this epistle uses just the word sacrifice, along with a couple of definitions and links from other commentators. The functional definition is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

We find forms of the word malice only in: Romans 1:29; our current sentence; 14:20; Ephesians 4:31; Colossians 3:8; Titus 3:3; 1Peter 2:1, 16; 3John 1:10. Most of these links go to notes in other Word Studies and, therefore, have additional information about the use of this word within that context. Webster's 1828 dictionary defines malice as: 'n. L.malitia, from malus, evil. Extreme enmity of heart, or malevolence; a disposition to injure others without cause, from mere personal gratification or from a spirit of revenge; unprovoked malignity or spite.'

Thompson Chain Topics provides links to malice as: 'Condemned: 1Co 5:8; 14:20; Eph 4:31; Col 3:8; 1Pe 2:1. Examples of: Es 3:6; Ps 140:3; Pr 30:14; Isa 59:5; Mt 27:33; Joh 12:10; Ac 7:54'.

Nave's Topical Bible provides links to malice as: 'General scriptures concerning: Ge 3:15; Le 19:14,17-18; De 27:17-18; 32:32-33; 2Ki 6:21-22; Job 15:35; 31:29-30; Ps 4:2; 7:14-16; 10:7-10,14; 21:11; 22:7-8; 35:15-16,19-21; 38:16,19; 41:5-8; 55:3,10-11; 56:5-6; 57:4,6; 59:3-4,6-7; 62:3-4; 64:2-6; 69:4,10-12,26; 70:2-3; 71:10-11,13,24; 74:20; 86:14; 102:8; 109:2-5,16-18; 119:78,150; 140:1-4; Pr 4:16-17; 6:14-16,18-19; 10:6,12; 11:17; 12:10; 14:17,22; 15:17; 16:30; 17:5; 20:22; 21:10; 24:8,17-18,29; 26:2,27; 28:10; 30:14; Isa 29:20-21; 32:6; 59:4-7; Jer 20:10; La 4:3-4; Eze 18:18; 25:3,6-7,12,15,17; 26:2-3; Am 1:11; Mic 2:1; Zec 7:10; 8:17; Mt 5:38-41; 6:15; 18:28-35; 26:52; Mr 15:10; Lu 6:29; Joh 8:44; 18:22-23; Ac 23:12-14; Ro 1:29-32; 12:19; 1Co 5:8; 14:20; Ga 5:19-21; Eph 4:31; Php 1:15-16; Col 3:8; 1Th 5:15; Tit 3:3; Jas 1:21; 2:13; 1Pe 2:1; 3:9; 1Jo 2:9,11; 3:10,13-15; 4:20; 3Jo 1:10. INSTANCES OF: Cain toward Abel: Ge 4:8. Ishmael toward Sarah: Ge 21:9. Sarah toward Hagar: Ge 21:10. Philistines toward Isaac: Ge 26. Esau toward Jacob: Ge 27:41. Joseph's brothers toward Joseph: Ge 37; 42:21. Potiphar's wife toward Joseph: Ge 39:14-20. Ammonites toward the Israelites: De 23:3-4. Saul toward David: 1Sa 18:8-29; 19; 20:30-33; 22:6-18; 23:7-23; 26:18. David toward Michal: 2Sa 6:21-23. David toward Joab: 1Ki 2:5-6. Shimei: 1Ki 2:8-9. Shimei toward David: 2Sa 16:5-8. Ahithophel toward David: 2Sa 17:1-3. Jezebel toward Elijah: 1Ki 19:1-2. Ahaziah toward Elijah: 2Ki 1. Jehoram toward Elisha: 2Ki 6:31. Samaritans toward the Jews: Ezr 4; Ne 2:10; 4; 6. Haman toward Mordecai: Es 3:5-15; 5:9-14. Jeremiah's enemies: Jer 26:8-11; 38. Nebuchadrezzar toward Zedekiah: Jer 52:10-11. Daniel's enemies: Da 6:4-9. Herodias toward John: Mt 14:3-10; Mr 6:24-28. Herod Antipas toward Jesus: Lu 23:11. The Jewish leaders toward Jesus: Mt 27:18; Mr 12:12; 15:10; Lu 11:53-54. James and John toward the Samaritans: Lu 9:54. Jews toward Paul: Ac 17:5; 23:12; 25:3. Masters of the sorcerous damsel toward Paul: Ac 16:19-24'.

Torrey's Topical Textbook provides links to malice as: 'Springs from an evil heart: Mt 15:19-20. Forbidden: 1Co 14:20; Col 3:8; Eph 4:26-27. A hindrance to growth in grace: 1Pe 2:1-2. Incompatible with the worship of God: 1Co 5:7-8. Christian liberty not to be a cloak for: 1Pe 2:16. Saints avoid: Job 31:29-30. ThE WICKED. Speak with: 3Jo 1:10. Live in: Tit 3:3. Conceive: Ps 7:14. Filled with: Ro 1:29. Visit saints with: Ps 83:3; Mt 22:6. Pray for those who injure you through: Mt 5:44. Brings its own punishment: Ps 7:15-16. God requires: Ps 10:14; Eze 36:5. Punishment of: Am 1:11-12. Exemplified: Cain, Ge 4:5. Esau, Ge 27:41. Joseph's brethren, Ge 37:19-20. Saul, 1Sa 18:9-11. Shimei, 2Sa 16:5; 1Ki 2:8-9. Joab, 2Sa 3:27; 1Ki 2:5,28-33. Sanballat, etc. Ne 2:10. Haman, Es 3:5-6. Edomites, Eze 35:5. Presidents, etc. Da 6:4-9. Herodias, Mr 6:19. Scribes, etc. Mr 11:18; Lu 11:54. Diotrephes, 3Jo 1:10'.

We find forms of the word wicked occurring 494 times in 453 verses of the Bible, 33 times in 32 verses of the New Testament, and in 1Corinthians, in our current sentence and in 5:13, which summarizes this chapter. Please also see the notes for Ephesians C4-S8 and for Romans C1-S16 for other notes related to this word. Webster's 1828 dictionary defines wicked as: ' a. the primary sense is to wind and turn, or to depart, to fall away. 1. Evil in principle or practice; deviating from the divine law; addicted to vice; sinful; immoral. this is a word of comprehensive signification, extending to every thing that is contrary to the moral law, and both to persons and actions. We say, a wicked man, a wicked deed, wicked ways, wicked lives, a wicked heart, wicked designs, wicked works. No man was ever wicked without secret discontent. 2. A word of slight blame; as the wicked urchin. 3. Cursed; baneful; pernicious; as wicked words, words pernicious in their efforts. This last signification may throw some light on the word witch. The wicked, in Scripture, persons who live in sin; transgressors of the divine law; all who are unreconciled to God, unsanctified or impenitent.'

Nave's Topical Bible provides links to wicked (people) as: 'Compared with: Abominable branches: Isa 14:19. Ashes under the feet: Mal 4:3. Bad fish: Mt 13:48. Animals: Ps 49:12; 2Pe 2:12. Blind people: Zep 1:17; Mt 15:14. Bronze and iron: Jer 6:28; Eze 22:18. Briers add thorns: Isa 55:13; Eze 2:6. The bulls of Bashan: Ps 22:12. Carcasses trodden underfoot: Isa 14:19. Chaff: Job 21:18; Ps 1:4; Mt 3:12. Clouds without water: Jude 1:12. Corn (grain) blasted: 2Ki 19:26. Corrupt trees: Lu 6:43. Deaf adders: Ps 58:4. Dogs: Pr 26:11; Mt 7:6; 2Pe 2:22. Dross: Ps 119:119; Eze 22:18-19. Early dew that passes away: Ho 13:3. Bad figs: Jer 24:8. Fading oaks: Isa 1:30. Fiery oven: Ps 21:9; Ho 7:4. Fire of thorns: Ps 118:12. Fools building upon sand: Mt 7:26. The fuel of fire: Isa 9:19. Garden without water: Isa 1:30. Goats: Mt 25:32. Grass: Ps 37:2; 92:7. Grass on the housetop: 2Ki 19:26. Green bay tree: Ps 37:35. Green herbs: Ps 37:2. Heath in the desert: Jer 17:6. Horses rushing into the battle: Jer 8:6. Lions greedy of prey: Ps 17:12. Melting wax: Ps 68:2. Morning clouds: Ho 13:3. Moth-eaten garments: Isa 50:9; 51:8. Passing whirlwinds: Pr 10:25. Potsherds: Pr 26:23. Raging waves of the sea: Jude 1:13. Reprobate silver: Jer 6:30. Scorpions: Eze 2:6. Serpents: Ps 58:4; Mt 23:33. Smoke: Ho 13:3. Stony ground: Mt 13:5. Stubble: Job 21:18; Mal 4:1. Swine (pig): Mt 7:6; 2Pe 2:22. Tares: Mt 13:38. Disturbed sea: Isa 57:20. Visions of the night: Job 20:8. Wandering stars: Jude 1:13. Wayward children: Mt 11:16. Wells without water: 2Pe 2:17. Wheels: Ps 83:13. Whited gravesites: Mt 23:27. A wild donkey's colts: Job 11:12. God is angry with: Ps 5:5-6; 7:11; Ro 9:13; 1Co 10:5. Spirit of God withdrawn from: Ge 6:3; Ho 4:17-19; Ro 1:24,26,28. Hate the righteous: Mt 5:11-12; Lu 6:22-23. Worship of, offensive to God: Ps 50:16-17; Isa 1:10-15. Present and future state of evil and righteous persons contrasted, (see below also): Job 8; Ps 49. Prosperity of: Job 5:3-5; 12:6; 15:21,23,27,29; 20:5,22; 21:7-13; Ps 37:1,35-36; 49:10-15; 73:3-22; 92:6-7; Ec 8:12-13; Jer 12:1-2; Hab 1:3-4,13-17; Mal 3:15. Hate reproof: 1Ki 22:8; 2Ch 18:7. God's mercy to: Job 33:14-30. Love for: De 5:29; 32:29; Mt 18:11-14; Joh 3:16-17; Ro 5:8; 1Jo 3:16; 4:9-10. Dreading God: Job 18:11. Eliphaz's exhortation to: Job 22:21-30. Temporal punishment of: Job 27:13-23; 15:20-35; 18:5-21; 20:5-29; 21:7-33; 24:2-24; Jer 5:25; Eze 11:10; 12:19-20; Zec 14:17-19. False hope of: Job 8:13-18. Gospel invitation to, illustrated by the parables of. The householder: Mt 20:1-16. The marriage supper: Mt 22:1-14. Warned: Jer 7:13-15,23-25; 25:4-6; 26:2-7,12-13; 29:17-19; Eze 33:8; Da 4:4-27; 5:4-29; Zep 2:1-2; Lu 3:7-9; 1Co 10:11; Jude 1:4-7; Re 3:1-3,16-19. Terrors of, at the judgment: Re 1:7. Death of: Ps 49:14; 73:4. CONTRASTED WITH RIGHTEOUS PEOPLE: Ps 1; 11:5; 17:14-15; 32:10; 37:17-22,37-38; 68:6; 73; 75:10; 91:7-8; 107:33-38; 125:5; Pr 10:6,9,21,23-25,28-30,32; 11:3,5-6,8,10-11,18-21,23,31; 12:3,5-7,13,21,26; 13:6,13,17,21; 14:19,22,32; 15:6; 21:18,26; 22:5; 28:1,4-5,13-14,18; Isa 32:1-8; 65:13-14; Mal 3:18; Ro 2:7-9; Eph 2:12-14; Php 2:15; 1Th 5:5-8; Tit 1:15; 1Jo 1:6-7; 3:3-17. DESCRIBED: Ge 13:13; 18:20; Le 18:25; De 9:13,24; 32:10,32-33; 1Sa 24:13; 1Ki 21:20; 2Ch 28:10,22; Ezr 9:11; Job 14:4; 15:16,20-35; 20:12-13; 22:5; 24:2-24; Ps 5:9; 7:14-16; 10:4-11; 36:1-4; 37:12; 49:20; 50:17-20; 52:1-4; 53:1-5; 58:3-5; 59:6-7; 64:3-6; 73:4-12; 94:3-8; 119:155; Pr 1:29-30; 2:12-19; 4:16; 6:12-15; 10:23; 13:19; 14:9; 15:9-10; 27:22; 28:4; Ec 3:18; 8:11; Isa 1:4-6; 3:9; 5:11-12,18-25; 26:10-11; 30:1,9-11; 32:6-7; 57:20-21; 59:2-8; 63:19; Jer 2:22-25; 3:5; 4:22; 5:4-5,26-28; 6:7,15; 8:6,12; 9:3-6; 11:8,15; 13:10; 14:10; 17:1; 30:12-15; Eze 3:7; 11:12; 16:47; 20:16; Ho 4:8; 7:3,9; 9:10; 13:12; Am 5:10; Mic 3:1-2; 7:2-4; Zep 3:5,7; Hag 2:14; Mt 4:16; 6:23; 18:11; Mr 4:11; Lu 1:79; 19:10; Joh 3:18-20; 5:42; 8:34,44; Ac 8:21,23; 13:10; Ro 1:20-32; 2:8; 3:10-18; 8:5,7-8; 9:8; Eph 2:1-3,12; 4:17-19; 5:11-12; Php 2:15; Col 1:21; 1Th 5:7; 2Th 1:8; 1Ti 1:9-10; 2Ti 3:2-13; Tit 1:15-16; 3:3; 2Pe 2:10,12-19; 1Jo 3:8,10,14-15; Jude 1:12-13; Re 3:17-18. PRAYER OF: De 1:45; 3:26; 2Sa 22:42; Job 27:9; 35:12-13; Ps 18:41; 66:18; Pr 1:24-28; 15:8,29; 21:13,27; 28:9; Isa 1:15; 45:19; 59:2; Jer 11:11; 14:12; 15:1; 18:17; La 3:8,44; Eze 8:18; 20:3,31; Ho 5:6; Mic 3:4; Zec 7:12-13; Mal 1:9; 2:11-13; Joh 9:31; Jas 1:6-7; 4:3; 1Pe 3:7. PUNISHMENT OF: Ge 2:17; 3:16-19; 4:7; 6:3,7,12-13; Ex 20:5; 32:33-35; 34:7; Le 26:14,16-39; Nu 15:31; 32:23; De 7:9-10; 11:26,28; 28:15-68; 30:15,19; 31:29; 1Sa 3:11-14; 12:25; 2Sa 3:39; 7:14; 22:27-28; 23:6-7; 1Ki 21:20-21; 1Ch 10:13-14; 15:13; 28:9; 2Ch 15:2; Job 4:8-9; 5:3,14; 8:20,22; 10:14-15; 11:20; 15:20-24,28-30; 18:5-21; 19:29; 20:5-29; 21:7-33; 27:8-23; 31:3; 34:22; 36:12,17; Ps 1:4-6; 2:4-5,9; 3:7; 5:5; 7:11-13; 9:5,17; 10:15; 11:6; 18:14,26-27; 21:9-10; 28:4-5; 32:10; 34:16,21; 36:12-37:1; 37:2,9-10,13-22,34-38; 39:11; 50:22; 52:5; 55:19,23; 56:7; 58:6-9; 59:5,8; 62:3; 64:7-8; 68:1-2,6,21; 73:2-21,27; 75:8,10; 78:1-67; 89:10,31-32; 91:8; 92:7,9; 94:13,23; 97:3; 101:8; 104:35; 106:18,43; 107:17,34; 109:6-19; 119:21,118-119,155; 129:4; 139:19; 145:20; 146:9; 147:6; Pr 2:22; 3:33; 6:12-15; 10:3,6-8,24-25,27-31; 11:3,5-8,19,21,23,31; 12:2-3,7; 13:2,5-6,9,21,25; 14:12,19,32; 16:4-5,25; 18:3; 19:16; 21:12,15-16; 22:5,23; 24:20,22; 26:10; 28:14,18; 29:1,16; Ec 2:26; 7:17; 8:12-13; Isa 2:19; 3:11; 5:11-14,24; 9:18; 10:3; 11:4; 13:8-9,11; 24:17-18; 26:21; 28:18-22; 33:11-12,14; 40:2; 48:22; 50:11; 57:20-21; 64:5-7; 65:12-14; Jer 8:12-14,20-22; 9:1; 13:14,16,22; 14:10,12; 16:18; 21:14; 25:31; 36:31; 44:23; 49:12; La 3:3; 4:22; 5:16-17; Eze 3:18-20; 5:4,8-17; 7:4-6; 9:5-7,10; 11:21; 18; 20:8; 22:14,20-21,31; 24:13-14; 25:7; 33:7-20; Da 12:2; Ho 2:9-13; 5:4-6,9; 7:12-13; 9:7,9,15; 10:8; 12:2,14-13:1; 13:3; 14:9; Joe 2:1-2; 3:13-16; Am 3:2; 5:18-20; 8:14; 9:1-5,10; Jon 3:9; Mic 2:3; 6:13; Na 1:2,8-10; Zep 1:12-18; Zec 5:2-4; Mal 3:17-18; 4:1; Mt 3:7,10,12; 5:19-30; 7:13,19,23,26-27; 8:12; 10:28,33; 11:23; 12:34; 13:12-15,30,38-42,49-50; 15:13; 16:26; 18:7-9,34-35; 21:19,41,44; 22:13; 23:14,33; 24:50-51; 25:30,32-33,41,46; 26:24; Mr 4:12,25; 8:36,38; 9:43; 11:26; 12:1-9,40; 14:21; 16:16; Lu 3:7,17; 6:49; 8:18; 9:24-26; 12:4-5,46-47; 13:3,5-7,9,24,27-28; 16:22-28; 17:1-2; 19:26-27; 20:18; 22:22; 23:30-31; Joh 3:15-16,18,36; 5:14,29; 7:34; 8:21; 12:40; 15:2; 17:12; Ac 1:18,25; 3:23; Ro 1:18; 2:5,8; 5:12,21; 6:16,21; 8:2,6-7,13; 9:22; 11:22; 14:23; 1Co 3:17; 5:5,13; 6:9-10; 9:27; 10:5-11; 15:21-22; 2Co 7:10; Ga 3:10; 5:19-20; 6:8; Eph 5:5-6; Php 3:18-19; Col 3:25; 1Th 1:10; 5:3; 2Th 1:5-9; 2:8-10; 1Ti 1:20; 5:24; 2Ti 2:12-13; Heb 2:2-3; 6:8; 10:27-31; Jas 1:14-15; 5:1-3,20; 1Pe 3:12; 4:17-18; 2Pe 2:3-9,12-17; 1Jo 3:14-15; Jude 1:5-7,11-15; Re 2:22-23; 3:3; 6:15-17; 9:4-6,15,18; 11:18; 14:9-11; 16:2-21; 18:5; 19:15,17-21; 20:10,15; 21:8,27; 22:19'.

Thompson Chain Topics provides links to wicked as: 'Characteristics of: Ps 5:9; 37:12; 52:3; 64:3; Pr 4:16; Isa 1:4; 57:20; 2Ti 3:3; Jude 1:13. Generation: the Wicked Ashamed, General References to: Ps 26:3; 119:78; Isa 26:11; 44:11; 45:16,24; Jer 17:13; Eze 16:61; 43:10; Ho 4:19; 10:6. Compared to Chaff: Job 21:18; Ps 1:4; Isa 5:24; 17:13; Ho 13:3; Mt 3:12. Confounded: Ge 11:8; Job 5:12; 12:17; Isa 37:27; 40:23; 41:11; 44:25; 45:16; Jer 20:11. See Humiliation of Sinners. See Men; Silenced. Contrasted with the Righteous: Ps 11:5; 32:10; 37:17; 75:10; Pr 28:1; Isa 65:14; Mal 3:18; Ro 2:9. See Saints. Cut Off: Job 22:16; Ps 37:22,38; 55:23; Pr 10:27; Ec 7:17; Isa 40:24. See Sin; Destructive. Death of: Ps 37:36; Pr 5:23; Ec 8:10; Isa 17:14; Jer 16:4; Eze 18:23; Lu 12:20. Desolation of, as a result of sin: (General References to): Job 15:34; Ps 34:21; 40:15; 73:19; Mt 23:38. Despised: (the wicked are brought to dishonor): Job 27:23; Ps 52:6; Pr 12:8; 14:17; 24:24; Isa 66:24; Jer 4:30; Da 12:2; Na 3:19. Devices of: General References to: Ps 36:4; 37:7; Pr 6:14; 14:22; 16:30; 24:8; Isa 32:7; Jer 18:12; Eze 11:2; Mic 2:1. Will be Defeated: Es 9:25; Job 5:12; Ps 10:2; 33:10; Pr 6:18; 12:2. See Wicked, the. End of: Ps 37:38; 73:17; Pr 14:12; Ro 6:21; 2Co 11:15; Php 3:19; Heb 6:8; 1Pe 4:17; Re 21:8. Fall of the Wicked foretold: Pr 11:5; 22:14; Ec 10:8; Jer 6:15; 8:4; Ho 4:14; Am 8:14. Fate of: Ps 37:2,10; 55:23; 75:8; 92:7; 112:10; 139:19; Pr 5:22; 2Pe 2:17; Jude 1:13. Feet of: Pr 1:16; 6:18; Isa 59:7; Ro 3:15. Forgotten: (The Wicked Doomed to oblivion): De 32:26; Job 18:17; Ps 34:16; 109:15; Ec 6:4; 8:10. Forsaken: (Abandonment by God): Jg 16:20; 1Sa 16:14; 28:6; 2Ch 30:7; Ps 81:12; Pr 1:28; Mt 23:38; Ac 7:42; Ro 1:24. Guilt of: (examples of): Joseph's Brethren: Ge 42:21; Ex 9:27. Israel in the Wilderness: Nu 21:7. The Jews of Ezra's Time: Ezr 9:6. The Psalmist: Ps 40:12. The Scribes and Pharisees: Joh 8:9. Insecurity of: (General References to): Ps 73:18; Pr 23:34; Isa 30:13; Jer 13:16; 23:12; Eze 13:10-11; Mt 7:26-27. Misery of: De 28:67; Jg 2:15; 1Sa 28:15; Job 15:20; Ps 107:17; Pr 13:15; Ro 2:9; 3:16; Jas 5:1. The Name of the Wicked to be Blotted out: De 9:14; 29:20; Ps 9:5; 109:13; Pr 10:7; Isa 14:22. Offerings of, Unacceptable: Ge 4:5; Le 7:18; 1Sa 13:9; Ps 50:9; Pr 15:8; Isa 1:11; 66:3; Jer 6:20; 14:12; Ho 8:13; Am 5:22; Mal 1:8. Portion of: Job 20:29; 24:18; 27:13; Ps 11:6; Jer 13:25; Mt 24:51; Lu 12:46. Prayers of, Unanswered: (Select Readings): Ge 18:23-32; 32:24-30; 2Sa 7:18-29; 1Ki 8:22-61; Lu 11:1-13; 18:1-8; Joh 17. Causes of Failure in: Disobedience: De 1:45; 1Sa 14:37; 28:6. Secret sin: Ps 66:18. Indifference: Pr 1:28. Neglect of mercy: Pr 21:13. Despising the law: Pr 28:9. Blood-guiltiness: Isa 1:15. Iniquity: Isa 59:2; Mic 3:4. Stubbornness: Zec 7:13. Instability: Jas 1:6-7. Self-indulgence: Jas 4:3. Priests, corrupt: Jer 5:31; Eze 22:26; Ho 5:1; 6:9; Mic 3:11; Zep 3:4; Mt 27:20,41; Mr 15:11; Joh 19:6. Prophets, false: (general references to): De 13:5; 18:22; Isa 9:15; Jer 2:8; 5:31; 14:14; 23:16; Eze 13:2; 22:28; Ho 9:7; Mic 3:5; Zep 3:4; Zec 13:3; Mt 7:15; 24:11; Mr 13:22. Prosperity of: (general references to): Job 12:6; Ps 37:35; 73:3,12; Jer 5:28; 12:1. Punishment of: Isa 13:11; 26:21; 59:18; Jer 21:14; Zep 1:12; Lu 12:47; Ro 2:8; Heb 10:29. Rapacity of: Lu 11:39; 20:14,47; Joh 10:12; Ac 20:29; Ga 5:15; Jas 4:2; 1Pe 5:8. Rejection of, by God: 1Sa 15:23; 2Ki 17:20; Mt 25:12; Lu 13:27; Heb 12:17. Remorse of, examples of: the Israelites: Nu 14:39. David: 1Ch 21:17. Peter: Mt 26:75. Judas: Mt 27:3,5. Esau: Heb 12:16-17. Rooted up: De 29:28; 1Ki 14:15; 2Ch 7:20; Ps 52:5; Pr 2:22; Jer 1:10; Mt 15:13. Rulers: Rebuked by the Prophets and Messengers of God: 1Sa 15:23; 2Sa 12:7; 1Ki 14:7; 16:1; 18:18; 21:20; 2Ki 3:13; 2Ch 12:5; 16:9; 26:18; Da 5:23; Mr 6:18; Ac 23:3. Appointed by God.: Corrupt.: Judges of Israel.: Seed of, (Evil Influence of the Wicked Upon Posterity ): Job 27:14; Ps 21:10; 37:28; Isa 14:20; 57:3; Mt 12:34. Shame of: (General References to): Ps 26:3; 119:78; Isa 26:11; 44:11; 45:16,24; Jer 17:13; Eze 16:61; 43:10; Ho 4:19; 10:6. Snared: (Snared by their Own Acts): Job 18:8; Ps 9:15; Pr 22:5; 26:27; 28:10; 29:6; Ec 10:8; Isa 8:15. Threatenings against: (of God against the wicked): Le 26:16; Jos 23:15; 1Sa 12:25; 1Ki 9:7; Ps 7:12; Isa 14:23; 66:4; Mal 3:5. Unlamented: 2Ch 21:20; Jer 16:4; 22:18; 25:33; Eze 7:11'.

Torrey's Topical Textbook provides links to things that are compared to the wicked as: 'Abominable branches: Isa 14:19. Ashes under the feet: Mal 4:3. Bad fishes: Mt 13:48. Beasts: Ps 49:12; 2Pe 2:12. Blind, the: Zep 1:17; Mt 15:14. Brass and iron, etc: Jer 6:28; Eze 22:18. Briars and thorns: Isa 55:13; Eze 2:6. Bulls of Bashan: Ps 22:12. Carcasses trodden under feet: Isa 14:19. Chaff: Job 21:18; Ps 1:4; Mt 3:12. Clouds without water: Jude 1:12. Corn blasted: 2Ki 19:26. Corrupt trees: Lu 6:43. Deaf adders: Ps 58:4. Dogs: Pr 26:11; Mt 7:6; 2Pe 2:22. Dross: Ps 119:119; Eze 22:18-19. Early dew that passeth away: Ho 13:3. Evil figs: Jer 24:8. Fading oaks: Isa 1:30. Fiery oven: Ps 21:9; Ho 7:4. Fire of thorns: Ps 118:12. Fools building upon sand: Mt 7:26. Fuel of fire: Isa 9:19. Garden without water: Isa 1:30. Goats: Mt 25:32. Grass: Ps 37:2; 92:7. Grass on the housetop: 2Ki 19:26. Green bay-trees: Ps 37:35. Green herbs: Ps 37:2. Heath in the desert: Jer 17:6. Horses rushing into the battle: Jer 8:6. Idols: Ps 115:8. Lions greedy of prey: Ps 17:12. Melting wax: Ps 68:2. Morning-clouds: Ho 13:3. Moth-eaten garments: Isa 50:9; 51:8. Passing whirlwinds: Pr 10:25. Potsherds: Pr 26:23. Raging waves of the sea: Jude 1:13. Reprobate silver: Jer 6:30. Scorpions: Eze 2:6. Serpents: Ps 58:4; Mt 23:33. Smoke: Ho 13:3. Stony ground: Mt 13:5. Stubble: Job 21:18; Mal 4:1. Swine: Mt 7:6; 2Pe 2:22. Tares: Mt 13:38. Troubled sea: Isa 57:20. Visions of the night: Job 20:8. Wandering stars: Jude 1:13. Wayward children: Mt 11:16. Wells without water: 2Pe 2:17. Wheels: Ps 83:13. Whited sepulchres: Mt 23:27. Wild ass's colt: Job 11:12.'

Please see the note for 10:16 for links to where this epistle uses just the word bread. This is a symbolic reference to the Lord's Supper and all that it represents.

Torrey's Topical Textbook provides links to sincerity as: 'Christ was an example of.: 1Pe 2:22. Ministers should be examples of.: Tit 2:7. Opposed to fleshly wisdom.: 2Co 1:12. SHOULD CHARACTERIZE: Our love to God.: 2Co 8:8,24. Our love to Christ.: Eph 6:24. Our service to God.: Jos 24:14; Joh 4:23-24. Our faith.: 1Ti 1:5. Our love to one another.: Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct.: 2Co 1:12. The preaching of the gospel.: 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel.: 1Pe 2:2. The gospel sometimes preached without.: Php 1:16. The wicked devoid of.: Ps 5:9; 55:21. Exhortations to.: Ps 34:13; 1Co 5:8; 1Pe 2:1. Pray for, on behalf of others.: Php 1:10. Blessedness of.: Ps 32:2. Exemplified.: Men of Zebulun, 1Ch 12:33. Hezekiah, Isa 38:3. Nathanael, Joh 1:47. Paul, 2Co 1:12. Timothy, 2Ti 1:5. Lois and Eunice, 2Ti 1:5. The Redeemed, Re 14:5'.

Thompson Chain Topics provides links to sincerity as: '(a Mark of true religion) Jos 24:14; 1Co 5:8; 2Co 1:12; 2:17; Php 1:10; Tit 2:7; 1Jo 3:18'.

Nave's Topical Bible provides links to sincerity as: 'Does not exempt from guilt: Ge 20. See IGNORANCE, SINS OF: [IGNORANCE]. Forgiveness of enemies must be sincere: Mt 18:35. Servants must render honest service: Eph 6:5-7. Whatever is done must be done with: 1Co 10:31. Jesus was an example of: 1Pe 2:22. Servants of should be examples of: Tit 2:7. Opposed to fleshly wisdom: 2Co 1:12. Should characterize: Our love toward God: 2Co 8:8,24: Our love toward Jesus: Eph 6:24: Our service toward God: Jos 24:14: Our faith: 1Ti 1:5: Our love to one another: Ro 12:9; 1Pe 1:22; 1Jo 3:18: Our whole conduct: 2Co 1:12: the preaching of the gospel: 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel: 1Pe 2:2. The gospel sometimes preached without: Php 1:16. Evil people are devoid of: Ps 5:9; 55:21. Exhortations to: 1Co 5:8; 1Pe 2:1. Prayer for, on behalf of others: Php 1:10. Blessedness of: Ps 32:2. EXEMPLIFIED: By some men of the tribe of Zebulun: 1Ch 12:33: By Hezekiah: Isa 38:3: By Nathanael: Joh 1:47: By Paul: 2Co 1:12: By Timothy: 2Ti 1:5: By Lois and Eunice: 2Ti 1:5'.

The word truth is covered in the Word Study on Truth. We find forms of the word sincerity only in: Joshua 24:14; Judges 9:16, 19; our current sentence; 2Corinthians 1:12; 2:17; 8:8; Ephesians 6:24; Philippians 1:10; 16; Titus 2:7; 1Peter 2:2. Webster's 1828 dictionary defines sincerity as: 'n. L. sinceritas. 1. Honesty of mind or intention; freedom from simulation or hypocrisy. We may question a man's prudence, when we cannot question his sincerity. 2. Freedom from hypocrisy, disguise or false pretense; as the sincerity of a declaration or of love.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. 1Co 15:3-4; Ex 12:5-6; Isa 53:7-10; Joh 1:29,36; 19:14; Ac 8:32-35; 1Pe 1:19-20; Re 5:6-9,12 sacrificed. or, slain. General references. exp: Le 23:5; Nu 28:16; Lu 22:1; Ga 5:9.
let. Ex 12:15; 13:6; Le 23:6; Nu 28:16-17; De 16:16; Isa 25:6 feast. or, holy day. Ps 42:4; Isa 30:29 not. 1Co 5:1,6; 6:9-11; De 16:3; 2Co 12:21; Eph 4:17-22; 1Pe 4:2 neither. 1Co 3:3; Mt 16:6,12; 26:4-5; Mr 8:15; Lu 12:1; Joh 18:28-30; 2Co 12:20; 1Pe 2:1-2 but. Jos 24:14; Ps 32:2; Joh 1:47; 2Co 1:12; 8:8; Eph 6:24; 1Jo 3:18-21 General references. exp: Le 23:5; Nu 28:16; Lu 22:1'.

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C5-S8 (Verse 9-10) How they are to Purge out therefore the old leaven.

Equivalent Section: Prior instructions on how to do this.

I wrote unto you in an epistle not to company with fornicators:.

Equivalent Section: New clarification of old instructions.

First Step: New limit on meaning.

Yet not altogether with the fornicators of this world,
or with the covetous,
or extortioners,
or with idolaters;.

Second Step: Why new limit is needed.

for then must ye needs go out of the world..

As often happens, Paul needed to clarify what he wrote earlier. You have to be very exact with some people but when you are, others will complain that you are being tedious. However, when you are less exact then some people honestly don't get the message, and are easily led into error, while others are willing to let the world, the flesh and the devil use them to misconstrue the message and lead others into error. Here, Paul is obviously clarifying an earlier message that was not understood clearly by some people.

First of all, there is a basic precept that everyone should understand without explanation. 'There is a difference between family and non-family. Family members are supposed to give and receive loyalty, love and other relationship traits that non-family people do not have a right to receive.' this basic truth also applies the family of God, which is the church. The Bible very definitely teaches that God uses this distinction when deciding how to treat someone. That is why Paul is bringing up this clarification right after (in context of) telling them to put away from among yourselves that wicked person and then tying such action to purging (removing the undesirable) and to the Passover where God used this difference when deciding which houses the death angel would visit.

All of this chapter is dealing with the same general subject with different sentences giving us a different perspective. Just like God does, and like the world does, we are to make a distinction between God's family members (church members) and people who are not part of God's family (the church). In particular we are to reject the lie which claims that we are all children of God and that the children of the devil have as much right to the blessings of God as the children of God have. Within context, Paul said to put out someone before actively praying for Satan to destroy their flesh. We are to pray for God to heal and preserve the flesh of church members.

All of this goes back to where Jesus told Peter and I will give unto thee the keys of the kingdom of Heaven: and whatsoever thou shalt bind on earth shall be bound in Heaven: and whatsoever thou shalt loose on earth shall be loosed in Heaven (Matthew 16:19; Matthew 18:14-20). In Matthew 16:19, this came right after Peter declared that Jesus was the Christ and the qualification for being a member of God's church is accepting that Jesus is the Christ. The church has power on earth that non-church people do not have. Also, Matthew 18:14-20 is about church discipline and the power of the church to kick someone out of the church, which is what our chapter is talking about. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ.

So now that we have the context of this sentence within the chapter and within the Bible, it should be easy for people to see that we are to always keep in mind the difference between true church members and non-church people when dealing with the blessings of God, the protections of God, and what is acceptable behaviour because it affects the testimony of the church and the glory of God. We can accept certain behaviour from non-church people because they are (assumed to be) not saved and their behaviour does not affect the testimony of the church and the glory of God. However, when a church members lives a life like these non-church members we are to remove them from the church and from the protection of God. All of this chapter is supporting the same Biblical precept that God makes a difference between true church members and non-church people. Also, we are told to make the same distinction.

Now that we have dealt with the context, let's return to the details of this sentence. Paul writes I wrote unto you in an epistle. The word epistle is more accurate than our current use of the word 'letter'. A 'letter' can be a symbol within a written word or it can contain several words which are combined to make a written message. While people today try to limit an epistle to part of the Bible, the true definition is 'A written message which contains several words which are combined to deliver the thoughts from one person to another person when those words are not spoken.' please note that our current sentence uses the word epistle for a written letter which is not part of the Bible.

The main message of this sentence, and the next (which starts with But and is tied to this sentence), is that church members are to not to company with other church members (brothers) who are doing a certain class of sin. Please notice that we have different sins named within each sentence even though they are both talking about the same subject while going in different directions (because the next sentence starts with But). That means that (as we have seen elsewhere also) this list of sins is not exhaustive but are, in fact, only examples of a broader group of sins. The sins listed in these two sentences represent any sin which is publicly known and which destroys the testimony of the church and reduces the glory that the church brings to God. (Please see the notes for 5:1, 5:2 and 5:6 where this subject has already been discussed.)

Please note that our First Equivalent Section only mentions fornicators while our Second Equivalent Section mentions the fornicators of this world, or with the covetous, or extortioners, or with idolaters. Thus, we see that these sins are equivalent in that they are representative of a class of public sin, and not an exhaustive list. If they were an exhaustive list then the two sides would not be equivalent and we would have a grammatical error in the word of God. Since there can not be any error in the word of God, these must be equivalent, and that is only possible if both sides are only a representation of a whole group of public sins. Having said that, we now need to look at these other sins and find the similar class that all belong to.

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.

We see the word epistle is used within the body of books of the Bible in: Acts 15:30; 23:33; Romans 16:22; our current sentence; 2Corinthians 3:1-3; 7:8; Colossians 4:16; 1Thessalonians 5:27; 2Thessalonians 2:15; 3:14, 17; 2Peter 3:1, 16. We see the word epistle is used after the body of books of the Bible, but within the notes which are included in many printed Bibles, in: 1Corinthians 16:24; 2Corinthians 13:14; 1Thessalonians 5:28; 2Thessalonians 3:18; 2Timothy 4:22.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons or other animals, in a very indefinite sense.'Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

Please see the note for 5:1 for definitions, comments and links related to forms of the word fornicate.

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'. Here we see sins of This world listed, which gives us our class of sins. Each of these sins are used to identify all people who do them. That is, these sins become addictive and control the people who do them to the extent that even lost people identify these sinners by the sin that they do.

The second sin mentioned within our sentence is covetous. Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'. This word is also found, in this Bible book, at: 1Corinthians 5:11; 1Corinthians 6:10; 1Corinthians 12:31 and 1Corinthians 14:39.

The third sin mentioned within our sentence is extortion. We find forms of the word extort only in: Psalms 109:11; Isaiah 16:4; Ezekiel 22:12; Matthew 23:25; Luke18:11; our current sentence and the next; 1Corinthians 6:10. While all of these verses are important and easily looked at within context, 6:10 is probably the most relevant to our current sentences. There we learn that these people shall inherit the kingdom of God. Thus, they don't belong in the church. Webster's 1828 dictionary defines extort as: ' v.t. L. extortus, from extorqueo, to wrest from; ex and orqueo, to twist. 1. to draw from by force or compulsion; to wrest or wring from by physical force, by menace, duress, violence, authority, or by an illegal means. Conquerors extort contributions from the vanquished; tyrannical princes extort money from their subjects; officers often extort illegal fees; confessions of guilt are extorted by the rack. A promise extorted by duress is not binding. 2. to gain by violence or oppression.
EXTORT', v.i. to practice extortion'.

The fourth sin mentioned within our sentence is idolaters. We find forms of the word idol occurring 131 times in 119 verses of the Bible, 34 times in 30 verses of the New Testament, and in 1Corinthians, in: our current sentence and the next; 6:9; 8:1, 4, 7, 10; 10:7, 14, 19, 28; 12:2. Please note that over 1/2 of the references within the New Testament are within this epistle. (Please also see the note for 8:1 for links to where this epistle uses just the word idol, but also provides a definition.) Within the verses of this epistle we learn that an idol is nothing in the world. However, the problem is that it affects the believer's relationship with God and, more importantly, affects their testimony and the church's testimony and it leads others into spiritual error which brings condemnation upon them. Webster's 1828 dictionary defines idolater as: 'n. L. idololatra. 1. A worshiper of idols; one who pays divine honors to images, statues, or representations of anything made by hands; one who worships as a deity that which is not God; a pagan. 2. An adorer; a great admirer'. It also defines idolatry as: 'idolatry. L. idololatria. Gr. idol, and to worship or serve. 1. the worship of idols, images, or anything made by hands, or which is not God. Idolatry is of two kinds; the worship of images, statues, pictures, etc. made by hands; and the worship of the Heavenly bodies, the sun, moon and stars, or of demons, angels, men and animals. 2. Excessive attachment or veneration for anything, or that which borders on adoration'. It also defines idol as: 'n. L. idolum; Gr. form or to see. 1. An image, form or representation, usually of a man or other animal, consecrated as an object of worship; a pagan deity. Idols are usually statues or images, carved out of wood or stone, or formed of metals, particularly silver or gold. The gods of the nations are idols. Ps.96. 2. An image. Nor ever idol seemed so much alive. 3. A person loved and honored to adoration. the prince was the idol of the people. 4. anything on which we set our affections; that to which we indulge an excessive and sinful attachment. Little children, keep yourselves from idols. 1 John.5. An idol is anything which usurps the place of God in the hearts of his rational creatures. 5. A representation. Not in use.' While there is a lot of doctrine about this sin, there is also a lot of preaching and writing available about it. Therefore, we will let the reader do their own research and move on.

Please see the note for Philippians 4:19 about the word need. The functional definition is: 'Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'.

We have dealt with all of the significant words of this sentence and with the context and have seen that the context is actually the most important because the sins mentioned here are only a representation of the class of sins which we are to avoid and which are the basis of putting someone out of the church. We've also seen that the next sentence is directly connected to this one by starting with the word But. While this sentence tells us what Paul wrote before, in an epistle that we do not have, the next sentence provides clarification for people who want to argue about everything and for people who are easily confused or led astray in spiritual matters.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. 1Co 5:2,7; Ps 1:1-2; Pr 9:6; 2Co 6:14,17; Eph 5:11; 2Th 3:14 General references. exp: Lu 15:2.
altogether. 1Co 10:27 of this. 1Co 1:20; Joh 8:23; 15:19; 17:6,9,15-16; 2Co 4:4; Eph 2:2; 1Jo 4:5,7 for. Mt 5:14-16; Joh 17:15; Php 2:15; 1Jo 5:19; Re 12:9 General references. exp: Lu 15:2'.

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C5-S9 (Verse 11) New action to take.

First Step: Who to judge and how.

But now I have written unto you not to keep company,
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;.

Second Step: Action to take.

with such an one no not to eat..

This sentence starts with the word But which means that this sentence has the same subject as the prior sentence while going in a different direction. The contextual requirements of the prior sentence, and this one, are very important and are discussed in the note above. Please see it before continuing with this note.

In the note above it was shown that the sins mentioned in these sentences are not an exhaustive list, but are representative of a class of sins which require the church to put a member out of the church and actively pray for the destruction of the flesh by Satan. These sins all destroy the testimony of the individual, they all destroy the testimony of the church and they all destroy the glory of God.

Within our First Equivalent section we read not to keep company and within our Second Equivalent section we read with such an one no not to eat. The equivalency of these two phrases should be obvious.

The word now means 'after you understand what was said earlier'. Apparently, there were people, within the church, who were accused of doing these sins but claimed: 'You can prove that I did that sin!'. Even when there is no 'proof', just having the reputation is enough to destroy the testimony of the person and of the church if the church allows that person to remain within the church. 1Thessalonians 5:22 says, Abstain from all appearance of evil. It is not enough to avoid sin but we must get so far from it that we do not even have the appearance of evil. That is the message of this sentence to people who thought they could hang around sin so long as they could claim that they were not caught in doing the sin.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons or other animals, in a very indefinite sense./span>'. The functional definition for this word is: ' Any assemblage of persons or other animals, in a very indefinite sense'. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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. When our sentence says if any man that is called, it means that any member of the church is expected to do these sins, even if they are not caught doing them.

Please see the note for 5:1 for definitions, comments and links related to forms of the word fornicate. The functional definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

Please also see the note above for definitions, comments and links related to fornicator, covetous, idolater, and extortioner. The functional definition, of the word covetous, is: 'To desire or wish for, with eagerness; to desire earnestly to obtain or possess, either rightly or wrongly'. The functional definition, of the word idolater, is: 'A worshiper of idols; one who pays divine honors to images, statues, or representations of anything made by hands; one who worships as a deity that which is not God'. The functional definition, of the word extortioner, is: 'To draw from by force or compulsion; to wrest or wring from by physical force, by menace, duress, violence, authority, or by an illegal means'.

The only other sin mentioned in this sentence, which has not been covered yet, is railer. We find forms of the word rail only 10 times in the Bible. They are: 1Samuel 25:14; 2Chronicles 32:17; Mark 15:29; Luke23:39; our current sentence; 1Timothy 6:4; 1Peter 3:9; 2Peter 2:11; Jude 1:9. Webster's 1828 dictionary defines (the verb form of) rail as: 'v.i. Eng. to brawl. Toutter reproaches; to scoff; to use insolent and reproachful language; to reproach or censure in opprobrious terms; followed by at or against, formerly by on.'

Nave's Topical Bible provides links to railing as: 'Reviling, using harsh, insolent, or vituperative language; scoffing) forbidden: 1Co 5:11; 1Ti 6:4; 1Pe 3:9; 2Pe 2:11; Jude 1:9. INSTANCES OF: 1Sa 25:14; 2Sa 16:7; Mr 15:29'. Please see the note for 4:11-13 for links to every place in the Bible which uses any form of the word revile along with Webster's 1828 definition.

The only sin added in this sentence is drunkard. Please also see the note for 8:1 for links to where this epistle uses just the word idol, but also provides a definition.) While the word drunkard should not need explanation, there are explanations in the notes for Romans 13-S16 and Galatians 5:19-21. The note for Romans 13:13 has links to every verse in the New Testament which uses the word drunk along with the definition from Webster's 1828 and links to related verses from other commentators. This word is also found in 6:9-10 and 11:21. Here we are told to not keep company (with such an one no not to eat) with a brother who is a drunkard. In 6:9-10 we are told that they shall (not) inherit the kingdom of God. In 11:21 we are told that that because (For this cause) people are drunken at the Lord's supper many are weak and sickly among you, and many sleep..

Please see the note for 1Corinthians C11S37 about the word eat. The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'called. 1Co 6:6; 7:12,15; 8:11; Mt 18:17; Ac 9:17; Ro 16:17; 2Th 3:6,14; 2Jo 1:10 fornicator. 1Co 5:1-10; Ps 50:16-21; 2Co 12:20-21; Ga 5:19-21; 1Th 4:3-8; Re 2:14,20; 21:8; 22:15 or covetous. Ps 10:3; Mr 7:21-23; Lu 12:15-31; Eph 5:5; Col 3:5; 1Ti 3:3; 6:9-10; 2Pe 2:14-15 or an idolater. 1Co 10:7-8,14,18-22 or a railer. 1Co 6:10; Ps 101:5 or a drunkard. 1Co 11:21; Mt 24:49-51; Lu 12:45-46; 21:34; Ro 13:13; Ga 2:12; Eph 5:18; 1Th 5:7-8 or an extortioner. Eze 22:12; Mt 23:25; Lu 18:11 with. 1Co 5:13; Mt 18:17; Ro 16:17; 2Th 3:6,14; 1Ti 6:5; 2Jo 1:10 General references. exp: De 23:10; Pr 14:7; Jer 16:8; Lu 15:2; Ac 11:3'.

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C5-S10 (Verse 12) Why Paul gave this clarification.

For what have I to do to judge them also that are without?

This sentence starts with For and tells us why Paul said what he did in prior sentences. Here we have to 'read between the lines' to some extent. Paul has been correcting these people for allowing, and even taking pride (ye are puffed up) in being 'understanding' about the sin in their midst. When that happens, invariably such church members 'look down their nose' at people who are outside of their group (church) and, therefore, are considered lesser because of their lack of position. Our chapter has been teaching us to look at actions and the results of those actions. Paul has been telling them to judge people within the church. Now, by implication, he is also telling them to stop judging people outside of the church. Our next sentence is an extension of this sentence, and second next sentence starts with But, which makes it deal with the same subject as this, and the next, sentences while going in a different direction. There we read But them that are without God judgeth. therefore, we are to not judge people outside of the church but are to try to win them to salvation and leave their judgment to God.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Lu 12:14; Joh 18:36 them. Mr 4:11; Col 4:5; 1Th 4:12; 1Ti 3:7 General references. exp: De 23:10'.

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C5-S11 (Verse 12) Consideration to make.

do not ye judge them that are within?

This sentence is an extension of the prior sentence and the next sentence goes in a different direction from this sentence and the prior sentence. Here we see Paul ask a question indicating that he finds their actions and claims to be incredible. Paul started this chapter by telling us that he judged this person and sin that was within the church. People who claim to never judge are liars who (usually) have believed their own lies. All living things judge as a matter of survival. Notice the use of ye ('each and every one of you personally'). Paul wants them to stop thinking as a group and think as individuals because we will each be judged by God as individuals. If we stop believing the lies, then we will see that the only truthful answer to this question is 'yes'. We judge them that are within when we join the church and when we decide to stay when something like this comes up. Only people who believe their own lies would answer this question with a 'no'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do not. 1Co 6:1-5 General references. exp: De 23:10'.

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C5-S12 (Verse 13) Why we limit church membership.

But them that are without God judgeth.

This sentence starts with a But and continues the same subject as the prior two sentences while going in a different direction. In the second prior sentence Paul lets us know that he did not do what these people were doing by judging them also that are without. Then Paul pointed out the obvious lie of people claiming that they did not judge them that are within. Now Paul is telling us why we should not judge them also that are without but should judge them that are within. Paul tells us them that are without God judgeth and any judgment done by God we are to keep our nose out of unless we want God to punish us for interfering with His work.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ps 50:6; Ac 17:31; Ro 2:16; Heb 13:4; 2Pe 2:9 General references. exp: De 23:10; Pr 22:10'.

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C5-S13 (Verse 13) Conclusion of the chapter and subject.

Therefore put away from among yourselves that wicked person.

This sentence sums up the entire chapter and the details of it are explained in the note for 5:3-5, which is the central sentence of this entire chapter. Please see the note for that sentence to see the details of what this sentence is summing up.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

Please see the note for 5:7-8 for details on the word wicked. The functional definition is: 'The primary sense is to wind and turn, or to depart, to fall away. 1. Evil in principle or practice; deviating from the divine law; addicted to vice; sinful; immoral. this is a word of comprehensive signification, extending to every thing that is contrary to the moral law, and both to persons and actions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Therefore. 1Co 5:1,5,7; De 13:5; 17:7; 21:21; 22:21-22,24; Ec 9:18; Mt 18:17 General references. exp: De 23:10; Pr 22:10'.

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1Corinthians Chapter 6 Sentence-by-Sentence Section

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 2), C6-S4 (Verse 3), C6-S5 (Verse 3), C6-S6 (Verse 4), C6-S7 (Verse 5), C6-S8 (Verse 5), C6-S9 (Verse 5), C6-S10 (Verse 6), C6-S11 (Verse 7), C6-S12 (Verse 7), C6-S13 (Verse 7), C6-S14 (Verse 8), C6-S15 (Verse 9), C6-S16 (Verse 9-10), C6-S17 (Verse 11), C6-S18 (Verse 12), C6-S19 (Verse 13), C6-S20 (Verse 13), C6-S21 (Verse 14), C6-S22 (Verse 15), C6-S23 (Verse 15), C6-S24 (Verse 15), C6-S25 (Verse 16), C6-S26 (Verse 16), C6-S27 (Verse 16), C6-S28 (Verse 17), C6-S29 (Verse 18), C6-S30 (Verse 18), C6-S31 (Verse 19), C6-S32 (Verse 19), C6-S33 (Verse 20).

The Chapter theme is: the error of putting physical concerns above spiritual considerations.

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 (18), NOR (9), GOD (8), BODY (7), YOUR (7), KNOW (6), YOU (6).

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

1-5. the Corinthi and must not vex their brethren, in going to law with them;
6-8. especially under infidels.
9-14. the unrighteous shall not inherit the kingdom of God.
15-20. Our bodies are the members of Christ, and temples of the Holy Ghost: they must not therefore be defiled.

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C6-S1 (Verse 1) This sentence tells us an error that will bring the judgment of God upon the people involved.

Dare any of you,
having a matter against another,
go to law before the unjust,
and not before the saints?.

Here we see Paul starting a new subject that is a take-off from the prior chapter. There they were refusing to judge people within the church but were judging people without the church. Now Paul is dealing with church members who are asking lost people to judge the saved. 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 see the note for 2Peter 2:9-LJC for an explanation of the unjust. That note has links to every place where the Bible uses the word unjust. Mote than that, it explains that we can not know if these people are saved or lost because they claim to be saved while living like the lost. They claim to be justified by salvation but their life does not justify God saving them. Thus, they only have 1/2 of true Biblical justification, which is why the Bible calls them unjust. Only God can separate the lost unjust from the saved unjust. Regardless, they do not act like truly saved people, they do not obey the wisdom of God but do obey the wisdom of man / this world, which Paul spent the first three chapters of this epistle warning us against. Thus, when God's people go to law before the unjust they are deliberately going in the opposite direction of the wisdom of God.

That's why Paul starts this sentence and chapter with Dare any of you. When we deliberately go the opposite of the wisdom of God, we are daring God to bring judgment upon ourselves. Please see the note for Romans 15:18-19 which has links to every place in the Bible that use the words dare or durst because they are equivalent. Basically, Paul is warning the reader that when any saved person does what these people did, they were 'cruising for a bruising' and that from God.

Paul has just finished a chapter where he told the reader that the saved are to not judge the lost, but are to try to get them saved. However, most of the prior chapter was spent teaching that we are to judge people in the church when their actions destroy the testimony of the church and destroy the glory of God. Now in this chapter he is explaining the opposite position of judging. In the prior chapter he explained judging another now he is explaining when we need a judgment. The prior chapter was about being a judge. This chapter is about being a petitioner. As a saved petitioner, we are to get our judgment from within the church and not air our dirty laundry before the world. As we have seen in every chapter so far, we are to treat our testimony, and the testimony of the church, and the glory of God as far more important that any physical consideration. That is the theme which we will see in this chapter, just like it was in prior chapters.

Please see the note for Romans C15S15 about the word dare. The functional definition is: 'To have courage to any purpose; to have strength of mind or hardihood to undertake anything; to be bold enough; not to be afraid; to venture; to be adventurous'.

Please see the note for Acts 8:21 about the word matter. Only part of the definition in Webster's 1828 matches the actually usage of this word within the Bible. The other dictionaries which I can access also give erroneous definitions. The part of the definition in Webster's 1828 , which matches every usage within the Bible is: 'a. the very thing supposed or intended. He grants the deluge to have come so very near the matter, that few escaped. b. Affair; business; event; thing; course of things. Matters have succeeded well thus far; observe how matters stand; thus the matter rests at present; thus the matter ended. Tohelp the matter, the alchimists call in many vanities from astrology. Some young female seems to have carried matters so far, that she is ripe for asking advice. c. Cause of any event, as of any disturbance, of a disease, or of a difficulty. When a moving machine stops suddenly, we ask, what is the matter? When a person is ill, we ask, what is the matter? When a tumult or quarrel takes place, we ask, what is the matter?'.

We find forms of the word law occurring 605 times in 534 verses of the Bible, 269 times in 212 verses of the New Testament, and in 1Corinthians, in: our current sentence, 6, 7, 12; 7:39; 9:8, 9, 20, 21; 10:23; 14:21, 34; 15:56. Webster's 1828 has a large definition for law that I didn't bother to copy. However, with as many references as there are in the Bible, and as much personal experience that many people have with laws, and as many opinions as there about various laws and people who make their careers centered on laws, I can not hope to cover this subject even at a top level. Suffice it to say, that the context of this sentence and chapter makes it clear that saver people were taking other saved people to court for a judgment on their dispute and they were seeking a judgment by people who were deliberately disobeying God. In addition, there are good sized notes for Romans C3S31 and 1Corinthians 9:21-LJC which mention 22 different laws that apply to saved people during the church age and provides links to notes (or Bible references) for all of them. Further, the note for 9:20-21, in this book Study, has a lot on applying various laws while maintaining our personal relationship with God. Please also see the notes for Galatians C2-S10 and Psalms 119 about the phrase Law defined. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

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.

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. Here it is used to identify saved people who have a testimony to back their claim of salvation. It is used in this sentence to separate these people from the unjust, and the unjust, include people who claim to be saved but do not have a testimony to back their claims. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'having. Mt 18:15-17; Ac 18:14-15; 19:38 go. 1Co 6:6-7 the saints. 1Co 1:2; 14:33; 16:1,15'.

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C6-S2 (Verse 2) Do ye not know that the saints shall judge the world?

Here we see Paul ask a question as if he finds it incredible that they would not know this thing. However, ignorance ('lack of knowledge') is a preferable explanation to the concept that people would know this thing and deliberately choose to ignore it or choose to not consider the consequences of this truth.

Judgment is done by a more powerful person and done upon the lesser. The saved have access to the wisdom of God, and therefore have greater power than people who are relying upon the wisdom of this world. In addition, saved people have the experience of living in this world which gives them understanding which angels don't have. This concept is explained in Hebrews 2. when it explains why Jesus is our high priest.

When the saved went to the unjust for judgment, they not only were seeking a decision from the wisdom of this world, which is the opposite of the wisdom of God, but they were, symbolically, showing that the world is greater than saints, which is the exact opposite of the truth.

One other note: Matthew 18:15-17 says, Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. these words were spoken by Jesus. We just read a chapter where we were told To deliver such an one unto Satan for the destruction of the flesh (5:5). That is what it means to treat a church member as an heathen man and a publican. If the church got rid of the sin within it, it would have true power with God and such a threat would be real enough to get people to pay attention to judgments by the church and get people to do right.

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. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the saints. Ps 49:14; 149:5-9; Da 7:18,22; Zec 14:5; Mt 19:28; Lu 22:30; 1Th 3:13; Jude 1:14-15; Re 2:26-27; 3:21; 20:4'.

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C6-S3 (Verse 2) Paul tells us how much they are qualified to handle this problem.

and if the world shall be judged by you,
are ye unworthy to judge the smallest matters?.

Here we are told that the world shall be judged by you ('all of the saints as a collective group'). Since the church is going to use the wisdom of God to judge the world, Paul is asking if there isn't an individual (ye) who personally has enough of the wisdom of God to judge the smallest matters? Basically, there should be someone qualified if they would just look for the person.

Please see the note for 1Corinthians C11S31 about the word worthily. The functional definition is: ' a manner suited to; as, to walk worthily of our extraction. Bad. 2. Deservedly; according to merit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the smallest. 1Co 6:4; 2Co 4:18; 1Jo 2:16-17'.

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C6-S4 (Verse 3) Know ye not that we shall judge angels?

Lots of commentators have lots of different opinions about what this sentence means and what beings are referred to when Paul says angels. Basically, no one has found any other Bible reference which matches this question from Paul, so there is nothing to prevent imaginations from running wild with speculation. That is, except the wisdom to keep your mouth shut when God has not given you enough information to have an informed opinion.

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: 'judge. Mt 25:41; 2Pe 2:4; Jude 1:6 exp: Zec 3:7'.

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C6-S5 (Verse 3) how much more things that pertain to this life?

The how much more that starts this question, obviously requires a comparison to the prior sentence. While we don't know the basis of Paul's claim in the prior sentence, we do know that angels are more important than things that pertain to this life. Therefore, this is a rhetorical question and Paul is making it very clear that someone in the church is qualified to judge things that pertain to this life. Therefore, church members should be going to them instead of going to the unjust.

Please see the note for Romans 4:1 about the word pertain. The functional definition is: 'To belong; to be the property, right or duty of'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'pertain. 1Co 6:4; Ps 17:14; Lu 8:14; 21:34; 2Ti 2:4; 4:10'.

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C6-S6 (Verse 4) Paul gives a solution if they refuse to provide a better solution.

If then ye have judgments of things pertaining to this life,
set them to judge who are least esteemed in the church..

The Treasury of Scripture Knowledge said: 'The apostle perhaps meant that the meanest persons in the church were competent to decide the causes which they brought before the heathen magistrates'. We've already seen Paul use sarcasm within this epistle when people were following religious rules that were obviously wrong. We also saw Jesus use parables which caused the people who were listening the God to get the correct interpretation while others received the wrong interpretation. Thus, we can see the reasonableness of the comment from Treasury of Scripture Knowledge. If saved people can't work things out between themselves then one or more are not listening the Spirit of God and the least esteemed person who is listening to the Spirit of God is going to give a far more Godly judgment than an unjust person will give. Please also see the note for Romans 14:5 which has links to every verse in the Bible which uses a form of the word esteem along with the definition from Webster's 1828 .

Please notice that this sentence starts with the word If. Once people understand, and decide to obey, this command, a whole lot of saved people will be able to work things out for themselves rather than have the least esteemed in the church decide for them. In addition, most American pastors are so busy 'counseling' and judging disputes that they do not have enough time to take care of family responsibilities and adequately pray and prepare Spirit-filled messages. If they obeyed this simple command they not only would have more time but they would find that there are far less disputes to be settled and that their people were spiritually maturing when they had to get God's help to settle their own disputes, and that they have far more help with jobs around the church. It least that's the way it seems to this non-preacher. And, yes, they probably would have a lot of people leave the church and go where they could be cared for as babies who refused to mature. So can someone please explain how this would be a bad thing?

Please also notice that Paul says to use these people for judgments of things pertaining to this life. That's totally different from deciding spiritual things. Spiritual matters should be settled by the leaders and / or brought before the whole church. However, many churches are in trouble because they are doing the exact opposite. They are letting the least esteemed in the church decide spiritual matters because they don't want to offend them by telling them they are wrong. American churches are also keeping leaders busy and keeping discussions for the whole church centered on things pertaining to this life (politics, economy, healings, etc) instead of centered on spiritual matters (fulfilling 'The Great Commission').

Please see the note for Romans C14S7 about the word esteem. The functional definition is: 'To set a value on, whether high or low; to estimate; to value'.

Please see the note for Luke 7:28 about the word least. Webster's 1828 defines this word as: 'a. Smallest; little beyond others, either in size or degree; as the least insect; the least mercy. Least is often used without the noun to which it refers. "I am the least of the apostles," that is, the least apostle of all the apostles. 1Cor. 15.
LEAST, adv. 1. In the smallest or lowest degree; in a degree below all others; as, to reward those who least deserve it. At least, At the least, to say no more; not to demand or affirm more than is barely sufficient; at the lowest degree. If he has not incurred a penalty, he at least deserves censure. He who tempts, though vain, at least asperses the tempted with dishonor. 2. to say no more. Let useful observations be at least a part of your conversation. The least, in the smallest degree. His faculties are not in the least impaired. At leastwise, in the sense of at least, is obsolete'.

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: 'ye. 1Co 5:12 who. Ac 6:2-4'.

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C6-S7 (Verse 5) I speak to your shame.

Please read all prior notes of this chapter, especially the one just above. Hopefully, you will understand why the actions described in this chapter bring shame to God's people and to the church. Hopefully people will also examine their own life and their own church and get rid of any behaviour which brings this shame. In addition, back in 4:14 Paul said I write not these things to shame you while here he writes I speak to your shame. It should be obvious that saved people get shamed over things that they shouldn't be and don't get shamed over things that they should. Thus, saved people need to learn what should and what should not bring shame.

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 find forms of the word shame occurring 292 times in 270 verses of the Bible, 47 times in 45 verses of the New Testament, and in 1Corinthians, in: 4:14; our current sentence; 11:6, 14, 22; 14:35; 15:34. Webster's 1828 dictionary defines shame as: 'n. 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 ashamed along with links to verses in the New Testament which use that word. 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'.

Nave's Topical Bible provides links to shame as: 'Jesus ashamed of those who deny him: Mr 8:38; Lu 9:26. Of Adam and Eve: Ge 3:10. Destitute of, the Israelites when they worshiped the golden calf: Ex 32:25. The unjust: Zep 3:5. Of the cross: Heb 12:2'. Thompson Chain Topics provides links to shame as: 'General References to: Pr 3:35; 10:5; 11:2; 29:15. The Wicked Ashamed, General References to: Ps 26:3; 119:78; Isa 26:11; 44:11; 45:16,24; Jer 17:13; Eze 16:61; 43:10; Ho 4:19; 10:6. Shame of Sin: Ge 3:10; Ex 32:25; Ezr 9:6; Job 8:22; Ps 44:15; Jer 23:40; Eze 32:30; Da 12:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to your. 1Co 4:14; 11:14; 15:34 Is it. 1Co 3:18; 4:10; Pr 14:8; Jas 1:5; 3:13-18exp: Mic 3:1. General references. exp: 1Co 10:15'.

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C6-S8 (Verse 5) Paul asks how this condition could occur.

Is it so,
that there is not a wise man among you?.

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.

However, between there and here Paul wrote If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. (in 3:18). So, now that he has corrected their thinking, he is going to try to get them to start using that corrected thinking. in this sentence and the next, Paul is trying to coax them into identifying, and actually listening to, someone who really follows the wisdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to your. 1Co 4:14; 11:14; 15:34 General references. exp: 1Co 10:15'.

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C6-S9 (Verse 5) Paul asks if there is even one person qualified to judge.

no,
not one that shall be able to judge between his brethren?.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is it. 1Co 3:18; 4:10; Pr 14:8; Jas 1:5; 3:13-18exp: Mic 3:1. General references. exp: 1Co 10:15'.

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C6-S10 (Verse 6) Error they are doing.

But brother goeth to law with brother,
and that before the unbelievers..

Here we see the spiritual objection that God has with their following the wisdom of man / this world. First of all, saved people are supposed to regard each other as brothers, and that is not shown in their actions as reported By this sentence. Secondly, family problems are supposed to be solved within the family, and this sentence says that they were going to non-family (unbelievers). Thirdly, solving family problems is not done based upon law ('standard of minimal acceptable behaviour') but family problems are to be settled based upon the much higher standard of love. These people were bringing shame on God's glory and on God's love by doing actions which denied God's adequacy to provide a solution that was adequate.

Webster's 1828 has a large definition for law that I didn't bother to copy. However, with as many references as there are in the Bible, and as much personal experience that many people have with laws, and as many opinions as there about various laws and people who make their careers centered on laws, I can not hope to cover this subject even at a top level. Suffice it to say, that the context of this sentence and chapter makes it clear that saver people were taking other saved people to court for a judgment on their dispute and they were seeking a judgment by people who were deliberately disobeying God. In addition, the good sized note for 1Corinthians 9:21, in the Lord Jesus Christ Study, mentions 22 different laws that apply to saved people during the church age and provides links to notes (or Bible references) for all of them. Further, the note for 9:20-21, in this book Study, has a lot on applying various laws while maintaining our personal relationship with God.

Please also see the note for Romans 14:15 which has links to every place in Romans that use the word brother and also talks about the word charity, which we should show to our brother. In addition, please see the note for Romans 12:10-13 which has links to every place in the Bible that use the word brotherly along with other notes related to how we are to obey to command to Be kindly affectioned one to another with brotherly love.

We find forms of the word brother occurring 411 times in 362 verses of the Bible, 128 times in 109 verses of the New Testament, and in 1Corinthians, in: 1:1; 5:11; our current sentence; 7:12, 15; 8:11, 13; 16:12. Webster's 1828 dictionary defines brother as: 'n. plu. brothers or brethren. L. frater. 1. 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 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 .

Easton's Bible Dictionary provides a better Biblical definition of: '(1.) In the natural and common sense (Mt 1:2; Lu 3:1,19). (2.) A near relation, a cousin (Ge 13:8; 14:16; Mt 12:46; Joh 7:3; Ac 1:14; Ga 1:19). (3.) Simply a fellow-countryman (Mt 5:47; Ac 3:22; Heb 7:5). (4.) A disciple or follower (Mt 25:40; Heb 2:11-12). (5.) One of the same faith (Am 1:9; Ac 9:30; 11:29; 1Co 5:11); whence the early disciples of our Lord were known to each other as brethren. (6.) A colleague in office (Ezr 3:2; 1Co 1:1; 2Co 1:1). (7.) A fellow-man (Ge 9:5; 19:7; Mt 5:22-23,24; 7:5; Heb 2:17). (8.) One beloved or closely united with another in affection (2Sa 1:26; Ac 6:3; 1Th 5:1). Brethren of Jesus (Mt 1:25; 12:46,50; Mr 3:31-32; Ga 1:19; 1Co 9:5, etc.) were probably the younger children of Joseph and Mary. Some have supposed that they may have been the children of Joseph by a former marriage, and others that they were the children of Mary, the Virgin's sister, and wife of Cleophas. the first interpretation, however, is the most natural'.

Nave's Topical Bible provides links to brother as: 'Signifies: a relative,: Ge 14:16; 29:12. a neighbor: De 1-34; 23:7; Jg 21:6; Ne 5:7. any Israelite: Jer 34:9; Ob 1:10. mankind: Ge 9:5; Mt 18:35; 1Jo 3:15. a companion: 2Sa 1:26; 1Ki 13:30; 20:33. Love of: Pr 17:17; 18:24; Song 8:1. Unfaithful: Pr 27:10. Reuben's love for Joseph: Ge 37:21-22. Joseph's, for his brethren: Ge 43:30-34; 45:1-5; 50:19-25. A fraternal epithet, especially among Christians.: Instituted by Christ: Mt 12:50; 25:40; Heb 2:11-12. Used by disciples: Ac 9:17; 21:20; Ro 16:23; 1Co 7:12; 2Co 2:13. by Peter: 1Pe 1:22. Used among the Israelites: Le 19:17; De 22:1-4. Brother's widow. Law concerning Levirate marriage of: De 25:5-10; Mt 22:24; Mr 12:19; Lu 20:28'.

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. Please also see the notes for Galatians C2-S10 and Psalms 119 about the phrase Law defined. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Further, the note for 9:20-21, in this book Study, has a lot on applying various laws while maintaining our personal relationship with God. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

We find forms of the word unbeliever in the Bible only in: Luke12:46; our current sentence; 1Corinthians 14:23 and 2Corinthians 6:14. 2Corinthians equates unbelievers with unrighteousness and with darkness. Webster's 1828 dictionary defines unbelievers as: 'v.t. 1. to discredit; not to believe or trust. 2. Not to think real or true.' Thompson Chain Topics provides links to as: 'General References to): Lu 12:46; Joh 4:48; 5:38; 8:45; 10:26; Ac 14:2; 2Th 3:2; Re 21:8. Their Lifetime spent in Vanity: Ps 78:32-33. Already Condemned: Joh 3:18. Die in their Sins: Joh 8:24. Shall be Judged by God's Word in the Last Day: Joh 12:48. Are Blinded by the god of this World: 2Co 4:4. Will be classed with oath breaking Sinners in Eternity: Re 21:8'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'brother. 1Co 6:1,7; Ge 13:7-9; 45:24; Ne 5:8-9; Ps 133; Ac 7:26; Php 2:14-15; 1Jo 2:9-11; 3:11-15 General references. exp: De 15:3; Pr 3:30; Ga 5:15'.

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C6-S11 (Verse 7) Why they are wrong.

Now therefore there is utterly a fault among you,
because ye go to law one with another..

The definition in Webster's 1828 , for the word fault, is completely wrong and misleading. A proper definition would be: 'When someone or something has a fault, there is a part of that person or thing, which is integral to the person or thing, and which makes it be less than it should be.' in this case, these people have internalized the wisdom of man / this world and that caused them to be less than God meant them to be. They could not perform at the level demanded by the wisdom of God and by the love of God because sin had damaged them internally, like sin always does to people. Paul is not saying that they did wrong but the fact that ye go to law one with another shows that there is a personal (ye) fault within them. Without this fault they would never have considered going to law one with another. They had been taught Matthew 18:15-20 and other scripture which teaches the same doctrine. Paul already asked them, within this chapter, why they didn't obey the commandment of Jesus and go to a brother or to the whole church. Now he is telling them that this is not just an external mistake but is an internal fault.

The word now means 'after understanding what was said prior to this'. Paul spent everything since the start of this chapter explaining why there is utterly a fault among you, because ye go to law one with another. Following this sentence Paul will tell us the results of this fault and we can know this because his next word is therefore, 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'.

Please see the note for James 5:16 about the word fault. The functional definition is: 'In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection'. Within these we find examples of Noah being drunk, Peter teaching doctrinal error, Abraham lying about Sarah being his wife and other Biblical examples. In each case we have a strong leader and servant of God doing the wrong thing under strong temptation. Thus, we see that a fault is a weakness that the devil can use to tempt us into sin.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Pr 2:5,8-10; Ho 10:2; Jas 4:1-3 exp: Mt 5:24. Why. Pr 20:22; Mt 5:39-41; Lu 6:29; Ro 12:17-19; 1Th 5:15; 1Pe 2:19-23; 3:9 exp: Mal 2:10. General references. exp: De 15:3; Pr 3:30; Mt 5:40; Ga 5:15'.

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C6-S12 (Verse 7) Why do ye not rather take wrong?

Please notice that where the prior sentence used fault, this sentence uses wrong. Where fault is internal, wrong is external. Therefore, accepting a wrong keeps it external and avoids causing an internal fault. Hopefully, the reader can understand why keeping a problem external to ourselves is better for us.

Treasury of Scripture Knowledge provides links to associated verses as: 'Pr 2:5,8-10; Pr 20:22; Ho 10:2;; Mt 5:39-41; Lu 6:29; Ro 12:17-19; 1Th 5:15; 1Pe 2:19-23; 3:9. Jas 4:1-3'.

We find forms of the word wrong occurring 36 times in 34 verses of the Bible, 16 times in 14 verses of the New Testament, and in only in this sentence and the next sentence within 1Corinthians. Webster's 1828 dictionary defines wrong as: 'a. Literally wrung, twisted or turned from a straight line or even surface. Hence, 1. Not physically right; not fit or suitable; as the wrong side of a garment. You hold the book the wrong end uppermost. there may be something wrong in the construction of a watch or an edifice. 2. Not morally right; that deviates from the line of rectitude prescribed by God; not just or equitable; not right or proper; not legal; erroneous; as a wrong practice; wrong ideas; a wrong course of life; wrong measures; wrong inclinations and desires; a wrong application of talents; wrong judgment. Habakkuk 1. 3. Erroneous; not according to truth; as a wrong statement. WRONG, n. Whatever deviates from moral rectitude; any injury done to another; a trespass; a violation of right. Wrongs are private or public. Private wrongs are civil injuries, immediately affecting individuals; public wrongs are crimes and misdemeanors which affect the community. Sarai said to Abraham, my wrong be on thee. Genesis 16. Friend, I do thee no wrong. Matthew 20. The obligation to redress a wrong, is at least as binding as that of paying a debt. WRONG, adv. Not rightly; amiss; morally ill; erroneously. Ten censure wrong for one that writes amiss.
v.t. 1. to injure; to treat with injustice; to deprive of some right, or to withhold some act of justice from. We wrong a man, when we defraud him, and when we trespass on his property. We wrong a man, when we neglect to pay him his due. Philemon 18. 2. to do injustice to by imputation; to impute evil unjustly. If you suppose me capable of a base act, you wrong me.'

Please see the note for Colossians 3:25 for links to every place in the New Testament where we find the word wrong. The functional definition is: 'Not physically right; not fit or suitable'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pr 2:5,8-10; Ho 10:2; Jas 4:1-3 exp: Mt 5:24. General references. exp: De 15:3; Pr 3:30; Mt 5:40; Ga 5:15'.

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C6-S13 (Verse 7) why do ye not rather suffer yourselves to be defrauded?

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. Please also see the note for Romans C8S17 about this word. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. 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.

The spiritually immature will think that Paul is crazy for this question. However, if we are defrauded, that happens external to ourselves, they can only take things of this world, which we will leave behind anyway, and it reveals the type of person that the other person is. However, if we refuse to be defrauded, then we let it cause a fault within ourselves, as has already been covered in prior notes.

We find forms of the word fraud only in the 11 verses listed below Webster's 1828 dictionary defines defraud as: ' v.t. L. to cheat. 1. to deprive of right, either by obtaining something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat; to cozen; followed by of before the thing taken; as, to defraud; a man of his right. We have corrupted no man, we have defrauded no man. 2 Cor. 7. The agent who embezzles public property, defrauds the state. The man who by deception obtains a price for a commodity above its value, defrauds the purchaser. 2. to withhold wrongfully from another what is due to him. Defraud not the hireling of his wages. 3. to prevent one wrongfully from obtaining what he may justly claim. A man of fortune who permits his son to consume the season of education in hunting, shooting, or in frequenting horse-races, assemblies, etc, defrauds the community of a benefactor, and bequeaths them a nuisance. 4. to defeat or frustrate wrongfully. By the duties deserted-by the claims defrauded.'

Leviticus 19:13 says, Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. this is part of the Mosaic Law.
1Samuel 12:3-4 says, Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you. And they said, thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand. this was at the end of Samuel's ministry and none accused him.
Psalms 10:7 says, His mouth is full of cursing and deceit and fraud: under his tongue is mischief and vanity. this is part of the description of the wicked.
Mark 10:19 says, Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. this was said by Jesus and has different wording, but the same meaning, as found in the '10 Commandments'.
Our current sentences tell us that it is better to be defrauded by a brother than to cause an internal fault within ourselves.
1Corinthians 7:5 says, Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. this says that withholding sex from a marriage partner is to defraud.
2Corinthians 7:2 says, Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. Paul makes the same claim as Samuel made.
1Thessalonians 4:6 says, That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified. Here we see that the Lord will avenge of all such (fraud). Now we see why Paul started this chapter with Dare any of you.
James 5:4 says, Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Here James is talking against all people, saved and lost, who put worldly riches above their duty to God. This is the doctrinal basis for Paul saying that taking a brother to law over worldly things was to defraud them. A true brother will obey the Bible and talk to you and, if necessary, go to the church, but will not go to law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Pr 20:22; Mt 5:39-41; Lu 6:29; Ro 12:17-19; 1Th 5:15; 1Pe 2:19-23; 3:9 exp: Mal 2:10. General references. exp: De 15:3; Pr 3:30; Mt 5:40; Ga 5:15'.

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C6-S14 (Verse 8) What their sin is in this matter.

Nay,
ye do wrong,
and defraud,
and that your brethren..

in this sentence Paul is making the accusation personal by using the word ye. However, when he says who is wronged and defrauded he uses your brethren (whole church) because even those church members not naked in the lawsuit at the court are wronged and defrauded by having the church testimony hurt. This is no longer between just the two brethren when it becomes public and hurt the testimony of the entire church. That is why church discipline is done by the entire church.

Please see the second note above and the note for Colossians 3:25 for the word wrong. The functional definition is: 'Not physically right; not fit or suitable'.

Please see the note for 2Corinthians C2S11 about the word nay. The functional definition is: 'A denial and refusal which much more strongly meant than a simple No'.

Please see the note above for the word defraud. The functional definition is: 'To deprive of right, either by obtaining something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat; to cozen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 19:13; Mic 2:2; Mal 3:5 (margin) Mr 10:19; Col 3:25; 1Th 4:6; Jas 5:4 exp: Le 25:14; Pr 3:30; Ga 5:15'.

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C6-S15 (Verse 9) Know ye not that the unrighteous shall not inherit the kingdom of God ?

The kingdom of God and the kingdom of Heaven are two different things. Please see the note for Galatians 5:21 which lists all of the verses which use the phrase of: the kingdom of God. That note also gives a short note on each use of this phrase in the Bible. In addition, several of the notes referenced are in other Book Studies, which provide greater detail about that the sins listed in that verse. That verse lists some additional sins which will keep us from inheriting the kingdom of God. Please also see the note for Romans 14:16-17 which has links to several verses which uses the phrase kingdom of God. In addition, we see the phrase kingdom of God, within 1Corinthians, in 6:9, 6:10 and 15:50 within 1Corinthians. Please also see the notes for those sentences. In each of these sentences we are told about who can inherit the kingdom of God.

Here Paul is asking how they could not know (have not learned or considered) the implications of their sin and how it will affect them personally. When he says the unrighteous he is using this label for saved people and both Paul and his audience know that they are saved. Thus, this unrighteousness is a result of sin done after their initial profession and after their having received eternal salvation, as explained in the summary note in the Chapter Outline. Of course, the context of this sentence within this chapter makes brother goeth to law with brother, and that before the unbelievers the unrighteousness that Paul is dealing with. Paul already said that their action was personal and against all of the church when he said ye do wrong, and defraud, and that your brethren. Now he is dealing with how God reacts to their actions. Thus, we see that what we think is just a fight between us and one other person actually affects the entire church and affects our relationship with God, especially when we let our fight become public and be put on display before unbelievers.

Please see the note for Romans 3:5 for every verse in the Bible which uses unrighteous or unrighteousness. Please also see the note for Romans 1:17 for how unrighteous is used in Romans. Further, please see the note for Romans 2:5-11 for what the Bible says about our obeying unrighteousness. There are a lot of consequences for saved people and a lot of saved people have been deceived by a devil motivated person into believing that they can not be unrighteous or that they will not suffer the consequences of being unrighteous. However, Paul is saying that these people are unrighteous when they do things to destroy the testimony of the church and stain the glory of God, even if they didn't consider the broader results of what they thought was a small personal fight. Paul next goes on to name several sins that many saved people believe that they can not do because of their salvation. However, God never takes away our free will and our current sentence tells us that the saved can be unrighteous. So while the saved should never do the sins which are listed next, they can do them and anyone who denies this fact has let a religious lie blind them to reality.

Yes, the saved can be unrighteous, and before Paul gets into more details about sins that make saved people unrighteous, he is telling us a consequence within this sentence. Here he says that the unrighteous shall not inherit the kingdom of God. The kingdom of God and the kingdom of Heaven are two different things. Please see the note for Galatians 5:21 which lists all of the verses which use the phrase of: the kingdom of God. That note also gives a short note on each use of this phrase in the Bible. In addition, several of the notes referenced are in other Book Studies, which provide greater detail about that the sins listed in that verse. That verse lists some additional sins which will keep us from inheriting the kingdom of God. Please also see the note for Romans 14:16-17 which has links to several verses which uses the phrase kingdom of God.

First of all, the kingdom of Heaven is in Heaven and involves things we do now to lay up treasure in Heaven. However, the kingdom of God is here on this Earth and given during our current physical life and results in blessings that we receive now in this life. The kingdom of God is God's laws and the blessings which result from our obeying those laws while we are living this life. Things like the peace of God and His protection and His working through our life so that He can give us treasure in Heaven are all part of the kingdom of God. Yes, we all mess up and do sin but when we take that sin too far we become unrighteous, even though we are saved, and we lose the results of the kingdom of God, such as having the peace of God and God's protection. Thus, this sentence is warning the saved of far greater consequences than what many saved people believe and requires us to put greater consideration of the consequences before we decide to engage in unrighteousness.

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 note for Luke 10:25 about the word inherit. Webster's 1828 defines this word as: 'to take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease. the heir inherits the lands or real estate of his father; the eldest son of the nobleman inherits his father's title, and the eldest son of a king inherits the crown. 2. to receive by nature from a progenitor. the son inherits the virtues of his father; the daughter inherits the temper of her mother, and children often inherit the constitutional infirmities of their parents. 3. to possess; to enjoy; to take as a possession, by gift or divine appropriation; as, to inherit everlasting life; to inherit the promises. --That thou mayest live, and inherit the land which Jehovah thy God giveth thee. Deut. 16. The meek shall inherit the earth. Matt.5.
INHER'IT, v.i. to take or have possession or property. --Thou shall not inherit in our father's house. Judges 11.'. Please also see the note for Galatians C3-S20 about the word inheritance. Please also see the note for Romans C8S16 about the phrase heir. In each of the sentences, within this epistle where we see forms of the word inherit, we are told about who can inherit the kingdom of God.

Please also see the notes for Mark 12:34-LJC; Romans C14S23; 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and Revelation 12:10-LJC which have a lot on the doctrine of the kingdom of God. 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 C6S16 about the phrase kingdom of God rejected by lifestyle sins. In addition, please see This table for every use of God in 1Corinthians.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. 1Co 6:2-3,15-16,19; 3:16; 9:24 exp: Ro 6:3. unrighteous. Ex 23:1; Le 19:15,35-36; De 25:13-16; Pr 11:1; 22:8; Isa 10:1-2; 55:7; Zec 5:3; Ac 24:25; Ro 1:18; 1Ti 1:9 inherit. 1Co 6:10; 15:50; Mt 19:29; 25:34; Ga 5:21 General references. exp: Ge 19:5,7; Ex 30:19; Le 18:20,22; 20:13; Pr 2:18; 8:5; Isa 11:6; 32:16; Lu 5:32; Ac 10:12; 1Co 10:8'.

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C6-S16 (Verse 9-10) Detailed list of the types of people who will not receive the kingdom of God.

Equivalent Section: Heads-up on error.

Be not deceived:.

Equivalent Section: Correction of error.

neither fornicators,
nor idolaters,
nor adulterers,
nor effeminate,
nor abusers of themselves with mankind,
Nor thieves,
nor covetous,
nor drunkards,
nor revilers,
nor extortioners,
shall inherit the kingdom of God..

Our sentence starts out with a warning of Be not deceived and then, in an Equivalent Section, lists several sins which will prevent us from inheriting the kingdom of God but which lie and claim that they do not have this consequence. Webster's 1828 dictionary defines deceive as: 'v.t. L to take asid, to ensnare.' thus, the devil wants 'to take (us) aside' from the way that God gave us for receiving blessings and the devil wants 'to ensnare' us in addictive sin which will cause us to lose the blessings of God in this life (results of the kingdom of God) by entangling us in the sins listed in this sentence and elsewhere.

The kingdom of God and the kingdom of Heaven are two different things, as explained in the Study on The Kingdom of God. Please als see the note for Galatians 5:21 which lists sins that will keep us from inheriting the kingdom of God. Basically, the phrase kingdom of God is 'God's character in you today and the 1,000 years reign of Christ in the future'. The people who do these sins, especially those who do them as a lifestyle , will not receive 'God's character'.

Please see the note for 5:1 for definitions, comments and links related to forms of the word fornicate. As mentioned there, fornication involves the physical, emotional, mental and spiritual parts of people. The spiritual form of fornication is linked to idolatry. The functional definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

Please see the note for Galatians 5:19-21 for links to every verse in the Bible which uses the word idolatry along with the definition from Webster's 1828 and links to other places on this site where this doctrine is found. A cut-down definition is: 'The worship of anything which is not God. Excessive attachment or veneration for anything, or that which borders on adoration.'

Please see the note for This verse within the Word Study on Adultery. Adultery is 'A spiritual sin of violating a covenant agreement (spiritual contract) that is enforced by the court of God'.

The definition of effeminate is: 'Acting like a woman; unmanly.' While, obviously, there is nothing wrong with a woman acting like a woman, and therefore this sin is limited to a man, this is not the same as being homosexual. Also, a woman acting like a man is not included here. While I will leave it to others to speculate why that is so, I only point out that God deliberately excluded that action from this particular list of example sins.

Please see the note for 1Corinthians 7:31 about the word abuse. The functional definition for this word is: 'To use ill; to maltreat; to misuse; to use with bad motives or to wrong purposes'.

The phrase abusers of themselves with mankind means 'homosexual'. While there are other types of abusers of themselves, the phrase with mankind limits this abuse to with the kind of person who is man. Once more we see this sin limited to male and while I could argue that it also applies to female (the Bible does use man for females in some places), I will leave that for others to do. This is the only verse only in the Bible that uses this word.

We find forms of the words thief /thieves occurring 44 times in the Bible, 27 times in the New Testament but only in this verse within 1Corinthians. Webster's 1828 dictionary defines thief as: ' n. plu. thieves. 1. One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force. 2. One who takes the property of another wrongfully, either secretly or by violence. Job.30. 3. One who seduces by false doctrine. John 10. 4. One who makes it his business to cheat and defraud; as a den of thieves. Matt. 21. 5. An excrescence in the snuff of a candle.'

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'.

While the word drunkard should not need explanation, there are explanations in the notes for Romans 13-S16 and Galatians 5:19-21. The note for Romans 13:13 has links to every verse in the New Testament which uses the word drunk along with the definition from Webster's 1828 and links to related verses from other commentators. This word is also found in 5:11 and 11:21. In 5:11 we are told to not keep company (with such an one no not to eat) with a brother who is a drunkard. Here we are told that they shall (not) inherit the kingdom of God. In 11:21 we are told that that because (For this cause) people are drunken at the Lord's supper many are weak and sickly among you, and many sleep..

Please see the note for 4:11-13 for links to every place in the Bible which uses any form of the word revile along with Webster's 1828 definition. It also has the note from Nave's Topical Bible which provides links to railing to reviling. Please see the note for 5:11 for links to verses which use the word rail. People who fulfill the definition of either of these words run their mouths in nasty ways because God's truth has shown them the error of their religious doctrine and they want to 'kill the messenger'. The functional definition, of the word revile, is: 'To reproach; to treat with opprobrious and contemptuous language'.

Please see the note for 5:9-10 for the definition of extortioner and links to every verse in the Bible which uses any form of this word along with the definition from Webster's 1828 Dictionary. The functional definition, of the word extort, is: 'To draw from by force or compulsion; to wrest or wring from by physical force, by menace, duress, violence, authority, or by an illegal means'.

Please notice that each of these sins are lifestyle sins where the person is rejecting God's authority to place them in the circumstances that they are in and also rejecting God's structure of authority. This is violating the laws of the kingdom of God and we can not get the blessings when we reject what is required to be accepted before we can get the blessings.

fornicators reject God's source of sexual / spiritual satisfaction in their life and seek this satisfaction elsewhere while denying the consequences to themselves and all who are involved in their life.
idolaters reject their God given responsibility to worship only God. (Please see the note for 5:9-10 for links to where this epistle uses any form of idol. Please also see the note for 8:1 for links to where this epistle uses just the word idol, but also provides a definition.)
adulterers reject God's requirement to keep their oaths and violate their covenant (spiritual contract).
effeminate reject their God given sexually oriented role in life and society.
abusers of themselves with mankind reject their God given sexual orientation which is obvious by the physical shape of their body.
thieves reject God's method for obtaining material possessions.
covetous reject what God provided for their needs and satisfaction because they imagine what God gave to someone else is more satisfying.
drunkards reject the circumstances of life that God put them in. They are seeking another reality.
revilers reject their position in relationship to others. Since they can't lift themselves up, they try to tear the other down.
extortioners reject the level of power that God gave them and try to steal the power of another person with their extortion

Please see the note for Galatians C3-S20 about the word inheritance. The functional definition is: 'The reception of an estate by hereditary right, or the descent by which an estate or title is cast on the heir; as, the heir received the estate by inheritance'. In each of the sentences, within this epistle where we see forms of the word inherit, we are told about who can inherit the kingdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fornicators. 1Co 5:1,10; Ga 5:19-21; Eph 5:4-5; 1Ti 1:9; Heb 12:14,16; 13:4; Re 21:8; 22:15 abusers. Ge 19:5; Le 18:22; 20:13; De 22:5; 23:17; Jg 19:22; Ro 1:26-27; 1Ti 1:10 General references. exp: Ge 19:5,7; Ex 30:19; Le 18:20,22; 20:13; Pr 2:18; 8:5; Isa 11:6; 32:16; Lu 5:32; Ac 10:12; 1Co 10:8.
thieves. Ps 50:17-18; Isa 1:23; Jer 7:11; Eze 22:13,27,29; Mt 21:19; 23:14,33; Joh 12:6; Eph 4:28; 1Th 4:6; 1Pe 4:15 covetous. 1Co 5:11 General references. exp: Ge 19:7; Ex 20:15; 30:19; Pr 2:18; 8:5; 20:1; Isa 11:6; 32:16; Lu 5:32; Ac 10:12'.

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C6-S17 (Verse 11) Why saved shall inherit the kingdom of God.

Equivalent Section: What they used to be.

and such were some of you:.

Equivalent Section: what each saved person is now.

but ye are washed,
but ye are sanctified,
but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God..

Please see the note for Jude 1:1 which has links to every verse in the New Testament which uses a form of the word sanctified along with the definition from Webster's 1828 and with identifying several things which are sanctified. Please see the note for 4:4, for links to sentences which use forms the word justified.

Paul has been dealing with the sin of brother goeth to law with brother, and that before the unbelievers. He has also been dealing with general doctrinal issues which are related and with the consequences in this world such as our hurting the testimony of the church and our tarnishing the glory of God. Now he is starting to show how this sin affects our relationship with the Son of God and he is going to deal with the similarities and differences that exist with the roles of Lord, Lord Jesus, and Christ.

Please see the summary note at the beginning of this chapter for how Paul switches names / roles as he deals with different effects upon our relationship which are caused By this sin. Please see the note for this verse in the Lord Jesus Christ Study for the portion of that general note which is limited to this sentence. In addition, please see the note for this verse in the Book Study on Spirit. This verse uses a capitalized Spirit for God's Holy Spirit because this sentence tells us that it takes God's Holy Spirit, in addition to the Lord Jesus to provide our sanctification and our justification. This sentence not only supports the doctrine of the Trinity but it also denies the error which claims that Jesus did all of this by Himself when He initially saved us. The word are is present-tense and written to people who were initially saved in their past. Thus, are washed and are sanctified and are justified are ongoing actions which were started at out initial profession but continue to have active parts of our ongoing personal relationship with God so long as we are in this life.

This sentence starts with the word and, which means it is added to the prior sentence. There we were told that certain types of sinners shall inherit the kingdom of God. Now we have our current sentence added on with two Equivalent Sections. The First Equivalent Section says and such were some of you, which makes these sins part of their past life but no longer pare of their present life (were). In addition, our Second Equivalent Section starts with a but following a colon which makes it the polar opposite of the First Equivalent Section. That means that the Second Equivalent Section is telling us what is currently in their life which was not in their life in the past. In addition, this change from past conditions to present conditions tells us why they are now able to inherit the kingdom of God. However, we need to be careful because people take this sentence out of context. They claim that God has declared them to be the things of our Second Equivalent Section even while they are still doing the sins of the prior sentence. The truth is clear. When God does the actions of our Second Equivalent Section then He makes the sins of the prior sentence past-tense in our lives and removes them from the present tense. However, if the sins of the prior sentence are still present-tense within our life, then God has not yet done the actions of our Second Equivalent Section. These two things are mutually exclusive and can not exist at the same time in a person's life.

Our sentence tells us that everything in this sentence is done in the name of the Lord Jesus. The phrase in the name means 'in the power and authority of the name'. 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.

When we get to our Second Equivalent Section, the phrases are in the order that they occur in our life. God does not 'set us aside for His use' (sanctified) until after we are 'spiritually clean' (washed) because God does not use dirty things or spiritually dirty people. He does not 'blots out the legal record of our sin' (justified in the name of the Lord Jesus) until after He 'set us aside for His use' (sanctified) because He has no reason to do that if He can't use our life. Further, God does not 'have His Spirit do good works through our personal life' (justified by the Spirit of our God) until after He 'blots out the legal record of our sin' (justified in the name of the Lord Jesus) because the Spirit of our God does not work through our life so long as we have sin interfering with His work.

We find forms of the word wash occurring 151 times in 136 verses of the Bible, 40 times in 34 verses of the New Testament, and only in this sentence within 1Corinthians. The definition from Webster's 1828 deals with physical washing, and has a whole lot of applications which are not relevant. A basic definition is: 'to remove dirt and make clean.' In the Bible, uncleanness is used spiritually to show that our personal relationship with God is not right and, usually, has been replaced by religious ceremonies. So when God washes us He brings us back into a proper personal spiritual relationship with Him. He does this when we first get saved because we are born with a sin nature and do not have a proper personal spiritual relationship with Him. After we get saved, we need God to wash us when we leave Him and go back into the world and sin. Please see the notes in the Word Study on Spirit, Romans C14-S20 and Colossians C3-S5 for notes and links to verses which tell us how unclean spirits make is spiritually dirty and require God to wash us. Please also see the notes in Galatians C5-S20 and in Colossians C3-S5 for notes and links to verses which tell us about our spiritual uncleanness.

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.

Next this sentence uses the word justified. Please see the note for Romans 3:20 for the dictionary definition of justify and links to the 22 verses in Romans which use forms of the word justify. Please also see the note for Romans 3:29-30 for links to verses which tell us about justify...by faith.

The fact is that the doctrine of justification has a lot of error taught about it and this error is not just with liberal churches but even 'the most fundamental Bible believing preachers' have been taught error which is based upon Satan's practice of correctly quoting scripture while leaving out a critical part. Most preach a 1/2 truth about justification. When we first get saved, God Blots out the handwriting of ordinances that was against us (Colossians 2:14; Acts 3:19). He does this so that He can remain righteous while He adopts us as His children. This is the 1/2 truth that is always preached. However, the 1/2 truth that is neglected by most preachers and religions is that He changes our life and the change which can be seen by other people justifies His saving us while refusing to save someone who would refuse to let Him change their life. That second 1/2 truth is the specific type of justification that our sentence is talking about. Remember our First Equivalent Section which said and such were some of you. Remember all of the prior discussion within this note about the contextual relationship with the prior sentence and how the combination of these two sentences tells us that there must be a change between our prior behaviour and our current behaviour if we are going to Be not deceived and are going to inherit the kingdom of God. The combination of our two sentences makes this non-optional. We must have a God-caused change in our life, which can be seen by people around us, if we are going to have all of what the Bible teaches about being justified.

Please see the note for Luke 13:35 about the phrase name of the Lord. The functional definition for this word is: 'In the power and authority represented by the name of the Lord God'. That note has links to every Bible usage of this phrase. Please also see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ. please also see the note for this sentence within the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'such. 1Co 12:2; Ro 6:17-19; Eph 2:1-3; 4:17-22; 5:8; Col 3:5-7; Tit 3:3-6; 1Pe 4:2-3 but ye are washed. Ps 51:2,7; Pr 30:12; Isa 1:16; Jer 4:14; Eze 36:25; Joh 13:10; Ac 22:16; Eph 5:26; Tit 3:5; Heb 10:22; 1Pe 3:21; Re 1:5; 7:14 but ye are sanctified. 1Co 1:2,30; Ac 26:18; Ga 5:22-23; 2Th 2:13; Heb 2:11; 1Pe 1:2,22 but ye are justified. Isa 45:25; 53:11; Lu 18:14; Ac 13:39; Ro 3:24,26-30; 4:5; 5:1,9; 8:30,33; Ga 2:16; 3:8,11,24; Tit 3:7; Jas 2:21-26 General references. exp: Ge 19:7; Ex 30:19; Le 15:28; 22:6; Pr 2:18; 8:5; Isa 11:6; 32:16; Lu 5:32; Ac 10:12; Ro 3:28; Col 3:7'.

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C6-S18 (Verse 12) The precept behind what Paul is teaching.

Equivalent Section: What to consider.

All things are lawful unto me,
but all things are not expedient:.

Equivalent Section: Why we must consider this point.

all things are lawful for me,
but I will not be brought under the power of any..

This sentence is almost the exact same wording as 10:23. The First Equivalent Section is exactly the same in both sentences (All things are lawful for me, but all things are not expedient) that makes the Second Equivalent Section of both sentences equivalent to the First Equivalent Sections and to each other. Thus, both sentences need to be considered together please also see the note for that sentence when reading this note.

in this chapter Paul is looking at the spiritual aspects and our relationship to the Son of God. Our current sentence tells us that certain things may be lawful unto me, but I should not do them because of the effect that it will have on my personal relationship with God. In Chapter 10, Paul is looking at our testimony and how the things that we do affect other people. There we are told that certain things may be lawful unto me, but I should not do them because of the effect that it will have on my testimony and on other people and their relationship with God. Thus, we see that while certain things may be lawful unto me, I need to consider how those things affect my personal relationship with God and how those things influence other peoples' relationship with God. Ignoring these considerations is what led to Cain becoming the first murderer in history.

When we look at the equivalencies of these two sentences we see that are not expedient, I will not be brought under the power of any, and edify not are all made equivalent by the structure of these sentences. Certainly the reader can understand how that if a saved person becomes addicted to a particular sin (brought under the power of any sin), that such a condition does not edify the saved person, neither does it edify people associated with the saved person, neither does it edify the church and the testimony of the church, neither does it edify God. in fact, it can lead to the church discipline which was discussed in Chapter 5. Thus, as we have already seen, there are more consequences to our sin that we probably thought about. These chapters were written to make us aware of greater consequences that we thought about. When we do not think about these consequences we may end up with God disciplining us and the sinning saved person asking 'Why me!?' because they think God has no reason for the discipline while God does have a reason but they refused to consider that reason. Therefore, when we or some other saved person starts asking 'Why me!?', we need to look for something that is being done which edifies not, but which the person thinks does not matter. As our two chapters tell us, these actions often matter far more than we think, especially to God, and we can realize their importance only when we look at them from a spiritual perspective.

When we look at this phrase All things are lawful unto me, we need to understand it in context of Biblical precepts which are shown by other places in the Bible teaching the same thing. 1John 3:9 says, Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. this sentence in 1John is often misinterpreted because people do not consider all of the context of 1John. However, it teaches the same lesson as we see in our current phrase and in 10:23. We see similar / related doctrine taught in Romans 14:14-23; 1Corinthians 8:4, 8:7-13; 9:12; 2Thessalonians 3:9. You can also find matching notes by searching this site for the phrase 'diplomatic immunity'.

There are two things required for you to violate a criminal law: (1) do the deed, (2) be charged in the court. People with 'diplomatic immunity' can do the deed but they have not violated the law because they are not charged with a crime in the legal system. Visitors to Washington, D.C. are often warned to be wary about black limousines because they are often used by diplomats. If they are in a hurry and you are in their way, they have been known to have their drivers ram your car and knock it out of their way. Even if several people die, the most that will happen is that they will have to send their driver homeans get another driver. All consequences of their actions are dealt with by their home country but they are never charged with a crime in the U.S.

That is what we are dealing with in this sentence and others at the links already provided. All things are lawful unto me because, as a saved person, I have 'diplomatic immunity'. However, the secondary phrases of each of these Equivalent Sections warn us about what we will have to answer for when we face our God in His judgment of our personal life.

We find forms of the word expedient occurring only in: John 11:50; 16:7; 18:14; Our current sentence; 10:23; 2Corinthians 8:10; 12:1. Webster's 1828 dictionary defines expedient as: ' a. L. expedient; expedio, to hasten; Eng. speed. 1. Literally, hastening; urging forward. Hence, tending to promote the object proposed; fit or suitable for the purpose; proper under the circumstances. Manythings may be lawful, which are not expedient. 2. Useful; profitable. 3. Quick; expeditious. Not used.
n. that which serves to promote or advance; any means which may be employed to accomplish an end. Let every expedient be employed to effect an important object, nor let exertions cease till all expedients fail of producing the effect. 1. Shift; means devised or employed in an exigency.' the main part of this definition which matches Biblical usage is: 'Useful; profitable'.

We have already covered the fact that the phrase brought under the power of any is speaking about saved people becoming addicted to sin. Please see the web site for Reformers Unanimous for further details on this subject.

Please see the note for 1Corinthians 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'things are lawful. 1Co 10:23; Ro 14:14 are not. 1Co 8:4,7-13; 9:12; 10:24-33; Ro 14:15-23; 2Th 3:9 but I. 1Co 9:27; Ro 7:14; Heb 12:15-16; Jude 1:12'.

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C6-S19 (Verse 13) Example to illustrate prior precept.

Equivalent Section: Use of meats because they were causing another problem.

Meats for the belly,
and the belly for meats:.

Equivalent Section: God's reaction to their controversy.

but God shall destroy both it and them..

Please see the note for 3:17 for every verse in 1Corinthians which uses the word destroy.

Many people who are paying attention when they read this chapter will wonder what connection this sentence has to the prior sentences within this chapter. This change is best understood when we know, and consider, what will be said when we get to Chapter 8. In the note above for the prior sentence we already saw the connection to Chapter 8and saw that both chapters deal with similar doctrine with this chapter is telling us how this doctrine affects our relationship with God while chapter 8tells us how the same doctrine affects our testimony and our relationship with other men.

So, now we look at this sentence from the perspective of how it fits within the doctrine that Paul is teaching about our relationship with God. We already saw this chapter tell us If then ye have judgments of things pertaining to this life (C6-S6) and sins that are pertaining to this life listed in C6-S16 ( fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners). Now our current sentence is giving us a specific example of something that pertains to this life and telling us a general precept that applies to all things pertaining to this life. And, once we understand this perspective then the placement of this sentence within this chapter makes sense.

The first sentence in our chapter started out with Dare any of you and proceeded to tell us what these people were doing that was wrong. Then the next few sentences told us a general perspective which showed how what they were doing was wrong. After that we have instructions on how to deal with things that pertain to this life. After that Paul returns to telling what they were doing wrong only now he is making it personal, as opposed to general, when he says Now therefore there is utterly a fault among you. Paul then asks why they didn't choose another reaction, which he lists, and tells them the consequence of their choosing the wrong reaction. After that Paul says and such were some of you and goes on to explain why they should be reacting differently than they used to react. Finally, in our prior sentence, Paul tells us a general precept about how we will personally receive results based upon the choices we make and how those choices match or conflict with this spiritual precept. Now our current sentence gives us an example of how to apply the prior sentence in our personal life. When Paul says Meats for the belly, and the belly for meats he is identifying a specific thing that pertain to this life which would be in the life of all readers. He does this in our First Equivalent Section and then in our Second Equivalent Section Paul tells us what God will do to things that pertain to this life. Since God shall destroy both it and them, the things that pertain to this life have no real value. Therefore, the lesson of everything covered so far in this chapter, and especially in our example sentence, is that none of the things that pertain to this life have enough value to destroy our relationship with God over. Even if we lose all things that pertain to this life, we are better off to lose them than to hurt our personal relationship with God. Thus, we see that this chapter is a more detailed lesson which teaches the same as Jesus taught in Matthew 16:26; Mark 8:36 and Luke9:25.

This sentence is the first verse of Sin 4 under the section called Test of Spiritual Maturity. This sin is labeled 'Preferring the physical over the spiritual'. As mentioned there, our sentence tells us that God shall destroy...the belly (and) meats. Since they are going to be destroyed, we are to put no lasting value on them. In particular, Philippians 3:18-19 tells us that people whose God is their belly also:

are the enemies of the cross of Christ
whose end is destruction
whose glory is in their shame
who mind earthly things

As we see here, the use of belly, in the time of Paul was used to identify people who concentrated on the physical. We are also told that they were he enemies of the cross of Christ, which means that they fought against spiritual maturity which causes people to value things of God higher than things of this world. (Please see that note for more details.)

We find forms of the word meat occurring 302 times in 285 verses of the Bible, 64 times in 60 verses of the New Testament, and in 1Corinthians, in: 3:2; our current sentence; 8:8, 10, 13; 10:3. The non-Gospel verses are listed in the note for Hebrews 13:8 of the Lord Jesus Christ Study. Webster's 1828 dictionary defines meat as: ' n. 1. Food in general; anything eaten for nourishment, either by man or beast. And God said, Behold, I have given you every herb--to you it shall be for meat. Gen.1. Every moving thing that liveth, shall be meat for you. Gen.9. Thy carcass shall be meat to all fowls of the air. Deut.28. 2. the flesh of animals used as food. this is now the more usual sense of the word. the meat of carnivorous animals is tough, coarse and ill flavored. the meat of herbivorous animals is generally palatable. 3. In Scripture, spiritual food; that which sustains and nourishes spiritual life or holiness. My flesh is meat indeed. John.6. 4. Spiritual comfort; that which delights the soul. My meat is to do the will of him that sent me. John.4. 5. Products of the earth proper for food. Hab.3. 6. the more abstruse doctrines of the gospel, or mysteries of religion. Heb.5. 7. Ceremonial ordinances. Heb.13. Tosit at meat, to sit or recline at the table.' please notice that within this definition, and in the Bible, meat is used for 'any solid food' and not just the flesh from animals' bodies. While most of the Bible references are talking about physical meat, the word is also used, in 1Corinthians, to represent 'spiritual solid food'.

Please also see the notes for Hebrews 13:8-LJC, which has links to every place in the New Testament where there is any form of this word along with a small discussion of the application of this doctrine; and the note for Hebrews 13:9, which provides links to every place in the Bible where the literal word meats (plural) is used along with a short note on the doctrine of each usage. Please note that the usage of the plural word is not the same as the usage of the singular, even though the plural and the singular have the same basic definition.

Please see the note for Philippians 3:18-19 for links to every place in the New Testament where we find the word belly along a definition of: 'the seat of the carnal affections'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Meats for. Mt 15:17,20; Mr 7:19; Ro 14:17 but God. 1Co 10:3-5; Joh 6:27,49; Col 2:22-23 General references. exp: Mr 7:19'.

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C6-S20 (Verse 13) Doctrine on this point.

First Step: See the error.

Now the body is not for fornication,
but for the Lord;.

Second Step: See the right perspective.

and the Lord for the body..

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.It gives an overview of the chapter and shows how the doctrine covered within several sentences is actually part of an explanation which goes across several sentences. Thus, the proper understanding of this sentence is dependent upon understanding the context and the note in the chapter summary provides that context.

Please see the note for 5:1 for definitions, comments and links related to forms of the word fornicate. Please also see the note for this verse in the Lord Jesus Christ Study for how this sentence uses the name of the Lord.

Paul has been giving general doctrinal principles in this chapter before the prior sentence. Then he gives the prior sentence and this sentence as examples of that doctrine. Thus, the reader needs to understand the doctrine in order to understand this example. In the prior sentence Paul gave an example that he will return to, and provide more detail for, in Chapter 8. in this sentence Paul is using fornication for his example and he already covered that sin in Chapter 5. Thus, our two examples of the current doctrine point to what has already been said and point to what will be said and show us that all of this epistle is related and that we can not take any part of it out of the context of the whole epistle and still maintain a proper interpretation.

Basically, in this sentence, Paul is contrasting fornication to proper control of our body by the Lord. Fornication is improper use of our body while the Lord tells us proper use of our body. Within this section, fornication is used for a type of any sin of the flesh which causes us to use our body in disobedience to commands from the Lord. The rest of our sentences within our chapter tell us the consequences of this type of sin. Where fornication brings physical, emotional, social and spiritual destruction to the people involved and, to a lesser extent, to anyone involved with them; proper service and worship of the Lord have the opposite effect on us physical, emotional, social and spiritual. It also affects anyone associated with us, but to a lesser extent than it affects us personally.

This sentence is the second verse of Sin 4 under the section called Test of Spiritual Maturity. This sin is labeled 'Preferring the physical over the spiritual'. Within that section we see that Fornication includes sexual sins but is not limited to sexual sins. fornication includes any violation of a proper relationship, while our Lord gives us laws controlling a proper relationship. Marriage vows are spoken before the Lord. We use our body to interact with others and the world and our flesh tell us that our interactions are personal. That belief is what leads to fornication. A firm conviction, as said in this verse, that our Lord controls our body, and any interactions with other bodies, will keep us from fornication.

We find forms of the word body occurring 208 times in 180 verses of the Bible, 150 times in 125 verses of the New Testament, and in 1Corinthians, in: 5:3; our current sentence, 15, 16, 18, 19, 20; 7:4, 34; 9:27; 10:16, 17; 11:24, 27, 29; 12:12, 13, 14, 15, 16, 17, 18, 19, 20, 22-23, 24-25, 27; 13:3; 15:35, 37-38, 40, 44. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'.

Please note how many verses within this epistle use forms of the word body and the fact that these verses are spread from here to the second last chapter. The body is a very significant doctrinal issue within this epistle and is related to several doctrinal principles taught within this epistle. In addition, the list of most often used words within this epistle, that is at the start of this Study, only lists the names of God and pronouns and adjectives as used more often in this epistle than body. That makes body the most often used (most important?) noun in this epistle other than the names of God. Please see the note for Romans 7:24 which has links to verses in Romans that use the words body along with the definition from Webster's 1828 . Please also see the note for Ephesians 4:5-LJC which has links to verses in Ephesians that use the words body.

Nave's Topical Bible provides links for body as: 'Called HOUSE: 2Co 5:1. HOUSE OF CLAY: Job 4:19. ThE TEMPLE OF GOD: 1Co 3:16; 6:3,15,19. Corruptible: Job 17:14; 1Co 15:53-54. Resurrection of: 1Co 15:19-54'.

Thompson Chain Topics provides links for body as: 'Corruptible: (Of the Body after Death): Ge 3:19; Job 17:14; 19:26; 21:26; Ps 49:9; 104:29; Ec 3:20; 12:7; Joh 11:39; Ac 13:36; 1Co 15:42. Frailty of: (general references to): 1Sa 20:3; Ps 38:10; 49:12; 78:39; 103:14; 141:7; Isa 2:22; 40:6; 64:6; 1Pe 1:24. Mortality of: (General References to): Job 4:19; 10:9; Ps 89:48; 103:16; Ec 3:20; 1Co 15:53; 2Co 4:7,16; 5:1,4; Heb 9:27. Mutilation of: (General References to): Jg 1:6; 16:21; 2Sa 4:12; 1Ki 18:28; Eze 23:25; Mr 5:5. (Forbidden): Resurrection of: Son of the widow of Zarephath: 1Ki 17:22. Son of the Shunammite: 2Ki 4:35. Dead man restored to life at touch of Elisha's bones: 2Ki 13:21. Jairus' daughter: Mt 9:25. Saints at the time of the crucifixion: Mt 27:52; Mr 5:42. Son of the widow of Nain: Lu 7:15. Lazarus of Bethany: Joh 11:44. Dorcas: Ac 9:40. Sacred: (not to be disfigured): Le 19:28; 21:5; 1Co 6:15; 1Th 5:23. Spiritual: 1Co 15:44,49; 2Co 5:2; Php 3:21; Col 3:4. Subjugation of: (By Subduing Fleshly Lusts): Mt 5:29; 18:8; Ro 6:6; 8:13; 13:14; Ga 5:16,24; Col 3:5; 1Pe 2:11; 4:2 '.

Please see the note for 5:1 for definitions, comments and links related to forms of the word fornicate. You can't get more clear, plain and simple than this command. This command is the only proper response once we understand all of the doctrine covered within this chapter. People who want to make excuses for not obeying this command do not understand what Paul has been saying especially about how certain sins, especially fornication are addictive (we will not be brought under the power of these sins even as saved people). Please also see the notes for Romans C1S16; Galatians C5S20 and Ephesians C5S2 about the word fornication. The functional definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but for. 1Co 6:15,19; 3:16; Ro 6:12; 7:4; 12:1; 14:7-9; 2Co 5:15; 11:2; Eph 5:23; 1Th 4:3-7 General references. exp: Mr 7:19'.

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C6-S21 (Verse 14) The results of this doctrine.

and God hath both raised up the Lord,
and will also raise up us by his own power..

As with the prior two sentences, Paul is providing an example of the doctrine that he has been discussing within this chapter. Paul returns to the subject of resurrection in Chapter 15. Please see that chapter for details related to this sentence.

This sentence is the third verse of Sin 4 under the section called Test of Spiritual Maturity. This sin is labeled 'Preferring the physical over the spiritual'. Within that section we see that we need to be careful about how God chooses to use His power on us, especially when He chooses to raise up us by his own power. Jesus Christ demonstrated power, such as teleportation, which He did not demonstrate before His resurrection. There are many places in the Bible which teach us that our rewards in Heaven will be variable. There are also many places which tell us a little about beings in Heaven and they are not all the same nor do they all have the same abilities. We can see that God provides this variableness here in this life among people. Simply put, this verse is warning us that our reward in Heaven and the abilities and position we have there, or lack of the same, is 100% determined by God and completely controlled by His power. What we receive in our own personal resurrection literally depends upon His power and only a fool spends this life making God mad and then expects God to give him any form of personal power for all of eternity. Choosing to follow the flesh and this world while preferring physical satisfaction of the spiritual pleasing of God reduces the amount of power that we can reasonably expect to receive at our own resurrection.

Please see all of these verses, with their associated notes, for more details about what this epistle says about resurrection. Please see the note for 1Peter C1S2 for dictionary definitions for the words raise / resurrection. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'. That note also provides links to where the Bible tells about Jesus raising other people from the dead. In addition, it provides links to verses which use the word quicken. Thus, it gives an organized approach to this subject and should be carefully considered for more details. The functional definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1Co 15:14)'.

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. The Bible uses forms of these words for 'separation from the source of life'. The Bible uses forms of these words, in respect to the physical body, for 'the ongoing process of corruption that starts at conception and continues past the time that the spirit and soul depart from the body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. 1Co 15:15-20; Ac 2:24; 17:31; Ro 6:4-8; 8:11; 2Co 4:14; Php 3:10-11; 1Th 4:14 by. Joh 5:28-29; 6:39-40; 11:25-26; Eph 1:19-20; Php 3:21'.

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C6-S22 (Verse 15) Know ye not that your bodies are the members of Christ ?

Every sentence from here through the end of this chapter is involved in providing the summary and basic message of this chapter. Please consider all of these sentences and related notes together as a minimum area to study.

Paul has just switched from using Lord to using Christ for a very deliberate purpose. Please remember that the general note for the chapter started with 'This entire chapter is about the error of putting physical concerns above spiritual considerations'. Paul started this chapter talking about saved people having a matter against another, go to law before the unjust, and not before the saints. They were more concerned about getting physical things than they were about their representing God to a lost world. Thus, Paul tells us about the future position of the saved and how they should handle disputes within the church because of this future position. Then Paul says Now therefore there is utterly a fault among you, because ye go to law one with another and goes on to explain how our actions, which affect the testimony of the church, will affect our future. However, these comments are all general and presented to the entire group as 'Here are the rules that God will use, in general, when judging the saints'. Then Paul tells us All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. This lets us know that there is a difference between what the law allows and what we personally should be doing. Paul gives us a couple of examples of how we should consider things to determine what we personally should do and then tells us and God hath both raised up the Lord, and will also raise up us by his own power. thus, we are reminded of our own resurrection and the fact, because of the judgment already discussed, that the position and power that we each personally have in our resurrected body will depend upon how we act in our current body. (See If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? in Luke16:11.)

With this background and reminder of the context, we can now look at our current sentence and the next several sentences which all represent a change in perspective of the subject of this chapter. Paul switches to Christ in this sentence because Christ is the role of the Son of God which is used to cause us to spiritually mature and Christ is the role used to deal with us on a personal level when it comes to the spiritual perspective of our current life. Thus, our current sentence is a switch from general rules of judgment and behaviour that apply to all members of the church. The new perspective is how these rules will affect us personally and how our personal future will be determined by how we personally react to Christ.

When Paul says that we are the members of Christ, he is referring to that fact that the church is the body of Christ (Romans 7:4; 12:5; 1Corinthians 10:16; 12:12; 12:27; Colossians 2:17). Please note: just as we have already seen in this chapter for other sentences, this sentence is introducing a subject that has far more details provided in a later chapter (Chapter 12).

in this Biblical analogy, Christ is the head, the pastors are like the neck which passes messages and directions from the head to the rest of the body, and the rest of us are like the other parts of this body. When we have a part of our physical body messed up the rest of our body is affected. Likewise, when we are not responding the Christ properly, we mess up the rest of the body of Christ. When we deliberately cause these problems, it will affect our personal judgment and the eternal results of that judgment. Thus, our current sentence is changing the perspective that will be used for the next several sentences and these sentences warn us about the possible personal and eternal consequences of our actions which affect the rest of the body of Christ.

The word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please also see the note for 1Corinthians 12:12 for links to every place in the this epistle where the word member is used. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

In addition, to those notes, Romans C7S30 and Ephesians 4:5-LJC provide further notes and links for the word body. Also, Ephesians C3S1; Colossians C1S6 provide further notes and links for the word body of Christ. Several of these notes are good sized and provide a lot of explanation and links to other notes for further study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'your. 1Co 6:19; 11:3; 12:27; Ro 12:5; Eph 1:22-23; 4:12,15-16; 5:23,30; Col 2:19 General references. exp: Eph 5:30'.

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C6-S23 (Verse 15) Possible sin if we continue to hold onto this doctrinal error.

shall I then take the members of Christ,
and make them the members of an harlot?.

Every sentence from C6-S22 through the end of this chapter is involved in providing the summary and basic message of this chapter. Please consider all of these sentences and related notes together as a minimum area to study.

This is a rhetorical question to show the reader how foolish they are being if they consider doing this thing. Our next sentence shows how foolish this idea / action is and C6-S26 gives us the perspective that is correct and C6-S27 tells us why having this perspective is critical. The note for this verse in the lord Jesus Christ Study gives us the doctrine and interpretation of this verse. when this sentence says shall I then take the members of Christ, and make them the members of an harlot?, Paul is talking about fornication. We also see that in C6-S29. Please see the note for 1Corinthians 12:12 for links to every place in the this epistle where the word member is used.

This sentence is part of the fourth verse of Sin 4 under the section called Test of Spiritual Maturity. This sin is labeled 'Preferring the physical over the spiritual'. Within that section we see that our current sentence and the prior and the next within a single verse and that they are very much related together in what Paul says about how we treat the members of the body of Christ. As noted there, we need to remember that the relationship between a man and his wife is used as a picture of the relationship between Christ and the church Ephesians 5:28). So we are being told that we can expect Christ to react in a similar fashion to how a Godly wife will react to a man bringing home a harlot. In addition, we have the teaching that the church is the body of Christ (Romans 7:4; 1Corinthians 10:16; 12:27; Ephesians 4:12). Thus, we are dragging the testimony of the entire church into a sewer when we prefer the physical over the spiritual because the best known testimony of any church is that it is supposed to teach the world about the spiritual things of God. Such actions is why people believe that the church is only a social club and equates the church to temples of false gods where people went to join a harlot because their 'god' was dedicated to sex and physical satisfaction. Finally, Christ is the role of the Son of God which maintains the spiritual part of our personal relationship with God. We always have the Holy Ghost in us, if we are saved, but do not always have Christ in us even though we are saved. When we prefer to physical to the point of doing something like being joined to a harlot, we are rejecting that relationship and the spiritual maturity which goes with it. Since our eternal reward is dependent upon our spiritual maturity, as already discussed in the prior verse which dealt with our Lord, our doing this to Christ reduces our eternal rewards and power that we will receive at our own resurrection.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition is: 'throughout most of the New Testament, the word member is used as Professed Christians are called members of the church. However, several places this word is used as A limb of animal bodies, as a leg, an arm, an ear, a finger, that is, a subordinate part of the main body'.

We find forms of the word harlot occurring 50 times in 48 verses of the Bible and, in the New Testament, in: Matthew 21:31-32; Luke15:30; 1Corinthians 6:15-16; Hebrews 11:31; James 2:25; Revelation 17:5. Webster's 1828 dictionary defines this word as: 'A woman who prostitutes her body for hire; a prostitute; a common woman. 2. In Scripture, one who forsakes the true God and worships idols. Is.1. 3. A servant; a rogue; a cheat'. The Morrish Bible Dictionary defines this word as: 'A woman given up to fornication: there were such as early as Ge 38:15. the term is used metaphorically for unfaithfulness: "how is the faithful city become an harlot!" Isa 1:21; Eze 16:31,35. the mystic Babylon is designated "The mother of harlots," Re 17:5: not only unfaithful herself, but the mother of such'. Fausset's Bible Dictionary defines this word as: '(On the spiritual "harlot" (See ANTICHRIST and Isa 1:21; Revelation 17; contrast Revelation 12 and BEAST.) fornication was regarded by the unconverted Gentiles as a thing indifferent in itself, having no moral guilt intrinsically; hence in the Jerusalem decree (Acts 15) it is classed with things which Gentile usage allowed but Jewish law forbade. the moral abomination of it is elsewhere condemned as excluding from Heaven (1Co 6:9-20). the general Hebrew term zownah expresses any licentiousness in the married or unmarried; so the Greek porneia in Mt 5:32. Zarah and nokriyah, "the strange woman," implies that foreign women were those often found among the harlot class. In Pr 5:17-20 "strange" seemingly contrasts with one's own rightful wife; another term, qudeeshaah, "consecrated woman" (in Ge 38:21-22; De 23:17; Ho 4:14), refers to the abominable worship of the Syrian Astare or Venus by prostitution.
By divine retribution in kind Israel's sin was made its punishment: "My people have gone a whoring (spiritually as well as literally) from under their God... therefore your daughters shall commit whoredom, and your spouses shall commit adultery." What ye do of your own will, desert your divine Father and Husband, your daughters and wives shall do against your will, desert you and Him. the people's idolatry became the source of dishonour to those to whom their honour was dearest, their wives and daughters. "The men of Babylon made Saccoth Benoth" their idol in Samaria (2Ki 17:30); the idol's name means "booths for their daughters," referring to their prostitution in this detestable worship. the masculine qadesh, "Sodomites," implies male prostitution in the same vile worship (De 23:17; 1Ki 14:24; 15:12; 22:46; 2Ki 23:7; Job 36:14).
Tamar veiled herself and sat by the wayside as a consecrated harlot (qedeesh) under a vow, and was so regarded by Judah. Herodotus (1:199) mentions the impure custom in the Babylonian worship of Mylitta, so that of the Dea Syra at Byblos very anciently. Singing and harping about a city was the badge of a harlot (Isa 23:16). Male relatives exercised unlimited power in punishing unchaste women for the family dishonour (Ge 38:24). A priest's daughter playing the whore was burnt to death (Le 21:9). the children of a harlot could not inherit with legitimate children (Joh 8:41; De 23:2), but "bastard" means probably one born of incest or adultery; so the rabbis explain Jg 11:1-2'. Easton's Bible Dictionary defines this word as: '1.) Heb zonah (Ge 34:31; 38:15). In verses 21, 22 the Hebrew word used in kedeshah, i.e., a woman consecrated or devoted to prostitution in connection with the abominable worship of Asherah or Astarte, the Syrian Venus. this word is also used in De 23:17; Ho 4:14. thus, Tamar sat by the wayside as a consecrated kedeshah.
It has been attempted to show that Rahab, usually called a "harlot" (Jos 2:1; 6:17; Heb 11:31; Jas 2:25), was only an innkeeper. this interpretation, however, cannot be maintained.
Jephthah's mother is called a "strange woman" (Jg 11:2). this, however, merely denotes that she was of foreign extraction.
In the time of Solomon harlots appeared openly in the streets, and he solemnly warns against association with them (Pr 7:12; 9:14. See also Jer 3:2; Eze 16:24-25,31). the Revised Version, following the LXX., has "and the harlots washed," etc., instead of the rendering of the Authorized Version, "now they washed," of 1Ki 22:38.
To commit fornication is metaphorically used for to practice idolatry (Jer 3:1; Eze 16:15; Hos. throughout); hence Jerusalem is spoken of as a harlot (Isa 1:21).
(2.) Heb nokriyah, the "strange woman" (1Ki 11:1; Pr 5:20; 7:5; 23:27). those so designated were Canaanites and other Gentiles (Jos 23:13). to the same class belonged the "foolish", i.e., the sinful, "woman."
In the New Testament the Greek pornai, plural, "harlots," occurs in Mt 21:31-32, where they are classed with publicans; Lu 15:30; 1Co 6:15-16; Heb 11:31; Jas 2:25. It is used symbolically in Re 17:1,5,15-16; 19:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'your. 1Co 6:19; 11:3; 12:27; Ro 12:5; Eph 1:22-23; 4:12,15-16; 5:23,30; Col 2:19 God. Ge 44:17; Lu 20:16; Ro 3:3-4,6,31; 6:2,15; 7:7,13; Ga 2:17; 3:21; 6:14 General references. exp: Eph 5:30'.

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C6-S24 (Verse 15) God forbid.

Please see the note for Romans 3:4 for the links to all 24 places where the Bible uses God forbid. There is absolutely no way that we should do this thing and there is no acceptable excuse. Even the lost know that this is wrong. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Ge 44:17; Lu 20:16; Ro 3:3-4,6,31; 6:2,15; 7:7,13; Ga 2:17; 3:21; 6:14 General references. exp: Eph 5:30'.

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C6-S25 (Verse 16) What?

We can fill in this this question with something like 'What's wrong with your thinking that you have any confusion or question about what was just said?' Our next sentence starts with a know ye not, which basically is used to ask 'How can you be saved and not know these basic things?' If someone knows and understands these basic things then they would have no question or confusion about what has been said. However, anyone with a question or confusion has either failed to consider the implications and consequences of what they received at their salvation, or they have been living in sin and forgot what was revealed to them previously within their life.

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C6-S26 (Verse 16) know ye not that he which is joined to an harlot is one body?

We find forms of the word join occurring 59 times in 58 verses of the Bible, and in the New Testament, in: Matthew 19:6; Mark 10:9; Luke15:15; Acts 5:13, 36; 8:29; 9:26; 18:7; 1Corinthians 1:10; our current sentence; 6:17; Ephesians 4:16; 5:31. This sentence comes directly from Matthew 19:6 and Mark 10:9. Webster's 1828 dictionary defines join as: 'v.t. L. jungo, jungere; jungo for jugo, jugum; Eng. yoke; Gr. a yoke, and a pair, to join. 1. to set or bring one thing in contiguity with another. Woe to them that join house to house, that lay field to field. Is.5. 2. to couple; to connect; to combine; as, to join ideas. 3. to unite in league or marriage. Now Jehoshaphat had riches and honor in abundance, and joined affinity with Ahab. 2 Ch.18. What God hath joined together, let not man put asunder. Matt.19. 4. to associate. Go near and join thyself to this chariot. Acts.8. 5. to unite in any act. Thy tuneful voice with numbers join. 6. to unite in concord. But that ye be perfectly joined together in the same mind, and in the same judgment. 1 Cor.1. The phrase, to join battle, is probably elliptical, for join in battle; or it is borrowed from the Latin, committee proelium, to send together the battle. In general, join signifies to unite two entire things without breach or intermixture, by contact or contiguity, either temporary or permanent. It differs from connect, which signifies properly, to unite by an intermediate substance. But join, unite, and connect are often used synonymously.
v.i. to grow to; to adhere. the place where two bones of the body join, is called a joint or articulation. 1. to be contiguous, close or in contact; as when two houses join. 2. to unite with in marriage, league, confederacy, partnership or society. Russia and Austria joined in opposition to Buonaparte's ambitious views. Men join in great undertakings, and in companies for trade or manufacture. they join in entertainments and amusements. they join in benevolent associations. It is often followed by with. Any other may join with him that is injured, and assist him in recovering satisfaction. Should we again break thy commandments, and join in affinity with the people of these abominations? Ezra 9.'

I can imagine most people not realizing what Paul says in this sentence unless they have been taught the truth of this sentence. Claiming that 'having sex makes you one body, even if only temporarily' would be claimed as crazy by many people. However, as we've seen all throughout this chapter, Paul is giving us a spiritual perspective that is totally different from what we get from this world and from our flesh. Thus, we have to keep this spiritual perspective in mind as we deal with the sentences of this chapter and try to understand them.

Please see the note for 1Corinthians 6:15 about the word harlot. The functional definition is: 'A woman who prostitutes her body for hire; a prostitute; a common woman. In Scripture, one who forsakes the true God and worships idols'.

The word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an harlot. Ge 34:31; 38:15,24; Jg 16:1; Mt 21:31-32; Heb 11:31 General references. exp: Eph 5:31'.

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C6-S27 (Verse 16) Scriptural basis for what Paul just said.

for two,
saith he,
shall be one flesh..

This sentence is quoting Genesis 2:24. The phrase one flesh is also found in Matthew 19:5-6; Mark 10:8 and 5:31. These other verses are also quoting Genesis 2:24.

We find forms of the word flesh occurring in 1Corinthians, in: 1:26, 29; 5:5; our current sentence; 7:28; 8:13; 10:18; 15:39, 50. Please see the note for 1:26-29 about the word flesh. The functional definition is: 'The physical body with its motivations'. In addition, to these verses, please see the note for Romans 8:1 which has links to verses in Romans that use the word flesh along with the definition from Webster's 1828 . Please also see the note for Galatians 6:8 which has links to verses in Galatians that use the word flesh. Please also see the note for Romans 8:8 which explains the difference between the phrases in the flesh and after the flesh.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Ge 2:24; Mt 19:5-6; Mr 10:8; Eph 5:31 exp: Ho 4:14. General references. exp: Eph 5:31'.

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C6-S28 (Verse 17) But he that is joined unto the Lord is one spirit.

Please see the notes for this verse in the Lord Jesus Christ Study and in the Word Study on Spirit. As explained in those notes, in this verse Paul is reminding the reader of their initial profession when they agreed to join unto the Lord (Romans 14:10). That is when saved people received God's Holy Spirit (2Corinthians 1:22, 5:5). After we received God's Holy Spirit, He started to change us to make us into the sons of God. (Pay attention to the time tense of received and of to become in John 1:12). Since Paul is writing to saved people, he is reminding them of what they agreed to when they got saved so that he can tell the reader to keep their salvation vow.

Please see the note for 1Corinthians C6S26 about the word join. The functional definition is: ' to set or bring one thing in contiguity with another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 12:13; Joh 3:6; 17:21-23; Eph 4:3-4; 5:30; Php 2:5'.

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C6-S29 (Verse 18) Flee fornication.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Flee. Ge 39:12-18; Pr 2:16-19; 5:3-15; 6:24-32; 7:5-27; 9:16-18; Ro 6:12-13; 2Ti 2:22; Heb 13:4; 1Pe 2:11 exp: 1Ti 6:11. General references. exp: Pr 7:8; 1Co 10:8'.

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C6-S30 (Verse 18) Why we are to obey the prior command.

Every sin that a man doeth is without the body;
but he that committeth fornication sinneth against his own body..

Please see the note for 5:1 for definitions, comments and links related to forms of the word fornicate. As already discussed there, fornication involves the physical, mental, emotional and spiritual parts of us and affects our testimony and the testimony of the church and our relationship with God. Paul has dealt with the other effects of this sin elsewhere. Now he is telling us that it will hurt our body. A lot of people who are not medical experts, and who do not have information given to them like Paul did, will want to argue with this statement. But, if they are honest, then they will have to admit that it is their sinful flesh wanting to hold onto an addictive sin.

I'm not an expert and I'm sure that there is a lot more going on than I have read about. However, more than one study have shown that the probability of a woman having female problems later in life are dramatically increased is she has sex with more than one man before she is 18. This is only one way that fornication hurts our body. According to this statement from God, there are additional ways that fornication hurts our bodies.

The most common prayer request in churches today are for God to heal or do something else about a concern with the body of the requestor or the body of someone they care about. A lot of these requests are based upon the faith that God can override the limits of medicine. What people don't consider is that the exact same power can be used to cause problems in our bodies if we do sins that God tells us to not do such as fornicate. So what we end up seeing is saved people asking for prayers for healing while they use their limited knowledge of the body and of medicine to deny that God can use the same power to cause sickness and death as well as He can use it to heal. Then there are people who are even more foolish and claim that God won't punish ongoing sin in the life of His children. The truth is that the safest thing for a saved person to do is to believe what God literally says even when we don't understand how God will keep His promise.

Please see the note for 6:18 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please also see the note for Romans 7:20 for every links to verse in Romans which uses the word sin along with a small discussion of sin. As noted there: A simple definition of sin is: 'A violation of God's Law per 1John 3:4. This includes doing anything that God's Word says to not do, not doing anything that God's Word says to do, or having an attitude that God's Word says to not have. The emphasis is on what God's Word says and not on what anyone else claims that it says.' please also see Sin in 1John. Please also see Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26 about the 'sin unto death'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins.

The word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

Please see the note for 1Corinthians 9:17 for links to every sentence in this epistle uses any form of the word commit along with the definition. The functional definition is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'. In addition, please notice the th in our word committeth . This means that Paul is talking about a lifestyle sin whereby someone 'keeps on keeping on fornicating'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sinneth. Ro 1:24; 1Th 4:5 General references. exp: Pr 7:8; 1Co 10:8'.

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C6-S31 (Verse 19) What?

Paul asks this question because he knew that his statement in the prior sentence would be challenged because people did not understand how his claim could be possible. Neither do people want to believe that statement. Paul explains it in the next sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. 1Co 6:15-16 General references. exp: Isa 43:21; Ro 14:7; 1Jo 4:13'.

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C6-S32 (Verse 19) Most basic truth about being saved.

know ye not that your body is the temple of the Holy Ghost which is in you,
which ye have of God,
and ye are not your own?.

This sentence is part of Sin 4 under the section called Test of Spiritual Maturity. This sin is labeled 'Preferring the physical over the spiritual'. Within that section we see that everything from C6-S22 through the end of this chapter is involved in telling us why we should not do this sin. Please consider all of these sentences and related notes together as a minimum area to study. Within the context of all of these sentences, we are now ('after understanding what was said prior to this') told that these sins interfere with our personal worship. The Subject Study called God is a Spirit deals with John 4:24 (God is a Spirit: and they that worship him must worship him in spirit and in truth.), which provides links to several other Studies on this site that relate to our worship. Since our verse tells us that your body is the temple of the Holy Ghost (Holy Spirit), these Studies relate directly to this verse. However, what is more directly related to our verse is the Study called Application of God's Word to our Personal Life. In that Study we see that in order to get daily blessings from God for our present life, we must do several things including starting our day with personal worship. (This Study is backed by my personal life where I have experienced things like having a Muslim doctor, who denied that Jesus Christ is God, tell me that I has 'undeniable multiple miracles'.) When these sins interfere with our personal worship, they cur us off from God's daily protection and provision. When they cause us to defile the temple of God, then we are promised him shall God destroy and that warning is within our current epistle in 3:17.

in this sentence we see that your body is the temple of the Holy Ghost. This is almost the exact same wording as 3:16 with the main difference being the use of Holy Ghost replacing God / Spirit of God. That verse was followed by 3:17 which warned us that If any man defile the temple of God, him shall God destroy. Now our current chapter is warning us about how we defile our body / God's temple. As already mentioned in prior notes, the same power that God uses to heal can also be used to destroy our body and God said that He will do that if we defile His temple. But please notice that we became the temple of the Holy Ghost when He was put in us. That means that this warning is for saved people but does not apply to the lost.

God has very strict rules on how a temple is to be used. We see some of this doctrine expressed in the verses and notes already mentioned but also in 2Corinthians 6:16; Ephesians 2:21-22 and 1Peter 2:5.

The phrase which ye have of God is reminding us that God created us and can do with us as He Please s. This lesson is taught many places in the Bible but the most famous is Jeremiah 18. The phrase ye are not your own reminds us that we do not have the right to do whatever we want with this body. We also see this doctrine taught in 1Kings 20:4; 1Chronicles 29:14; Psalms 12:4; 100:3; Romans 14:7-9; 2Corinthians 5:15; Titus 2:14.

Please see the note for 1Corinthians 6:13 for links to every sentence in this epistle uses any form of the word body along with links to other epistles. The word body is the most often used (most important?) noun in this epistle other than the names of God. In addition, to those notes, Romans C7S30 and Ephesians 4:5-LJC provide further notes and links for the word body. Also, Ephesians C3S1; Colossians C1S6 provide further notes and links for the word body of Christ. Several of these notes are good sized and provide a lot of explanation and links to other notes for further study.

Please also see the note for 3:16 for links to notes which deal with the word temple. The functional definition is: 'The place where someone worships the God of the 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. In particular, it should be noted that tithe question here is almost identical to that verse.

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.

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 Word Study on Spirit 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, but I can not specify what that doctrinal difference is at this time. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'your body. 1Co 3:16; 2Co 6:16; Eph 2:21-22; 1Pe 2:5 and ye. 1Ki 20:4; 1Ch 29:14; Ps 12:4; 100:3; Ro 14:7-9; 2Co 5:15; Tit 2:14 General references. exp: Isa 43:21; Ro 14:7; 1Jo 4:13'.

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C6-S33 (Verse 20) Why the doctrine of this chapter is important.

Equivalent Section: What God did.

For ye are bought with a price:.

Equivalent Section: the resulting requirement that is on us.

therefore glorify God in your body,
and in your spirit,
which are God's ..

This sentence is part of Sin 4 under the section called Test of Spiritual Maturity. This sin is labeled 'Preferring the physical over the spiritual'. Within that section we see that everything from C6-S22 through the end of this chapter is involved in telling us why we should not do this sin. Please consider all of these sentences and related notes together as a minimum area to study. Within the context of all of these sentences, we see that our current sentence is the summary of this section on fornication. In our section we were first told what tempts us into this sin. Then we were told the Lord is the one Who is supposed to control our body with the implication of law and judgment by our Lord which affects our eternal reward and is based upon how much we engage in this sin, which causes us to disobey our Lord. Next we were told that these sins also affect our relationship with Christ and this sin interferes with our personal relationship with God, our personal intimate relationships with others such as marriage, our church and the testimony of our church, our personal spiritual growth, and our spiritual blessings in this life and the next, which are the result of our personal spiritual growth. Then our section returned the Lord and how these sins interfere with our spiritual relationship which provides protection and healing for our body. The last verse warned us that these sins will interfere with our personal worship and stop the daily protection and provision from God and may cause us to be destroyed by God. Our verse starts with the word For and tells us why all of these consequences can come upon us if we prefer the physical over the spiritual. We are told ye (each and every one of us personally) are bought with a price. God personally paid the price so that we would glorify God in (our) body, and in (our) spirit. When we refuse to let God turn us from focusing on the physical to focusing on the spiritual, our life testifies that God wasted everything paid for our salvation because we will not let Him save us from our sins (Matthew 1:21) by getting the sins out of us now.

The word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

This is a well-known and well preached verse / sentence and I am not going to try to match all of that but will stick to the interpretation. As is usually preached, the price was paid by the Son of God and lots of preaching details what was involved in that price. I will not list those details as I'm sure I will miss one or more that people think is important.

This sentence has two Equivalent Sections which means that the commands in the Second Equivalent Section is directly related to our being bought with a price. The only thing I will point out is that the First Equivalent Section uses ye which means that this price was paid for us personally. Each person's salvation is personal. However, the Second Equivalent Section uses the non-personal your instead of the personal thine because Paul just got done telling us that our body belongs to God and, therefore, we are just stewards of what really belongs to God. What I find interesting is that the non-personal your is also used for our spirit instead of the personal thine.

Our sentence starts with For which means our sentence is telling us why we are to do the Second Equivalent Section as well as telling us why Paul has explained all that he has in this chapter and in this summary section. Our Second Equivalent Section starts with therefore and sums up what we are to do because of all that God has done to save us. Please notice that this is to be done in your body, and in your spirit. The phrase in your body means we are to live a life that others can see which will glorify God. This has already been discussed several times within this study. The phrase in your spirit means that it has to come from the innermost part of ourselves, which is a requirement to be honest and sincere when we glorify God.

Please see the note for 1Corinthians 7:23 about the word bought / buy. The functional definition is: ' to acquire the property, right or title to anything, by paying a consideration or an equivalent in money'.

Please see the note for 1Corinthians C7S30 about the word price. The functional definition is: 'The sum or equivalent given for an article sold'.

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 word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. 1Co 7:23; Ac 20:28; Ga 3:13; Heb 9:12; 1Pe 1:18; 2Pe 2:1; Re 5:9 exp: 1Co 3:23. God. 1Co 10:31; Mt 5:16; Ro 6:19; 12:1; Php 1:20; 1Pe 2:9 General references. exp: Le 14:14; Ps 116:12; Isa 43:21; Ro 14:7'.

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1Corinthians Chapter 7 Sentence-by-Sentence Section

links to sentences in this chapter:

C7-S1 (Verse 1), C7-S2 (Verse 2), C7-S3 (Verse 3), C7-S4 (Verse 4), C7-S5 (Verse 5), C7-S6 (Verse 6), C7-S7 (Verse 7), C7-S8 (Verse 7), C7-S9 (Verse 8), C7-S10 (Verse 9), C7-S11 (Verse 10-11), C7-S12 (Verse 12), C7-S13 (Verse 13), C7-S14 (Verse 14), C7-S15 (Verse 15), C7-S16 (Verse 15), C7-S17 (Verse 16), C7-S18 (Verse 16), C7-S19 (Verse 17), C7-S20 (Verse 17), C7-S21 (Verse 18), C7-S22 (Verse 18), C7-S23 (Verse 18), C7-S24 (Verse 18), C7-S25 (Verse 19), C7-S26 (Verse 20), C7-S27 (Verse 21), C7-S28 (Verse 21), C7-S29 (Verse 22), C7-S30 (Verse 23), C7-S31 (Verse 24), C7-S32 (Verse 25), C7-S33 (Verse 26), C7-S34 (Verse 27), C7-S35 (Verse 27), C7-S36 (Verse 27), C7-S37 (Verse 27), C7-S38 (Verse 28), C7-S39 (Verse 28), C7-S40 (Verse 29-31), C7-S41 (Verse 32), C7-S42 (Verse 32-33), C7-S43 (Verse 34), C7-S44 (Verse 34), C7-S45 (Verse 35), C7-S46 (Verse 36), C7-S47 (Verse 37), C7-S48 (Verse 38), C7-S49 (Verse 39), C7-S50 (Verse 40)

The Chapter theme is: Stay and serve where God put you.

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: WIFE (18), LET (17), HUSBAND (15), HER (14), IF (13), AS (12), HATH (12). .

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

1-3. He treats of marriage;
4-9. shewing it to be a remedy against fornication,
10-19. and that the bond thereof ought not lightly to be dissolved.
20-24. Every man must be content with his vocation.
25-34. Virginity wherefore to be embraced;
35-40. and for what respects we may either marry, or abstain from marrying.

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C7-S1 (Verse 1) Start of Paul's answer to their question.

Now concerning the things whereof ye wrote unto me:
It is good for a man not to touch a woman..

Please notice that we are already in Chapter 7 before Paul writes Now concerning the things whereof ye wrote unto me. Paul is writing to answer their questions but he also is giving them a gentle rebuke. (Maybe not so gentle when we consider some of his words.) they were concerned about these things, which they should be concerned about, but were ignoring spiritual matters which were far more important. One of the most critical things that we can do in our life is get our priorities lined up with God's priorities.

A lot (most?) of young people make the question of 'Who's going to love me? / Who's going to marry me?' the primary concern of their life and they do it to the point of almost excluding everything else from their life. Satan will bring lots of wrong people before them to try to get their flesh to choose the wrong partner and mess up both of their lives and the lives of all whom they affect. Paul has already dealt with the first 4, out of 7, major sins (see Test of Spiritual Maturity) that he deals with in this epistle. The primary error that young people make is worrying about a partner before they get their own life in order and find our what God wants them to do.

When people 'Stop their sinning' and get their life in order first, then they have a lot more to offer a partner and can attract a quality partner that would not have considered them while their life was a mess. When people find out what path of life that God wants them to follow, and start following it first, they will find someone on the same path. That gives the two an agreement for the basic pursuit of life and allows them to walk together (Amos 3:3). However, when people let Satan and their flesh choose a partner before they know what path they are to personally follow, they find themselves yoked to the wrong partner (Deuteronomy 28:47-48; Matthew 11:29-30; Galatians 5:1). Thus, we see in this First Equivalent Section a subtle message that there are things more important than marriage and that we need to deal with these things, especially the sins (see Test of Spiritual Maturity) in our life, before we worry about marriage.

Our Second Equivalent Section tells us what ye wrote unto me (Paul) and the interpretation of this phrase, as well as the context of the rest of the chapter, lets us know that their primary concern was marriage, sex and settling problems related to marriage. They were almost correct in worrying about proper marriage relationships instead of worrying about the sinful violation of a marriage which they allowed to continue in their midst. However, the most believable lie is the one that is almost truth. The most effective distraction is the one that is right next to the problem that needs to be resolved. Thus, their concern was actually a distraction from Satan and their own flesh to get them believing that they had dealt with the source of trouble while they missed it altogether.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for Colossians 2S11 about the word touch. The functional definition is: 'To come in contact with; to hit or strike against'.

Please see the note for Galatians C4-S2 about the word woman. The functional definition is: 'the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ'. We find forms of this word, in 1Corinthians, in: 7:1; 7:2; 7:13; 7:34; 11:3; 11:5; 11:6; 11:7; 11:8; 11:9; 11:10; 11:11; 11:12; 11:13 and 11:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good. 1Co 7:8,26-27,37-38; Mt 19:10-11 touch. Ge 20:6; Ru 2:9; Pr 6:29 exp: Ge 3:3. General references. exp: Mt 19:10'.

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C7-S2 (Verse 2) Exception to prior simple answer.

Nevertheless,
to avoid fornication,
let every man have his own wife,
and let every woman have her own husband..

Nevertheless is a combination of three words ('never' and 'the' and 'less'). It means 'what follows is never less that what proceeded', or 'the following exception to the prior statement is always valid'. Thus, the motive of to avoid fornication is always a valid exception to the general rule of It is good for a man not to touch a woman.

What we have here are general rules that are the basis of a marriage relationship. As we see already in this second sentence, there are exceptions to these general rules. Thus, the general rule applies if one of the acknowledged exceptions does not over rule it. In the remainder of this chapter Paul will go into all of the different conditions which people believe are important to consider in a marriage relationship, and which cause controversy, because some people claim an exception to the rules and others deny that claimed exception. Thus, our prior sentence gives the basic rule and the remainder of this chapter gives all of the acceptable exceptions, with this sentence providing the first, and most often used, exception.

Notice that Paul doesn't say anything about love within this chapter. What people claim is 'love' really is lust dressed in fancy clothes. Once two people start living together the fancy clothes come off and if they no longer feel 'love' (lust) towards that other person they start to claim that the marriage was a mistake. However, no matter what 'love' (lust) feelings that you have, you can still avoid fornication. So while the fleshly motivation of marriage is no longer satisfied, the Biblically approved spiritual reason for the marriage is still valid.

In addition, our sentence says his own and her own. Later in this chapter we read The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife (C7-S4). Lots of people object to this idea of being owned, but that is what people swear to before God when they get married. Thus, those people who object to being owned can follow the more general rule and not get married and avoid fornication in a God approved manner that is not marriage.

One more thing that we see here is have his own wife / have her own husband. If you don't own that other person then keep your 'love' (lust) away from that person.

Please see the note for 1Timothy 6:20 about the word avoid. The functional definition for this word is: 'To shun; to keep at a distance from; that is, literally, to go or be wide from'.

Please see the note for 5:1 about the word wife / wives. The functional definition is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'.

Please see the note for 7:1 about the word woman. The functional definition is: 'the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ'. Please also see the note for Romans C9S19 about the phrase What is man.

Please see the note for about the word husband. The Morrish Bible Dictionary defines this word 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!'.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to avoid. 1Co 7:9; 6:18; Pr 5:18-19; 1Ti 4:3 let. Pr 18:22; 19:14; Mal 2:14; Eph 5:28,33 exp: 1Co 7:9. General references. exp: Pr 5:15; Mt 19:10-11'.

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C7-S3 (Verse 3) Primary commandment about the attitude in marriage.

Equivalent Section: Husband's attitude.

Let the husband render unto the wife due benevolence:.

Equivalent Section: Wife's attitude.

and likewise also the wife unto the husband..

Please also see the note for Romans 13:7 which has links to every verse in the New Testament which uses the word render along with definitions from two dictionaries and my own definition of 'Give all that is owed'.

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

This is the only verse in the Bible which uses any form of the word benevolence. Webster's 1828 dictionary defines benevolence as: 'n. L. benevolentia, of bene, well and volo, to will or wish. See Will. 1. the disposition to do good; good will; kindness; charitableness; the love, of mankind, accompanied with a desire to promote their happiness. The benevolence of God is one of his moral attributes; that attribute which delights in the happiness of intelligent beings. "God is love." 1 John 4. 2. An act of kindness; good done; charity given. 3. A species of contribution or tax illegally exacted by arbitrary kings of England.' Thompson Chain Topics provides links to benevolence as: 'The Duty of: Moses Injunction: De 15:12-14. The Wise Man's Advice: Pr 25:21; Ec 11:1. The Prophet's Words: Isa 58:7. Christ's Commands: Mt 5:42; Lu 3:11; 12:33. Paul's Exhortation: Ac 20:35; Ro 12:13; Ga 6:10; 1Ti 6:18; Heb 13:16. See Poor, the. See Widow and Fatherless. See Brotherly Love. See Kindness. See Strangers. Encouragement to: 2Ch 31:10; Ps 112:9; Pr 11:25; 22:9; Isa 32:8; 58:10; Mal 3:10; Lu 6:38; 2Co 9:6 : SCRIPTURAL RULES FOR GIVING: According to Income: De 16:17; Mt 5:42. Without Ostentation: Mt 6:3. Freely: Mt 10:8; Lu 6:38; 12:33. With Simplicity: Ro 12:8. Regularly, Every Week: 1Co 16:2. Cheerfully: 2Co 9:7 : GIVING OF TITHES: Ge 14:20; 28:22; Le 27:30; Nu 18:21; De 12:6; 14:28; 26:12; 2Ch 31:5; Ne 10:38; 12:44; 13:12; Mal 3:10; Mt 23:23; Lu 18:12'.

While not using the word benevolence, we see similar commands in Exodus 21:10 and 1Peter 3:7. The note for 1Peter also provides more details about this requirement. The phrase render unto the wife due benevolence can be, basically, interpreted as 'Treat her with the same attitude as you want her to treat you'. The word due means that you owe her a favorable attitude and marriage vows, at least most said before God today, include love. God will punish us for not keeping our vows and marriage vows do not include a clause of 'so long as she makes me feel good'.

There are people who key on the context and claim that this is limited to providing all the sex that is required / requested. However, any honest married person admits that there is a lot more involved in marriage beyond sex. And, when we look at Paul's other writings, we see that Paul is very specific when we need to limit the application of what he says. However, Paul deliberately uses a very broad and non-specific word here so that it encompasses anything that might be considered due to a marriage partner. In addition, we also find that devil motivated religious definitions deliberately limit, or add to, the true Biblical definition to allow sin. A simple example is the claim that Adultery is only improper sex with or by a married person. Thus, religious arguments will typically define due benevolence to be less than is due to the wife.

When we look at this sentence structure we need to remember that these two Sections are equivalent and not equal. Lots of people make the mistake of believing they are correct when they claim 'I gave her/him exactly what I want to receive from her/him'. The face is that men and women are different and what they look to receive from a marriage are not the same things. Thus, the proper application of this sentence is that both are to give the same attitude that they want to receive even while that attitude results in different actions.

Bottom line: people need to look at every point of their marriage vows and find our what their marriage partner believes was promised to them with that vow, and deliver it as due benevolence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 21:10; 1Pe 3:7 exp: Pr 5:15'.

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C7-S4 (Verse 4) Why the prior commandment is given.

Equivalent Section: Limit on wife.

The wife hath not power of her own body,
but the husband:.

Equivalent Section: limit on husband.

and likewise also the husband hath not power of his own body,
but the wife..

If God says that someone else has control of your body, they can cause pain as well as cause pleasure. A lot of men foolishly ignore what James tells us about the tongue ( and the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell., etc). The tongue can not only hurt but can literally kill. Thus, when our marriage partner can do this type of damage to our body, we had better be nice to them. Yes, this includes giving them the sex they want, but it also actually goes a lot further than just sex. Also, please remember that it is God, speaking through Paul, Who is saying that the marriage partner has this power. Therefore, it does not matter if you believe this truth or not. 'God said it. That settles it whether you believe it or not.'

The word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ho 3:3; Mt 19:9; Mr 10:11-12 exp: Nu 30:8; Pr 5:15; Lu 16:18'.

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C7-S5 (Verse 5) How to obey the prior commandment.

First Step: What not to do.

Defraud ye not one the other,
except it be with consent for a time,
that ye may give yourselves to fasting and prayer;.

Second Step: What to do.

and come together again,
that Satan tempt you not for your incontinency..

Please see the note for 11:17 for every verse in the Bible that uses the phrase come together. in this sentence Paul is talking about withholding sex when he says Defraud ye not one the other because this sentence also has the qualifier of that ye may give yourselves to fasting and prayer. No sex is part of fasting and prayer but fasting and prayer does not require a person to not perform any other marital responsibilities. Our two-step sentence also gives us a second answer to a question that is often asked by one marriage partner or another. When people ask: 'How often do I have to provide sex?', the first answer is 'As often as your partner wants.' and this second answer is 'At least as often as you eat, if your partner requests it.'

Please see the note for 6:7 for every verse in the Bible that uses any form of the word fraud along with a note for each verse and dictionary definition. The functional definition is: 'To deprive of right, either by obtaining something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat; to cozen; followed by of before the thing taken'.

Please see the note for Romans C7S22 about the word . The functional definition is: 'to be of one mind, to agree; to think, feel or perceive'.

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 see the note for Philippians 1:27-28 about the word fast. The functional definition is: 'without wavering' or 'don't let go no matter what changes in circumstances occur'. Thus, fasting is to 'hold onto the decision to deprive our body of fleshly desires, without wavering, while we concentrate on spiritual matters' We find this word only here within in 1Corinthians.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the note for 2Corinthians 2:10-11 about Satan. The functional definition is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'.

Please see the note for 10:9 for links to every verse in the Bible which uses any form of the word tempt along with the dictionary definition and an explanation of why that definition is not reliable. Please also see the note for the sentence below which continues this sentence and note.

Please notice the Biblical reason that Paul gives when he says that Satan tempt you not for your incontinency. People withhold sex and then wonder why they have problems in their marriage or blame their marriage partner. However, this phrase says it is actually the marriage partner who is withholding sex who lets Satan cause problems. The only other place in the Bible where we find forms of the word incontinent occurring is 2Timothy 3:3 where Paul is warning Timothy about the way that sinful religious people will act in the future. Webster's 1828 dictionary defines incontinency as: 'n. L. incontinentia. See Continence. 1. Want of restraint of the passions or appetites; free or uncontrolled indulgence of the passions or appetites, as of anger. 2. Want of restraint of the sexual appetite; free or illegal indulgence of lust; lewdness; used of either sex, but appropriately of the male sex. Incontinence in men is the same as unchastity in women. 3. Among physicians, the inability of any of the animal org and to restrain discharges of their contents, so that the discharges are involuntary; Also, the involuntary discharge itself; as an incontinence of urine in diabetes'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'except. Ex 19:15; 1Sa 21:4-5; Joe 2:16; Zec 7:3; 12:12-14 that Satan. Mt 19:11; 1Th 3:5 General references. exp: Pr 5:15; 2Co 2:11'.

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C7-S6 (Verse 6) Qualification to the prior command.

But I speak this by permission,
and not of commandment..

This sentence starts with But, which means it has the same subject as the prior sentence while going in a different direction. There Paul was giving limits on marriage partners not having sex for the purpose of fasting and prayer. Now Paul is adding the qualifier of I speak this by permission, and not of commandment. That is, marriage partners have the permission to not having sex for the purpose of fasting and prayer. However, it is not of commandment, which means that they can have sex even while giving themselves to fasting and prayer.

Forms of the word permit only occur 5 times in the Bible (Acts 26:1; our current sentence; 14:34; 16:7 and Hebrews 6:3). In these verses we see that a person is denied the right to do something unless someone in authority expressly permits the action. Thus, in the past God did not allow sex while people were fasting and praying but now, through Paul, God is giving expressed permission of sex within the marriage while fasting and praying. This should let us know how important it is to take care of sexual needs within the marriage.

Please see the note for Romans C7S11 about the word commandment. We find this word within 1Corinthians, in: our current sentence, 7:10, 7:19, 7:25; 14:34, 14:37. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. 1Co 7:12,25; 2Co 8:8; 11:17'.

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C7-S7 (Verse 7) Why Paul gave this permission.

For I would that all men were even as I myself..

This sentence starts with For and tells us why the permission, of the prior sentence, was given. When Paul says I would that he not only is stating his preference, but he is also acknowledging that many are not even as I myself. Therefore, a commandment of restraint would pose a greater hardship on others than it would on Paul. Therefore, this permission is given based upon a recognized difference between people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '1Co 7:26; 1Co 9:5,15; Ac 26:29'.

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C7-S8 (Verse 7) Why Paul can't have his way.

But every man hath his proper gift of God,
one after this manner,
and another after that..

Here we see that the differences between people are (sometimes?) due to God giving different gifts to different people. We see this difference in the phrases of: one after this manner, and another after that.

Please notice that our sentence implies that the gift of God puts requirements upon people and differences in this gift of God causes people to have different needs. For example, our context makes it clear that Paid not need a wife. However, someone who has a gift of God to be a pastor does need a wife. Thus, we see differences from God which require our personal relationship with God to be different from the personal relationship that another has with God. That also is why God tells some people to not do some things that He allows other saved people to do. It also is why we don't have a set of fixed religious rules, like they had in the Old Testament, but have a personal relationship that is through Christ with Christ giving us each personal direction in what to do and how to do it.

For example, right now I am living on a mission field. However, I have to keep explaining that I am not a pastor nor am I a preacher. Their main spiritual gift is wisdom and their main spiritual job is to show people how to apply the word of God to the lives of people in their ministry. As such, they need to be aware of the differences in the people that they deal with and how these differences affect the application of God's Word in individual lives. However, my main spiritual gift is understanding. This gift requires me to study far more than most preachers and requires me to compare spiritual things with spiritual (2:13) more than most preachers. Further, instead of requiring me to be aware of the unique needs of different people it requires me to ignore all needs and desires of people while only considering what the word of God says about itself. Hopefully, this example shows the reader how different gift of God require different things different people.

Returning to our sentence we see a doctrine that is applied to married people compared to unmarried people but which has a far greater application than just that context. It is in this greater context that Paul pulls in other subjects, such as circumcision, and shows how the doctrine of this chapter can be applied to these other subjects. Please remember that marriage is not the theme of this chapter but is the example being used to teach a broader doctrine. Therefore, the subject of this sentence and of the doctrine is the gift of God and this doctrine applies to all gifts of God, not just to being married or unmarried.

Please see the note for Hebrews 11:23 about the word proper. Webster's 1828 defines this word as: 'a. L. proprius, supposed to be allied to prope, near. 1. Peculiar; naturally or essentially belonging to a person or thing; not common. that is not proper, which is common to many. Every animal has his proper instincts and inclinations, appetites and habits. Every muscle and vessel of the body has its proper office. Every art has it proper rules. Creation is the proper work of an Almighty Being. 2. Particularly suited to. Every animal lives in his proper element. 3. One's own. It may be joined with any possessive pronoun; as our proper son. Our proper conceptions. Now learn the difference at your proper cost. Note. Own is often used in such phrases; "at your own proper cost." this is really tautological, but sanctioned by usage, and expressive of emphasis. 4. Noting an individual; pertaining to one of a species, but not common to the whole; as a proper name. Dublin is the proper name of a city. 5. Fit; suitable; adapted; accommodated. A thin dress is not proper for clothing in a cold climate. Stimulants are proper remedies for debility. Gravity of manners is very proper for persons of advanced age. In Athens, all was pleasure,mirth and play All proper to the spring and sprightly May. 6. Correct; just; as a proper word; a proper expression. 7. Not figurative. 8. Well formed; handsome. Moses was a proper child. Heb.11. 9. Tall; lusty; handsome with bulk. Low and not used. 10. In vulgar language, very; as proper good; proper sweet. this is very improper, as well as vulgar. Proper receptacle, in botany, that which supports only a single flower or fructification; proper perianth or involucre, that which incloses only a single flower; proper flower or corol, one of the single florets or corollets in an aggregate or compound flower; proper nectary, separate form the petals and other parts of the flower'.

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 15:33 for links to every verse in 1Corinthians which uses a form of the word manner, along with the definition from Webster's 1828 and links from other commentators. The functional definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense. Evil communications corrupt good manners'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. 1Co 12:11; Mt 19:11-12 General references. exp: Ge 30:34; Mt 19:11'.

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C7-S9 (Verse 8) Paul's conclusion.

I say therefore to the unmarried and widows,
It is good for them if they abide even as I..

The I say therefore lets us know that this is a conclusion from prior sentences within this chapter. (Please see sentences and associated notes above.) this conclusion is directed at people who are not married ( unmarried and widows). The conclusion is that it is good (not required) for them (people in other circumstances are dealt with separately within this chapter) if they abide (keep living style) if they abide even as I (with the intention of staying not married).

This chapter is the only place in the Bible which uses the term unmarried (our current sentence, 11, 32, 34). This chapter is the only place where the technical difference between the unmarried and other marital states is considered because, for the most part, this technical difference isn't that important.

Please see the note for Revelation 19:7-LJC about the word Marriage / Wedding. That note says a lot about this subject. We find forms of this word, in 1Corinthians, in: 7:8; 7:9; 7:10-11; 7:28; 7:32-33; 7:34; 7:36; 7:38 and 7:39.

We find forms of the word widow occurring 85 times in 82 verses of the Bible, 27 times in 25 verses of the New Testament, and only in this verse within in 1Corinthians.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'.

We find forms of the word abide occurring 121 times in 112 verses of the Bible, 56 times in 49 verses of the New Testament, and in 1Corinthians, in: 3:14; our current sentence, 20, 7:24, 7:40; 13:13; 16:6. In the rest of the New Testament, we find this word in: Matthew 10:11; Mark 6:10; Luke 2:8; Luke 9:4; Luke 19:5; Luke 24:29; John 3:36; John 5:38; John 8:35; John 12:24; John 12:34; John 12:46; John 14:16; John 15:4; John 15:4; John 15:5; John 15:6; John 15:7; John 15:10; Act 15:34; Act 16:12; Act 16:15; Act 20:23; Act 27:31; Romans 11:23; Philippians 1:24; Philippians 1:25; 1Timothy 1:3; 2Timothy 2:13; Hebrews 7:3; 1Peter 1:23; 1John 2:6; 1John 2:10; 1John 2:14; 1John 2:17; 1John 2:24; 1John 2:27; 1John 2:28; 1John 3:6; 1John 3:14; 1John 3:15; 1John 3:24; 2John 1:9. Webster's 1828 dictionary defines abide as: ' v. I. pert. and part. abode. abada,To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely. Class Bd. No 7. 1. to rest, or dwell. Gen. xxix 19. 2. to tarry or stay for a short time. Gen. xxiv. 55. 3. to continue permanently or in the same state; to be firm and immovable. Ps. cxix. 90. 4. to remain, to continue. Acts, xxvii. 31. Eccles. viii. 15.
v.t. 1. to wait for; to be prepared for; to await. Bonds and afflictions abide me. Acts, 20:23. Foris here understood. 2. to endure or sustain. Toabide the indignation of the Lord. Joel 10. 3. to bear or endure; to bear patiently. "I cannot abide his impertinence." this verb when intransitive, is followed by in or at before the place, and with before the person. "Abide with me - at Jerusalem or in this land." Sometimes by on, the sword shall abide on his cities; and in the sense of wait, by far, abide for me. Hosea, iii. 3. Sometimes by abide by the crib. Job, xxxix. In general, abide by signifies to adhere to, maintain defend, or stand o, as to abide by a promise, or by a friend; or to suffer the consequences, as to abide by the event, that is, to be fixed or permanent in a particular condition'. The functional definition for this word is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 7:26-27,32,34-35 exp: Mt 19:10'.

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C7-S10 (Verse 9) Who should not do like Paul wishes.

Equivalent Section: What to do instead of what Paul wishes.

But if they cannot contain,
let them marry:.

Equivalent Section: Why to not do as Paul wishes.

for it is better to marry than to burn..

Our sentence starts with the word But and has the same subject as the prior sentence while going in a different direction. In the prior sentence Paul just told the unmarried and widows to continue to live (abide) that way. in this sentence we see the exception to that rule (but). The fact is that some people just need to have sex and God made a provision for those people.

Some religious people claim that the phrase for it is better to marry than to burn is talking about people going to Hell if they engage in improper sex. Yet Romans 1:27 says, burned in their lust one toward another. Yes, the context makes the lifestyle of the people that Romans is talking about different from the people that Paul is talking about here. However, the first thing that we need to recognize is that the Bible says that these people burned and they were not in Hell. Therefore, it is doctrinal error to conclude that all people that the Bible warns about burning are all going to Hell. What is proper to consider is that that people in both text have a strong fleshly desire (lust) that needs to be deal with or it leads to fleshly sin. The people in our current text are presumed to have not (yet) succumbed to this lust while those in Romans have not only succumbed to it but they took the sin to an extreme. Thus, our sentence is really warning the Godly people, who have this problem, to deal with it before they end up like the people in Romans.

Please see the note for 1Peter 2:6 about the word contain. The functional definition for this word is: 'To hold, as a vessel contains a gallon. Hence, to have capacity; to be able to hold; applied to an empty vessel'.

Please see the note for Mark 10:11 and Revelation 19:7-LJC about the words marriage / Wedding. Please see the note for Mark 10:11 about the word marry. The functional definition is: 'The act of uniting a man and woman for life; wedlock; the legal union of a man and woman for life. Marriage is a contract both civil and religious, by which the parties engage to live together in mutual affection and fidelity, till death shall separate them. Marriage was instituted by God himself for the purpose of preventing the promiscuous intercourse of the sexes, for promoting domestic felicity, and for securing the maintenance and education of children'.

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.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. 1Co 7:2,28,36,39; 1Ti 5:11,14 General references. exp: Mt 19:11'.

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C7-S11 (Verse 10-11) Commandment from the Lord on marriage.

Equivalent Section: What the command is.

and unto the married I command,
yet not I,
but the Lord,
Let not the wife depart from her husband:.

Equivalent Section: How to handle disobedience to the command.

But and if she depart,
let her remain unmarried,
or be reconciled to her husband:.

Equivalent Section: the same command for the husband.

and let not the husband put away his wife..

Please see the note for 7:8, for links to sentences within this chapter which use the word unmarried. This chapter is the only place in the Bible which uses the term unmarried is used. The technical difference between the unmarried and other marital states is only considered here because, for the most part, this technical difference isn't that important.

Please see the note for this verse in the Lord Jesus Christ Study. As pointed out there, this sentence uses Lord because this commandment has the enforcement of law and violating it will bring judgment. Further, the Bible uses Lord for the role of God which refuses to consider us individually and provides no exceptions. It does not matter what circumstances a person is living with, there are no exceptions.

Having said that, let me clarify my statement. I lived with a wife that 4 doctors accused of felony verbal abuse. I had a medical condition that the stress from her demands caused me to bleed internally every day for 3.5 years. I bled so much that I could not do a desk job for 2 years and I ended up in the emergency room going into a coma and the doctor telling me that I would never wake up. When I did wake up he said that I died and had to be revived. After my divorce, it took another 3.5 years for the bleeding to stop. In the more than 10 years since I have remained unmarried. Recently, the doctor said that I have no evidence of my earlier medical problem, not even the internal scarring that always exists. However, after giving my wife several years to repent, God has brought a judgment of death into her life. Therefore, when I say that there are no exceptions, I probably have a better personal basis for making this claim than anyone most people know. And, that personal basis is in addition to what the Bible literally says.

Having said that, please recognize another thing that I said, which a whole lot of people want to say is wrong. (I have yet to meet anyone who claims that I am wrong who also lived for years as the victim of felony abuse.) Our sentence does allow divorce. I deal more with this elsewhere but Isaiah 50:1 and Jeremiah 3:8 both tell us that God is divorced. So the claim that 'God is always against divorce' is Biblically doctrinally wrong, especially when told to abuse victims. Matthew 7:1-2 says, Judge not, that ye be not judged. forwith what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Statistically, we are see an ever increasing number of God's people who are victims of abuse, and many of these people are the descendants of others who condemned abuse victims for getting a divorce. There is a very clear Biblical doctrinal distinction between divorce and getting remarried. Our sentence very clearly says let her remain unmarried.

Another point to this sentence is that many 'good Godly Bible believing fundamental' preachers and people condemn the divorced on the basis that they believe the people should get a legal separation. Those people need to be put in jail for practicing law without a license because no matter how well they know the Law of God, that does not give them a right to speak about the law of man. Further, their claim to know the Law of God is in error because our sentence does not say 'let them remain separated' but it says let her remain unmarried. That is divorced just like Hosea was while he was preaching and writing the word of God. Further, if you really study the results of God getting divorced, you find that we can not get the same results from a legal separation in most courts of man. Getting the same results as God received usually requires getting a legal divorce. Therefore, these people who condemn everyone who gets a divorce, and refuse to recognize the Biblical doctrinal distinction between the unmarried and the remarried, are asking for God to bring judgment upon themselves and their descendants.

While I could go no more, and really want to, I will return to the interpretation of our sentence. We have three Equivalent Sections which basically tell us that the Lord has rules about marriage and divorce which apply the same way to husbands and to wives. Avoid divorce if at all possible and if you do get divorced then go without or take back the marriage partner that you had and make things work. God's judgment is for getting remarried, not for getting divorced.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'.

Please see the note for Romans C5S7 about the word reconcile. The functional definition is: 'to call back into union'.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'yet. 1Co 7:12,25,40 Let. 1Co 7:15; Jer 3:20; Mal 2:14-16; Mt 5:32; 19:6-9; Mr 10:11-12; Lu 16:18 General references. exp: Lu 16:18; 1Co 11:11.
or. Jg 19:2-3; Jer 3:1 and let. De 22:19; Isa 50:1; Mr 10:2 General references. exp: Lu 16:18; 1Co 11:11'.

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C7-S12 (Verse 12) Instructions by Paul.

Equivalent Section: Paul tells us the source of this addition.

But to the rest speak I,
not the Lord :.

Equivalent Section: Paul gives the addition.

If any brother hath a wife that believeth not,
and she be pleased to dwell with him,
let him not put her away..

Our sentence starts with But which means it has the same subject while going is a different direction. in this sentence we have the difference of Paul speaking, as opposed to the Lord speaking in the prior sentence. In addition, we have a saved person married to a lost person as opposed to two saved people. Thus, the acceptable difference in circumstances which allow different actions are based upon spiritual differences and not anything of this world, our flesh or any other non-spiritual consideration.

The phrase But to the rest speak I, can be argued to apply to the rest of the chapter or to a lesser amount of sentences. If we apply it to the end of the chapter, then we have to include the phrase that ends the chapter and says and I think also that I have the Spirit of God. Thus, we have Paul speaking as a Godly preacher under the direct influence of the Spirit of God.

If we accept that this phrase is limited to less than the rest of the chapter, then we have to consider that 7:18 says, Is any man called being circumcised? and we have God given scripture in other places which also deals with this subject and deals with it the same way. Thus, the limit of Paul speaking as a preacher, and not the Lord speaking through him would end before 7:18. Either application can be argued and Ill not fight either so long as people agree that from the start of our current sentence through the end of 7:17, we have the word of a Godly preacher and not God given doctrinal law. This is important because when there are extreme circumstances, such as the felony abuse already mentioned, the victim doesn't need to hear some argument that God commanded that they stay in the abusive situation.

As mentioned before, in the Bible the word let was the action verb used in creation. Therefore what we really have in our Second Equivalent Section is the strongest language that Paul has as a preacher to say: 'If the lost marriage partner is willing to stick around then do all that you can to keep them'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition is: 'Cessation of motion or action of any kind, and applicable to any body or being'. in this case, Paul has stopped separating out groups of people to give instruction to.

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 . 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. This epistle uses the word brother for 'a saved person'. 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.

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. Please also notice the th. within our sentence and in the word believeth . This means that Paul is talking about a lifestyle believeth not and not something that is a one-time event and even not something that lasts only for a time.

Please see the note for 3:16 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

Please see the note for 1:21 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak. 1Co 7:6,25; 2Co 11:17 exp: 2Co 8:8. If. Ezr 10:2-3,11-19 General references. exp: Lu 16:18; 1Co 11:11'.

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C7-S13 (Verse 13) Addition to Paul's instructions.

and the woman which hath an husband that believeth not,
and if he be pleased to dwell with her,
let her not leave him..

This sentence is saying the same as the prior with male and female roles reversed. Biblical doctrine is applied to all the same way unless it is specifically dealing with something where God says that male / female makes a difference. 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.

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. Please also see the note for 6:6 about the word unbelief. Please also notice the th. within our sentence and in the word believeth . This means that Paul is talking about a lifestyle believeth not and not something that is a one-time event and even not something that lasts only for a time.

Please see the note for 1:21 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'.

Please see the note for 3:16 about the word dwell. The functional definition is: 'Inhabiting; residing; sojourning; continuing with fixed attention'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: 1Co 11:11'.

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C7-S14 (Verse 14) Why Paul gives these instructions.

Equivalent Section: Sanctification in the marriage.

For the unbelieving husband is sanctified by the wife,
and the unbelieving wife is sanctified by the husband:.

Equivalent Section: Sanctification of the children.

else were your children unclean;
but now are they holy..

This sentence starts with For, which means it is telling us why Paul gave the command that he did in the prior two sentences. And the main reason given in the First Equivalent Section is that the unbelieving (spouse) is sanctified by the believing spouse. Please see the note for Jude 1:1 which has links to every verse in the New Testament which uses a form of the word sanctified along with the definition from Webster's 1828 and with identifying several things which are sanctified. There we learn that sanctified is defined as 'Made holy; consecrated; set apart for sacred services' (Webster's 1828 ) and that sanctified is applied in this verse as: 'kept from normal punishment'. That is, God puts a special protection on the unbelieving spouse, because of the believing spouse, which keeps the unbelieving spouse from doing a sin which will cause God to give up on them and never offer them salvation.

I know that there are people that disagree with this Biblical doctrine but Genesis 3:6 says, the LORD said, My spirit shall not always strive with man, for that he also is flesh. Also, Romans 1:28 says, and even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. In both of these verses, and others like it, God lets people go on sucking air but God determines that He will not draw them to salvation (John 6:44). Thus, our First Equivalent Section is telling us that God is withholding punishment that the unbelieving spouse deserves and is protecting them so that they will not do a sin that will cause God to turn His back on them. And, if we really think about it, we hear unbelieving spouses complain all the time about how their believing spouse keeps them from doing the sin that they really want to do. (Please also see the notes for Romans C3-S4 and for Romans C3-S5 about the word unbelief.)

Now we come to the Second Equivalent Section where we see the same protection extended to the children. Many people would let their spouse got to hell but die for the salvation of their children. However, our marriage vows, and God, say that the first priority is to the spouse. Therefore, we do not get the protection of God extended to children (This is the Second Equivalent Section) until the protection is first extended to the unbelieving spouse. In addition, since that unbelieving spouse also affects the thinking and actions of the children, we need to have God control that influence in order to affect what the children learn.

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. 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.

Please see the notes for Galatians C4-S1 and Galatians 4:19-20 about the word child. The functional definition is: 'This word has considerable latitude of meaning in Scripture. In general, it is used for the spiritual and/or physical offspring'. Please also see the note for Galatians C3S9 about the children of Abraham. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the children of God. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Colossians 3:8 about the children of wrath. Please also see the note for Galatians C4-S17 about the phrase My little children.

Please see the note for Hebrews 9:13-14 about the word unclean. The functional definition is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. In particular, the note for Romans tells us: 'Of the 30 verses in the New Testament, 22 are talking about unclean spirits / unclean devil' and then gives comments for each of the other verses which use unclean. Basically, by keeping the unbelieving spouse around, the saved person is limiting the influence of devils in the lives of their children. As we keep seeing all throughout this chapter, the main priority is consideration of the spiritual results when deciding about how to handle human relationships, especially marriage.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the unbelieving husband. 1Co 6:15-17; Ezr 9:1-2; 1Ti 4:5; Tit 1:15 else. Ezr 9:2; Isa 52:1; Mal 2:15-16; Ac 10:23; Ro 11:16 General references. exp: Mt 19:15; 1Co 11:11'.

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C7-S15 (Verse 15) Allowed exception to Paul's instructions.

But if the unbelieving depart,
let him depart..

Our sentence starts with But if, which lets us know that it is talking about another condition related to the subject of the prior sentence. There it was talking about why we should keep the unbelieving spouse around and we saw that the main reason was the spiritual influence in the life of the unbelieving spouse and of the children. However, if the unbelieving depart then trying to force them to stay only causes fights within the homeans goes against the reason to try to keep them there. Look at the next sentence where Paul explains this. 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.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

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C7-S16 (Verse 15) Why the exception is allowed.

Equivalent Section: Problem without the exception.

A brother or a sister is not under bondage in such cases:.

Equivalent Section: Why.

but God hath called us to peace..

Please see the note for Matthew 5:20 about the word case. The functional definition for this word is: 'Describes the circumstances or condition of things'.

Our Second Equivalent Section starts with a but, which always makes it the polar opposite of the First Equivalent Section. Thus, God hath called us to peace is the exact opposite of what happens when the religious person puts another person in bondage by requiring then to hold onto a marriage when an unbelieving spouse determines that they are going to depart. Reality is that there are a lot of religious houses with two people lining in it but one has departed from the marriage.

Please see the note for Romans 16:1 which has links to everywhere that the New Testament uses any form of the word sister along with a definition. 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'.

Please see the note for 2Peter 2:19 about the word bondage. Please also see the note for 1Corinthians C7S16 about the word bond. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

Please see the note for Matthew 5:20 about the word case. The International Standard Bible Encyclopedia defines this word as: 'kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."'.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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 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. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A brother. Mt 12:50; Jas 2:15 but. 1Co 14:33; Ro 12:18; 14:19; 2Co 13:11; Ga 5:22; Heb 12:14; Jas 3:17-18 to peace. Gr. in peace. General references. exp: Ro 12:18'.

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C7-S17 (Verse 16) Perspective for the wife in this situation.

For what knowest thou,
O wife,
whether thou shalt save thy husband?.

Only God saves from Hell. Many make the mistake of thinking that this is the only salvation in the Bible. However, Peter wasn't worried about going to Hell but about drowning (Matthew 14:30). This sentence is telling us that the saved person might save the unbelieving spouse from the judgment of God, including saving them from having God turn His back on them and never giving them another chance to be saved eternally.

Please see the note for 1:5 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'. 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. In addition, 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.

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: 'O wife. 1Co 9:22; Pr 11:30; Lu 15:10; 1Ti 4:16; Jas 5:19-20; 1Pe 3:1-2'.

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C7-S18 (Verse 16) Perspective for the husband in this situation.

or how knowest thou,
O man,
whether thou shalt save thy wife?.

This sentence is the same doctrine as the sentence above only with the roles reversed. Please see the note above.

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

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C7-S19 (Verse 17) What the Lord wants.

But as God hath distributed to every man,
as the Lord hath called every one,
so let him walk..

This sentence is one of three sentences within this chapter (7:19, 7:26 and 7:31) that tell us the theme of the chapter which is to accept the circumstances of life that the Lord put us into. Please also see the other two notes as each of these sentences has slightly different details attached to this precept.

Within our sentence we see that God hath distributed and the Lord hath called. Thus, we are dealing with the power and legal authority of God and arguing against this precept is not fighting against the messenger (man of God) but is a direct challenge to the power and authority of God (1Samuel 8:7). Please see the note for this verse in the Lord Jesus Christ Study for more on this doctrine. The conclusion from that note is: 'Stay where God put you. Deal with the pain and problems by using the gift that God gave you. The circumstances that you are in are intended to cause your personal spiritual gift to grow'.

Our sentence starts with the word But and has the same subject as the prior sentence while going in a different direction. In the prior sentences Paul just told saved people why they should stay in circumstances which their flesh finds painful and motivates them to get out of. Paul said that there were reasons to stay in those circumstances, but that it was not required for all circumstances. Thus, there is a way out for saved people who meet God's qualifications, but our current sentence is saying that people might not want to get out even though they can get out. Here we are told that God let us get into these circumstances which will exercise our own proper gift of God. God gave us a promise in 10:13 of There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. therefore, while we can get out of the circumstances, we can also get help from God and exercise our proper gift of God in a way that will allow us to be able to bear it. Having said that, I must confess that I personally have chosen the way out rather than grow my proper gift of God under certain circumstances that I thought were extreme. Therefore, I have no criticism of anyone who chooses the way out, and I personally doubt if anyone else can be right while criticizing such a person.

Please see This table for every use of God in 1Corinthians. In keeping with the rest of this note we see that God is Who allowed us to get into the circumstances which are causing us our problems.

Please see the note for Romans 12:10-13 for links to every place in the Bible where the word distribute is used, along with the definition from Webster's 1828 . Parts of that definition which fit our current sentence are ' to divide among two or more; to deal; to give or bestow in parts or portions' and 'To dispense; to administer; as, to distribute justice'. When God distributes spiritual gifts He gives different gifts to different people and so on, except Jesus has all of the spiritual gifts (Chapter 12). However, that is not the only form of distribute that God does because the context of our current chapter lets us know that God is actively involved in the 'administration' and the 'dispensation' of circumstances which cause growth of those spiritual gifts. As we have seen in prior notes of this chapter, Paul is introducing a topic that he will provide more details for later within this epistle.

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. (There are at6 least 4 other notes with multiple links and notes.) Call is used 10 times just within this chapter (our current sentence, 7:18, 7:18, 7:20 [twice], 7:21, 7:22 [twice], 7:24). What we learn here is that the Lord calls His children but often they refuse to obey His call. Our sentence literally says as the Lord hath called every one, so let him walk. Since this command comes from our Lord, disobedience brings judgment.

The only other place where we see the word walk is used in this epistle is 3:3. Please 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 to do is do the small things that our Lord tells us to do and repeat them for the rest of our life, without counting how many we do. In addition, follow the path that our Lord has called us to follow and don't worry about what is outside of our particular path way and don't worry about where it ends. 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: 'as God. 1Co 7:7; Mt 19:12; Ro 12:3-8; 1Pe 4:10-11 as the. 1Co 7:18,20-21,24 General references. exp: Ge 5:22; Mt 19:11'.

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C7-S20 (Verse 17) The command is consistent to all saved.

and so ordain I in all churches..

We find forms of the word ordain / ordinance 101 times in 97 verses of the Bible, 33 times in the New Testament and in 1Corinthians, in: 2:7; our current sentence; 9:14 and 11:2. Please also see the note for Romans 7:10 which has links to verses in Romans that use the word ordain. Webster's 1828 dictionary defines ordain as: 'v.t. L. ordino, from ordo, order. 1. 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. In America, men are ordained over a particular church and congregation, or as evangelists without the charge of a particular church, or as deacons in the episcopal church. 2. to appoint; to decree. Jeroboam ordained a feast in the eighth month. 1Kings 12. As many as were ordained to eternal life, believed. Acts 13. 3. to set; to establish; to institute; to constitute. Mulmutius ordained our laws. 4. to set apart for an office; to appoint. Jesus ordained twelve that they should be with him. Mark 3. 5. to appoint; to prepare. ForTophet is ordained of old. Is. 30.'

This sentence tells us that Paul sets down God's legal order of offices / positions / spiritual gifts using the commandment from the Lord which was specified in the prior sentence and is one of three sentences that tell us the theme of this chapter. The rest of this chapter is explaining how to apply the ordinance specified in the prior sentence. Our current sentence tells us that this ordinance is for all churches and all believers to obey.

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 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: 'so ordain. 1Co 4:17; 16:1; 2Co 11:28 General references. exp: Ge 5:22; Mt 19:11'.

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C7-S21 (Verse 18) The same reasoning applies to circumcision.

Is any man called being circumcised?.

This sentence through C7-S25 are all dealing with a single application of the ordinance specified in C7-S19-20 a. in this application, circumcision and uncircumcision are used as an example of how to apply the precept that Paul said was also an ordinance. Please see the Word Study on Gospel for the gospel of the circumcision and the gospel of the uncircumcision. Please also see the note for Romans 4:9 about circumcision and uncircumcision. Basically, this was the greatest religious argument of Paul's day and was the basic reason that saved Jews had Paul arrested and beheaded. Our group of sentences are telling us the no religious argument is important. What is important is keeping of the commandments of God. Religion claims to do that, but as we found in the first chapters and what they taught about the first sins (see Test of Spiritual Maturity) dealt with in this epistle, is that we are to verify everything claimed by religious leaders. We are to check their claims against the Spirit of God and against the word of God.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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 Colossians 2:10-12 about the word circumcise. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. Please also see the note for Romans C4S13 about the word uncircumcision. The functional definition is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Ac 15:1,5,19,24,28; Ga 5:1-3; Col 3:11 General references. exp: Ro 2:26'.

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C7-S22 (Verse 18) Commandment.

let him not become uncircumcised..

All of the sentences from C7-S21 through C7-S25 are dealing with a single application of the ordinance specified in C7-S19-20. Our current sentence says to not change the circumstances that God put you into. Please see the note for C7-S21 for more details. in this application, circumcision and uncircumcision are used as an example of how to apply the precept that Paul said was also an ordinance. Please see the Word Study on Gospel for the gospel of the circumcision and the gospel of the uncircumcision. Please also see the note for Romans 4:9 about circumcision and uncircumcision.

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 Colossians 2:10-12 about the word circumcise. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.. Please also see the note for Romans C4S13 about the word uncircumcisionabout the word uncircumcision. The functional definition is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ro 2:26'.

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C7-S23 (Verse 18) The same reasoning applies to uncircumcision.

Is any called in uncircumcision?.

All of the sentences from C7-S21 through C7-S25 are dealing with a single application of the ordinance specified in C7-S19-20. Our current sentence says tells us another circumstance that God put saved people into. Please see the note for C7-S21 for more details. in this application, circumcision and uncircumcision are used as an example of how to apply the precept that Paul said was also an ordinance. Please see the Word Study on Gospel for the gospel of the circumcision and the gospel of the uncircumcision. Please also see the note for Romans 4:9 about circumcision and uncircumcision.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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 Colossians 2:10-12 about the word circumcise. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.. Please also see the note for Romans C4S13 about the word uncircumcisionabout the word uncircumcision. The functional definition is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ro 2:26'.

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C7-S24 (Verse 18) Commandment.

let him not be circumcised..

Please see the note for Colossians 2:10-12 about the word circumcise. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.. Please also see the note for Romans C4S13 about the word uncircumcisionabout the word uncircumcision. The functional definition is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ro 2:26'.

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C7-S25 (Verse 19) Why these commandments were given.

Circumcision is nothing,
and uncircumcision is nothing,
but the keeping of the commandments of God..

All of the sentences from C7-S21 through C7-S25 are dealing with a single application of the ordinance specified in C7-S19-20. Our current sentence says that these circumstances don't matter but what matters is keeping of the commandments of God. Religions claim that you will keep of the commandments of God by obeying their rules, but we would not have all of these different religions if that were true. God gave each of us a brain and God expects us to use it to prayerfully compare religious claims to what the Bible actually says. Please see the note for C7-S21 for more details.

Please see the note for Colossians 2:10-12 about the word circumcise. The functional definition, of the word circumcision, is: 'An outward sign of a spiritual covenant. It is used symbolically, by the word of God, for all who rely on keeping religious rules to make them right with God'. The main application found in the New Testament, is: 'the circumcised Jew but symbolically applies to all who rely on keeping religious rules to make them right with God'. The main application, of the word uncircumcision, found in the New Testament, is: 'the non-Jew but also symbolically applies to all who rely on faith to make them right with God'.. Please also see the note for Romans C4S13 about the word uncircumcisionabout the word uncircumcision. The functional definition is: 'What Jewish believers called the non-Jews who relied on faith to make them right with God'.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please also see the note for 1John 5:2 about the phrase keep his commandments. We find forms of the word keep, in 1Corinthians, in: 5:8; 5:11; 7:19; 7:37; 9:27; 11:2; 14:28 and 14:34.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Circumcision. 1Co 8:8; Ro 2:25-29; 3:30; Ga 5:6; 6:15 exp: Col 3:11. but. 1Sa 15:22; Jer 7:22-23; Mt 5:19; Joh 15:14; 1Jo 2:3-4; 3:22-24; 5:2-3; Re 22:14 General references. exp: Ro 2:26'.

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C7-S26 (Verse 20) The general commandment for all circumstances.

Let every man abide in the same calling wherein he was called..

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. When we see the word call in this epistle we see that God sets a goal before us and specifies how we are to get to that goal. He expects us to 'trust and obey' Him by making His goal the goal of our life and by following His way to reach that goal all with the faith the He will reward us for all that we go through.

So, now that we have considered the meaning of call, we can apply that to the phrase in the same calling wherein he was called. The he was called lets us know that different people are called to different goals of life and different paths to get there. (But all goals and paths agree with the Spirit of God and the word of God.) therefore we are each (Let every man) to stay in the particular path and keep the particular goal that God gave us. [That's why we have different spiritual gifts with our particular spiritual gift matched to the same calling wherein (we were) called].

In addition, to the above, we are not only to stay there but our sentence tells us to abide there. 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 for this word is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. Thus, when someone abides some place they don't just go there or stay in part of the place but they use every part of the place where they abide. Thus, our sentence is telling us to use every part of the way which reaches our calling wherein (we are) called and seek to reach every part of the goal that our God put before us. Further, as already mentioned, realize that others are going to have a different calling wherein he was called. Therefore, expect that others will do things that you don't have to do and expect that you will have to do things that they don't have to do.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'abide. 1Co 7:17,21-23; Pr 27:8; Lu 3:10-14; 1Th 4:11; 2Th 3:12'.

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C7-S27 (Verse 21) The same reasoning applies to servants.

Art thou called being a servant?.

Just like the previous example, we have another example which sp and several sentences and shows us another what to apply the precept that is the theme of our chapter. In C7-S27 through C7-S30 we see this precept applied to servants (employee) and to freeman (employers). Our precept tells us to serve our Lord within the conditions that we are in. Our example shows that the conditions do not change our ability to obey this precept. Once more we see what society claims is a great division between men and we also see Paul tell us that this so-called division doesn't matter. All that matters is that we abide with God in whatever calling that God put us into (C7-S30).

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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.

With this word servant we get into all kinds to political based arguments that try to make the Bible support a political agenda, especially in America. We also have wildly differing definitions in different dictionaries. I'm going skip all of that and just say that Paul is effectively asking if you got saved from the bottom of the social-economic scale. We find forms of the word servant occurring 1047 times in 927 verses of the Bible, 165 times in 155 verses of the New Testament, and in 1Corinthians, only in this section and in 9:19. Please remember that men's' definitions differ from God's definitions, and that only God's definitions can be used to interpret the Bible. Therefore, anyone who wants to argue with the definition that I am using can go through all of those verses and do a proper Word Study to show that they are using God's definition, before they complain about my definition.

We find forms of the word servant / serve occurring 1499 times in 1311 verses of the Bible, 237 times in 216 verses of the New Testament, and in 1Corinthians, in: our current sentence; 2:22; 2:22; 9:19 and 14:22. (Please see earlier in this note for the verses limited to the word servant.) please see the notes for each of these sentences for the use of servant within that sentence. That will provide a better understanding than small notes here or even than looking at the following. Webster's 1828 dictionary defines servant as: ' L. servants, from servo, to keep or hold; properly one that waits, that is, stops, holds, attends, or one that is bound. 1. A person, male or female, that attends another for the purpose of performing menial offices for him, or who is employed by another for such offices or for other labor, and is subject to his command. the word is correlative to master. Servant differs from slave, as the servant's subjection to a master is voluntary, the slave's is not. Every slave is a servant, but every servant is not a slave. Servants are of various kinds; as household or domestic servants, menial servants; laborers, who are hired by the day, week or other term, and do not reside with their employers, or if they board in the same house, are employed abroad and not in the domestic services; apprentices, who are bound for a term of years to serve a master, for the purpose of learning his trade or occupation. In a legal sense, stewards, factors, bailifs and other agents, are servants for the time they are employed in such character, as they act in subordination to others. 2. One in a state of subjection. 3.In Scripture, a slave; a bondman; one purchased for money, and who was compelled to serve till the year of jubilee; also, one purchased for a term of years. 4. the subject of a king; as the servents of David or of Saul. The Syri and became servants to David. 2 Sam. 8. 5. A person who voluntarily serves another or acts as his minister; as joshua was the servant of Moses, and the apostles the apostles the servants of Christ. So Christ himself is called a servant, Is. 42. Moses is called the servant of the Lord, Duet. 34. 6. A person employed or used as an instrument in accomplishing God's purposes of mercy or wrath. So Nebuchadnezzar is called the servant of God. Jer. 25. 7. One who yields obedience to another. the saints are called servants of God, or of righteousness; and the wicked are called the servants of sin. 8. that which yields obedience, or acts on subordination as an instrument. 9. One that makes painful sacrifices in compliance with the weakness or wants of others. 10. A person of base condition or ignoble spirit. 11. A word of civilith. I am, sir, your humble or obedient servant. Our betters tell us they are our humble servants, but understand us to be their slaves. Swift.'

Nave's Topical Bible provides links to servant as: 'Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave BOND: Laws of Moses concerning: Ex 21:1-11,20-21,26-27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7. Kidnapping forbidden: De 21:10-14; 24:7; 1Ti 1:10; Re 18:13. Fugitive, not to be returned to his master: De 23:15-16. David erroneously supposed to be a fugitive slave: 1Sa 25:10. Instances of fugitive. Hagar, commanded by an angel to return to Sarah (Sarai), her owner: Ge 16:9. Sought by Shimei: 1Ki 2:39-41. Onesimus interceded for, by Paul: Phm 1:21. Rights of those born to a master: Ge 14:14; 17:13,27; Ex 21:4; Pr 29:21; Ec 2:7; Jer 2:14. Bought and sold: Ge 17:13,27; 37:28,36; 39:17; De 28:68; Es 7:4; Eze 27:13; Joe 3:6; Am 8:6; Re 18:13. Captives of war became slaves: De 20:14; 21:10-14; 2Ki 5:2; 2Ch 28:8,10; La 5:13. Captive bondservants shared by priests and Levites: Nu 31:28-47. Thieves punished by being made: Ge 43:18; Ex 22:3. Defaulting debtors made: Le 25:39; Mt 18:25. Children of defaulting debtors sold as: 2Ki 4:1-7. Voluntary servitude of: Le 25:47; De 15:16-17; Jos 9:11-21. Given as dowry: Ge 29:24,29. Owned by priests: Le 22:11; Mr 14:66. Slaves owned slaves: 2Sa 9:10. The master could marry, or give in marriage: Ex 21:7-10; De 21:10-14; 1Ch 2:34-35. Taken in concubinage: Ge 16:1-2,6; 30:3,9. Used as soldiers by Abraham: Ge 14:14. Must be circumcised: Ge 17:13,27; Ex 12:44. Must enjoy religious privileges with the master's household: De 12:12,18; 16:11,14; 29:10-11. Must have rest on the sabbath: Ex 20:10; 23:12; De 5:14. Equal status of, with other disciples of Jesus: 1Co 7:21-22; 12:13; Ga 3:28; Eph 6:8. Kindness to, commanded: Le 25:43; Eph 6:9. Bond service threatened, as a national punishment, for the disobedience of Israel: De 28:68; Joe 3:7-8. Degrading influences of bondage exemplified by cowardice: Ex 14:11-12; 16:3; Jg 5:16-18,23. Emancipation of: Ezr 1:1-4; Jer 34:8-22; 1Co 7:21. Freedmen called "Libertines,": Ac 6:9. Cruelty to. The Israelites: Ex 1:8-22; 2:1-4; Ac 7:19,34. An abandoned sick man: 1Sa 30:13. Kindness to. By the Roman centurion: Mt 8:8-13; Lu 7:2-10. By Paul: Phm 1:21. INSTANCES OF. Joseph: Ge 37:26-28,36. Israelites: Ex 1:10-22; 5:7-14; De 6:12,21. Gibeonites: Jos 9:22-27. Canaanites: 1Ki 9:21. The Jews in Babylon: 2Ch 36:20; Es 1; 2; 3; 4; 5; 6; 7; 8; 9; 10. Emancipation of: 2Ch 36:23; Ezr 1:1-4. FIGURATIVE: Le 25:42,55; Ps 116:16; Mt 24:45-51; Lu 12:35-48; 17:7-9; Joh 8:32-35; Ro 6:16-22; 1Co 4:1; 7:21-23; Ga 5:13; 1Pe 2:16; 2Pe 2:19; Re 7:3. INSTANCES OF GOOD. Joseph: Ge 39:2-20; 41:9-57; Ac 7:10. Elisha: 2Ki 2:1-6. Servants. Of Abraham: Ge 24. Of Boaz: Ru 2:4. Of Jonathan: 1Sa 14:7. Of Abigail: 1Sa 25:14-17. Of David: 2Sa 12:18; 15:15,21. Of Ziba: 2Sa 9. Of Naaman: 2Ki 5:2-3,13. Of Nehemiah: Ne 4:16,23. Of the Roman centurion: Mt 8:9. Of Cornelius: Ac 10:7. Onesimus: Phm 1:11. Servants in the parable of the pounds and the parable of the talents: Mt 25:14-23; Lu 19:12-19. WICKED AND UNFAITHFUL. Jeroboam: 1Ki 11:26. Gehazi: 2Ki 5:20-27. Zimri: 1Ki 16:9-10; 2Ki 9:31. Onesimus: Phm 1:11. Of Abraham and Lot: Ge 13:7. Of Abimelech: Ge 21:25. Of Ziba: 2Sa 16:1-4; 19:26-27. Of Absalom: 2Sa 13:28-29; 14:30. Of Shimei: 1Ki 2:39. Of Joash: 2Ki 12:19-21. Of Amon: 2Ki 21:23. Of Job: Job 19:15-16. In the parable of the talents and the parable of the pounds: Mt 25:24-30; Lu 19:20-26. In the parable of the vineyard: Mt 21:33-41; Mr 12:1-9. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 16:6-9; Ex 20:10; De 5:14; Ne 5:8; Job 19:15-16; 31:13-14; Ps 123:2; Pr 12:9; 13:17; 17:2; 19:10; 25:13; 26:6; 27:18,27; 29:19,21; 30:10,21-23; Ec 7:21; Isa 52:3; Jer 22:13; 34:8-17; La 5:8; Zep 1:9; Mal 1:6; Mt 8:9; 10:24-25; 24:45-51; Lu 12:35-48; 16:1-13; 17:7-9; 22:27; Joh 13:16; 1Co 4:2; 7:21-24; Eph 6:5-9; Col 3:22-25; 1Ti 6:1-2; Tit 2:9-10; 1Pe 2:18-20: HIRED. Jacob: Ge 29:15; 30:26. Re-employed: Ge 30:27-34; 31:6-7,41. Parable of. The laborers of a vineyard: Mt 20:1-15. The father of the prodigal son: Lu 15:17,19. The rebellious son: Lu 15:15-19. Treatment of, more considerate than that of slaves: Le 25:53. Await employment in the marketplace: Mt 20:1-3. Wages paid. In kind: Ge 30:31-32; 2Ch 2:10. In money: Mt 20:2. UNCLASSIFIED SCRIPTURES RELATING TO: Le 19:13; 25:39-41; De 24:14-15; Job 7:1-2; 14:6; Mal 3:5; Mt 10:9-10; Lu 10:7; Ro 4:4; Col 4:1; 1Ti 5:18; Jas 5:4'.

Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. 1Co 12:13; Ga 3:28; Col 3:11; 1Ti 6:1-3; 1Pe 2:18-24 a servant. Rather, a slave, doulos G1401, the property of another, and bought with his money. In these verses the apostle shows that Christianity makes no change in our civil connections'.

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C7-S28 (Verse 21) How servants are to obey the command.

Equivalent Section: Right attitude.

care not for it:.

Equivalent Section: Right action.

but if thou mayest be made free,
use it rather..

Just like the previous example, we have another example which sp and several sentences and shows us another what to apply the precept that is the theme of our chapter. In C7-S27 through C7-S30 we see this precept applied to servants (employee) and to freeman (employers). Our precept tells us to serve our Lord within the conditions that we are in. Our example shows that the conditions do not change our ability to obey this precept. Please see the all of the related notes and consider them together. In particular, the next sentence starts with For and tells us why Paul said what he does in this sentence. Considering the next sentence will help some people understand the proper interpretation of this sentence.

Lots of employees today feel like they are treated like a slave. Whether you agree with that attitude or not does not matter because your agreement or disagreement does not change their feelings. Most of them are looking forward to the day that thou mayest be made free. Usually, that's the day of their personal (thou) retirement. Think about your own retirement pl and and then look at our Second Equivalent Section. Here we are told that the action which we are to start on that day is use it rather. That means 'Rather than doing what your flesh wants, use the opportunity for service to the Lord'. Remember, our precept came from the Lord which means that when we face God in judgment He is going to bring up, and judge us for, how well we obey this command.

Think about all of the things around the church that people criticize, especially those people who put in no effort or money, and realize that it will be your efforts which are criticized. Now realize that you will have to respond with the spirit of Christ. Then think about how God may want you to go to a mission field and use all of that experience to teach younger brothers how to make a better living. Think of this and all of the ways that you can work full time for the Lord, only for no pay. That is what our Second Equivalent Section is really telling us that our Lord expects from us.

With that in mind, now return to our First Equivalent Section where we are told care not for it about our being a servant (employee). If most people really thought about what the Lord commands them to do when they retire they would be in less of a rush to retire. Our sentence is telling us to stop being upset with the circumstances that we are in because the grass is not greener on the other side of the fence and our complaining is as dumb as a cow wanting on the other side of the fence. Use your current conditions to serve the Lord all that you can and worry about different circumstances when they arrive.

Please see the note for 7:32 about the word care. The functional definition is: ' Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'.

Please see the note for the next sentence 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'care. Lu 10:40-41; 12:29 (margin) 1Co 21:34 Php 4:6,11; Heb 13:5; 1Pe 5:7'.

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C7-S29 (Verse 22) It doesn't matter if you a servant or if you are free, all are to serve God.

Equivalent Section: How a servant is to serve.

For he that is called in the Lord,
being a servant,
is the Lord's freeman:.

Equivalent Section: How a free person is to serve.

likewise also he that is called,
being free,
is Christ's servant..

Just like the previous example, we have another example which sp and several sentences and shows us another what to apply the precept that is the theme of our chapter. In C7-S27 through C7-S30 we see this precept applied to servants (employee) and to freeman (employers). Our precept tells us to serve our Lord within the conditions that we are in. Our example shows that the conditions do not change our ability to obey this precept. Please see the all of the related notes and consider them together.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. 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 above for the use of servant in this chapter and epistle.

We find forms of the word free occurring 101 times in 96 verses of the Bible, 48 times in 44 verses of the New Testament, and in 5 verses of 1Corinthians. These verses are revealing when we look at them.

2:12 says Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.
The prior sentence says Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
our current sentence says 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.
9:1 says Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?
9:19 says For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
12:13 says For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

First look at 9:19 which tells us that God's purpose in making us free is so that we can become servant unto all. Next, look at 12:13 which says it does not matter whether we be bond or free because we have been all made to drink into one Spirit. Thus, we are to obey God's Holy Spirit no matter what our circumstances, which is what the main precept of this chapter teaches. Now look at 2:12 which tells us that we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Those things include our spiritual gifts and the circumstances which God led us into so that those spiritual gifts will be exercised and grow but only if we obey God's Holy Spirit no matter what our circumstances. Thus, we are back to the main precept of our chapter. That leaves us prior sentence and our current sentence which together tell us that any freedom that we have is given so that we may become Christ's servant. Thus, we see that all uses of the word free, within this epistle, support the precept of our current chapter which is that the circumstances of this life don't matter so long as we use those circumstances to serve God.

Webster's 1828 dictionary defines the word free as: '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. 2. In government, not enslaved; not in a state of vassalage or dependence; subject only to fixed laws, made by consent, and to a regular administration of such laws; not subject to the arbitrary will of a sovereign or lord; as a free state, nation or people. 3. Instituted by a free people, or by consent or choice of those who are to be subjects, and securing private rights and privileges by fixed laws and principles; not arbitrary or despotic; as a free constitution or government. There can be no free government without a democratically branch in the constitution. 4. Not imprisoned, confined or under arrest; as, the prisoner is set free. 5. Unconstrained; unrestrained; not under compulsion or control. A man is free to pursue his own choice; he enjoys free will. 6. Permitted; allowed; open; not appropriated; as, places of honor and confidence are free to all; we seldom hear of a commerce perfectly free. 7. Not obstructed; as, the water has a free passage or channel; the house is open to a free current of air. 8. Licentious; unrestrained. the reviewer is very free in his censures. 9. Open; candid; frank; ingenuous; unreserved; as, we had a free conversation together. Will you be free and candid to your friend? 10. Liberal in expenses; not parsimonious; as a free purse; a man is free to give to all useful institutions. 11. Gratuitous; not gained by importunity or purchase. He made him a free offer of his services. It is a free gift. the salvation of men is of free grace. 12. Clear of crime or offense; guiltless; innocent. My hands are guilty, but my heart is free. 13. Not having feeling or suffering; clear; exempt; with from; as free from pain or disease; free from remorse. 14. Not encumbered with; as free from a burden. 15. Open to all, without restriction or without expense; as a free school. 16. Invested with franchises; enjoying certain immunities; with of; as a man free of the city of London. 17. Possessing without vassalage or slavish conditions; as free of his farm. 18. Liberated from the government or control of parents, or of a guardian or master. A son or an apprentice, when of age, is free. 19. Ready; eager; not dull; acting without spurring or shipping; as a free horse. 20. Genteel; charming. Not in use.
FREE, v.t. 1. to remove from a thing any encumbrance or obstruction; to disengage from; to rid; to strip; to clear; as, to free the body from clothes; to free the feet from fetters; to free a channel from sand. 2. to set at liberty; to rescue or release from slavery, captivity or confinement; to loose. the prisoner is freed from arrest. 3. to disentangle; to disengage. 4. to exempt. He that is dead is freed from sin. Rom. 6. 5. to manumit; to release from bondage; as, to free a slave. 6. to clear from water, as a ship by pumping. 7. to release from obligation or duty. Tofree from or free of, is to rid of, by removing, in any manner'.

The Treasury of Scripture Knowledge provides Bible references of: 'Ga 5:13; 2:4; 3:25; 4:26,31; Ps 51:12; Isa 61:1; Mt 11:28-30; Joh 8:32-36; Ro 6:14; 7:3; 8:2; 1Co 7:22; 2Co 3:17; 1Pe 2:16; 2Pe 2:19'.

Returning to our sentence, we see two Equivalent Sections with the First Equivalent Section telling us how to serve the Lord and the Second Equivalent Section telling us how to serve the Christ. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ.} When we see Lord we are dealing with the role of the Son of God which deals with law, judgment and other things which are the same for all people. When we see Christ we are dealing with the role of the Son of God that has a personal relationship with each saved person and is concerned with how they obey the Spirit after their initial profession so that their personal life brings glory to God and so that they personally law up treasure in Heaven. Therefore, both Equivalent Section tells us about our service to God, which is the equality of the messages, while each Equivalent Section deals with a different role of the Son of God and tells us how our service differs based upon which role of toe Son of God that we are dealing with.

Returning to our First Equivalent Section, we see that it is talking about being a servant. Today we think of this as 'blue collar jobs' which usually are low skill or union type jobs. Reality of the work place includes the fact that so long as you do your job in these types of jobs, and you are not overly obnoxious about it, you will not be fired for witnessing on the job. (Yes, I have a lot of personal experience to base this claim upon.) However, 'white collar jobs' put a lot more emphasis upon being 'politically correct'. I have been 'let go' from more than one 'white collar job' because someone who was not part of a conversation over-heard me witnessing to another person. This was in spite of my maintaining 'excellent job performance' ratings throughout my career. Thus, the reality that our First Equivalent Section is teaching us is that the 'blue collar worker' is more of a freeman, when it comes to witnessing on the job, than the 'white collar worker' has.

Moving onto our Second Equivalent Section, we see that the he that is called, being free ('white collar worker') is Christ's servant. When I was 'let go' from more those 'white collar jobs', I turned my situation over to Christ. I prayed and old Him that if He let me be removed from that job then it was obvious to me that He had something else for me to do and I was waiting for Him to open the door and show me where to go next. Yes I looked for a job but I concentrated on doing Bible Study while waiting for personal direction from Christ. Yes, I received that personal direction each time and I did not worry about my personal needs being met because taking care of a servant's needs is the responsibility of the master. In addition, a servant must be ready to instantly respond to a command from their master, and they must care for 'general busy work' when they do not have a direct command. But, when those responsibilities are met, the servant can take care of their own interests. Therefore, he that is called, being free is only free from the commands of men. Both groups of people are free in one sense and servants in another. Therefore, there is a difference in the particulars of how each serves God but a similarity in the requirement to serve God.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: ' person, male or female, that attends another for the purpose of performing menial offices for him, or who is employed by another for such offices or for other labor, and is subject to his command'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is the. Lu 1:74-75; Joh 8:32-36; Ro 6:18-22; Ga 5:1,13; Eph 6:5-6; Col 3:22-24; Phm 1:16; 1Pe 2:16 freeman. Gr. made free. is Christ's. 1Co 9:19; Ps 116:16; Ro 1:1; Ga 1:10; Col 4:12; 1Pe 2:16; 2Pe 1:1; Jude 1:1'.

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C7-S30 (Verse 23) Why all are to serve.

First Step: Realize what it cost God to save you.

Ye are bought with a price;.

Second Step: Give God what He paid for.

be not ye the servants of men..

Just like the previous example, we have another example which sp and several sentences and shows us another what to apply the precept that is the theme of our chapter. In C7-S27 through C7-S30 we see this precept applied to servants (employee) and to freeman (employers). Our precept tells us to serve our Lord within the conditions that we are in. Our example shows that the conditions do not change our ability to obey this precept. Please see the all of the related notes and consider them together.

Please see the note for C7-S28 for the use of servant in this chapter and epistle. Please see 6:20; Leviticus 25:42; Acts 20:28; Titus 2:14; 1Peter 1:18; 3:18 and Revelation 5:9 related to the phrase ye are bought with a price.

This is another popular verse that is often preached and that I will not try to match the preaching of. I will provide some links and will point out that while many preachers claim to covet the price that the Son of God paid, only a for cover the price that God the Father paid. In addition, most leave out, and many even deny, that part of the price that the Son of God paid was to give up His personal power as God and use the power of the Holy Ghost so that He could be our example of how to live in this flesh while relying upon the power of the Holy Ghost.

We find forms of the word bought / buy occurring 108 times in 102 verses of the Bible, 30 verses of the New Testament, and in 1Corinthians, in: 6:20, which says the same thing as our current sentence; our current sentence and 30, which tells us that the buyer has the right to possess what he buys. Our God has the right to poses us. Webster's 1828 dictionary defines bought as: 'Past tense of buy'. Webster's 1828 dictionary defines buy as: 'v.t. pret. and pp. bought. pron. bawt. 1. to acquire the property, right or title to anything, by paying a consideration or an equivalent in money. It differs from barter only in this, that in barter the consideration or equivalent is some species of commodity; in purchase, the consideration is money paid or promised. to purchase; to acquire by paying a price to the satisfaction of the seller; opposed to sell. 2. to procure by a consideration given, or by something that is deemed worth the thing bought; to procure at a price; as, to buy pleasure with praise; to buy favor with flattery. 3. to bribe; to corrupt or pervert the judgment, by paying a consideration. Tobuy off, to influence to compliance; to cause to bend or yield by some consideration, as to buy off conscience; to detach by a consideration given, as to buy off one from a party. Tobuy out, to buy off, or detach from. 1. to purchase the share or shares of a person in a stock, fund, or partnership, by which the seller is separated from the company, and the purchaser takes his place, as, A buys out B. to purchase stock in any fund or partnership, is to buy in. Tobuy on credit, is to purchase a thing, on a promise in fact or in law, to make payment at a future day. Tobuy the refusal, is to give money for the right of purchasing at a fixed price at a future time. Tobuy the small pox, in South Wales, is to receive it by inoculation. In popular language, to buy is to pay dear for, as in Chaucer. BUY, v.i. to negotiate, or treat about a purchase. I will buy with you and sell with you.'

We find forms of the word price occurring 34 times in 32 verses of the Bible, and 10 times in the New Testament (Matthew 13:46; Matthew 27:6, Matthew 27:9; Acts 4:34; 5:2-3; 19:19; 1Corinthians 6:20; our current sentence; 1Peter 3:4). Webster's 1828 dictionary defines price as: 'n. L. pretium. See Praise. 1. the sum or amount of money at which a thing is valued, or the value which a seller sets on his goods in market. A man often sets a price on goods which he cannot obtain, and often takes less than the price set. 2. the sum or equivalent given for an article sold; as the price paid for a house, an ox or a watch. 3. the current value or rate paid for any species of goods; as the market price of wheat. 4. Value; estimation; excellence; worth. Who can find a virtuous woman? for her price is far above rubies. Prov.31. 5. Reward; recompense. That vice may merit; 'tis the price of toil; the knave deserves it when he tills the soil. The price of redemption, is the atonement of Jesus Christ. 1 Cor.6. A price in the hands of a fool, the valuable offers of salvation, which he neglects. Prov.17.'

Our sentence has two Steps and we already covered the details of the First Step. Further, all of the preaching that is done on this sentence tells people to do the Second Step because of what God did in the First Step. What we need to realize is that the both Steps are personal (ye). Therefore, being part of a church or some other group does not qualify for obedience to this sentence. Secondly, our sentence says be not ye the servants of men because Jesus told us No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. (Matthew 6:24; Luke16:13).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. 1Co 6:20; Le 25:42; Ac 20:28; Tit 2:14; 1Pe 1:18-19; 3:18; Re 5:9 be. Mt 23:8-11; Ga 2:4'.

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C7-S31 (Verse 24) The theme of this chapter.

Brethren,
let every man,
wherein he is called,
therein abide with God..

Please see the note for 7:8 for links to every verse in 1Corinthians which uses a form of the word abide. The functional definition for this word is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. Thus, when someone abides some place they don't just go there or stay in part of the place but they use every part of the place where they abide. Notice that our sentence adds, to what the other two sentences say, that we are to abide with God. That means that God needs to be actively involved in everything we do. Thus, our sentence is telling us to make sure that God is involved in every part of the way which reaches our calling wherein (we are) called. Further, as already mentioned, realize that others are going to have a different calling wherein he was called. Therefore, expect that others will do things that you don't have to do and expect that you will have to do things that they don't have to do. What we do need to be sure of is that God is involved even if no one else is.

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 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 . 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 1Corinthians 7:8 about the word abide. The functional definition for this word is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. 1Co 7:17,20 abide. 1Co 10:31; Ge 5:22-24; 17:1; 1Sa 14:45; Col 3:23-24'.

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C7-S32 (Verse 25) Paul's advice to virgins.

Equivalent Section: Why it is Paul's advice.

Now concerning virgins I have no commandment of the Lord :.

Equivalent Section: Why Paul can give advice.

yet I give my judgment,
as one that hath obtained mercy of the Lord to be faithful..

Our sentence starts with Now, which lets us know that Paul is starting a new subject but basing it on what he has said in prior sentences. Please remember that the precept of our chapter is to 'Stay in the circumstances that God put you in and use the spiritual gift that He gave you to deal with those circumstances and serve God'. We have seen Paul apply this precept to a few different circumstances in this chapter so far. Now he will apply the same precept to the circumstance of someone being a virgin.

Paul says I have no commandment of the Lord because he has no scriptural basis for what he is going to say. However, he will use this precept and show us what to do when we have no scriptural basis but need to give a decision or advice. Please notice that in our Second Equivalent Section Paul says : yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. First, he says that he has obtained mercy of the Lord. This is the basis of his advice. He not only obtained mercy of the Lord at salvation but he continues to obtain it, which shows that he knows how to obtained mercy of the Lord. Therefore, his basis is telling others how they also can obtained mercy of the Lord.

Secondly, Paul says that he obtained mercy of the Lord to be faithful. Therefore, Paul knows that the purpose of this mercy is to make people faithful. As a result, he not only is going to show others how to obtained mercy of the Lord, but he is also going to be sure that this mercy comes with a requirement that we use it to be faithful. That is what we will see in this section of sentences that goes through C7-S39 and then Paul gives some applicable general doctrine and then continues to compare the virgin to a wife and show that, just like other circumstances, this difference doesn't matter. All that matters is that we serve God within whatever circumstances we are in.

Please see the note for this verse in the Lord Jesus Christ Study about how this sentence uses the role of Lord and how Paul makes the distinction between a commandment of the Lord and the advice of a Godly preacher.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

We find forms of the word virgin occurring 65 times in 64 verses of the Bible, 15 times in 14 verses of the New Testament, and in 1Corinthians, only in sentences between here and the end of the chapter. Webster's 1828 dictionary defines virgin as: 'n. nearly vur'gin. L. virgo. 1. A woman who has had no carnal knowledge of man. 2. A woman not a mother. Unusual. 3. the sign Virgo. See Virgo.
a. 1. Pure; untouched; as virgin gold. 2. Fresh; new; unused; as virgin soil.'

Nave's Topical Bible provides links to virgin as: 'Proofs of: De 22:13-21. Dowry of: Ex 22:17. Character of, to be protected: De 22:17-21,23-24. Betrothal of, a quasi-marriage: De 22:23-24. Distinguishing apparel of: 2Sa 13:18. A priest could marry only a: Le 21:14. Mourn in the temple: La 1:4; 2:10. Virginity of, bewailed: Jg 11:37-39. Parable of the wise and foolish: Mt 25:1-13. Mother of Jesus was a: Isa 7:14; Mt 1:23; Lu 1:27. advised by Paul not to marry: 1Co 7. FIGURATIVE: Of the body of Christ (the ekklesia): Isa 62:5; Jer 14:17; 31:4,13; 2Co 11:2. Of personal purity: 1Co 7:25,37; Re 14:4'.

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 2:2; Romans 8:1-LJC; Ephesians C5-S6 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.

Please see the note for Romans 11:30-31 for links to where the Bible deals with forms of the word obtain. Webster's 1828 dictionary defines as: 'pp. Gained; procured; acquired'. The note in Romans has links to every verse in the Bible that uses this word.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'not getting the punishment you deserve'. Please see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Paul was faithful because he obeyed Christ Jesus and Let Him change Paul's life. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'concerning. 1Co 7:28,34,36-38; Ps 78:63 virgins. the word parthenos G3933, as well as the Latin virgo, "a virgin," though it generally signifies a maid, frequently denotes unmarried persons of both sexes; in which sense it is evidently used here by the apostle. have. 1Co 7:6,10,12,40; 2Co 8:8-10; 11:17 obtained. 1Co 4:2; 15:10; 2Co 2:17; 4:1-2; 1Ti 1:12-16 exp: Ro 11:30; 1Pe 2:10. General references. exp: Job 32:10'.

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C7-S33 (Verse 26) we are best off if we stay virgins.

I suppose therefore that this is good for the present distress,
I say,
that it is good for a man so to be..

This section of sentences started at C7-S32 and goes through the end of the chapter with some sub-sections that are explained in the end of the note for C7-S32. As with the rest of this chapter, Paul will compare the circumstances of a virgin to those of a wife and show that, just like other circumstances, this difference doesn't matter. All that matters is that we serve God within whatever circumstances we are in.

Paul uses distress in this sentence to remind the reader of all of the problems that we go through and remind them that these problems are a constant thing in life. Many preachers can give you references to Job and other places in the Bible which talk about all of the problems in this life. We find forms of the word distress occurring 52 times in the Bible, 8 times in the New Testament, but only in this sentence within 1Corinthians Webster's 1828 dictionary defines distress as: 'n. 1. the act of distraining; the taking of any personal chattel from a wrong-doer, to answer a demand, or procure satisfaction for a wrong committed. 2. the thing taken by distraining; that which is seized to procure satisfaction. A distress of household goods shall be impounded under cover. If the lessor does not find sufficient distress on the premises, etc. 3. Extreme pain; anguish of body or mind; as, to suffer great distress from the gout, or from the loss of near friends. 4. Affliction; calamity; misery. On earth distress of nations. Luke 21. 5. A state of danger; as a ship in distress, from leaking, loss of spars, or want of provisions or water, etc.
v.t. 1. to pain; to afflict with pain or anguish; applied to the body or the mind. Literally, to press or strain. 2. to afflict greatly; to harass; to oppress with calamity; to make miserable. Distress not the Moabites. Deuteronomy 2. We are troubled on every side, but not distressed. 2 Corinthi and 4. 3. to compel by pain or suffering. There are men who can neither be distressed nor won into a sacrifice of duty'.

With the rest of this sentence Paul is saying I say, that it is good for a man so to be (a virgin). Basically, Paul is voicing an opinion that with all of the other problems that we have in life, men are better off to not add on the problems caused by wife, family and outlaws (in-laws).

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition is: 'that which comes from God'.

The word distress was dealt with earlier within the current note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 1Co 7:1,8,28,35-38; Jer 16:2-4; Mt 24:19; Lu 21:23; 23:28-29; 1Pe 4:17 distress. or, necessity. General references. exp: Jer 16:2; Mt 19:10; 1Co 7:8'.

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C7-S34 (Verse 27) Art thou bound unto a wife?

We find forms of the word bind / bound occurring 205 times in 189 verses of the Bible, 79 times in 69 verses of the New Testament, and in 1Corinthians, in: our current sentence, 7:39 and 15:58. The basic definition of bound is: 'restricted by a limit'. in our current sentence and in 7:39 we see that being married (having a wife) limits our activity. In 15:58 we see always abounding in the work of the Lord, which means be 'without limit' when doing the work of the Lord. (In words that we get from Greek, adding a prefix of 'a' negates the original meaning).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou bound. 1Co 7:12-14,20 General references. exp: Jer 16:2; Mt 19:10; 1Co 7:8'.

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C7-S35 (Verse 27) seek not to be loosed.

Simply put: 'Married people are to not try and find any way to lessen the restrictions imposed by marriage.' this is not just 'don't get divorced' but it is more 'Don't try to live like a single person and don't find excuses to avoid going home'.

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 note for Mark 11:4 about the word loose. The functional definition for this word is: 'Freedom from restraint; liberty'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Jer 16:2; Mt 19:10; 1Co 7:8'.

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C7-S36 (Verse 27) Art thou loosed from a wife?

This is 'separated, divorced, widowed' or any other way of becoming 'no longer married'.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'Freedom from restraint; liberty'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Jer 16:2; Mt 19:10; 1Co 7:8'.

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C7-S37 (Verse 27) seek not a wife.

Can we get any more plain and simple? forget the 'What if'. There are no exceptions to this plain and simple command.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Jer 16:2; Mt 19:10; 1Co 7:8'.

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C7-S38 (Verse 28) It is not sin to marry.

First Step: Consider people in general.

But and if thou marry,
thou hast not sinned;.

Second Step: Consider virgins.

and if a virgin marry,
she hath not sinned..

Well, somehow we ended up with 'He chased her until she finally caught him'. However it happens, our sentence says that this is not a sin. Just live with the results until God changes them without any 'help' from man.

We find forms of the word virgin occurring 65 times in 64 verses of the Bible, 15 times in 14 verses of the New Testament, and in 1Corinthians, only in sentences of this chapter. Webster's 1828 dictionary defines virgin as: 'n. nearly vur'gin. L. virgo. 1. A woman who has had no carnal knowledge of man. 2. A woman not a mother. Unusual. 3. the sign Virgo. See Virgo.
a. 1. Pure; untouched; as virgin gold. 2. Fresh; new; unused; as virgin soil.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou hast. 1Co 7:36; Heb 13:4 General references. exp: Mt 19:10'.

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C7-S39 (Verse 28) Consequence of getting married.

Equivalent Section: What will happen.

Nevertheless such shall have trouble in the flesh:.

Equivalent Section: What Paul will do.

but I spare you..

Please see the note for Romans 11:20-21 for links to the verses in the New Testament which use the word spared. 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.

The word nevertheless is a combination of three words ('never and the and less') which mean 'you will never get anything less than this'. Thus, out sentence tells us that married people will 'Never get anything less than constant trouble in the flesh'. Also, please notice the shall. That means 'It absolutely, positively without exception is going to happen'.

Thus, our First Equivalent Section tells us what will happen and, in our Second Equivalent Section Paul says but I spare you. He means that he won't tell you about the problems that you are getting into because anyone getting married has closed their mind and it is a waste of breath to try and warn them.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition is: 'The primary sense is to turn or to stir, to whirl about, a whirlwind. Hence the sense of agitation, disturbance'.

Please see the note for 1:26-29 about the word flesh. The functional definition is: 'The physical body with its motivations'.

Please see the note for Romans C11S25 about the word spared. The functional definition is: ' Dispensed with; saved; forborne'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Nevertheless. 1Co 7:26,32-34 but. 1Co 7:35; 2Co 1:23 General references. exp: Mt 19:10'.

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C7-S40 (Verse 29-31) In the end, none of these circumstances will make a difference.

Equivalent Section: Limit that makes circumstances to not matter.

But this I say,
brethren,
the time is short:.

Equivalent Section: Circumstances don't matter.

First Step: Marriage won't matter.

it remaineth,
that both they that have wives be as though they had none;.

Next Step: Weeping won't matter.

And they that weep,
as though they wept not;.

Next Step: Rejoicing won't matter.

and they that rejoice,
as though they rejoiced not;.

Next Step: Possessing things won't matter.

and they that buy,
as though they possessed not;.

Next Step: How we use the things of this world won't matter.

and they that use this world,
as not abusing it:.

Equivalent Section: Why circumstances don't matter.

for the fashion of this world passeth away..

Paul is writing to us as brethren. While we can go into all of the words contained in this sentence, the basic message of this sentence is what has been reported repeatedly as the theme of this chapter. None of the circumstances of life matter. The time is short...for the fashion of this world passeth away. The circumstances of this world (fashion of this world) is going away and all that will last is our reward for serving God. Thus, as our theme keeps repeating, the only thing that matters is serving God.

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 note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'. The th, of our word remaineth, means that these things 'keep on keeping on remaining'. These things will not change so long as this world exists.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To lament; to bewail; to bemoan'.

Please see the notes for Romans C12S8; 15:31; Galatians C4-S24 and Philippians 4:4-LJC for links to every verse in 1Corinthians that uses forms of the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title, ownership or property of a thing; to own; to hold the title of, as the rightful proprietor, or to hold both the title and the thing'. Please also see the note for Acts 2:44-45 about the word possession.

We find forms of the word abuse in: Judges 19:25; 1Samuel 31:4; 1Chronicles 10:4; 1Corinthians 6:9; 1Corinthians 7:31; 1Corinthians 9:18. Webster's 1828 defines this word as: 'to use ill; to maltreat; to misuse; to use with bad motives or to wrong purposes; as, to abuse rights or privileges. They that use this world as not abusing it. 1Cor. vii. 2. to violate; to defile by improper sexual intercourse. 3. to deceive; to impose on. Nor be with all these tempting words abused. 4. to treat rudely, or with reproachful language; to revile. He mocked and abused them shamefully. 5. to pervert the meaning of; to misapply; as to abuse words.
ABU'SE, n. Ill use; improper treatment or employment; application to a wrong purpose; as an abuse of our natural powers; an abuse of civil rights, or of religious privileges; abuse of advantages, etc. Liberty may be endangered by the abuses of liberty, as well as by the abuses of power. 2. A corrupt practice or custom, as the abuses of government. 3. Rude speech; reproachful language addressed to a person; contumely; reviling words. 4. Seduction. After the abuse he forsook me. 5. Perversion of meaning; improper use or application; as an abuse of words'. The functional definition for this word is: 'To use ill; to maltreat; to misuse; to use with bad motives or to wrong purposes'.

Please see the note for Philippians 2:5-8 for links to every verse in the New Testament that uses forms of the word fashion. The functional definition is: 'The make or form of anything; the state of anything with regard to its external appearance; shape; as the fashion of the ark, or of the tabernacle'.

Please see the note for 2Corinthians 5:13 for links to every verse in the Bible that uses the phrase passed away. The functional definition is: 'gone'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the time. Job 14:1-2; Ps 39:4-7; 90:5-10; 103:15-16; Ec 6:12; 9:10; Ro 13:11-12; Heb 13:13-14; 1Pe 4:7; 2Pe 3:8-9; 1Jo 2:17 that both. Ec 12:7-8,13-14; Isa 24:1-2; 40:6-8; Jas 4:13-16; 1Pe 1:24 General references. exp: Lu 14:20; Heb 13:14.
that weep. Ps 30:5; 126:5-6; Ec 3:4; Isa 25:8; 30:19; Lu 6:21,25; 16:25; Joh 16:22; Re 7:17; 18:7 General references. exp: Lu 14:20.
use. 1Co 9:18; Ec 2:24-25; 3:12-13; 5:18-20; 9:7-10; 11:2,9-10; Mt 24:48-50; 25:14-29; Lu 12:15-21; 16:1-2; 19:17-26; 21:34; 1Ti 6:17-18; Jas 5:1-5 for. Ps 39:6; 73:20; Ec 1:4; Jas 1:10-11; 4:14; 1Pe 1:24; 4:7; 1Jo 2:17 the fashion. to G3588schema G4976, the form or appearance. Grotius remarks that the apostle's expression is borrowed from the theatre, where to G3588schema G4976 tes skenes G4633 paragei means that the scene changes, and presents an appearance entirely new. General references. exp: Lu 14:20'.

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C7-S41 (Verse 32) But I would have you without carefulness.

The next three sentences speak about the carefulness that Paul is trying to advice people to avoid so that they can serve the Lord. Please see the note for Philippians 2:28 about the word careful. The functional definition for this word is: 'full of care'.

Please see the note for Philippians 2:28 about the word care. In 1Corinthians, we find forms of this word in: 7:21; 7:32; 7:33; 7:34; 9:9 and 12:25. The functional definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I would. Ps 55:22; Mt 6:25-34; 13:22; Php 4:6 He that. 1Ti 5:5 that belong to the Lord. Gr. of the Lord, as. 1Co 7:34 General references. exp: Mt 19:10; 1Co 7:8'.

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C7-S42 (Verse 32-33) Difference between married and single man.

Equivalent Section: Care of the unmarried.

He that is unmarried careth for the things that belong to the Lord,
how he may please the Lord :.

Equivalent Section: Care of the married.

But he that is married careth for the things that are of the world,
how he may please his wife..

Please see the note for 1:21 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'careth. Ne 5:1-5; Lu 12:22; 1Th 4:11-12; 1Ti 5:8 how. 1Co 7:3; 1Sa 1:4-8; Eph 5:25-33; Col 3:19; 1Pe 3:7 General references. exp: Mt 19:10; Lu 14:20'.

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C7-S43 (Verse 34) There is difference also between a wife and a virgin.

Our sentence uses virgin for the unmarried female because Paul assumes that any unmarried saved female is going to claim to be pure and a virgin. Please see the note for 7:8, for links to sentences within this chapter which use the word unmarried. This chapter is the only place in the Bible which uses the term unmarried is used. The technical difference between the unmarried and other marital states is only considered here because, for the most part, this technical difference isn't that important.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 19:10; 1Co 7:8'.

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C7-S44 (Verse 34) Difference between married and single woman.

Equivalent Section: Care of the unmarried.

The unmarried woman careth for the things of the Lord,
that she may be holy both in body and in spirit :.

Equivalent Section: Care of the married.

but she that is married careth for the things of the world,
how she may please her husband..

This sentence and the next say the same thing as C7-S42 only applies the truth to females instead of to males.

The word body is the most often used (most important?) noun in this epistle other than the names of God. Please see the note for 1Corinthians 6:13 for links to every place in the this epistle where the word body is used the definition from Webster's 1828 and further links from various commentators. Please see the note for Romans 12:4-5 for links to places in the Bible where the word members is used as 'a part of a body'. That note says the exact same doctrine as this sentence but has a different application. It has a good sized discussion of this relationship, provides the definition from Webster's 1828 , and has a link to another note in the Lord Jesus Christ Study.

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'. 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.

Please see the note for 1:21 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'careth. Lu 2:36-37; 2Co 7:11-12; 8:16; 11:28; 1Ti 3:5; Tit 3:8 both. 1Co 6:20; Ro 6:13; 12:1-2; Php 1:20; 1Th 5:23 she that. Lu 10:40-42 General references. exp: Mt 19:10; 1Co 7:8'.

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C7-S45 (Verse 35) Why Paul is telling us all of this.

First Step: Why.

And this I speak for your own profit;.

Second Step: What Paul is not doing.

not that I may cast a snare upon you,
but for that which is comely,
and that ye may attend upon the Lord without distraction..

Please notice that the last few sentence have used Lord because Lord is the role of God that gives people positions in life and because our Lord is the role that will enforce marriage vows once they are spoken. And no, getting a divorce before men does not set aside the vows made before God. In addition, the Lord will judge us if we fail to keep every part of our vows. Just avoiding improper sex is not enough.

Our sentence says that Paul gives this warning for your own profit. In other words: we can have more eternal spiritual profit if we spend our life serving the Lord and avoid other relationships and things of the flesh and of this world that take time and effort away from our service to the Lord.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

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.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

Please see the note for 1Timothy 3:7 about the word snare. The functional definition is: 'An instrument for catching animals, particularly fowls, by the leg. the baits that Satan uses are things that men like, and which may not always be moral evils in themselves, as riches, honour, etc., but which may end in the loss of the soul'. That note explains that more is involved with this word and that note also has the full definition from Webster's 1828 and links from other commentators.

Please see the notes for 1Corinthians C11S13 and 1Corinthians C12S20 about the word comely or comeliness. The functional definition is: 'becoming; suitable: whence, handsome; graceful'.

Please see the note for 1Timothy 4:13 about the word attendance. The functional definition is: 'The act of waiting on, or serving'.

We find forms of the word distract in: Psalms 88:15; 1Corinthians 7:35. Webster's 1828 defines this word as: 'the act of distracting; a drawing apart; separation. 2. Confusion from a multiplicity of objects crowding on the mind and calling the attention different ways; perturbation of mind; perplexity; as, the family was in a state of distraction. See 1 Corinthians 7. 3. Confusion of affairs; tumult; disorder; as political distractions. Never was known a night of such distraction. 4. Madness; a state of disordered reason; franticness; furiousness. We usually apply this word to a state of derangement which produces raving and violence in the patient. 5. Folly in the extreme, or amounting to insanity. On the supposition of the truth of the birth, death and resurrection of Jesus Christ, irreligion is nothing better than distraction.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. this is an allusion to the Retiarius among the Romans, who carried a small casting net, rete, which he endeavoured to throw over his adversary's head. 1Co 7:2,5-9,28,36; Mt 19:12 comely. 1Co 7:36; Eph 5:3; Php 4:8; 1Ti 1:10; Tit 2:3 and that. 1Co 7:33-34; Lu 8:14; 10:40-42; 21:34 General references. exp: Mt 19:10-11; 1Co 7:8'.

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C7-S46 (Verse 36) What to do if people can't do as Paul advices.

Equivalent Section: Condition to consider.

But if any man think that he behaveth himself uncomely toward his virgin,
if she pass the flower of her age,
and need so require,
let him do what he will,
he sinneth not:.

Equivalent Section: What to do.

let them marry..

Basically: if you have been messing around then pay the piper. Get married and make things right before the Lord. If you have been messing around and don't get married, then you have sinned.

Please 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 also 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 see the notes for 1Corinthians C11S13 and 1Corinthians C12S20 about the word comely or comeliness. The functional definition is: 'becoming; suitable: whence, handsome; graceful'.

Please see the note for James 1:9-10 about the word flower. Easton's Bible Dictionary defines this word as: 'Very few species of flowers are mentioned in the Bible although they abounded in Palestine. It has been calculated that in Western Syria and Palestine from two thousand to two thousand five hundred plants are found, of which about five hundred probably are British wild-flowers. their beauty is often alluded to (Song 2:12; Mt 6:28). they are referred to as affording an emblem of the transitory nature of human life (Job 14:2; Ps 103:15; Isa 28:1; 40:6; Jas 1:10). Gardens containing flowers and fragrant herbs are spoken of (Song 4:16; 6:2)'.

Please see the note for Colossians 1:21-29 about the word age. The functional definition is: 'The whole duration of a being'. There is a lot of doctrinal error taught about ages. Please be sure to stick to what is actually said within the context of where you find forms of this word.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his virgin. Some interpret this of a man's continuing in a state of celibacy, and render parthenos G3933, not a virgin, but virginity; but such a construction of the original appears without example. It appears most obvious to explain it of a parent, or guardian, who had the charge of a virgin; and Kypke has shown that ten parthenon autou G847 is an elegant phrase for his virgin daughter. The flower. 1Sa 2:33 and need. 1Co 7:9,37 he sinneth. 1Co 7:28'.

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C7-S47 (Verse 37) The conclusion for those who stay single.

Nevertheless he that standeth stedfast in his heart,
having no necessity,
but hath power over his own will,
and hath so decreed in his heart that he will keep his virgin,
doeth well..

The critical phrase in this sentence is he will keep his virgin. The guy remains a virgin.

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.

Please also look at the note for 1Corinthians 15:58 which has links to every place in the Bible where we find the word stedfast. Webster's 1828 dictionary defines this word as: 'stead and fast. 1. Fast fixed; firm; firmly fixed or established; as the stedfast globe of earth. 2. Constant; firm; resolute; not fickle or wavering. Abide stedfast to thy neighbor in the time of his trouble. Him resist, stedfast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'.

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 1Corinthians 12:22 about the word necessary. The note for that verse has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition is: 'That must be; that cannot be otherwise; indispensably requisite. It is necessary that every effect should have a cause'.

We find forms of the word decree occurring 57 times in 55 verses of the Bible and, in the New Testament, in: Luke 2:1; Acts 16:4; Acts 17:7; 1Corinthians 7:37. Webster's 1828 defines this word as: 'To judge; to divide. 1. Judicial decision, or determination of a litigated cause; as a decree of the court of chancery. the decision of a court of equity is called a decree; that of a court of law, a judgment. 2. In the civil law, a determination or judgment of the emperor on a suit between parties. 3. An edict or law made by a council for regulating any business within their jurisdiction; as the decrees of ecclesiastical councils. 4. In general, an order, edict or law made by a superior as a rule to govern inferiors. There went a decree from Cesar Augustus, that all the world should be taxed. Luke ii. 5. Established law, or rule. He made a decree for the rain. Job xxviii. 6. In theology, predetermined purpose of God; the purpose or determination of an immutable Being, whose plan of operations is, like himself, unchangeable.
DECREE, v.t. 1. to determine judicially; to resolve by sentence; as, the court decreed that the property should be restored; or they decreed a restoration of the property. 2. to determine or resolve legislatively; to fix or appoint; to set or constitute by edict or in purpose. Thou shalt decree a thing, and it shall be established. Job xxii. Let us not be solicitous to know what God has decreed concerning us.'.

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C7-S48 (Verse 38) The comparison of those who marry to those who stay single.

So then he that giveth her in marriage doeth well;
but he that giveth her not in marriage doeth better..

Boy do people have fits with this sentence when they are looking to get married and meet someone who knows this sentence and pl and on staying unmarried.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'then. 1Co 7:28 doeth well. 1Co 7:2; Heb 13:4 doeth better. 1Co 7:1,8,26,32-34,37'.

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C7-S49 (Verse 39) The options for a widow.

First Step: Before liberty.

The wife is bound by the law as long as her husband liveth;.

Second Step: Liberty.

but if her husband be dead,
she is at liberty to be married to whom she will;.

Third Step: Limit on freedom.

only in the Lord..

All throughout this chapter Paul has been showing that the precept is applied the same regardless of circumstances. He also has been showing that these things apply equally between males and females. Therefore, it is assumed that people understand that this sentence, and the next, apply equally to males.

Please see the note for 7:27, for links to sentences within this epistle which use forms the word bound. Bound is defined as 'restricted by a limit'.

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 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 1Corinthians 8:9 about the word liberty. The functional definition is: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wife. 1Co 7:10,15; Ro 7:2-3 only. Ge 6:2; De 7:3-4; Mal 2:11; 2Co 6:14-16 General references. exp: Mt 19:10'.

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C7-S50 (Verse 40) Advice for the widow.

Equivalent Section: Advice.

But she is happier if she so abide,
after my judgment:.

Equivalent Section: Paul's basis for his advice.

and I think also that I have the Spirit of God..

Please see the note for 7:8 for links to every verse in 1Corinthians which uses a form of the word abide. When someone abides some place they don't just go there or stay in part of the place but they use every part of the place where they abide. Thus, our sentence is telling us that the unmarried woman will be happier if she doesn't look for a husband.

Please see the note for 1Peter 3:14 about the word happy. The functional definition for this word is: 'happiness comes from happenings. That is: we get good feelings from circumstances of life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she. 1Co 7:1,8,26,35 I think. Rather, "I judge (or consider) also that I have the Spirit of God;" for dokein is frequently used to express not what is doubtful, but what is true and certain. 1Co 7:25; 9:1-3; 14:36-37; 2Co 10:8-10; 12:11; 1Th 4:8; 2Pe 3:15-16 General references. exp: Job 32:10; Mt 19:10'.

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1Corinthians Chapter 8 Sentence-by-Sentence Section

links to sentences in this chapter:

C8-S1 (Verse 1), C8-S2 (Verse 1), C8-S3 (Verse 2), C8-S4 (Verse 3), C8-S5 (Verse 4), C8-S6 (Verse 5-6), C8-S7 (Verse 7), C8-S8 (Verse 8), C8-S9 (Verse 9), C8-S10 (Verse 10-11), C8-S11 (Verse 12), C8-S12 (Verse 13)

The Chapter theme is: the conscience of our weak brother is to be a controlling factor in what we do publicly.

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: IF (6), ANY (5), AS (5), EAT (5), KNOWLEDGE (5), thERE (5), thINGS (5). .

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

1-7. to abstain from meats offered to idols.
8-10. We must not abuse our Christian liberty, to the offence of our brethren;
11-13. but must bridle our knowledge with charity.

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C8-S1 (Verse 1) We all have knowledge but does not say that the conclusions drawn from that knowledge are always correct.

Now as touching things offered unto idols,
we know that we all have knowledge..

This sentence must be considered within the context of the first four sentences. They are all talking about the same subject and if taken out of context, these sentences can lead to doctrinal error. Therefore, please keep them in context to avoid doctrinal error.

What Paul does not say in this sentence is that this knowledge is always correct. In fact, later in this chapter he will explain that some things which people claim to know are, in fact, wrong. However, you don't change most people's mind by getting in their face and telling that they are wrong. The fact that these Christians had written to Paul about idols shows us that different people were claiming knowledge which disagreed with the knowledge claimed by another person. in this chapter Paul tells use that winning our brother to God's truth is more important than winning an argument.

In our sentence we see Paul say we know that we all have knowledge. However, what we want is the knowledge that comes from Christ and not any other knowledge. we see this taught in other places of the Bible including Isaiah 5:21, Isaiah 47:10; Romans 11:25; 12:16; 14:3; 14:10; 14:14; 14:22; 1Corinthians 8:2, 8:4, 8:7, 1:5; 4:10, 4:18; 5:2; Chapter 13; 14:20; 15:34; Ephesians 4:16; Colossians 2:18 and many other places. The difference in knowledge, that is based upon the source, and how we deal with these differences, is what this chapter is about. 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.

Please see the note for Colossians 2S11 about the word touch. The functional definition is: 'To come in contact with; to hit or strike against'.

Please see the note for 8:7 for links to every sentence in this epistle which use any form of the word offered along with the definition from Webster's 1828 and other links. The functional definition is: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

We find forms of the word idol occurring 113 times in 119 verses of the Bible, 34 times in 30 verses of the New Testament, and in 1Corinthians, in: our current sentence, 8:4, 8:7, 8:10; 10:19, 10:28; 12:2. Our current chapter deals with idols and how they affect our testimony and influence of other men. Chapter 10 deals with how idols affect our relationship with God. Chapter 12 deals with how idols demonstrate a lack of true knowledge from God the functional definition for this word is: 'An idol is anything which we give a greater value than our ongoing personal relationship with God'. (Please also see the note for 5:9-10 for links to where this epistle uses idolaters.)

This argument about idols was a lot more prominent when this letter was written than it is today. However, the source of the problem, which caused the argument, is still a problem today. In Numbers 25 the daughters of Moab became whores for people who participated in their idol worship and the false worship brought the judgment of God upon His people. Today people still use enticements of the flesh to draw God's people into false religion which teaches them it is OK to sin and then God has to bring judgment upon His people. During the days of the early church there was an ongoing argument about the religious part of the Mosaic Law. In Acts 15 the church concluded that saved people did not have to keep the religious part of the Mosaic Law (sacrifices). Yet in Acts 21:20 and when they heard it, they glorified the Lord, and said unto him, thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:. These people believed a lie about Paul and got him arrested and beheaded but brought the judgment of God upon the Jerusalem church. God sent in the Roman Army to destroy the Temple, and eliminate sacrificial worship of God, and killed all saved people teaching this false doctrine. This argument went on for years and Galatians 5:4 tells us Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. thus, the true argument, which we see Paul deal with in a general way within this chapter, is a surface physical worship of God opposing a true internal personal relationship with God that is in Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'touching. 1Co 8:10; 10:19-22,28; Nu 25:2; Ac 15:10,19-20,29; 21:25; Re 2:14,20 we all. 1Co 8:2,4,7,11; 1:5; 4:10; 13:2; 14:20; 15:34; Ro 14:14,22; Col 2:18 Knowledge. 1Co 4:18; 5:2,6; 13:4; Isa 5:21; 47:10; Ro 11:25; 12:16; 14:3,10 exp: 2Co 8:7. General references. exp: Nu 24:16; Job 13:2; 1Co 10:15; 16:14'.

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C8-S2 (Verse 1) Knowledge and charity cause different effects.

Knowledge puffeth up,
but charity edifieth..

Knowledge puffeth up. Therefore, when someone is claiming knowledge they can be showing pride. If they are claiming personal knowledge then they will be puffed up. However, if they are telling you that this knowledge comes from the Bible and you can get it on your own without requiring their help, then it does not puff up. We see this distinction when we keep this sentence within the context of the prior sentence and the next sentence. In the prior sentence we are told about knowledge that we all have. In the next sentence we are told about knowledge that is nothing yet as he ought to know. That is: this knowledge is what God gave to him. Therefore, there is no reason for him to be puffed up about the knowledge which is not his but was given to him by God. It is easy to tell the difference between the two types of knowledge if we know what to look for. Is the person displaying pride in his knowledge or is he humble and admitting that it is only what God gave to him and that God will also give to others? With this distinction in mind, we can better understand what Paul is telling us as, in this chapter, he is correcting doctrinal error which comes from wrong prideful knowledge.

The second phrase of our sentence tells us but charity edifieth. The word but continues the subject of what preceded it while changing direction. Paul is letting us know that instead of showing off prideful knowledge that puffeth up, we should be displaying charity. Therefore, someone who really wants to edify will be charitable towards the person displaying the wrong type of knowledge, which causes pride.

One more thing to pay attention to is the th which ends puffeth and edifieth. The wrong type of knowledge 'keeps on keeping on' puffing up. However, the correct Godly attitude of charity 'keeps on keeping on' edifying.

Please see the note for 1:5 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'. 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 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.

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 functional definition is: 'swelled with pride; inflated with vanity or pride; praised'. The term puffed up is used for 'pride blown out of proportion'. Please see the notes for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify along with the definition from Webster's 1828 Dictionary. We truly 'build up the other person' when we edify them.

We are saved by hope (Romans 8:24) and we have a whole chapter of the Bible (Hebrews 11) written about faith. Yet 1Corinthians 13:13 tells us And now abideth faith, hope, charity, these three; but the greatest of these is charity. Further, our current sentence tells us that charity...is the bond of perfectness. A bond locks something in place. charity locks our spiritual maturity (perfectness) into place. This is also supported by 1Timothy 1:5 which tells us Now the end of the commandment is charity out of a pure heart, and of a good conscience. The end of the commandment is where we are to end up, which is spiritual maturity (perfectness). Again, 1Peter 4:8 tells us charity shall cover the multitude of sins. However, with all of this Jude 1:12 warns us that charity does not tolerate certain things like false prophets. (Please see the Study called False things According to the Bible for more details on this subject.)

We find forms of the word charity only in the New Testament and 28 times there. Almost 1/3 are in this epistle with all of Chapter 13 devoted to this word. Please see the note at the start of Chapter 13 about the difference between love and charity. Please also consider everything in that chapter together as God saw fit to devote this entire chapter to the subject of charity. The usages in the Bible are found in Romans 14:15; our current sentence; 13:1, 2, 3, 4, 8, 13; 14:1; 16:14; Colossians 3:14; 1Thessalonians 3:6; 2Thessalonians 1:3; 1Timothy 1:5; 1Timothy 2:15; 1Timothy 4:12; 2Timothy 2:22; 2Timothy 3:10; Titus 2:2; 1Peter 4:8; 1Peter 5:14; 2Peter 1:7; 3John 1:6; Jude 1:12; Revelation 2:19. Webster's 1828 dictionary defines charity as: 'n. 1. In a general sense, love, benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men. 1 Cor. 8. Col. 3. 1 Tim 1. 2. In a more particular sense, love, kindness, affection, tenderness, springing from natural relations; as the charities of father, son and brother. 3. Liberality to the poor, consisting in almsgiving or benefactions, or in gratuitous services to relieve them in distress. 4. Alms; whatever is bestowed gratuitously on the poor for their relief. 5. Liberality in gifts and services to promote public objects of utility, as to found and support bible societies, missionary societies, and others. 6. Candor; liberality in judging of men and their actions; a disposition which inclines men to think and judge favorably, and to put the best construction on words and actions which the case will admit. the highest exercise of charity, is charity towards the uncharitable. 7. Any act of kindness, or benevolence; as the charities of life. 8. A charitable institution. Charity-school, is a school maintained by voluntary contributions for educating poor children'. The functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Many people switch in love where the Bible uses charity. However, the Bible makes different use of these words, which means they have different definitions. In addition, charity is often given to complete strangers where we need to at least know something about a person before we can love them. Please also see the note for Romans 14:15 about the word charitably.

Please see the notes for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify along with the definition from Webster's 1828 Dictionary. If we really look at this definition, this word means that we are to 'build one another up spiritually'. Thus, our sentence says that instead of arguing and trying to make others agree with our knowledge, we should be trying to 'build one another up spiritually'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Knowledge. 1Co 4:18; 5:2,6; 13:4; Isa 5:21; 47:10; Ro 11:25; 12:16; 14:3,10 exp: 2Co 8:7. but. 1Co 13; Eph 4:16 exp: Pr 11:2. General references. exp: Nu 24:16; Job 13:2; 1Co 10:15; 16:14'.

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C8-S3 (Verse 2) People don't really know what they think they know.

and if any man think that he knoweth anything,
he knoweth nothing yet as he ought to know..

Our sentence tells us any man...knoweth nothing yet as he ought to know. Again, we must pay attention to the th which ends knoweth. This means what he 'keeps on keeping on' knowing as opposed to knowledge that we learn but then lose because we do not use it. What a man knoweth are the lessons in life that God gives him through experience and Godly understanding of that experience. Without God to give us the right understanding, which puts primary emphasis on the spiritual considerations of the experience, we will not have the correct knowledge. Thus, our sentence is telling us about knowledge that comes from God. This is opposed to knowledge that comes from the world and puffeth up. That type of knowledge was discussed in the prior sentences of this section.

Here we need to keep the context in mind. When Paul says he knoweth nothing yet as he ought to know, Paul is talking about the person who is arguing about religious things based upon his personally obtained religious 'knowledge'. However, as our chapter explains, this is different from true knowledge that comes from Christ. True knowledge that comes from Christ leads us to edify, as prior sentence told us, and to not argue. Therefore, based upon the context and the difference in actions according to what Paul says in this chapter, we know that the person in this sentence does not have true knowledge that comes from Christ.

In addition, true knowledge that comes from Christ also comes with the knowledge of the limit of that knowledge. That is, such a person with true knowledge that comes from Christ knows that while Christ has given him knowledge about some things, Christ has not given him knowledge about all things. Therefore, such a person will only speak about what Christ has given him knowledge about and then he will only speak to edify. If he can not edify, because the listener has closed his mind, then he keeps his mouth shut rather than get into an argument. Thus, the phrase he knoweth nothing yet as he ought to know, also applies to the person who is listening to Christ because he will admit to knoweth nothing when he has not received knowledge on a particular subject from Christ.

Please see the note for 1:5 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'. 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Pr 26:12; 30:2-4; Ro 11:25; Ga 6:3; 1Ti 1:5-7; 6:3-4 exp: 1Co 3:18. General references. exp: Job 13:2; 1Co 10:12; 13:9'.

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C8-S4 (Verse 3) Each phrase below has equal importance.

But if any man love God,
the same is known of him..

Many people call Chapter 13 the love chapter'. However, as one preacher pointed out, 1John 4 uses the word love far more and the truth is that Chapter 13 the charity chapter'. Regardless, if the reader studies both of these chapters they will find the attitudes and actions which truly reveal that the same (he loves God) is known of him. Please also note that this is not a 'maybe once in a while hopefully noticed' but is an absolute statement of the testimony such a person will have.

Further, this sentence starts with But. That means it is still talking about the subject of touching things offered unto idols, we know that we all have knowledge. In the prior two notes we dealt with the difference between the true knowledge that comes from Christ and the knowledge of someone who is puffed up. It should be obvious that the person who loves God will be using the true knowledge that comes from Christ and not claiming the knowledge of someone who is puffed up. However, in addition to this difference based upon knowledge, we also have a difference between knowledge of idols and someone who loves God. That is what the rest of this chapter talks about.

That is the true lesson of this chapter. Instead of showing everyone our knowledge about religious things, we should be displaying our love of God. We do this be displaying the character of God and letting the Lord Jesus Christ live through our life, as the rest of this chapter tells us in more detail.

Our chapter starts out talking about things offered unto idols in the first sentence and it deals with that subject for the rest of this chapter. But between the first sentence and the next sentence Paul is talking about knowledge. Some people who understand what that has to do with things offered unto idols. Others will understand that having the right type of knowledge will help people to know which side of the argument is right. However, when people think about it, I believe many will not be able to say why Paul put our sentence right here where he did. That is, many people will wonder how this sentence fits within the context, if they really think about the context.

In the Hermeneutics lessons, the First Lesson deals with the three ways to use God's Word in order to get the three witnesses that each of us need in our life when we face God in judgment. The Second Lesson starts teaching about proper interpretation of the Bible and is based upon 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.). As pointed out in that lesson, this verse does not say to 'try the man' and it does not say to 'try the doctrine' but tells us to try the spirits whether they are of God in order to identify the false prophets. So now we return to our chapter where we have conflicting messages from prophets about idols. In order to find who is presenting the true knowledge that comes from Christ, we need to try the spirits and listen to the man who has a testimony that he loves God.

That is why we have our sentence here within this chapter. Paul is telling us how to figure out who to listen to when we have a religious argument about a doctrinal issue. This chapter is not just about eating of those things that are offered in sacrifice unto idols but it is our pattern for how to settle doctrinal disputes. Within that context, this sentence is critical to proper understanding of this chapter and the true lesson in it that still applies to us tday.

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. Please see the note for 2:9 for links to every place in 1Corinthians where We find this word.

Please see the note for 1:5 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'. 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love. 1Co 2:9; Ro 8:28; Jas 1:12; 2:5; 1Pe 1:8; 1Jo 4:19; 5:2-3 exp: Jos 23:11. is. Ex 33:12,17; Ps 1:6; 17:3; 139:1-2; Na 1:7; Mt 7:23; Joh 10:14; 21:17; Ro 8:29; 11:2; Ga 4:9; 2Ti 2:19; Re 2:9,13,19; 3:8-9,15-16'.

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C8-S5 (Verse 4) In the argument over idols, the idol doesn't matter but what matters is the love of God.

As concerning therefore the eating of those things that are offered in sacrifice unto idols,
we know that an idol is nothing in the world,
and that there is none other God but one..

Our sentence starts with As concerning therefore, and the therefore makes this sentence based upon what was just said. In our prior sentence we saw that the basis of Paul's statement was that he was known to love God. The as means 'in the same way' and the main thing that Paul was concerned about was his testimony as a man who loved God. Therefore, Paul is directing his comments based upon an assumption that the reader has the same type of concern (as concerning) for their testimony as a person who loves God.

Next Paul says eating of those things that are offered in sacrifice unto idols, which is the subject he will address from the perspective that the reader is concerned with their testimony being a top priority of their life. Paul will address this subject which they asked him about, but he will place the exact answer to their question at a secondary importance when compared to their testimony. They were concerned about the fleshly religious activity and, while Paul does answer their question, he also lets them know that the spiritual concern of their testimony is really more important. I believe that if the reader reads the rest of this chapter they will see that this sentence analysis matches with what is said in this chapter. Because of this difference between the emphasis of the question and the emphasis of the answer, I hope the reader sees that while this chapter is talking about the religious activity of eating of those things that are offered in sacrifice unto idols, the answer from Paul is concerned with the precept of maintaining a testimony.

As many people say: 'We are what we eat'. The things which we eat are broken down into their parts and then those parts are used to repair and build our body. Many health issues can be related to what we eat. However, the entire argument about eating of those things that are offered in sacrifice unto idols is about the spiritual significance of things which are physically eaten. The entire argument is based upon people claiming that they had knowledge about the spiritual significance of things which are physically eaten, while the truth is that there is no spiritual significance of things which are physically eaten. The true spiritual significance is in the worship which is done at the same time as those things are eaten. If there is no worship at the same time as those things are eaten, then there is no spiritual significance. Thus, what we really have are two independent actions done at the same time and some people claiming the erroneous knowledge that these two independent actions are one action.

Within this perspective, the first thing that Paul says is we know that an idol is nothing in the world. The phrase in the world is important to letting us know that Paul is talking about the physical part and not the spiritual devil behind the idol. The physical idol is just a hunk of material: wood, metal, clay, or other things. Compared to God Who created everything, the idol is nothing.

Our third phrase is added (and) to the others which means we need to understand them before we add on this phrase. Within this phrase we read there is none other God but one. Since God is a Spirit, Paul is adding the spiritual perspective to what has already been presented. Within this perspective, Paul denies the claim that the spiritual devil is a god. Paul explains why this is true in the next sentence which starts with For. From there Paul continues to explain how this determines the correct answer to the question that they had. However, the main thing to see all throughout this chapter is the emphasis on taking the spiritual perspective over the physical.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the note for 11:33 for links to where this epistle uses forms of the word eat. The significance of eating, within this sentence, was discussed earlier within this note.

Please see the note for 5:9-10 for links to where this epistle uses any form of idol. Please also see the note for 8:1 for links to where this epistle uses just the word idol, but also provides a definition. The functional definition is: 'An image, form or representation, usually of a man or other animal, consecrated as an object of worship; a pagan deity'.

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'. Here we see sins of This world listed, which gives us our class of sins. Each of these sins are used to identify all people who do them. That is, these sins become addictive and control the people who do them to the extent that even lost people identify these sinners by the sin that they do.

Please see the note for Romans 11:36 for links to several verses in the Bible which express what we have of God, and through God, and to God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we know. 1Co 10:19-20; Ps 115:4-8; Isa 41:24; 44:8-9; Jer 10:14; 51:17-18; Hab 2:19-20; Ac 19:26 there is. 1Co 8:6; De 3:24; 4:39; 6:4; 32:39; Isa 37:16,20; 44:6,8,24; 45:5,14; Jer 10:10; Mr 12:29; Eph 4:6; 1Ti 1:17; 2:5; Jude 1:25 General references. exp: Ex 20:3; Nu 21:29; Isa 44:10; Jas 2:19'.

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C8-S6 (Verse 5-6) Why devils that are behind idols are not gods.

The included part from the parenthesis is below.

First Step: None of these other gods can compare to God the Father.

For though there be that are called gods,
whether in Heaven or in earth,
(See Below),
But to us there is but one God,
the Father,
of whom are all things,
and we in him;.

Second Step: No devil can match our Lord Jesus Christ.

and one Lord Jesus Christ,
by whom are all things,
and we by him..

Below is the part of the sentence from the parenthesis.

There are many beings equal to each other but not powerful enough to be called gods.

(as there be gods many,
and lords many).

Please see the Study called Relational Prepositions for how these prepositional words (of, etc) relate to various roles of the Son of God. Please see the note for Romans 11:36 for links to several verses in the Bible which express what we have of God, and through God, and to God. In our sentence we read that God, the Father, of whom are all things. The word of means that all things came from God, the Father just like a baby comes from the mother. People preach that 'God stood on nothing and created the world from nothing', but that is not true. God is a Spirit. God stood or sat or did whatever a Spirit does and created all things from Himself. Notice that John 5:26 says, For as the Father hath life in himself; so hath he given to the Son to have life in himself. All life comes from in...the Father. So when our sentence says God, the Father, of whom are all things, it is telling us that God the Father produced them like a mother produces a baby. In addition, when our sentence says Lord Jesus Christ, by whom are all things it is telling us that God the Father created all things by the way of using our Lord Jesus Christ just like we go to another city by way of the road. Thus, we see the importance of paying attention to these Relational Prepositions.

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. In Matthew 20:16 and Matthew 22:14 we read formany are called, but few are chosen. We hear many people claim 'I have a call from God' and they act as if that call makes the results true without anything else involved. However, the verses mentioned make it clear that being chosen is in addition to being called. In addition, our sentence makes it clear that while some beings are called gods, the truth is that they are not gods. Thus, we need to use the Biblical definition of call when we see this word used in a verse. Please also see the note for Lord Jesus Christ and the note for the false lords in the Lord Jesus Christ Study. Finally, please also see the section on Other Spirits in the Word Study on Spirit.

All of these notes already referenced combine to provide the background knowledge required to truly appreciate what Paul is telling us in this sentence. Because of the doctrinal error that is taught based upon a wrong definition of some of the words involved within our sentence, people can get the wrong meaning if they do not take the time to find, and use, God's definitions of words.

Our sentence starts with For and tells us why the prior sentence said we know...that there is none other God but one. Our included section (as there be gods many, and lords many) tells us that these beings which call themselves gods and lords are all the same (as). [Please also see the note for note for this verse in the Lord Jesus Christ Study for more on this phrase.] these beings call themselves gods but they do not have the power of God the Father because all things are of Him. That means they came from God the Father like a baby comes from the mother. [Please see the Relational Prepositions for of relates to God.] God the Father worked through (by) our Lord Jesus Christ to create all things, (according to our sentence) but all things came from (of) God the Father. Therefore, these lying false gods do not have the power of God the Father because they did not create anything and can not create anything. Please follow the link provided to see how the Bible reveals that these Other Spirits are all lying devils. This is also why our sentence says there is but one God. If a being does not have the power of creation, it is not in the same class (does not have the same level of power) as the only true God and is proven a liar when it claims to be a god.

When our phrase says whether in Heaven or in earth, it is letting us know that it does not matter where these beings are, they are not gods. (This was already covered earlier in this note when discussing the word call.) Our included phrase clarifies this and is discussed in the note for this phrase within the Lord Jesus Christ Study. Basically, the phrase as there be gods many, and lords many means all of these so-called gods and so-called lords are similar in power (as) but none of them have sufficient power to back up their claim of position. As already mentioned, the Bible says that these Other Spirits are lying devils and it does not matter where they claim to reside, the place of their residence does not change their nature.

Thus, what we see in our sentence is that God the Father and our Lord Jesus Christ were both involved in creation and that there is only one of each of them and all other beings are lying devils who are trying to claim authority and power that they really don't have.

Please click on each of the links in the sentence outline above to see the Study on other spirits (devils) who claim to be gods, but who are proven to be liars.

Please see the note for Acts 7:40 about the word gods (lower-case). The functional definition for this word is: 'devils who claim to be the most powerful being that exists and who want worship'.

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 Philippians 2:9-11 about the word Heaven. The functional definition is: ' the phrase "Heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three Heavens, (a) the firmament, as "fowls of the Heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of Heaven" (La 4:19), etc. (b) the starry Heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The Heaven of Heavens," or "the third Heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). Our sentence is talking about "the third Heaven", which is God's home'. We find forms of this word, in 1Corinthians, in: 8:5; 15:47; 15:48 and 15:49. Please also see the note for 1Peter 1:2-LJC about things in Heaven.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'. We find forms of this word, in 1Corinthians, in: 8:5; 10:26; 10:28; 15:47; 15:48 and 15:49. Please also see the note for Revelation 10:11-LJC about kings of the earth.

Please see the note for Romans 11:36 for links to several verses in the Bible which express what we have of God, and through God, and to God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. De 10:17; Jer 2:11,28; 11:13; Da 5:4; Joh 10:34-35; Ga 4:8; 2Th 2:4 General references. exp: Nu 21:29.
one God. 1Co 8:4; Jon 1:9; Mal 2:10; Joh 10:30; 14:9-10; 17:3; 20:17; Eph 1:3; 3:14; 4:6; 1Pe 1:2-3 exp: 1Ti 2:5. of whom. Ac 17:28; Ro 11:36; Eph 4:6 and we. Joh 14:20; 17:21-23 in him. or, for him. 1Co 6:13 and one. 1Co 12:3; Mt 11:27; 28:18; Joh 5:20-29; 13:13; 17:23; Ac 2:36; 5:31; Eph 1:20-23; 4:5; Php 2:9-11; Col 1:16-17; 1Ti 2:5-6; 1Pe 1:21; Re 1:18 and we by. Joh 1:3; Col 1:6; Heb 1:2-3 General references. exp: Ex 20:3; Jas 2:19'.

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C8-S7 (Verse 7) Some people have been taught error.

Equivalent Section: Some people do not have correct knowledge.

Howbeit there is not in every man that knowledge:.

Equivalent Section: What some people think they know is wrong.

for some with conscience of the idol unto this hour eat it as a thing offered unto an idol;
and their conscience being weak is defiled..

Some people have the mistaken belief that eating certain meat is worshipping an idol just like we are to worship God. Their wrong belief can make their conscience be...defiled. Our sentence has a couple of things that need to be considered carefully in order to not miss part of what is being taught here.

Our sentence clearly says that some people do not know some things even though their conscience makes them believe that they know about these things. Back in 3:2 Paul said 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. Now we hit a point where the reader is in the same position as Paul was in. Our brother's erroneous 'knowledge' is causing us a problem and we can not correct them. We must wait for God to do that. Until that happens we must adjust our life to accommodate their erroneous 'knowledge'.

Thus, the first thing we see here is that the more mature must make the adjustment to accommodate the less mature and the person who refuses to make accommodations proves themselves to be less mature. A simple illustration is the fact that every parent had to adjust their life to accommodate the needs of a child who came into their life.

Secondly, we see a truth that exists for all time. We saw in the first three chapters that the wisdom of man / this world is the exact opposite of the wisdom of God. Further, we understand that false religions use the wisdom of man / this world to convince people that an error is truth to the point that they are convince that they know that this error is fact. After a person gets saved, they take time to mature spiritually, which is how God replaces their internalized error with the Truth. Until that happens they are guided by their conscience much like a baby instinctually swims if you throw it into water.

God gives each of us a conscience to avoid dangers that we don't understand. They lack the knowledge to separate the physical and spiritual parts of worship. Therefore, God uses their conscience to have them avoid everything to do with idol worship until they spiritually mature to the point that they have the knowledge required to separate the physical from the spiritual. We see that these people can not separate the physical from the spiritual with the phrase some with conscience of the idol unto this hour eat it as a thing offered unto an idol. We see the consequence to these people with the phrase their conscience being weak is defiled. ( please see the note for 11:33 for links to where this epistle uses forms of the word eat.) We see our responsibility, as more spiritually mature people, in the following sentences.

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 Romans 9:1 which has links to every verse in the Bible which uses some form of the word conscience along with a short explanation of each verse and also has the definition from Webster's 1828 . The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the note for 11:33 for links to where this epistle uses forms of the word eat. Please also see the note for 8:4 for the significance of eating, as seen within this chapter.

We find forms of the word offer occurring 1383 times in 801 verses of the Bible, 61 times in 54 verses of the New Testament, and in 1Corinthians, in: 8:1, 4, our current sentence, 10; 10:19, 28. Webster's 1828 dictionary defines offer as: 'pp. Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'. In addition, since offered is used in relationship to worship, please also see the Word Study on Worship.

Please see the note for 4:10 for links to every sentence in this epistle which use any form of the word weak. The functional definition is: 'Not able to bear a great weight'.

Please see the notes for 1Corinthians 3:17 and James 3:6 about the word defile. 1Corinthians explains the use of this word within the New Testament. James has links to every place in the New Testament where we find any form of this word. The functional definition is: 'To make impure'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. 1Co 1:10-11 with. Rather, as Dr. Doddridge renders, "with consciousness of (some religious regard to) the idol," as suneidesis G4893, and formerly conscience, also imports. 1Co 8:9-10; 10:28-29; Ro 14:14,23'.

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C8-S8 (Verse 8) The meat has nothing to do with true worship.

Equivalent Section: Physically eating does not commend us to God.

But meat commendeth us not to God :.

Equivalent Section: Physically eating does not affect our spirit.

First Step: Physically eating does not make us better.

for neither,
if we eat,
are we the better;.

Second Step: Physically eating does not make us worse.

neither,
if we eat not,
are we the worse..

Our sentence starts with the word But and continues the subject (Worship) from the prior sentence. There Paul was talking about the action of sacrifice in the practice of worship. in this sentence Paul is talking about the object of sacrifice in the practice of worship. The lesson of this sentence matches the lesson of the widow's two mites in Mark 12:42 and Luke21:2. God does not look at the physical object offered in worship but God judges the heart (2Chronicles 1:11; Ecclesiastes 3:17; 1Corinthians 4:5). Thus, we see the truth of each Equivalent Section with our becoming better in order to be commended...to God. We also see this doctrine taught in 1Coorinthi and 6:13; Romans 14:17; Colossians 2:20-23; Hebrews 13:9.

Our sentence tells us meat commendeth us not to God. Again, we must pay attention to the th which ends commendeth. This means that it does not 'keeps on keeping on' commending as to God. This statement excludes the fast, which is done only for a short time, because this sentence is talking about a lifestyle of excluding certain foods. Thus, we see the difference between a fast and what this sentence is saying because of the length and endurance of the exclusion of the food. It also does not include excluding certain medical reasons as the context of this sentence reduces all motivations to being commended to God, which makes the motivation strictly religious in nature.

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'.

Please see the note for Romans 16:1 which has links to everywhere that the Bible uses any form of the word commend along with a definition. The functional definition is: ' to represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend'.

Please see the note for 11:33 for links to where this epistle uses forms of the word eat. Please also see the note for 8:4 for the significance of eating, as seen within this chapter.

Please see the note for Luke 11:26 about the word worse. The functional definition for this word is: 'This adjective has the signification of the comparative degree, and as bad has no comparative and superlative, worse and worst are used in lieu of them, although radically they have no relation to bad.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'meat. 1Co 6:13; Ro 14:17; Col 2:20-23; Heb 13:9 are we the better. or, have we the more. are we the worse. or, have we the less'.

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C8-S9 (Verse 9) But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

Our sentence starts with But which tells us that it has the same subject as the prior sentence while going in a different direction. There we were told that physical religious activities (eating meats) commendeth us not to God. That is: it does not affect how God thinks or reacts to us. Now this sentence, which starts with a But, changes direction and does tell us what will affect our relationship with God. If by any means our actions become a stumblingblock to them that are weak, then we are asking for the judgment of God to come on us. God wants our main concern to be what affect we have on our spiritual brothers.

Please see the note for Luke 5:18 about the word means (plural). The functional definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

We find forms of the word liberty in: Leviticus 25:10; Psalms 119:45; Isaiah 61:1; Jeremiah 34:8, 15-17; Ezekiel 46:17; Luke4:18; Acts 24:23; 26:32; 27:3; Romans 8:21; 1Corinthians 7:39; 8:9; 10:29; 2Corinthians 3:17; Galatians 2:4; 5:1, 13; Hebrews 13:23; James 1:25; 2:12; 1Peter 2:16; 2Peter 2:19 ). The Morrish Bible Dictionary defines liberty as: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36. 2. the conscience set free from guilt, as when the Lord said to several, "Thy sins be forgiven thee: go in peace." 3. Freedom from the law, etc. "Stand fast therefore in the liberty wherewith Christ hath made us free." Ro 7:24-25; Ga 5:1. Jesus said, "I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture." Joh 10:9. 4. the Christian's deliverance from the power of sin by having died with Christ, as in Ro 6:8-22; and, having reckoned himself dead to sin, experimentally enjoying liberty, as in Ro 8:2-4, after experiencing that the flesh is too strong for him the deliverance is realized by the Spirit of life in Christ Jesus, and the love of God is known and enjoyed. Christ is then the object before the soul, and not self'.

Nave's Topical Bible provides links for liberty as: 'Proclaimed in the year of jubilee: Le 25:10; Jer 34:8,15-17. Political: Jg 17:6; 21:25; Ac 22:28. FIGURATIVE: Isa 61:2; 63:4; Lu 4:19; Joh 8:32-33,36; Ga 3:28; Eph 6:8; Col 3:11'.

Thompson Chain Topics provides links for liberty as: 'General references to Civil: Le 25:10; Isa 9:4; 10:27; 14:25; Jer 34:8; 1Co 7:21. Spiritual, a Mark of the New Dispensation: Isa 42:7. The Mission of Christ to Proclaim: Isa 61:1; Lu 4:18. The Truth the Instrumentality: Joh 8:32; Ro 6:18. A New Law of Life Sets Free: Ro 8:2. The Bondage of Sin Broken: Ro 8:21. The Presence of the "Spirit" Secures: 2Co 3:17; Ga 2:4. The Abuse of, Warnings against: 1Co 8:9; Ga 5:13; 1Pe 2:16. Limitations of: 1Co 6:12; 9:19; 10:23'.

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 also see the note for 1Corinthians C1S20 about the word stumblingblock the functional definition is: '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'.

Please see the note for 4:10 for links to every sentence in this epistle which use any form of the word weak. The functional definition is: 'Not able to bear a great weight'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'take. 1Co 8:10; 10:24,29; Mt 18:6-7,10; Lu 17:1-2; Ro 14:20-21; Ga 5:13; 1Pe 2:16; 2Pe 2:19 exp: Isa 57:14. liberty. or, power. a stumbling-block. 1Co 10:32; Le 19:14; Isa 57:14; Eze 14:3; 44:12; Ro 14:13-15,20; Ga 5:13; Re 2:14 weak. 1Co 8:12; 9:22; Isa 35:3; Ro 14:1-2; 15:1; 2Co 11:21 General references. exp: 2Co 6:3; Php 2:4'.

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C8-S10 (Verse 10-11) How it is possible that our true knowledge could become a stumblingblock to our weaker brother.

First Step: We are seen doing something that our brother thinks is wrong.

For if any man 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;.

Second Step: Our weaker brother deliberately does what he thinks is wrong because he is following our example.

And through thy knowledge shall the weak brother perish,
for whom Christ died?.

This sentence is explained in the note for this verse within the Lord Jesus Christ Study. Please see it for details. Basically, the knowledgeable brother knows that eating this meat is not religiously significant and is not a problem. However, the weak brother does not understand the distinction between the physical meat and the worship of idols. Therefore, when he sees the knowledgeable brother doing what appears to be idol worship, he thinks that idol worship is OK and participates in it. This will cause him to perish, which does not mean he loses his salvation but he could be made sick or even die from the punishment from God. If our actions bring this judgment upon him, God will hold us responsible.

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. Please also 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 also see the note for 9:1, which has links to where Romans uses conscience. Please also see the note for 1Corinthians 8:7, which discusses conscience and how it is used within this epistle. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please see the notes for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition is: ' the primary sense of the root is to yield, fail, give way, recede, or to be soft'.

Please see the note for Romans C15S13 about the word bold. The functional definition is: 'Requiring courage in the execution'.

Please see the note for 11:33 for links to where this epistle uses forms of the word eat.

We find forms of the word perish occurring 156 times in 153 verses of the Bible, 40 times in the New Testament, and in 1Corinthians, in: 1:18 (spiritual death); our current sentence (spiritual/physical death); 15:18 (physical death). Our current sentence allows for a physical death, if the person dies a sin unto death, and for a 'spiritual death' which leaves them physically alive but with no relationship with Christ and needing revival. People who are always doubting their salvation either never got saved of are in this condition. Webster's 1828 dictionary defines perish as: 'v.i.L. pereo, supposed to be compounded of per and eo, to go; literally, to depart wholly. 1. to die; to lose life in any manner; applied to animals. Men perish by disease or decay, by the sword, by drowning, by hunger or famine, etc. 2. to die; to wither and decay; applied to plants. 3. to waste away; as, a leg or an arm has perished. 4. to be in a state of decay or passing away. Duration, and time which is part of it, is the idea we have of perishing distance. 5. to be destroyed; to come to nothing. Perish the lore that deadens young desire. 6. to fail entirely or to be extirpated. 2 Kings.9. 7. to be burst or ruined; as, the bottles shall perish. Luke 5. 8. to be wasted or rendered useless. Jer.9. 9. to be injured or tormented. 1 Cor.8. 10. to be lost eternally; to be sentenced to endless misery. 2 Pet.2. PER'ISH, v.t. to destroy. Not legitimate'.

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).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which hast. 1Co 8:1-2 sit. 1Co 10:20-21; Nu 25:2; Jg 9:27; Am 2:8 shall not. 1Co 10:28-29,32; Ro 14:14,23 emboldened. Gr. edified. 1Co 8:1 General references. exp: 2Co 6:3; Php 2:4.
shall. 1Co 8:13; 10:33; 11:1; Ro 14:15,20-21; 15:1-3 General references. exp: 2Co 6:3; Ga 2:18; Php 2:4'.

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C8-S11 (Verse 12) If we do the prior sentence then ye sin against Christ.

But when ye sin so against the brethren,
and wound their weak conscience,
ye sin against Christ..

Please notice that ye ('each and every one of you personally ') is used twice in this sentence. Paul is making sure that people know that this is personal, according to God. As explained in the note for this verse within the Lord Jesus Christ Study, Christ is personally working in the life of the weaker brother. When you personally sin so against the brethren, you are destroying what Christ is building in their life through His personal relationship with them. That is why Paul says ye sin against Christ. Christ takes this as a personal sin which you personally did.

However, that is not all that is going on here. Notice that our sentence uses brethren and not weaker brother. When your personal actions teach others that it is OK to do certain sins within the church, you encourage them to do the same sin. If they follow your example they bring the judgment of God upon themselves and the church. Therefore, this sin is not just against the weaker brother but is against the entire church and against Christ.

We find forms of the word wound occurring 78 times in 73 verses of the Bible and, in the New Testament, in: Mark 12:4; Luke10:30; Luke10:34; Luke 20:12; John 19:40; Acts 5:6; Acts 19:16; 1Corinthians 8:12; Revelation 13:3; Revelation 13:12; Revelation 13:14. Webster's 1828 dictionary defines this word as: 'A breach of the skin and flesh of an animal, or of the bark and wood of a tree, or of the bark and substance of other plants, caused by violence or external force. the self-healing power of living beings, animal or vegetable, by which the parts separated in wounds, tend to unite and become sound, is a remarkable proof of divine benevolence and wisdom. 2. Injury; hurt; as a wound given to credit or reputation.
WOUND, v.t. to hurt by violence; as, to wound the head or the arm; to wound a tree. He was wounded for our transgressions. Isaiah 53'.

Please see the note for 4:10 for links to every sentence in this epistle which use any form of the word weak. The functional definition is: 'Not able to bear a great weight'.

Please see the note for 9:1, which has links to where Romans uses conscience. Please also see the note for 1Corinthians 8:7, which discusses conscience and how it is used within this epistle. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ge 20:9; 42:22; Ex 32:21; 1Sa 2:25; 19:4-5; 24:11; Mt 18:21 ye sin against. 1Co 12:12; Ex 16:8; Mt 12:49-50; 18:10-11; 25:40,45; Ac 9:4-5 General references. exp: 2Co 6:3; Ga 2:18; Php 2:4'.

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C8-S12 (Verse 13) Paul's conclusion to this chapter, which is to do anything to avoid offending a brother.

Wherefore,
if meat make my brother to offend,
I will eat no flesh while the world standeth,
lest I make my brother to offend..

What we have in this sentence is a lesson that is based upon a precept that is still applicable today. If people look only at what is said about meat offered to idols, and refuse to consider the underlying precept, then they will miss the lesson of this chapter that is still applicable today.

As I write this the media is having fits about large corporations using perfectly legal means to avoid paying taxes. At other times they cry about rich individuals doing the same thing. The reality is that as long as men have used money, rich people have paid politici and to write laws which let them get away with doing things that others can't legally do. 'News Flash!!! Almost all politici and and political systems are corrupt and sell out to the person with money or some other form of power.'

The main lesson of this entire chapter is to do whatever is required to maintain your testimony that you love God. There are lots of things that are 'legal' and yet are associated with fulfilling the lusts of the flesh even by lost people. Being connected with these things will destroy someone's testimony that they love God. The basic lesson of this chapter is to avoid all of these things. That is the precept underneath the lesson on things offered to idols. That is the true lesson of this chapter

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'.

Please see the note for John 6:61 about the word offend. The functional definition for this word is: 'To transgress the moral or divine law; to sin; to commit a crime'.

Please see the note for 11:33 for links to where this epistle uses forms of the word eat. Please also see the note for 8:4 for the significance of eating, as seen within this chapter.

Please see the notes for 1:26-29 and 6:16, for links to sentences within this epistle which use forms the word flesh along with links to sentences in other Book Studies. The functional definition is: 'The physical body with its motivations'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if meat. 1Co 6:12; 9:12,19-23; 10:33; 11:1; 13:5; Ro 14:21; 2Co 11:29; 2Ti 3:8-9 General references. exp: Eze 44:31; 2Co 6:3; Php 2:4; 1Th 5:22'.

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1Corinthians Study: Chapters 5-8

1Corinthians Chapter 5 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: Judgment of sin.

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

1Corinthians Chapter 6 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: the error of putting physical concerns above spiritual considerations.

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

1Corinthians Chapter 7 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: Stay and serve where God put you.

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

1Corinthians Chapter 8 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: the conscience of our weak brother is to be a controlling factor in what we do publicly.

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: 03/11/24.