2Corinthians Study Chapters 1-4

Spirit led life vs Fleshly life

Click on the following links to jump to a chapter within this study: Overview, Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, Chapter 7, Chapter 8, Chapter 9, Chapter 10, Chapter 11, Chapter 12, Chapter 13, God in 2Corinthians.

Chapter 1 Sentence-by-Sentence

links to sentences in this chapter:

C1-S1 (Verse 1-2), C1-S2 (Verse 3-4), C1-S3 (Verse 5), C1-S4 (Verse 6), C1-S5 (Verse 7), C1-S6 (Verse 8-11), C1-S7 (Verse 12), C1-S8 (Verse 13-14), C1-S9 (Verse 15-16), C1-S10 (Verse 17), C1-S11 (Verse 17), C1-S12 (Verse 18), C1-S13 (Verse 19), C1-S14 (Verse 20), C1-S15 (Verse 21-22), C1-S16 (Verse 23), C1-S17 (Verse 24).

The Chapter theme is: Why Paul is writing.

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.

Chapter Summary from Treasury of Scripture Knowledge.

1-2 : Paul salutes the Corinthians.
3-7 : he encourages them against troubles, by the comforts and deliverances which God had given him, as in all his afflictions.
8-11 : so particularly in his late danger in Asia.
12-14 : And calling both his own conscience and theirs to witness of his sincere manner of preaching the immutable truth of the gospel.
15-24 : he excuses his not coming to them, as proceeding not of lightness, but of his lenity towards them.

Word Counts in Chapter.

GOD (14), OUR (13), US (13), BY (12), YOU (12), YE (9), WHICH (8).

This chapter is centered on what God has to say to us by Paul and Silvanus and Timotheus. What these words don't show is the message within this chapter that God uses the lives of Godly leaders to provide help to followers and, sometimes, that usage can go very much against the fleshly desires of the leaders.

C1-S1 (Verse 1-2) Opening salutation.

Equivalent Section: Who God used to write the epistle, whom it is to.

Paul,
an apostle of Jesus Christ by the will of God,
and Timothy our brother,
unto the church of God which is at Corinth,
with all the saints which are in all Achaia :.

Equivalent Section: the blessings for obedience.

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

Please also see the Message called Called to be Saints for the application of these verses in the life of the believer.

As seen by the number of links within the sentence outline above, our opening sentence is tied into several other Studies. Please click on each of the links in the outline above to see the related notes.

Our sentence tells us who God used to write the epistle, whom it is to and the blessings for obedience. (Please note: it is God Who actually wrote His Word (1John 5:13) but He moved holy men, (2Peter 1:21) much like we move a pen, when we write. As mentioned in the other Studies, Paul is an apostle of Jesus and an apostle of Christ because he represents both of these roles of the Son of God. However, Timothy is not named as an apostle because neither man, nor church, can bestow this position upon someone.

Our definition of apostle is: 'The highest human authority within the church below Christ'. Paul identifies himself, in the opening of epistles, as an apostle in: 1Corinthians, 2Corinthians, Galatians, Ephesians, Colossians, 1Timothy, 2Timothy, and Titus; as a servant in: Romans and Philippians; as a prisoner in: Philemon and Philippians 3:1; and with no further qualification in: 1Thessalonians, 2Thessalonians. The reader can do their own study on the relationship that Paul had with each of the churches or people that he wrote to, and the point in his ministry when he wrote, in order to see the significance of these changes of descriptors. In the case of our current epistle, Paul described himself as an apostle in order to establish his authority at this time and with this church. He did it because he is going to correct them and because some of the people in this church had been listening to, and supporting, men who taught doctrinal error and tried to discredit Paul so that these people would support (pay) them as their authority from God.

Please notice that Paul says that he is an apostle of Jesus Christ by the will of God. In John 5:36; 10:25 and 14:12 we read that Jesus said that the same works that I do, bear witness of me, that the Father hath sent me. John 3:2 says, The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Simply put: when a man claims that he has his position by the will of God, then he had better be willing to show how God has worked through his life to do what no other man can (has) done in their flesh. Paul had that proof while his critics did not.

Paul goes on to include Timothy our brother because he knows that Timothy will be taking over his ministry and he is providing Timothy with the authority that he will need in order to do the job.

Paul says that he is writing unto the church of God which is at Corinth in order to remind them that they belong to God and will face the judgment of God if they refuse to obey. (The word of means 'belongs to').

After mentioning Timothy, Paul then says with all the saints which are in all Achaia so that they know that Paul and Timothy are not just working together to claim authority which they don't have. Paul mentions these saints who have already submitted to what Paul is writing and who will testify against them if they refuse to submit. The saints which are in all Achaia were their neighbors. (See the definition at this link.) thus, Paul is letting them know of all of the witnesses, in this world and in eternity, who will know if they obey of disobey what is written in this epistle.

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

We see Paul mentioned 163 times in the Bible and the note for 1Corinthians 1:12 has links to those places. We see Paul mentioned here and in 10:1 within this epistle. Please also see the note for Colossians C1S6 for links to every place where the phrase I Paul is used.

Please see the note for 8:3-4 about the word willing. The functional definition is: 'Free to do or grant; having the mind inclined; disposed; not averse'. Please also see the note for 8:11 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'. 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 liufe 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. The will of God is: 'The attitudes and actions that God wants us to have'.

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

Please see the notes for Romans 16:21 and Philippians 2:19 for links to every verse in the New Testament where we find the name of Timotheus / Timothy. We find the name of Timotheus only in C1-S13 within this epistle. We find the name of Timothy only in our current sentence within this epistle.

Please see the note for 1:8-11 for links to every place that 2Corinthians uses the words brother or brethren, along with links to other Studies which use these words and a definition from Webster's 1828 . The functional definition for the word brother is: 'a saved person'. The functional definition for the word brethren is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 1Corinthians 11:22 about the word church. We find this word used in this book, in: our current sentence; 8:1; 8:18-19; 8:23; 8:24; 11:8; 11:28 and 12:13. None of the dictionaries have a Biblically correct definition for church. The commonly accepted definition is 'a called out assembly of baptized believers'. Please see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please 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 use this link God to access the table of every place where is used in this book.

We find forms of the word Corinth occurring only in: Acts 18:1, 8; 19:1; our current sentence; 1:23 and 2Timothy 4:20.

We find forms of the word saint occurring 101 times in 98 verses of the Bible, 62 times in verses of the New Testament, and in 2Corinthians, in: our current sentence; 8:4; 9:1; 9:12 and 13:13. Please see the note for Romans C16S1 which has the definition from Webster's 1828 , along with the true Biblical definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'.

Thompson Chain Topics provides references for the word saint as: 'Contrasted with Sinners: Pr 10:6,16,25; 11:5; 12:7; 13:21; 14:32; 15:6; 21:15; Ro 2:9; 1Pe 4:18. See Wicked, the; Contrasted with the Righteous: Death of: Despised: 1Sa 17:42; 2Sa 6:16; Ne 2:19; 4:2; Job 12:4; Ps 119:141; 1Co 1:28; 4:13. Exalted: Ps 91:14; Isa 33:16; 58:14; Da 12:3; Hab 3:19; Mt 19:28; Lu 19:17; 1Co 6:2; Re 3:21; 5:10; 11:12. The Feet of: 1Sa 2:9; 2Sa 22:34; Ps 40:2; Isa 52:7; Eph 6:15. Fellowship of: Ps 119:63; Mal 3:16; Lu 24:15; Ac 2:42; Ro 1:12; Php 1:3,5; 1Jo 1:7. Glorified: Mt 13:43; Lu 9:30-31; Ro 8:17; Php 3:21; Col 3:4; 1Pe 5:1; Re 7:9; 14:1; 22:5. Hated: Isa 66:5; Mt 24:9; Lu 6:22; 21:17; Joh 15:19; 17:14; 1Jo 3:13. They cannot be Moved: Ps 15:5; 16:8; 21:7; 46:5; 55:22; 66:9; 112:6; 121:3; 125:1; Pr 10:30. Carnal.: When Obedient were Invincible: De 7:24; 11:25; 28:7; Jos 1:5; 10:8; 21:44; 23:9; Song 6:10. God's Knowledge of the Saints: In Time of Trouble: Na 1:7. At every day Tasks: Joh 1:48. Their Individual Names: Joh 10:3. Intimate Acquaintanceship: Joh 10:14. True Love Recognized: 1Co 8:3; Ga 4:9. The Sure Foundation of Christian Hope: 2Ti 2:19. Pillars, as: Jer 1:18; Ga 2:9; Re 3:12. Portion of: Ps 16:5; 73:26; 119:57; 142:5; La 3:24. Promises to: Ps 37:28; 97:10; 116:15; 132:16; 149:9; Da 7:27; 1Co 6:2; Re 11:18. Remembered: Ge 8:1; 19:29; Nu 10:9; Ps 98:3; 136:23; Isa 49:14-16. Scattered: (abroad): Mt 8:11; 26:31; Mr 13:27; Joh 11:52; Ac 8:1; Jas 1:1. Sealed by God: Eze 9:4; 2Co 1:22; Re 7:3; 9:4; 14:1; 22:4. Security of: Job 11:18; Ps 91:5; 112:7; 125:1; Pr 1:33; 3:24; Isa 33:16; 43:2; Heb 13:6; 1Pe 3:13. Steps of: Job 14:16; 31:4; Ps 18:36; 37:23; 40:2; Pr 4:12; 16:9.'

Torrey's Topical Textbook provides references for the word saint as: 'The sun: Jg 5:31; Mt 13:43. Stars: Da 12:3. Lights: Mt 5:14; Php 2:15. Mount Zion: Ps 125:1-2. Lebanon: Ho 14:5-7. Treasure: Ex 19:5; Ps 135:4. Jewels: Mal 3:17. Gold: Job 23:10; La 4:2. Vessels of gold and silver: 2Ti 2:20. Stones of a crown: Zec 9:16. Lively stones: 1Pe 2:5. Babes: Mt 11:25; 1Pe 2:2. Little children: Mt 18:3; 1Co 14:20. Obedient children: 1Pe 1:14. Members of the body: 1Co 12:20,27. Soldiers: 2Ti 2:3-4. Runners in a race: 1Co 9:24; Heb 12:1: Wrestlers: 2Ti 2:5. Good servants: Mt 25:21. Strangers and pilgrims: 1Pe 2:11. Sheep: Ps 78:52; Mt 25:33; Joh 10:4. Lambs: Isa 40:11; Joh 21:15. Calves of the stall: Mal 4:2. Lions: Pr 28:1; Mic 5:8. Eagles: Ps 103:5; Isa 40:31. Doves: Ps 68:13; Isa 60:8. Thirsting deer: Ps 42:1. Good fishes: Mt 13:48. Dew and showers: Mic 5:7. Watered gardens: Isa 58:11. Unfailing springs: Isa 58:11. Vines: Song 6:11; Ho 14:7. Branches of a vine: Joh 15:2,4-5. Pomegranates: Song 4:13. Good figs: Jer 24:2-7. Lilies: Song 2:2; Ho 14:5. Willows by the water-courses: Isa 44:4. Trees planted by rivers: Ps 1:3. Cedars in Lebanon: Ps 92:12. Palm trees: Ps 92:12. Green olive trees: Ps 52:8; Ho 14:6. Fruitful trees: Ps 1:3; Jer 17:8. Corn: Ho 14:7. Wheat: Mt 3:12; 13:29-30. Salt: Mt 5:13.
Titles and Names of Saints: Believers: Ac 5:14; 1Ti 4:12. Beloved of God: Ro 1:7. Beloved brethren: 1Co 15:58; Jas 2:5. Blessed of the Lord: Ge 24:31; 26:29. Blessed of the Father: Mt 25:34. Brethren: Mt 23:8; Ac 12:17. Brethren of Christ: Lu 8:21; Joh 20:17. Called of Jesus Christ: Ro 1:6. Children of the Lord: De 14:1. Children of God: Joh 11:52; 1Jo 3:10. Children of the Living God: Ro 9:26. Children of the Father: Mt 5:45. Children of the Highest: Lu 6:35. Children of Abraham: Ga 3:7. Children of Jacob: Ps 105:6. Children of promise: Ro 9:8; Ga 4:28. Children of the free-woman: Ga 4:31. Children of the kingdom: Mt 13:38. Children of Zion: Ps 149:2; Joe 2:23. Children of the bride-chamber: Mt 9:15. Children of light: Lu 16:8; Eph 5:8; 1Th 5:5. Children of the day: 1Th 5:5. Children of the resurrection: Lu 20:36. choosen generation: 1Pe 2:9. choosen ones: 1Ch 16:13. choosen vessels: Ac 9:15. Christians: Ac 11:26; 26:28. Dear children: Eph 5:1. Disciples of Christ: Joh 8:31; 15:8. Elect of God: Col 3:12; Tit 1:1. Epistles of Christ: 2Co 3:3. Excellent, the: Ps 16:3. Faithful brethren in Christ: Col 1:2. Faithful, the: Ps 12:1. Faithful of the land: Ps 101:6. Fellow-citizens with the saints: Eph 2:19. Fellow-heirs: Eph 3:6. Fellow-servants: Re 6:11. Friends of God: 2Ch 20:7; Jas 2:23. Friends of Christ: Joh 15:15. Godly, the: Ps 4:3; 2Pe 2:9. Heirs of God: Ro 8:17; Ga 4:7. Heirs of the grace of life: 1Pe 3:7. Heirs of the kingdom: Jas 2:5. Heirs of promise: Heb 6:17; Ga 3:29. Heirs of salvation: Heb 1:14. Holy brethren: 1Th 5:27; Heb 3:1. Holy nation: Ex 19:6; 1Pe 2:9. Holy people: De 26:19; Isa 62:12. Holy priesthood: 1Pe 2:5. Joint-heirs with Christ: Ro 8:17. Just, the: Hab 2:4. Kings and priests unto God: Re 1:6. Kingdom of priests: Ex 19:6. Lambs: Isa 40:11; Joh 21:15. Lights of the world: Mt 5:14. Little children: Joh 13:33; 1Jo 2:1. Lively stones: 1Pe 2:5. Members of Christ: 1Co 6:15; Eph 5:30. Men of God: De 33:1; 1Ti 6:11; 2Ti 3:17. Obedient children: 1Pe 1:14. Peculiar people: De 14:2; Tit 2:14; 1Pe 2:9. Peculiar treasure: Ex 19:5; Ps 135:4. People of God: Heb 4:9; 1Pe 2:10. People near unto God: Ps 148:14. People saved by the Lord: De 33:29. Pillars in the temple of God: Re 3:12. Ransomed of the Lord: Isa 35:10. Redeemed of the Lord: Isa 51:11. Royal priesthood: 1Pe 2:9. Salt of the earth: Mt 5:13. Servants of Christ: 1Co 7:22; Eph 6:6. Servants of righteousness: Ro 6:18. Sheep of Christ: Joh 10:1-16; 21:16. Sojourners with God: Le 25:23; Ps 39:12. Sons of God: Joh 1:12; Php 2:15; 1Jo 3:1-2. The Lord's freemen: 1Co 7:22. Trees of righteousness: Isa 61:3. Vessels unto honor: 2Ti 2:21. Vessels of mercy: Ro 9:23. Witnesses for God: Isa 44:8.
Warfare of Saints: Is not after the flesh: 2Co 10:3. Is a good warfare: 1Ti 1:18-19. Called the good fight of faith: 1Ti 6:12. IS AGAINST: the devil: Ge 3:15; 2Co 2:11; Eph 6:12; Jas 4:7; 1Pe 5:8; Re 12:17. The flesh: Ro 7:23; 1Co 9:25-27; 2Co 12:7; Ga 5:17; 1Pe 2:11. Enemies: Ps 38:19; 56:2; 59:3. The world: Joh 16:33; 1Jo 5:4-5. Death: 1Co 15:26; Heb 2:14-15. Often arises from the opposition of friends or relatives: Mic 7:6; Mt 10:35-36. ToBE CARRIED ON:: Under Christ, as our captain: Heb 2:10. Under the Lord's banner: Ps 60:4. With faith: 1Ti 1:18-19. With a good conscience: 1Ti 1:18-19. With steadfastness in the faith: 1Co 16:13; 1Pe 5:9; Heb 10:23. With earnestness: Jude 1:3. With watchfulness: 1Co 16:13; 1Pe 5:8. With sobriety: 1Th 5:6; 1Pe 5:8. With endurance of hardness: 2Ti 2:3,10. With self-denial: 1Co 9:25-27. With confidence in God: Ps 27:1-3. With prayer: Ps 35:1-3; Eph 6:18. Without earthly entanglements: 2Ti 2:4. Mere professors do not maintain: Jer 9:3. SAINTS: Are all engaged in: Php 1:30. Must stand firm in: Eph 6:13-14. Exhorted to diligence in: 1Ti 6:12; Jude 1:3. Encouraged in: Isa 41:11; 51:12; Mic 7:8; 1Jo 4:4. Helped by God in: Ps 118:13; Isa 41:13-14. Protected by God in: Ps 140:7. Comforted by God in: 2Co 7:5-6. Strengthened by God in: Ps 20:2; 27:14; Isa 41:10. Strengthened by Christ in: 2Co 12:9; 2Ti 4:17. Delivered by Christ in: 2Ti 4:18. Thank God for victory in: Ro 7:25; 1Co 15:57. ARMOR FOR: Girdle of truth: Eph 6:14. Breastplate of righteousness: Eph 6:14. Preparation of the gospel: Eph 6:15. Shield of faith: Eph 6:16. Helmet of salvation: Eph 6:17; 1Th 5:8. Sword of the Spirit: Eph 6:17. Called armor of God: Eph 6:11. Called armor of righteousness: 2Co 6:7. Called armor of light: Ro 13:12. Not carnal: 2Co 10:4. Mighty through God: 2Co 10:4-5. The whole, is required: Eph 6:13. Must be put on: Ro 13:12; Eph 6:11. Tobe on right hand and left: 2Co 6:7. VICTORY IN, IS: From God: 1Co 15:57; 2Co 2:14. Through Christ: Ro 7:25; 1Co 15:27; 2Co 12:9; Re 12:11. By faith: Heb 11:33-37; 1Jo 5:4-5. Over the devil: Ro 16:20; 1Jo 2:14. Over the flesh: Ro 7:24-25. Over the world: 1Jo 5:4-5. Over all that exalts itself: 2Co 10:5. Over death and the grave: Isa 25:8; 26:19; Ho 13:14; 1Co 15:54-55. Triumphant: Ro 8:37; 2Co 10:5. ThEY WHO OVERCOME IN, SHALL: Eat of the hidden manna: Re 2:17. Eat of the tree of life: Re 2:7. Be clothed in white raiment: Re 3:5. Be pillars in the temple of God: Re 3:12. Sit with Christ in His throne: Re 3:21. Have a white stone, and, in it a new name written: Re 2:17. Have power over the nations: Re 2:26. Have the name of God written upon them by Christ: Re 3:12. Have God as their God: Re 21:7. Have the morning-star: Re 2:28. Inherit all things: Re 21:7. Be confessed by Christ before God the Father: Re 3:5. Be sons of God: Re 21:7. Not be hurt by the second death: Re 2:11. Not have their names blotted out of the book of life: Re 3:5. Illustrated: Isa 9:5; Zec 10:5.'

Please follow this link to see all of the places within the Bible where we find the word Achaia.

We find forms of the word grace occurring 170 times in 159 verses of the Bible, 131 times in 122 verses of the New Testament, and in 2Corinthians, in: our current sentence; 1:12; 4:15; 6:1; 8:1; 8:6; 8:7; 8:9; 8:19; 9:8; 9:14; 12:9 and 13:14. Please see the note for Galatians 1:1 which has links to every verse in that epistle which uses this word along with a discussion of the use in that epistle, the definition from Webster's 1828 and links from other commentators. Please see the notes for Romans C4S5; Romans C4S17 and Ephesians C1S2 for where grace is used within those epistles. Please see the notes for Galatians C5S4 and Galatians C6S18 for the phrase grace through Christ.

The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

We find forms of the word peace occurring 450 times in 420 verses of the Bible, 116 times in 109 verses of the New Testament, and in 2Corinthians, only in our current sentence and 13:11. The note for Romans C12S16 gives us the definition from Webster's 1828 along with a link and short note for every place that peace is used within Romans. Please also see the note for Galatians 1:1 which has links to where peace is used within that epistle along with links from other commentators. The notes for Romans 10:15 and Hebrews 12:14-LJC tells us how to have peace with God. The functional Biblical definition of peace is: 'a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Paul. Ro 1:1-5; 1Co 1:1; 1Ti 1:1; 2Ti 1:1. Timothy. Ac 16:1; Ro 16:21; 1Co 16:10; Php 1:1; 2:19-22; Col 1:1-2; 1Th 1:1; 2Th 1:1; Heb 13:23 exp: Phm 1:1. The church. Ac 18:1-11; 1Co 1:2. all. 1Co 6:11; Eph 1:1. Achaia. 2Co 9:2; 11:10; Ac 18:12; Ro 15:26; 16:5; 1Co 16:15; 1Th 1:7-8. See also on exp: Ac 18:1 Corinth. Ac 20:4; Ro 16:21; Php 1:1; 1Th 1:1 Timotheus. Ro 1:1 called. Ro 1:7 to all. 1Co 1:1 through. 2Co 9:2 that. 2Co 11:10 the regions. Eph 1:1 to the saints. Php 1:1 the saints. Col 1:1; 2Ti 1:1 an. 1Th 1:7 in. Heb 13:24 and all.
Verse 2: General references. Ro 1:7; 2Sa 15:20; 1Ch 12:18; Da 4:1; 1Co 1:3; Ga 6:16; Eph 6:23; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3 exp: Ga 1:3; Eph 1:2. See also on exp:. Lu 11:2 Our. Joh 14:18will not. Ro 1:7; Re 1:4 Grace. 1Pe 1:17 call'.

Start of Chapter, Chapter Summary

C1-S2 (Verse 3-4) Praise God for Who He is and for what He does for us.

First Step: Praise God for Who He is.

Blessed be God,
even the Father of our Lord Jesus Christ,
the Father of mercies,
and the God of all comfort;.

Second Step: Praise God for what He does for us and through us.

Who comforteth us in all our tribulation,
that we may be able to comfort them which are in any trouble,
by the comfort wherewith we ourselves are comforted of God..

Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

Please notice that we have God used three times within this sentence, which is the first sentence beyond the salutation. Paul wants to be sure that people understand that the message of this epistle comes from God. In addition, two of the mentions of God tell us that he provides our comfort. Saved people who refuse to do what He says can only blame themselves when they do not have comfort...in all our tribulation. In addition, a lot of people are led into doctrinal error because they don't know the character of God or fail to consider that the doctrine which is preached to them does not match the character of God. In the note for this verse within the Lord Jesus Christ Study, is an explanation of the fact that unless we personally know the character of our God and of our Lord Jesus Christ, we will believe the ministers of Satan.

Please notice that our sentence tells us that God is the Father of our Lord Jesus Christ and the Father of mercies. The word of means 'belongs to'. God is the Father that 'belongs to' our Lord Jesus Christ and God is the Father that 'belongs to' (all) mercies. A Biblical father produces the seed which has the life that results in a child. A Biblical father also does what is required in order to train that son to have the same character as the father. Thus, our Lord Jesus Christ and mercies both reveal the character of God our Father. Any doctrine which does not match these characteristics is not a true doctrine of the Bible.

Our First Step doesn't stop there in the description of our God's character but it also tells us that He is the God of all comfort. That means that if we want any comfort from a spiritual source then we need to get it from God and we will not get it from Him unless we do things His way. in this epistle Paul is going to explain to these people how they are missing out because they are trying to serve God but not doing it God's way.

Once we realize these basic characteristics of our God, we are to praise Him (Blessed be) for His characteristics. Then we are to do our Second Step.

In our Second Step we have three phrases which tell us: what God did for us, what He wants us to do for others as a result, and how we are to do that. Notice that our first phrase says Who comforteth us in all our tribulation. People tend to complain when God lets them experience tribulation, but without it we would not experience God's comfort. Look at the word in within our phrase. Our phrase does not promise us God's comfort until after we are in tribulation.

Our next phrase starts with that and tells us why God lets us experience tribulation and His comfort. Simply put, there are certain things that you can not learn without experiencing them. Even the Son of God had to learn through experience (Hebrews 5:8). Without personal experience we would not be able to comfort them which are in any trouble. However, with personal experience which includes having God's help and comfort, we can comfort them which are in any trouble by pointing them to God and showing them how to get God's help.

The reason that we can do this in given in our third phrase. People think they can comfort other people in areas where they have no experience, and they can do so for mild hurts, but not for ongoing tribulation. God has Paul give this explanation so that we will understand what God is doing when we personally experience tribulation. Our sentence also tells us that when we experience these things we can know that, in our future, we will meet someone who needs us to minister to them. Thus, we are warned to prepare for that day.

Please see the notes for Galatians C3-S10 about the word bless. This word is only used here and in 11:31 within 2Corinthians. The functional Biblical definition is: 'requesting to receive the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

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

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition is: 'Not getting the punishment that we earned'. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. This word is only used here and in 4:1 within 2Corinthians.

Please see the note for Philippians 2:1 for links to where comfort is used within that epistle along with the definition from Webster's 1828 and links for where this word is used in the rest of the New Testament. The functional Biblical definition is: 'To strengthen; to invigorate; to cheer or enliven'. We find forms of this word, and in 2Corinthians, in: our current sentence; 1:6; 2:7; 7:4; 7:6-7; 7:13 and 13:11.

Please see the note for Romans C5S2 for links to every place in the Bible where we find forms of the word tribulation, along with a small note on each verse and also with other links to places where we are told about saved people suffering tribulation, even though the word itself may not used. Please also see the note for Romans C8S37 which places it with several other things which God allows to happen to His people in order to prove His protection and provision by providing for them while they experience all of these things. Webster's 1828 dictionary defines tribulation as: 'n. L. tribulo, to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution.' this definition matches what we find in the Bible, but does not come close to showing the other important doctrines of the Bible such as the fact that tribulation is God's will for all saved people.

We find forms of the word trouble occurring 205 times in 201 verses of the Bible, 45 times in 44 verses of the New Testament, and in 2Corinthians, in: our current sentence; 1:8; 4:8; and 7:5. Please see the note for Galatians C5-S10 for links to where trouble is used in that epistle, the definition from Webster's 1828 . and links from other commentators. A working definition is: 'To agitate; to disturb; to put into confused motion'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. Ge 14:20; 1Ch 29:10; Ne 9:5; Job 1:21; Ps 18:46; 72:19; Da 4:34; Eph 1:3; 1Pe 1:3. The Father of our. 2Co 11:31; Joh 5:22-23; 10:30; 20:17; Ro 15:6; Eph 1:3,17; Php 2:11; 2Jo 1:4,9. The Father of mercies. Ps 86:5,15; Da 9:9; Mic 7:18. The God. Ro 15:5 exp: Ps 59:10. See also on exp: Ge 19:16; Isa 51:3 the Lord. Job 15:11 the consolations. Job 29:25 one that. Ps 25:6 thy tender mercies. Ps 119:76 merciful. Isa 33:2 our salvation. Isa 51:12 I, am he. Joh 14:18will not. Joh 16:33 but. Ac 16:40 they comforted. Ro 15:5 consolation. Ro 15:6 the. 2Co 7:6 that comforteth. 2Co 11:31; Eph 1:3; 2Pe 1:17 God. Php 1:14 waxing. 2Th 2:17 Comfort.
Verse 4: comforteth. 2Co 7:6-7; Ps 86:17; Isa 12:1; 49:10; 51:3,12; 52:9; 66:12-13; Joh 14:16,18,26; 2Th 2:16-17. That. 2Co 1:5-6; Ps 32:5,7; 34:2-6; 66:16; Isa 40:1; 66:14; Php 1:14; 1Th 4:18; 5:11; Heb 12:12. General references. exp: Ps 94:19; Mt 5:4. See also on exp: Ge 32:7 greatly. Ex 40:9 the anointing oil. Job 15:11 the consolations. Job 29:25 one that. Ps 32:6 for this. Ps 71:21; Isa 40:1; 1Co 14:3; 2Th 2:17 comfort. Ps 119:76 merciful. Isa 33:2 our salvation. Isa 51:3 the Lord. Isa 51:12 I, am he. Isa 57:15 to revive the spirit. Isa 61:2; Joh 11:19 to comfort. Jer 14:8in time. Jer 45:2 unto. Mt 11:30 burden. Lu 6:21 ye that weep. Lu 22:32 strengthen. Joh 14:18will not. Ac 16:40 they comforted. Ac 20:12 were. Ac 27:22 I exhort. Ac 27:36 they all. Ro 5:4 patience. Ro 15:5 consolation. 1Co 14:31 all may be. 2Co 1:6 whether. 2Co 4:15 all. 2Co 7:4 I am filled. 2Co 7:6 that comforteth. 2Co 12:10 I take. 2Co 13:11 be of good. Php 1:14 waxing. Col 2:2 their. Col 4:8and comfort. 1Th 3:7 we were'.

Start of Chapter, Chapter Summary

C1-S3 (Verse 5) How we are consoled...by Christ.

For as the sufferings of Christ abound in us,
so our consolation also aboundeth by Christ..

Please see the Prophecies Fulfilled Section of the Doctrinal Study called Significant Gospel Events for links to where the Bible tells us about the suffering of Christ.

Our sentence starts with the word For, which means that it gives a reason why the prior sentence is true. Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

The note for this sentence in the Lord Jesus Christ Study is good sized and explains the role of Christ in our suffering, and the related consolation; the difference between the phrase of Christ and the phrase by Christ; the difference between the phrase by Christ and the phrase by Christ Jesus; and how the use of Christ, in our current sentence, is related to the prior sentence and to the next sentence. Please see it for these important considerations before continuing with this note. In addition, these relational prepositions (of and by) tell us very specific things about our relationship with God and there is a very definite doctrinal difference due to these words (Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God [Deuteronomy 8:3; Matthew 4:4 and Luke 4:4 ]). Please see the Study called Relational Prepositions for links to other verses which use these words to tell us about our personal relationship with God.

As expressed in the note for Christ only within the Lord Jesus Christ Study, Christ is used almost twice as much as the name of Lord is used, and almost three times as much as the name of Jesus is used, within 2Corinthians. We are only in the third sentence and already have the fourth and fifth usage of the name of Christ. This shows us that our epistle is dealing with the things of Christ. Therefore, it is concentrated on the things which bring spiritual maturity after our initial profession.

Our sentence starts with the word For and tells us why the statement of the prior sentence is true. Our sentence gives us a precept ('truth that never changes regardless of circumstances') which we see in the 'Law of Sowing and Reaping' and other places in the Bible. We reap what we sow and in proportion to what we sow. In the prior sentence we saw that we are comforted in proportion to how much we comfort them which are in any trouble and to how much we bless God for the things which require us to be comforted. In addition, we are comforted in the areas where we comfort others and, often, we do not receive full comfort from our problems until after we start to minister to others. Likewise, our current sentence tells us that we receive consolation...by Christ only in proportion to the amount of sufferings of Christ which we allow God to put into our life. If we allow the sufferings of Christ (to) abound in us then in proportion (so) we will reap consolation (which) also aboundeth by Christ.

Please see the notes in the Relational Propitiations Study for this sentence by following both of the links (of and by) in the sentence outline above. The word of means 'belongs to'. The sufferings mentioned in this sentence 'belong to' Christ, which means that they are a result of our ongoing personal relationship with God that is in Christ. God allows this for our personal spiritual growth and because this is how we get consolation. God doesn't give us consolation unless we need it and deserve it. The word by means 'how we get from one place to another'. God uses Christ (our ongoing personal relationship with God that is in Christ) as the way to get us from the circumstances where we need consolation to the circumstances where we are praising God for His blessings and for His giving us the victory. As noted elsewhere, we do not get a victory unless we are in a fight and we do not see God's protection and provision unless we get into circumstances where it is obvious that God took care of the problem because it was impossible for us to do so.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The note for 1Corinthians C4S13 also has the definition from Webster's 1828 and links from other commentators. Please see the note for Romans C9S22 about the word longsuffering. Please see the Sections called Harmony, Prophecies and Prophecies Fulfilled, in the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. We find forms of the word suffer occurring 184 times in 178 verses of the Bible, 135 times in 130 verses of the New Testament, and in 2Corinthians, in: our current sentence; 1:6; 1:7; 6:6; 7:12; 11:19; 11:20 and 11:25. A working definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

The definition of abound is: 'Not bound. Allowed to expand without limit'. (The link takes you to a note which has every place in the Bible where this word is used along with a small note on each usage.) Since there is 'No limit' placed by God, the only limit on the amount of consolation...by Christ, within our life, is the limit on the sufferings of Christ which we allow God to put in our life.

We find the word consolation in 2Corinthians, in: our current sentence; 1:6; 1:7 and 7:7. Please see the note for Romans C15S5 about the word consolation. It has links to every place in the Bible where We find this word along with a short note on each verse. The functional definition for this word is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. 2Co 4:10-11; 11:23-30; Ac 9:4; 1Co 4:10-13; Php 1:20; 3:10; Col 1:24. so. Lu 2:25; Php 2:1; 2Th 2:16-17. General references. exp: Ps 94:19; Mt 5:4. See also on exp: Ge 28:11 took. Job 15:11 the consolations. Ps 71:21; 2Th 2:17 comfort. Ps 119:76 merciful. Pr 15:15 but. Isa 51:12 I, am he. Isa 61:2 to comfort. Jer 14:8in time. Mt 11:30 burden. Lu 6:21 ye that weep. Lu 22:32 strengthen. Joh 14:18will not. Ac 16:40 they comforted. Ac 27:22 I exhort. Ac 27:36 they all. Ro 5:4 patience. 2Co 1:4 that. 2Co 4:10 bearing. 2Co 4:15 all. Ga 6:17 I bear. Php 1:14 waxing. Php 2:1 any consolation. Php 2:21 the. Php 3:10 and the fellowship. Col 1:24 fill. Col 2:2 their. Heb 6:18we might'.

Start of Chapter, Chapter Summary

C1-S4 (Verse 6) We are to suffer affliction for the consolation of others.

Equivalent Section: God lets us be afflicted for the good of others.

And whether we be afflicted,
it is for your consolation and salvation,
which is effectual in the enduring of the same sufferings which we also suffer:.

Equivalent Section: God lets us be comforted for the good of others.

or whether we be comforted,
it is for your consolation and salvation..

Our sentence starts with the word And, which adds it to the prior two sentences. Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

This subject (of this sentence and the prior sentence) is one that most people want nothing to do with. Our flesh objects to tribulation suffering affliction and similar words being applied to our own personal flesh. Now different people have different levels of objection when these words are applied to others, but (almost universally) all people have major objections to these words being applied to their own flesh. So the first question for most people is: 'Why should I personally agree with this?'. While this is not an all-inclusive list of reasons, here are a few answers to that question.

'The Law of Sowing and Reaping' has been discussed several places on this site including here and here and here. (Whereas ye know not what shall be on the morrow. forwhat is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. James 4:14) However, we will be in Heaven for eternity. Therefore, God instructs us to suffer in this flesh so that He can work through our life and He promises, as a result, that we will have far greater reward in Heaven and have is for eternity (Romans 8:18).
C1-S2 says, that God... comforteth us in all our tribulation. We are going to have problems in this life but if we are not willing to let God use us to comfort others then (speaking from personal experience) God will not comfort us. Thus, we should be willing for God to make us suffer some of the time so that we get God's comfort all of the time.
C1-S3-S4 says, the same thing about consolation.
C1-S6 says, that when we are pressed out of measure, above strength, insomuch that we despaired even of life, and we see God deliver us, it increases our hope in God.
C1-S7 says, that these things, and God's deliverance, give us a testimony that we could not have otherwise.
C1-S8 says, that these things will increase our rejoicing...in the day of the Lord Jesus (at the judgment seat of Christ [Romans 14:10; 2Corinthians 5:10-11 ]). Our level of reward is directly tied to how much we allow God to work in our life this way.

OK. So now that we have reasons to accept this, that are beyond blind obedience to: 'Because God sais so', we can look at the details that are within our sentence.

First, we need to notice that our sentence starts with the word And, which adds it to the prior sentence where we learned that the sufferings of Christ abound in us. Thus, what our sentence says about when we be afflicted, it is giving use a reason why the sufferings of Christ abound in us. In addition, our sentence has two Equivalent Sections, which tell us the same truth from two different perspectives. As we saw in the First Equivalent Section, we also see in the Second Equivalent Section. It also deals with the prior sentence where that sentence told us our consolation also aboundeth by Christ. Thus, what we see within these two sentences is that our consolation and our sufferings are both due to our relationship with God that is through Christ and both are for the good of others. This matches what we see all throughout this study and the Bible. The Bible teaches us that the role of the Son of God, which is identified as Christ, brings spiritual maturity and it takes maturity to have an attitude that it doesn't matter if I suffer or if I have consolation so long as I can be a blessing to others. However, that is what we see in the equivalency of this sentence when we combine it with the prior sentence, which is required By this sentence starting with the word And.

Moving on, we also must recognize that many people confuse the words affect and effect. This difference is explained in the note for Galatians C4-S15 which also has links to every place that the Bible uses these words along with definitions from Webster's 1828 . The simple definition of effect is: 'to make: that which is produced by an agent or cause'. Thus, our First Equivalent Section tells us that we be afflicted...for (the) consolation and salvation (of other saved people) 'to make' (them able to) endure of the same sufferings which we also suffer.

Simply put: if we don't let God put us into situations that we can't get out of, then we will not have evidence of God providing for us and protecting us. Instead of people giving God the glory, they will claim that we did it within our own flesh. In addition, there are some things which are only understood through experience. Unless we experience the suffering, we will not really understand what others are going through and we can not truly help them turn to God while they are in trouble. As Hebrews 5:8 says, the Son of God had to learn through experience and He can help us because of that experience. Likewise, God lets us experience some of the suffering that people have because of sin so that we, like the Son of God, can show them how to get help from God while in trouble. In addition, when we help other saved people get help from God, God expects those saved people who were helped to turn around and help others who are suffering the same way. That is what our First Equivalent Section is saying. We suffer so that we can produce an effect in other saved people which 'makes' them able to endure the same sufferings and, thereby, also 'makes' them able to help others who have the same sufferings.

In the same manner (or whether we be), we receive comfort so that we can show other saved people how to receive comfort. Once a saved person learns how to receive comfort he is expected to also show others how to receive comfort. Thus, we have the truth of the saying: 'Pass it on'.

The one remaining truth that is within this and that we need to consider is that these things are done by God for the salvation of people who have already made a profession and already have eternal security. True Biblical salvation is 'God's life in you'. All life grows and increases. Thus, our sentence is not saying that we suffer so that people can make an initial profession but it is saying that we suffer so that the spiritual life, that is already within saved people, will grow.

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 notes for 2Timothy C4S3 and Philippians 1:15-17 about the word afflictions. The word afflictions means 'physical, emotional and / or mental pain and suffering up to (and sometimes including) death'. This word occurs in various forms 180 times in the Bible. The first instance is when God tells Abraham of the suffering that his descendants will suffer in Egypt. The specific word of: afflicted occurs 55 times in 54 verses of the Bible and, in the New Testament in: Matthew 24:9; our current sentence; 1Timothy 5:10; Hebrews 11:37; James 4:9; James 5:13. In addition, the word affliction is used in 2Corinthians in: 2:4; 4:17; 6:4 and 8:2. No matter what comes at us in this world, we are commanded to endure it. Please also see the note for Philippians 1:15-17 for links from other commentators related to the word affliction.

We find the word consolation in 2Corinthians, in: 1:5; our current sentence; 1:7 and 7:7. Please see the note for Romans C15S5 about the word consolation. It has links to every place in the Bible where We find this word along with a short note on each verse. The functional definition for this word is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

Please see the Word Study on Salvation for links to every place in the Bible where we find forms of this word along with dictionary definitions and links from other commentators. 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 also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see the verses in the New Testament. Summary on the name / role about the word Saviour. Please also see the note for James 1:21 about the phrase save your soul. The word salvation is also used in 2Corinthians 6:2 and 7:10.

Please see the note for Galatians C4-S15 about the word effect. The functional definition is: ' that which is produced by an agent or cause; as the effect of luxury; the effect of intemperance'. That note also deals with the word affect so that the reader can tell the difference between these often confused words.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for C1-S3 for links to every place in 2Corinthians where we find any form of the word suffer along with links to notes in several other Studies where forms of the word suffer are dealt with and provide further links and other study material. A working definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'.

Please see the note for Philippians 2:1 about the word comfort. That note has links to every place in this epistle where this word is used along with links to other Studies which have a definition from Webster's 1828 and links from other commentators. The functional Biblical definition is: 'To strengthen; to invigorate; to cheer or enliven. Light excelleth in comforting the spirits of men'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whether. 2Co 1:4; 4:15-18; 1Co 3:21-23; 2Ti 2:10. it is. Ac 21:5. effectual. or, wrought. 2Co 4:17; 5:5; Ro 5:3-5; 8:28; Php 1:19; Heb 12:10-11. General references. exp: Mt 5:4. See also on exp: 1Sa 30:6 David. Lu 6:21 ye that weep. Lu 22:32 strengthen. Joh 14:18will not. Ac 16:40 they comforted. Ac 27:22 I exhort. Ac 27:36 they all. Ro 5:4 patience. 2Co 1:4 that. 2Co 4:15 all. 2Co 12:11 become. 2Co 12:15 will. Eph 3:13 at. Php 1:14 waxing. Php 2:1 any consolation. Col 1:24 fill. Col 2:2 their. 2Th 2:17 Comfort. 2Ti 2:3 endure. 2Ti 2:10 for. Heb 6:18we might'.

Start of Chapter, Chapter Summary

C1-S5 (Verse 7) Paul has stedfast hope that they will experience the consolation.

And our hope of you is stedfast,
knowing,
that as ye are partakers of the sufferings,
so shall ye be also of the consolation..

Our sentence starts with the word And, which adds it to the prior three sentences. Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

Please notice that the action verb of our sentence is hope. Hope requires the same action as faith. However, where faith is based upon a promise of God found within the Bible, hope is based upon the character of God. In addition, our action which is based upon hope receives greater reward than our action which is based upon faith. We see this in the parable of Matthew 20 where the householder had agreed with the labourers for a penny a day, the labourers went to work based upon faith in the promise. However, the labourers who went to work based upon the promise of: whatsoever is right I will give you, had to rely upon the character of the householder because he did not promise a certain amount. They went to work based upon hope and received as much as those who worked based upon faith, even though they did less work. Thus, we see that hope gives a greater reward than faith provides.

Within our sentence Paul says that he has hope for them because there is no promise that they will react properly to the tribulation, trouble, sufferings, and affliction which our section promises to us. If we do not react properly then we do not get God's comfort and consolation. (Please see the definition for consolation given below and realize that it goes beyond comfort.)

Once we understand the Biblical meaning of hope, we can understand how Paul says that his hope is stedfast. ('Fast fixed; firm; firmly fixed or established; Constant; firm; resolute; not fickle or wavering'. Please see the note for 1Corinthians C15S54 for links to every verse in the Bible which uses the word stedfast.) We see that Paul's hope did not waver because it was based upon the character of God. Paul hoped that God would continue to let them suffer until they finally turned to God for comfort and consolation. He had this hope because he knew that when they had received comfort and consolation; and let God provide the same to others through their life; then they would receive spiritual blessings from God. Yes, they would suffer for a short time in the flesh but would also receive eternal rewards as a result.

Please notice the word as ('in the same way') followed by the word ye ('each and every one of you personally'). Our personal suffering will be different from other peoples' because God wants to use each of us in a different way. If we all had the same suffering then we would all have the same consolation and there would be no one able to provide a different type of consolation. In addition, we see that while others might receive consolation, we will not personally experience God's consolation unless we first personally experience the suffering.

Please see the notes for Romans C4S18; 1Corinthians C13S10; Philippians 1:19-20 about the word hope. We find forms of the word hope occurring 144 times in 135 verses of the Bible, 68 times in 60 and, in 2Corinthians, in: current sentence; 3:12; 8:5 and 10:15. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

Please see the note for 1Corinthians C15S54 about the word stedfast. The definition from Webster's 1828 is: '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, sted fast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. We find forms of these words, within 2Corinthians, in: our current sentence; 1:13-14; 2:4; 2:9; 2:14; 3:2; 4:6; 4:14; 5:1; 5:6; 5:11; 5:16; 6:6, 9; 8:7; 8:9; 9:2; 10:5; 11:6; 11:11; 11:31; 12:2; 12:3; 13:5 and 13:6.

Please see the note for Romans C15S22 about the word partake. That note has links and small notes for things that the Bible says that we should partake in along with links and small notes for things that the Bible says that we should not partake in. Please also see the note for Ephesians C5S5 about the word partakers. It has the definition from Webster's 1828 along with links to every place in the Bible where We find this word. A simple definition is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator'.

We find the word consolation in 2Corinthians, in: 1:5; 1:6 our current sentence and 7:7. Please see the note for Romans C15S5 about the word consolation. It has links to every place in the Bible where We find this word along with a short note on each verse. The functional definition for this word is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our. 2Co 1:14; 7:9; 12:20; Php 1:6-7; 1Th 1:3-4. as ye. Mt 5:11-12; Lu 22:28-30; Ro 8:17-18; 1Co 10:13; 2Th 1:4-7; 2Ti 2:12; Jas 1:2-4,12. General references. exp: Mt 5:4; Lu 22:29. See also on exp: Mt 20:23 Ye. Ac 16:40 they comforted. Php 1:14 waxing. Col 1:24 fill. Heb 3:1 partakers. Heb 6:18we might. 1Pe 4:13 ye are'.

Start of Chapter, Chapter Summary

C1-S6 (Verse 8-11) Paul's testimony of trouble and the results of his hope.

Equivalent Section: Paul's personal experience which caused him to hope.

For we would not,
brethren,
have you ignorant of our trouble which came to us in Asia,
that we were pressed out of measure,
above strength,
insomuch that we despaired even of life:.

Equivalent Section: Paul's basis of his hope.

But we had the sentence of death in ourselves,
that we should not trust in ourselves,
but in God which raiseth the dead:.

Equivalent Section: God's response to Paul's hope.

Who delivered us from so great a death,
and doth deliver:.

Equivalent Section: the basis of future hope.

First Step: Paul's future hope.

in whom we trust that he will yet deliver us;.

Second Step: their participation which helps Paul's hope.

Ye also helping together by prayer for us,
that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf..

Our sentence starts with the word For, which means it is giving a reason why the prior sentences are true. Sentences C1-S2 through C1-S9 are all connected by starting with connection words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

In our sentence Paul is giving personal testimony which the people of that day could verify. This testimony provided the evidence (For) which proved that his statements in prior sentences was true. Paul told them that He was afflicted, and why; and that he was comforted, and why; and that they would experience the same things. Thus, our section is teaching us the Godly way to react to these circumstances.

Within our sentence we see three main points: some details of what Paul personally suffered; How God helped Paul in his suffering; and how their prayers helped the situation and why their prayers made a difference. With that in mind, let's look at the structure of our sentence and how that structure helps us to understand what is really being said within our sentence.

Within our sentence we see four Equivalent Sections which tell us the same truth from four different perspectives. If you look at the section titles in the sentence outline above, you will see that each of the Equivalent Sections is telling us about Paul's hope. The First Equivalent Section tells us the circumstances that Paul was in. The Second Equivalent Section tells us why Paul could not do anything about his circumstances within his own power. The third Equivalent Section tells us what God did about Paul's circumstances. Our last Equivalent Section tells us what future results can be expected based upon what we see that God did in Paul's life.

Returning to our First Equivalent Section, we see that Paul says we would not, brethren, have you ignorant of our trouble. The word ignorant means 'lacking knowledge'. Thus, Paul is telling them, and us, what happened to him so that we know about the circumstances and, as a result, can use his solution when we find ourselves in similar circumstances. Here we learn that the circumstances were so bad that Paul despaired even of life: But we had the sentence of death in ourselves. Very few of us have had circumstances so bad that we were condemned to death. Thus, this solution not only works when we are condemned to death, but it also works in lesser circumstances.

We can better understand the circumstances of Paul's trouble which came to us in Asia when we look at what the Bible tells us about Asia and the doctrinal error of that place and the attitudes which included trying to kill Paul multiple times. (Please see the note for 2Timothy C1S9 which has links to every placer in the Bible which uses the word Asia, along with a note for each usage.) these were the people who deliberately went to Jerusalem and started a religious riot so that Paul would be arrested and, eventually, beheaded. Asia is also the place where all of the churches in Revelation 1:11 were at. So Paul was dealing with religious fanatics who were as bad as any found within history.

The Second Equivalent Section tells us why Paul could not do anything about his circumstances within his own power. This Equivalent Section has three phrases with the third starting with but in God. As we see in the Relational Prepositions, the Bible uses the word in for describing the relationship that we are to be in with God. We can not expect this type of help from God unless we are in the same type of relationship that Paul had. Thus, we see that the basis of Paul's hope was the person of God and the relationship that he was in with God.

In addition, to those things, we should notice the phrase God which raiseth the dead. Paul was left for dead at lease once and from multiple indirect references we can (not must) believe that he died and was raised from the dead at least once. So our phrase is letting us know that God can raise us from the dead, but God can also keep us from death. Regardless of what God does, we are to serve Him and not worry about death.

Moving onto our third Equivalent Section we see the phrase Who delivered us from so great a death, and doth deliver. The main thing that we see here is that we can have the same hope as Paul had. The phrase and doth deliver very definitely applies to us.

Our last Equivalent Section has two Steps. The First Step tells us that Paul had hope in future deliverance even though he had to know that there would be a time that God did not deliver him from death but took him to Heaven and stopped his suffering in this physical life. However, the Second Step has what is the most important doctrine for us. This tells us that our prayers for others help, and that getting many persons to pray also helps but that the most important part is that thanks may be given by many on our behalf. It is very important for all of us to thank God when our prayers are answered.

Please see the note for Matthew 1:2 about the word brethren. We find the word brethren occurring in 2Corinthians in: our current sentence; 8:1; 8:23; 9:3; 9:5; 11:9; 11:26 and 13:11. In addition, we find the word brother occurring in 2Corinthians in: 1:1; 2:13; 8:18; 8:22 and 12:18. The functional definition for the word brethren is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 1Corinthians C14S42 about the word ignorant. That note has links to where ignorant is used in that epistle and links from other commentators. As already mentioned, the word ignorant means 'lacking knowledge'. This word is used only in this sentence and 2:11 within 2Corinthians.

Please see the note for 1:3-4 for links to where trouble is used in this epistle along with links to other Studies which use this word and provide the definition from Webster's 1828 Dictionary and provide links from other commentators. The functional Biblical definition is: 'To agitate; to disturb; to put into confused motion'.

Please see the note for 2Timothy C1S9 about the word Asia. That note has links to every place in the Bible where this place is mentioned along with a small note about each mention. Paul was forbidden to go there at first and religious Jews from Asia were the people who gave Paul most of his trouble including having him arrested and beheaded.

Please see the note for Mark 5:30 about the word press. The functional definition for this word is: 'To urge with force or weight; a word of extensive use, denoting the application of any power, physical or moral, to something that is to be moved or affected'.

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'.

We find forms of the word strength occurring 323 times in 307 verses of the Bible, 27 times in the New Testament, and in 2Corinthians, in: our current sentence and 12:9. Webster's 1828 dictionary defines strength as: 'that property or quality of an animal body by which it is enabled to move itself or other bodies. We say, a sick man has not strength to walk, or to raise his head or his arm. We say, a man has strength to lift a weight, or to draw it. this quality is called also power and force. But force is also used to denote the effect of strength exerted, or the quantity of motion. Strength in this sense, is positive, or the power of producing positive motion or action, and is opposed to weakness. 2. Firmness; solidity or toughness; the quality of bodies by which they sustain the application of force without breaking or yielding. thus, we speak of the strength of a bone, the strength of a beam, the strength of a wall, the strength of a rope. in this sense, strength is a passive quality, and is opposed to weakness or frangibility. 3. Power or vigor of any kind. This act shall crush the strength of Satan. Strength there must be either of love or war. 4. Power of resisting attacks; fastness; as the strength of a castle or fort. 5. Support; that which supports; that which supplies strength; security. God is our refuge and strength. Psalm 46. 6. Power of mind; intellectual force; the power of any faculty; as strength of memory; strength of reason; strength of judgment. 7. Spirit; animation. Me thinks I feel new strength within me rise. 8. force of writing; vigor; nervous diction. the strength of words, of style, of expression and the like, consists in the full and forcible exhibition of ideas, by which a sensible or deep impression is made on the mind of a hearer or reader. It is distinguished from softness or sweetness. Strength of language enforces an argument, produces conviction, or excites wonder or other strong emotion; softness and sweetness give pleasure. And praise the easy vigor of a line, where Denhams strength and Wellers sweetness join. 9. Vividness; as strength of colors or coloring. 10. Spirit; the quality of any liquor which has the power of affecting the taste, or of producing sensible effects on other bodies; as the strength of wine or spirit; the strength of an acid. 11. the virtue or spirit of any vegetable, or of its juices or qualities. 12. Legal or moral force; validity; the quality of binding, uniting or securing; as the strength of social or legal obligations; the strength of law; the strength of public opinion or custom. 13. Vigor; natural force; as the strength of natural affection. 14. that which supports; confidence. The allies, after a successful summer, are too apt upon the strength of it to neglect preparation for the ensuing campaign. 15. Amount of force, military or naval; an army or navy; number of troops or ships well appointed. What is the strength of the enemy by land, or by sea? 16. Soundness; force; the quality that convinces, persuades or commands assent; as the strength of an argument or of reasoning; the strength of evidence. 17. Vehemence; force proceeding from motion and proportioned to it; as the strength of wind or a current of water. 18. Degree of brightness or vividness; as the strength of light. 19. fortification; fortress; as an inaccessible strength. Not in use. 20. Support; maintenance of power'.

Thompson Chain Topics provides references for the word strength as: 'God Our: Ex 15:2; 2Sa 22:33; Ps 28:8; 46:1; 73:26; 81:1; 84:5; 89:21. In Weakness, promised: Ps 8:2; 1Co 1:27; 2Co 12:9-10; 13:4; Heb 11:33-34. Physical: Jg 14:6; 16:3,6,30; 1Sa 17:35; Pr 20:29. Moral and spiritual promised: 2Sa 22:40; Isa 28:5-6; 40:31; 41:10; Da 11:32; Eph 3:16; Col 1:11.'

We find forms of the word despair occurring only 4 times in the Bible. Those are: 1Samuel 27:1; Ecclesiastes 2:20; our current sentence and 4:8. Webster's 1828 dictionary defines despair as: 'Hopelessness; a hopeless state; a destitution of hope or expectation. We are perplexed, but not in despair. 2 Cor. 4. All safety in despair of safety placed. 2. that which causes despair; that of which there is no hope. The mere despair of surgery, he cures. 3. Loss of hope in the mercy of God. DESPAIR, v.i. L. to hope. to be without hope; to hive up all hope or expectation; followed by of. We despaired even of life. 2 Cor. 1. Never despair of Gods blessings here, or of his reward hereafter'.

Thompson Chain Topics provides references for the word despair as: 'General References to: Ex 6:9; De 28:34; Job 7:6; La 3:18; Eze 37:11; Ac 27:20; Re 9:6. Leads men to Desire Death: Nu 11:15; 1Ki 19:4; Job 3:21; 7:15; Jer 8:3; Jon 4:3; Re 9:6. Sometimes drives men to Suicide: 1Sa 31:4; 2Sa 17:23; 1Ki 16:18; Mt 27:5; Ac 1:18.'

Torrey's Topical Textbook provides references for the word despair as: 'Produced in the wicked by divine judgments: De 28:34,67. LEADS TO:. Continuing in sin: Jer 2:25; 18:12. Blasphemy: Isa 8:21; Re 16:10-11. Shall seize upon the wicked at the appearing of Christ: Re 6:16. Saints sometimes tempted to: Job 7:6; La 3:18. Saints enabled to overcome: 2Co 4:8-9. Trust in God, a preservative against: Ps 42:5,11. Exemplified: Cain, Ge 4:13-14. Ahithophel, 2Sa 17:23. Judas, Mt 27:5.'

Please see the note for 2:15-16 about the words death / die / dying. Basically, death, in the Bible, can be defined as: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. We see this process of corruption in our body, our soul and in our spirit.

Please see the note for 1:13-14 for links to where the word trust is used in this epistle. It also has links to other Studies which use this word. The word trust is defined as: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

Forms of the words the words raise / resurrection are used in 2Corinthians only in this sentence; 4:13-14; 5:14-15 and 8:18-21. 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)'.

We find forms of the word deliver occurring 636 times in 595 verses of the Bible, 111 times in 106 verses of the New Testament, and in 2Corinthians, in: our current sentence and 4:11. Webster's 1828 dictionary defines deliver as: 'v.t. L. Free, disengaged; to free, to peel. 1. to free; to release, as from restraint; to set at liberty; as, to deliver one from captivity. 2. to rescue, or save. Deliver me, of my God, from the hand of the wicked. Ps. 71:4. 3. to give, or transfer; to put into anothers hand or power; to commit; to pass from one to another. Thou shalt deliver Pharoahs cup into his hand. Gen.40:11 So we say, to deliver goods to a carrier; to deliver a letter; to deliver possession of an estate. 4. to surrender; to yield; to give up; to resign; as, to deliver a fortress to an enemy. It is often followed by up; as, to deliver up the city; to deliver up stolen goods. Thexalted mind All sense of woe delivers to the wind. 5. to disbuden of a child. 6. to utter; to pronounce; to speak; to send forth in words; as, to deliver a sermon, an address, or an oration. 7. to exert in motion. Todeliver to the wind, to cast away; to reject. Todeliver over, to transfer; to give or pass from one to another; as, to deliver over goods to another. 2. to surrender or resign; to put into anothers power; to commit to the discretion of; to abandon to. Deliver me not over to the will of my enemies. Ps. 27. Todeliver up, to give up; to surrender.
DELIVER, a. Free; nimble'.

Please see the note for 1Corinthians C12S24 about the word help. The functional definition is: 'To aid; to assist; to lend strength or means towards effecting a purpose; as, to help a man in his work; to help another in raising a building; to help one to pay his debts; to help the memory or the understanding'.

Please see the note for Romans C15S25 and the Doctrinal Study on Prayer about the word pray. We find forms of the word pray occurring 547 times in 513 verses of the Bible, 174 times in 165 verses of the New Testament, and in 2Corinthians, in: our current sentence; 5:20; 8:4; 9:14 and 13:7. Webster's 1828 dictionary defines prayer as: 'n. In a general sense, the act of asking for a favor, and particularly with earnestness. 1. 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. A prayer however may consist of a single petition, and it may be extemporaneous, written or printed. 2. A formula of church service, or of worship, public or private. 3. Practice of supplication. As he is famed for mildness, peace and prayer. 4. that part of a memorial or petition to a public body, which specifies the request or thing desired to be done or granted, as distinct from the recital of facts or reasons for the grant. We say, the prayer of the petition is that the petitioner may be discharged from arrest'.

Thompson Chain Topics provides references for the word prayer as: '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. General References to: First Mentioned: Ge 4:26. Universal Need of: Ps 65:2; Isa 56:7; Lu 11:2. The Holy Spirit Aids in: Ro 8:26-27. Prayers of the Saints Precious: Re 5:8. Ascends as Incense before God: Re 8:3-4. Enjoined: 1Ch 16:11; Ho 14:2; Mt 7:7; 26:41; Lu 18:1; 21:36; Joh 16:24; Eph 6:18; Php 4:6; Col 4:2; 1Th 5:17; 1Ti 2:8; Jas 5:13. Prayers Answered, examples of: Moses: Ex 15:24-25. Gideon: Jg 6:39-40; 13:9. Hannah: 1Sa 1:27. Samuel: 1Sa 7:9-10. Solomon: 1Ki 3:12; 9:3. Elijah: 1Ki 18:37-38; 2Ki 6:18; 13:4. Hezekiah: 2Ki 19:19-20; 1Ch 5:20. Jehoshaphat: 2Ch 18:31; 32:21; 33:13. Ezra: Ezr 8:23; Ne 9:27; Da 2:19; 9:22; 10:12. Zacharias: Lu 1:13. The Early Church: Ac 4:31. Answer Promised: Ps 91:15; Isa 41:17; 58:9; 65:24; Jer 33:3; Zec 13:9; Lu 11:9; Joh 14:14; 15:7; 1Jo 3:22. 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. True Prayer Heard: Job 34:28; Ps 4:3; 18:6; 34:17; Pr 15:29; Mic 7:7; Zec 10:6. Sometimes Refused because not in accord with the Divine Will: Ex 33:20; De 3:26; 2Sa 12:16; Eze 20:3; 2Co 12:8. Social and Family: Mt 18:19; Lu 1:10; Ac 1:14; 4:24; 12:12; 21:5. Conditions for Successful: Contrition: 2Ch 7:14; Isa 58:9. Whole-heartedness: Jer 29:13. Faith: Mr 11:24. Righteousness: Jas 5:16. Obedience: 1Jo 3:22; 5:14. Notable Prayers: Abraham, for Sodom: Ge 18:23. Jacob, at Peniel: Ge 32:24. David, when denied the privilege of building the temple: 2Sa 7:18. Solomon, at Gibeon: 1Ki 3:6. Solomon, at the dedication of the Temple: 1Ki 8:22. Hezekiah, at the invasion of Sennacherib: 2Ki 19:15; 1Ch 17:16. Ezra, for the sins of the people: Ezr 9:6. Daniel, for the captive Jews: Da 9:4. Habakkuk's Prayer: Hab 3:1. The Lord's Prayer: Mt 6:9. Christ's Intercessory prayer: Joh 17:1. Paul, for the Ephesians: Eph 3:14. Brevity in Prayer: Examples of Brief Prayers: Elijah at Carmel: 1Ki 18:36-37. Jabez: 1Ch 4:10. Hezekiah, when sick: Isa 38:2-3. The Publican: Lu 18:13. Jesus on the Cross: Lu 23:34. The Dying thief: Lu 23:42. Stephen: Ac 7:60. Brevity Enjoined: Ec 5:2; Mt 6:7; 23:14. Special Pleas Offered in: Ge 18:32; 32:9; Nu 14:13; 2Ki 20:3; Ps 71:18; Jer 14:20; Da 9:18. Postures in prayer: Bowing: Ge 24:26; Ex 4:31; 12:27; 34:8. Kneeling: 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Ps 95:6; Isa 45:23; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5; Eph 3:14. See Humility. On the Face Before God: Nu 20:6; Jos 5:14; 1Ki 18:42; 2Ch 20:18; Mt 26:39. Standing: 1Ki 8:22; Mr 11:25; Lu 18:11. Examples of Secret Prayer: Moses: De 9:25. Samuel: 1Sa 15:11. Elijah: 1Ki 17:19-20. Daniel: Da 6:10. Christ's Command: Mt 6:6. Peter: Ac 10:9. Cornelius: Ac 10:30. Private, of Christ: Morning Devotions: Mr 1:35. Evening Prayer: Mr 6:46-47. Solitary Communion: Lu 5:15-16. All-night Prayer: Lu 6:12. Only the Disciples near: Lu 9:18. In the Garden of Gethsemane: Lu 22:41-42. Public, of Christ: Mt 11:25; Lu 3:21; Joh 11:41; 17:1. Requests for Prayer: 1Sa 7:8; 12:19; 1Ki 13:6; Ac 8:24; Ro 15:30; Eph 6:19; 1Th 5:25; 2Th 3:1; Heb 13:18. Unwise Prayers, examples of: Nu 11:15; 1Ki 19:4; Jon 4:3; Mt 20:21. Access in: Ps 24:3-4; Isa 26:2; Joh 10:9; 14:6; Ro 5:2; Eph 2:18; 3:12; Heb 10:19; 1Pe 3:12; Re 3:8. All-night Prayers: Jacob: Ge 32:24. Samuel: 1Sa 15:11; Ps 55:17; 119:62. Christ: Lu 6:12; Ac 16:25. Formiscellaneous tpics relating to the Devotional Life,: Answer Delayed: Ps 13:1; 40:17; 69:3; 119:82; Joh 11:6,21; Jas 5:7; 2Pe 3:9. Prayers Answered, examples of: Moses: Ex 15:24-25. Gideon: Jg 6:39-40; 13:9. Hannah: 1Sa 1:27. Samuel: 1Sa 7:9-10. Solomon: 1Ki 3:12; 9:3. Elijah: 1Ki 18:37-38; 2Ki 6:18; 13:4. Hezekiah: 2Ki 19:19-20; 1Ch 5:20. Jehoshaphat: 2Ch 18:31; 32:21; 33:13. Ezra: Ezr 8:23; Ne 9:27; Da 2:19; 9:22; 10:12. Zacharias: Lu 1:13. The Early Church: Ac 4:31. Bowing in: Ge 24:26; Ex 4:31; 12:27; 34:8. Earnestness in: CRYING to GOD Examples of: Ex 2:23; 14:10; 17:4; Jg 3:9; 4:3; 6:7; 1Sa 7:9; 1Ki 17:20; 1Ch 5:20; 2Ch 13:14; 14:11; Ps 34:6; 61:2; La 2:18. SEVEN EARNEST SUPPLIANTS: the cry for Help (Jacob): Ge 32:26. The cry for Intercession (Moses): Ex 32:31-32. The cry for Wisdom (Solomon): 1Ki 3:7-9. The cry for Cleansing (David): Ps 51:1-2. The cry of the Dying Soul (Penitent thief): Lu 23:42. The cry for Salvation (Philippian Jailer): Ac 16:30. The cry for Deliverance (Paul): 2Co 12:8-9. Encouragements to: 1Ki 3:5; Zec 10:1; Mt 7:8; 21:22; Lu 11:9; Joh 14:13; 15:7; 16:24; Jas 1:5; 1Jo 5:14. ForEnemies: Mt 5:44; Lu 23:34; Ac 7:60. See Love; of Enemies. ForFood: Ge 28:20; Pr 30:8; Mt 6:11. Forthe Church: Joh 17:20; Ro 1:9; Eph 1:16; 3:14; Php 1:4; Col 1:3; 4:12; 1Th 1:2. ForWisdom: 2Ch 1:10; Ps 90:12; Pr 2:3; Eph 1:17; Col 1:9; Jas 1:5. Heard: True Prayer Heard: Job 34:28; Ps 4:3; 18:6; 34:17; Pr 15:29; Mic 7:7; Zec 10:6. Importunity, examples of: Abraham: Ge 18:32. Jacob: Ge 32:26. Moses: De 9:18. Syrophenician Woman: Mt 15:27; Lu 11:8; 18:5. Jesus: Lu 22:44. The Nobleman from Capernaum: Joh 4:49. The Early Church: Ac 12:5; Jas 5:16. Elijah: Jas 5:17. In Affliction: CRYING to GOD Examples of: Ex 2:23; 14:10; 17:4; Jg 3:9; 4:3; 6:7; 1Sa 7:9; 1Ki 17:20; 1Ch 5:20; 2Ch 13:14; 14:11; Ps 34:6; 61:2; La 2:18. In Christ's Name: Lu 24:47; Joh 14:13; 15:16; 16:26; 20:31; Ac 3:6,16; 4:10; 16:18; Eph 5:20. Intercessory: Christ's Intercession with the Father for Mankind: forSinners: Isa 53:12. ForWeak Believers: Lu 22:32. ForEnemies: Lu 23:34. ForSending of the Comforter: Joh 14:16. Special for the Church: Joh 17:9. Our Acceptance Depends upon: Ro 8:34. Salvation through: Heb 7:25. Examples of Man's with his Fellow-men: Ge 37:21,26; 44:33; 1Sa 19:4; 25:24; Jer 38:9; Phm 1:10. Intercessory Prayer, examples of: Moses for Israel: Ex 32:32. ForMiriam: Nu 12:13. ForIsrael: Nu 14:17; De 9:26. Samuel for Israel: 1Sa 7:5. A Man of God for Jeroboam: 1Ki 13:6. David for Israel: 1Ch 21:17. Hezekiah for the People: 2Ch 30:18. Other instances of: Job 42:10; Ps 106:23; Eph 1:16. Kneeling in: 1Ki 8:54; 2Ch 6:13; Ezr 9:5; Ps 95:6; Isa 45:23; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5; Eph 3:14. Lord's the: Mt 6:9-13; Lu 11:2-4. Morning: Morning Devotions: Ge 22:3. Of Jacob: Ge 28:16-17,18; Ex 24:4. Of Samuel's Parents: 1Sa 1:19. Of Hezekiah: 2Ch 29:20. Of Job: Job 1:5. Of David: Ps 57:8; 119:147. Of Jesus: Mr 1:35. Neglect of: Ps 53:4; Isa 43:22; 64:7; Jer 10:21; Da 9:13; Ho 7:7; Zep 1:6; Jas 4:2. Examples of: Abraham, for Sodom: Ge 18:23. Jacob, at Peniel: Ge 32:24. David, when denied the privilege of building the temple: 2Sa 7:18. Solomon, at Gibeon: 1Ki 3:6. Solomon, at the dedication of the Temple: 1Ki 8:22. Hezekiah, at the invasion of Sennacherib: 2Ki 19:15; 1Ch 17:16. Ezra, for the sins of the people: Ezr 9:6. Daniel, for the captive Jews: Da 9:4. Habakkuk's Prayer: Hab 3:1. The Lord's Prayer: Mt 6:9. Christ's Intercessory prayer: Joh 17:1. Paul, for the Ephesians: Eph 3:14. Power of: Increased by Self-denial: Mt 17:21. Dependent upon Faith: Mt 21:22; Joh 14:13. Unlimited to those who Abide in Christ: Joh 15:7. Tobe most Effective, should be accompanied by Praise: Ac 16:25-26. Manifest in the life of Elijah: Jas 5:18. Examples of: Jacob: Ge 32:26-28. Elijah: 1Ki 17:21-22. The dying thief: Lu 23:42. Early disciples: Ac 4:31. Promises of Answers to: Ps 91:15; Isa 41:17; 58:9; 65:24; Jer 33:3; Zec 13:9; Lu 11:9; Joh 14:14; 15:7; 1Jo 3:22. Successful: Conditions for Successful: Contrition: 2Ch 7:14; Isa 58:9. Whole-heartedness: Jer 29:13. Faith: Mr 11:24. Righteousness: Jas 5:16. Obedience: 1Jo 3:22; 5:14. Standing in: 1Ki 8:22; Mr 11:25; Lu 18:11. Three Times a Day: Ps 55:17; Da 6:10. United: Social and Family: Mt 18:19; Lu 1:10; Ac 1:14; 4:24; 12:12; 21:5. Prayers Answered, examples of: Moses: Ex 15:24-25. Gideon: Jg 6:39-40; 13:9. Hannah: 1Sa 1:27. Samuel: 1Sa 7:9-10. Solomon: 1Ki 3:12; 9:3. Elijah: 1Ki 18:37-38; 2Ki 6:18; 13:4. Hezekiah: 2Ki 19:19-20; 1Ch 5:20. Jehoshaphat: 2Ch 18:31; 32:21; 33:13. Ezra: Ezr 8:23; Ne 9:27; Da 2:19; 9:22; 10:12. Zacharias: Lu 1:13. The Early Church: Ac 4:31. Night: All-night Prayers: Jacob: Ge 32:24. Samuel: 1Sa 15:11; Ps 55:17; 119:62. Christ: Lu 6:12; Ac 16:25. Parental Prayers: Abraham, for Ishmael: Ge 17:18. David, for the life of his child: 2Sa 12:16. David, for Solomon: 1Ch 29:19. Job, for his children: Job 1:5. The father, for the demoniac: Mt 17:15. The Syrophenician mother: Mr 7:26.'

Torrey's Topical Textbook provides references for the word prayer as: 'Commanded: Isa 55:6; Mt 7:7; Php 4:6. ToBE OFFERED: to God: Ps 5:2; Mt 4:10. ToChrist: Lu 23:42; Ac 7:59. Tothe Holy Ghost: 2Th 3:5. Through Christ: Eph 2:18; Heb 10:19. God hears: Ps 10:17; 65:2. God answers: Ps 99:6; Isa 58:9. IS DESCRIBED AS Bowing the knees: Eph 3:14. Looking up: Ps 5:3. Lifting up the soul: Ps 25:1. Lifting up the heart: La 3:41. Pouring out the heart: Ps 62:8. Pouring out the soul: 1Sa 1:15. Calling upon the name of the Lord: Ge 12:8; Ps 116:4; Ac 22:16. Crying unto God: Ps 27:7; 34:6. Drawing near to God: Ps 73:28; Heb 10:22. Crying to Heaven: 2Ch 32:20. Beseeching the Lord: Ex 32:11. Seeking unto God: Job 8:5. Seeking the face of the Lord: Ps 27:8. Making supplication: Job 8:5; Jer 36:7. Acceptable through Christ: Joh 14:13; 15:16; 16:23-24. Ascends to Heaven: 2Ch 30:27; Re 5:8. Quickening grace necessary to: Ps 80:18. ThE HOLY GHOST Promised as a Spirit of: Zec 12:10. As the Spirit of adoptions, leads to: Ro 8:15; Ga 4:6. Helps our infirmities in: Ro 8:26. An evidence of conversion: Ac 9:11. Of the righteous, avails much: Jas 5:16. Of the upright, a delight to God: Pr 15:8. SHOULD BE OFFERED UP In the Holy Ghost: Eph 6:18; Jude 1:20. In faith: Mt 21:22; Jas 1:6. In full assurance of faith: Heb 10:22. In a forgiving spirit: Mt 6:12. With the heart: Jer 29:13; La 3:41. With the whole heart: Ps 119:58,145. With preparation of heart: Job 11:13. With a true heart: Heb 10:22. With the soul: Ps 42:4. With the spirit and understanding: Joh 4:22-24; 1Co 14:15. With confidence in God: Ps 56:9; 86:7; 1Jo 5:14. With submission to God: Lu 22:42. With unfeigned lips: Ps 17:1. With deliberation: Ec 5:2. With holiness: 1Ti 2:8. With humility: 2Ch 7:14; 33:12. With truth: Ps 145:18; Joh 4:24. With desire to be heard: Ne 1:6; Ps 17:1; 55:1; 61:1. With desire to be answered: Ps 27:7; 102:2; 108:6; 143:1. With boldness: Heb 4:16. With earnestness: 1Th 3:10; Jas 5:17. With importunity: Ge 32:26; Lu 11:8; 18:1-7. Night and day: 1Ti 5:5. Without ceasing: 1Th 5:17. Everywhere: 1Ti 2:8. In everything: Php 4:6. Fortemporal blessings: Ge 28:20; Pr 30:8; Mt 6:11. Forspiritual blessings: Mt 6:33. Formercy and grace to help in time of need: Heb 4:16. Model for: Mt 6:9-13. Vain repetitions in, forbidden: Mt 6:7. Ostentation in, forbidden: Mt 6:5. ACCOMPANIED WITH Repentance: 1Ki 8:33; Jer 36:7. Confession: Ne 1:4,7. Self-abasement: Ge 18:27. Weeping: Jer 31:9; Ho 12:4. Fasting: Ne 1:4; Da 9:3; Ac 13:3. Watchfulness: Lu 21:36; 1Pe 4:7. Praise: Ps 66:17. Thanksgiving: Php 4:6; Col 4:2. PLEAD IN thE Promises of God: Ge 32:9-12; Ex 32:13; 1Ki 8:26; Ps 119:49. Covenant of God: Jer 14:21. Faithfulness of God: Ps 143:1. Mercy of God: Ps 51:1; Da 9:18. Righteousness of God: Da 9:16. Rise early for: Ps 5:3; 119:147. Seek divine teaching for: Lu 11:1. Faint not in: Lu 18:1. Continue instant in: Ro 12:12. Avoid hindrances in: 1Pe 3:7. Suitable in affliction: Isa 26:16; Jas 5:13. Shortness of time a motive to: 1Pe 4:7. POSTURES IN Standing: 1Ki 8:22; Mr 11:25. Bowing down: Ps 95:6. Kneeling: 2Ch 6:13; Ps 95:6; Lu 22:41; Ac 20:36. Falling on the face: Nu 16:22; Jos 5:14; 1Ch 21:16; Mt 26:39. Spreading forth the hands: Isa 1:15. Lifting up the hands: Ps 28:2; La 2:19; 1Ti 2:8. The promises of God encourage to: Isa 65:24; Am 5:4; Zec 13:9. The promises of Christ encourage to: Lu 11:9-10. Experience of past mercies an incentive to: Ps 4:1; 116:2.'

Nave's Topical Bible provides references for the word prayer as: 'MISCELLANY OF MINOR SUB-TOPICS: Prayer test proposed by Elijah: 1Ki 18:24-39. Daily, in the morning: Ps 5:3; 88:13; 143:8; Isa 33:2. Twice daily: Ps 88:1. Thrice daily: Ps 55:17; Da 6:10. All night: Lu 6:12. Without ceasing: 1Th 5:17. Boldness in. Enjoined: Heb 4:16. Exemplified by Abraham in his inquiry concerning Sodom: Ge 18:23-32. By Moses, supplicating for assistance in delivering Israel: Ex 33:12,18. Secret: Ge 24:63; Mt 6:6. Silent: Ps 5:1. Weeping in: Ezr 10:1. In a loud voice, satirized by Elijah: 1Ki 18:27. Long. Of Pharisees: Mt 23:14. Of scribes: Mr 12:40; Lu 20:47. Profuse, to be avoided: Ec 5:2; Mt 6:7. Vain repetitions of, to be avoided: Mt 6:7. Tokens asked for, as assurance of answer. By Abraham's servant: Ge 24:14. Gideon asks for a sign of dew on a fleece: Jg 6:36-40. Rebuked. Of Moses, at the Red Sea: Ex 14:15. When Moses prayed to see Canaan, the promised land: De 3:23-27. Of Joshua: Jos 7:10. Evils averted by: Jer 26:19. Unbelief in: Job 21:15. "The Lord's Prayer,": Mt 6:9-13; Lu 11:2-4. However, see: Joh 17. Answer to, withheld. Of Balaam: De 23:5; Jos 24:10. Of Job: Job 30:20; 42:12. Of the Israelites, when attacked by the Amorites: De 1:45. The prayer of Jesus, "Let this cup pass away,": Mt 26:39,42,44,45-75. And: Mt 27. Answer to, delayed: Ps 22:1-2; 40:1; 80:4; 88:14; Jer 42:7; Hab 1:2; Lu 18:7. Answer to, exceeds petition. Solomon asked for wisdom; the answer included wisdom, riches, honour, and long life: 1Ki 3:7-14; 2Ch 1:10-12. The disciples prayed for Peter; the answer included Peter's deliverance: Ac 12:15,5. Answer to, different from the request. Moses asked to be permitted to cross the Jordan River; the answer was permission to view the land of promise: De 3:23-27. The Israelites lusted for the fleshpots of Egypt; the answer gave them, flesh, but also leanness of soul: Ps 106:14-15. Martha and Mary asked Jesus to come and heal their brother Lazarus; Jesus delayed, but raised Lazarus from the dead: Joh 11. Paul asked that the "thorn in the flesh" be removed; the answer was a promise of grace to endure it: 2Co 12:8-9. In Behalf of Nations. See NATIONS, PRAYER FOR: [NATION]. Penitential. Of David: Ps 51:1-17. Of the tax collector: Lu 18:13. See PRAYER, CONFESSION IN, below: See SIN, CONFESSION OF: [SIN]. Imprecatory: Nu 16:15; 22:6-11; 23:7-8; 24:9-10; De 11:29-30; 27:11-13; 33:11; Jos 8:33-34; Jg 16:28; 2Sa 16:10-12; Ne 4:4-5; 5:13; Job 3:1-10; 27:7; Ps 5:10; 6:10; 9:20; 10:2,15; 25:3; 28:4; 31:17-18; 35:4,8,26; 40:14-15; 54:5; 55:9,15; 56:7; 58:7; 59:5,11,15; 68:1-2; 69:23-24,27-28; 70:2-3; 71:13; 79:10,12; 83:13-17; 94:2; 109:7,9-20,28-29; 119:78,84; 129:5; 140:9-10; 143:12; 144:6; Jer 11:20; 12:3; 15:15; 17:18; 18:21-23; 20:12; La 1:22; 3:64-66; Ga 1:8-9; 2Ti 4:14-15. Submission in, exemplified by Jesus: Mt 26:39; Mr 14:36; Lu 22:42. David: 2Sa 12:22-23. Job: Job 1:20-21. Private, enjoined: Mt 6:6. Exemplified by. Lot: Ge 19:20. Eliezer: Ge 24:12. Jacob: Ge 32:9-12. Gideon: Jg 6:22,36,39. Hannah: 1Sa 1:10. David: 2Sa 7:18-29. Hezekiah: 2Ki 20:2. Isaiah: 2Ki 20:11. Manasseh: 2Ch 33:18-19. Ezra: Ezr 9:5-6. Nehemiah: Ne 2:4. Jeremiah: Jer 32:16-25. Daniel: Da 9:3,19. Jonah: Jon 2:1. Habakkuk: Hab 1:2. Anna: Lu 2:37. Jesus: Mt 14:23; 26:36,39; Mr 1:35; Lu 9:18,29. Paul: Ac 9:11. Peter: Ac 9:40; 10:9. Cornelius: Ac 10:30. Family. By Abraham: Ge 12:5,8. By Jacob: Ge 35:3. By Cornelius: Ac 10:2. Social: Mt 18:19; Ac 1:13-14; 16:25; 20:36; 21:5. Held in private houses: Ac 1:13-14; 12:12. Held in the temple: Ac 2:46; 3:1. Of Jesus. On a mountain: Mt 14:23; Mr 6:46; Lu 6:12; 9:28. In the garden of Gethsemane: Mt 26:36; Mr 14:32; Lu 22:45. The Lord's prayer: Mt 6:9; Lu 11:1. However, see: Joh 17. Before daylight: Mr 1:35. In distress: Joh 12:27; Heb 5:7. In the wilderness: Lu 5:16. In behalf of Peter: Lu 22:31-32. Forthe Comforter (the Holy Spirit) to come: Joh 14:16. After the supper: Joh 17. Of the apostles: Ac 1:24-25. Toidols: 1Ki 18:26-29. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 32:24-28; Ho 12:4; 1Ch 16:11,35; 2Ch 7:14; Ne 4:9; Ps 27:8; 105:3-4; 145:18; Pr 15:8; Ec 5:2; Isa 55:6; La 3:41; Zec 12:10; Mt 6:5-13; 7:7-8; 21:22; Mr 9:28-29; 11:24; Lu 11:1-13; 18:1; Ro 8:26; 1Co 14:15; Eph 3:11-12; 6:18-19; Php 4:6; Col 4:2; 1Th 5:17-18; Ti 2:8; Heb 4:16; Jas 5:16; Jude 1:20; Re 5:8; 8:3-4. : ANSWER TO, PROMISE: Ex 6:5; 22:23,27; 33:17-20; De 4:7,29-31; 1Ki 8:22,53; 1Ch 28:9; 2Ch 7:13-15; Job 8:5-6; 12:4; 22:27; 33:26; Ps 9:10,12; 10:17; 18:3; 32:6; 34:15,17; 37:4-5; 38:15; 50:14-15; 55:16-17; 56:9; 65:2,5; 69:33; 81:10; 86:5-7; 91:15; 102:17-20; 145:18-19; Pr 2:3,5; 3:6; 10:24; 15:8,29; 16:1; Isa 19:20; 30:19; 55:6; 58:9; 65:24; Jer 29:12-13; 31:9; 33:3; La 3:25; Eze 36:37; Joe 2:18-19,32; Am 5:4-6; Zep 2:3; Zec 10:1,6; 13:9; Mt 6:5-13; 7:7-11; 18:19-20; 21:22; Mr 11:24-25; Lu 11:5-13; 18:1-8; 21:36; Joh 4:10,23-24; 9:31; 14:13-14; 15:7,16; 16:23-24,26-27; Ac 7:34; 22:16; Ro 8:26; 10:12-13; Eph 2:18; 3:20; Heb 4:16; 10:22-23; 11:6; Jas 1:5-7; 4:8,10; 5:16; 1Jo 3:22; 5:14-15. ANSWERED: Job 34:28; Ps 3:4; 4:1; 6:8-9; 18:6; 21:2,4; 22:4-5,24; 28:6; 30:2-3; 31:22; 34:4-6; 40:1; 66:19-20; 77:1-2; 81:7; 99:6-8; 106:44; 107:6-7,13-20; 116:1-2; 118:5,21; 119:26; 120:1; 138:3; La 3:57-58; Ho 12:4; Jon 2:1-2,7; Lu 23:42-43; Ac 4:31; 2Co 12:8-9; Jas 5:17-18. INSTANCES OF ANSWERED. Cain: Ge 4:13-15. Abraham, for a son: Ge 15. Abraham entreating. ForSodom: Ge 18:23-33. ForIshmael: Ge 17:20. ForAbimelech: Ge 20:17. Hagar, for deliverance: Ge 16:7-13. Abraham's servant, for guidance: Ge 24:12-52. Rebecca, concerning her pains in pregnancy: Ge 25:22-23. Jacob, for deliverance from Esau: Ge 32:9-32; 33:1-17. Moses, for help at the Red Sea: Ex 14:15-16. Moses, at the waters of Marah: Ex 15:25. Moses, at Mount Horeb: Ex 17:4-6. Moses, in the battle with the Amalekites: Ex 17:8-14. Moses, concerning the complaint of the Israelites for meat: Nu 11:11-35. Moses, on behalf of Miriam's leprosy: Nu 12:13-15. Moses, Aaron, and Samuel: Ps 99:6. Israelites for deliverance. From bondage: Ex 2:23-25; 3:7-10; Ac 7:34. From Pharaoh's army: Ex 14:10-30. From the king of Mesopotamia: Jg 3:9,15. Sisera: Jg 4:3,23-24; 1Sa 12:9-11. Ammon: Jg 10:6-18; 11:1-33. ForGod's favor under the reproofs of Azariah: 2Ch 15:1-15. From Babylonian bondage: Ne 9:27. Gideon, asking for the token of dew: Jg 6:36-40. Manoah, asking about Samson: Jg 13:8-9. Samson, asking for strength: Jg 16:28-30. Hannah, asking to give birth to a child: 1Sa 1:10-17,19-20. David, asking whether Keilah would be delivered into his hands: 1Sa 23:10-12. David, asking about Ziklag: 1Sa 30:8. David, asking whether he should go into Judah after Saul's death: 2Sa 2:1. David, asking whether he should go to war against the Philistines: 2Sa 5:19-25. David, in adversity: Ps 118:5; 138:3. Solomon, asking for wisdom: 1Ki 3:1-13; 9:2-3. Elijah, raising the widow's son: 1Ki 17:22. Elijah, calling for fire to come down upon his sacrifice: 1Ki 18:36-38. Elijah, asking for rain: 1Ki 17:1; 18:1,42-45; Jas 5:17. Elisha, leading the Syrian army: 2Ki 6:17-20. Jabez, asking for prosperity: 1Ch 4:10. Abijah, for victory over Jeroboam: 2Ch 13:14-18. Asa, for victory over Zerah: 2Ch 14:11-15. The people of Judah: 2Ch 15:15. Jehoshaphat, for victory over the Canaanites: 2Ch 18:31; 20:6-27. Jehoahaz, for victory over Hazael: 2Ki 13:4. Priests and Levites, when blessing the people: 2Ch 30:27. Hezekiah and Isaiah, for deliverance from Sennacherib: 2Ki 19:14-20; 2Ch 32:20-23. Tosave Hezekiah's life: 2Ki 20:1-7,11; 2Ch 32:24. Manasseh, for deliverance from the king of Babylon: 2Ch 33:13,19. The Reubenites, for deliverance from the Hagarites: 1Ch 5:20. The Jews, returning from the captivity: Ezr 8:21,23. Ezekiel, to have the baking of his bread of affliction changed: Eze 4:12-15. Daniel, for the interpretation of Nebuchadnezzars dream: Da 2:19-23. Daniel, interceding for the people: Da 9:20-23. Daniel, in a vision: Da 10:12. Zacharias, for a son: Lu 1:13. The leper, for healing: Mt 8:2-3; Mr 1:40-43; Lu 5:12-13. Centurion, for his servant: Mt 8:5-13; Lu 7:3-10; Joh 4:50-51. Peter, asking that Tabitha (Dorcas) be restored to life: Ac 9:40. The disciples, for Peter: Ac 12:5-17. Paul, to be restored to health: 2Co 1:9-11. CONFESSION IN: Le 5:5; 26:40; Nu 5:5-7; Jg 10:10,15; 1Sa 12:10; 1Ki 8:47; Ezr 9:6,15; Ne 1:6-7; 9:2,33-35; Job 7:20; 40:4-5; Ps 31:10; 32:3,5; 38:4-8,10,18; 40:12; 51:3-4; 69:5; 106:6-7; 119:176; 130:3; Pr 28:13; Isa 6:5; 59:12-13; Jer 3:13,25; 14:7,20; La 1:18; 3:42; 5:16; Da 9:5-15. IMPORTUNITY IN: Ge 18:23-32; 32:24-29; Ex 32:32; De 9:25; Jg 6:36-40; 16:28; 1Sa 1:10-11; 12:23; 1Ki 8:22-30; Ezr 9:5-6; Ne 1:4-6; Ps 17:1,6; 22:1-2,19; 28:1-2; 35:22-23; 55:1-2,16-17; 57:2; 61:1-2; 70:5; 86:3,6; 88:1-2,9,13; 102:1-2; 119:58,145-147; 130:1-2; 141:1-2; 142:1-2; Isa 38:2-3; 62:7; 64:12; Da 9:3,16-19; Jon 1:14; Hab 1:2; Mt 15:22-28; Mr 7:25-29; Lu 7:3; 11:5-8; 18:1-7; 22:44; Ro 8:26; 2Co 12:8; Eph 6:18; Heb 5:7. INSTANCES OF IMPORTUNITY IN. Jacob: Ge 32:24-30. Moses: Ex 33:12-16; 34:9. Elijah: 1Ki 18:22-44. The two blind men of Jericho: Mt 20:30-31; Mr 10:48; Lu 18:39. The non-Jewish, Syro-Phoenician woman: Mt 15:22-28; Mr 7:25-30. The Roman centurion: Mt 8:5; Lu 7:3-4. PLEAS OFFERED IN: Ge 32:9-12; Ex 32:11-13; 33:13; Nu 14:13-18; 16:22; De 3:24-25; 9:18,25-29; Jos 7:8-9; 2Sa 7:25-29; 1Ki 8:25-26,59-60; 18:36-37; 2Ki 19:15-19; 2Ch 14:11; Ne 1:8-9; 9:32; Ps 4:1; 9:19-20; 25:6; 27:9; 31:3; 38:16; 69:6,13,16; 71:18; 74:10-11,18-23; 79:10-12; 83:1-2,18; 86:1-5,17; 89:49-51; 106:47; 109:21-27; 115:1-2; 119:38, 42-43, 49, 73, 94, 116, 124, 145-146, 149, 153, 173-176; 143:11-12; Isa 37:15-20; 63:17-19; Jer 14:21; 18:20-21; La 3:56-63; Joe 2:17. ThANKSGIVING AND, BEFORE RECEIVING FOOD: Jos 9:14; 1Sa 9:13; Mt 14:19; 15:36; 26:26-27; Mr 6:41; 8:6-7; 14:22-23; Lu 9:16; 22:19; Joh 6:11,23; Ac 27:35; Ro 14:6; 1Co 10:30-31; 11:24; 1Ti 4:3-5.'

Please see the notes for Romans C5S9 for the definition from Webster's 1828 for the word gift and links to every place in Romans where this word is used along with a small note on each of those verses and quite a discussion about God's gift. Please also see the note for 1Corinthians C12S4 about spiritual gifts. That note links to every place in 1Corinthians where this word is used along with a small note on each of those verses and links from other commentators. The word gift is in 2Corinthians, in: our current sentence; 8:4 and 9:15. The functional definition is: 'given from one person to another without compensation; a donation'.

Please see the note for 1Corinthians 13:3 about the word bestow. The definition from Webster's 1828 is: 'Give gratuitously; confer; applied; deposited for safe-keeping'. The functional definition is: 'give with no strings attached'.

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 thanks occurring 141 times in 136 verses of the Bible, 73 times in 72 verses of the New Testament, and in 2Corinthians, in: our current sentence; 2:14 8:16 and 9:15. The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please see the note for Colossians 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the notes for 9:8-11 about the word given. The definition from Webster's 1828 is: 'Bestowed; granted; conferred; imparted; admitted or supposed'. Please see the note for 5:5 about the word give. The functional definition of giving is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for Philippians 4:15 about the word give. Please also see the notesfor 2Corinthians 9:7 about the word giver.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of our. 2Co 4:7-12; Ac 19:23-35; 1Co 15:32; 16:9. insomuch. 1Co 4:8; 1Sa 20:3; 27:1. General references. exp: Ps 56:3; Ec 2:20. See also on exp: Ge 22:14 In. Ge 32:7 greatly. Ex 3:2 bush burned. Ex 18:4; 2Th 3:2 delivered. Jg 15:18and fall. 1Sa 23:26 away. 1Sa 30:6 was greatly. 2Ch 20:12 we have. Job 5:19 deliver thee. Ps 4:1 thou. Ps 55:4 My. Ps 94:17 Unless. Ps 107:6 he delivered. Pr 24:16 a just. Isa 33:18heart. Isa 40:31 renew. Isa 50:10 let. Jer 1:8for I am. La 3:54 I said. Da 3:23 fell. Da 6:27 delivereth. Joh 5:7 I have. Ac 4:24 they. Ac 12:11 and hath. Ac 16:6; 1Pe 1:1 Asia. Ac 19:23; 1Co 16:9 there. Ac 19:41 he dismissed. Ac 23:11 the Lord. Ac 26:17 Delivering. Ac 26:22 obtained. Ac 27:44 that. Ro 1:13 Now. Ro 7:24 who. 1Co 4:9 I. 1Co 12:1 I would not. 1Co 15:32 Ephesus. 2Co 4:8troubled. 2Co 6:5 in tumults. 2Co 6:9 behold. 2Co 11:26 in perils by the. Col 1:24 fill. 1Th 4:13 I would. 2Ti 3:11 Persecutions.
Verse 9: sentence. or, answer. That. 2Co 3:5; 4:7; 12:7-10; Job 40:14; Ps 22:29; 44:5-7; Pr 28:26; Jer 9:23-24; 17:5-7; Eze 33:13; Lu 18:9 exp: Ac 27:44. in God. 2Co 4:13-14; Eze 37:1-14; Ro 4:17-25; Heb 11:19. General references. exp: Ps 56:3; Ec 2:20; Isa 38:10. See also on exp: Ge 22:13 behind. Ge 22:14 In. Ge 32:7 greatly. Ex 3:2 bush burned. Ex 18:4; 2Th 3:2 delivered. Jg 15:18and fall. 1Sa 2:6 he bringeth. 1Sa 17:37; Ac 23:11 the Lord. 1Sa 20:3 but a step. 1Sa 26:24 let him deliver. 1Sa 30:6 was greatly. 1Sa 30:6 David. 2Ch 18:31 Jehoshaphat. 2Ch 20:12 we have. Job 17:16 rest. Ps 9:10 hast. Ps 16:1 for. Ps 18:4 sorrows. Ps 27:9 thou. Ps 55:4 My. Ps 88:4 counted. Ps 91:15 deliver. Ps 94:17 Unless. Ps 107:6 he delivered. Ps 118:18chastened. Ps 141:7 bones. Pr 14:32 the righteous. Pr 24:16 a just. Isa 33:18heart. Isa 40:31 renew. Isa 50:10 let. Jer 1:8for I am. La 3:54 I said. Eze 37:3 of Lord God. Da 3:23 fell. Da 3:28that trusted. Da 6:27 delivereth. Jon 2:7 I remembered. Lu 8:24 Master. Joh 5:7 I have. Joh 5:23 all men. Ac 4:24 they. Ac 12:11 and hath. Ac 14:20 as. Ac 19:23; 1Co 16:9 there. Ac 19:41 he dismissed. Ac 26:17 Delivering. Ac 26:22 obtained. Ro 7:24 who. 1Co 4:9 I. 1Co 15:32 Ephesus. 2Co 4:8troubled. 2Co 4:10 bearing. 2Co 6:5 in tumults. 2Co 6:9 behold. 2Co 11:23 in deaths. 2Co 11:26 in perils by the. 2Ti 3:11 Persecutions.
Verse 10: General references. 1Sa 7:12; 17:37; Job 5:17-22; Ps 34:19; Isa 46:3; Ac 26:21; 2Ti 4:17; 2Pe 2:9 exp: Ps 56:3; Ec 2:20. See also on exp: Ge 22:13 behind. Ge 22:14; 2Sa 22:1 In. Ge 32:7 greatly. Ex 3:2 bush burned. Ex 10:17 this death. Ex 18:4; 2Sa 22:18; 2Th 3:2 delivered. Ex 36:29 coupled. De 3:21 so shall. Jos 10:25 Fear not. 1Sa 2:6 he bringeth. 1Sa 7:12 Hitherto. 1Sa 17:37; Ac 23:11 the Lord. 1Sa 20:3 but a step. 1Sa 26:24 let him deliver. 1Sa 30:6 David. 1Ch 17:16 that thou hast. 2Ch 18:31 Jehoshaphat. Es 9:20 wrote these. Ps 4:1; 27:9; 61:3 thou. Ps 6:9 will receive. Ps 9:10 hast. Ps 23:6 goodness. Ps 55:4 My. Ps 56:13 for. Ps 59:16 for thou. Ps 63:7 therefore. Ps 91:15; Jer 15:21; 2Ti 4:18; Heb 2:15 deliver. Ps 94:17 Unless. Ps 107:6 he delivered. Ps 118:18chastened. Pr 24:16 a just. Isa 33:18heart. Isa 40:31 renew. Isa 50:10 let. Jer 1:8for I am. La 3:54 I said. Eze 37:3 of Lord God. Da 3:23 fell. Da 3:28that trusted. Da 6:20 able. Da 6:27 delivereth. Da 9:15 that hast. Jon 2:7 I remembered. Lu 8:24 Master. Joh 5:7 I have. Ac 4:24 they. Ac 12:11 and hath. Ac 14:20 as. Ac 19:23; 1Co 16:9 there. Ac 19:41 he dismissed. Ac 26:17 Delivering. Ac 26:22 obtained. Ac 27:44 that. Ro 7:24; 1Co 10:13 who. 1Co 4:9 I. 1Co 15:32 Ephesus. 2Co 4:8troubled. 2Co 6:5 in tumults. 2Co 6:9 behold. 2Co 11:23 in deaths. 2Co 11:26 in perils by the. Php 3:10 and the power. 2Ti 3:11 Persecutions. 2Ti 3:11 but.
Verse 11: helping. 2Co 9:14; Isa 37:4; 62:6-7; Ac 12:5; Ro 15:30-32; Eph 6:18-19; Php 1:19; Col 4:3; 1Th 5:25; 2Th 3:1; Phm 1:22; Heb 13:18; Jas 5:16-18. That. 2Co 4:15; 9:11-12 exp: Ro 15:30. General references. exp: 1Co 12:22; 1Th 5:25. See also on exp: Ex 17:12 stayed up his hands. Es 9:20 wrote these. Ps 6:9 will receive. Ps 118:18chastened. Ac 4:24 they. Ac 12:5 prayer was made without ceasing. 1Co 15:57; 2Co 2:14 thanks. 2Co 4:15 the abundant. 2Co 9:11 which. 2Co 9:14 by. Eph 5:4 but. Eph 6:19 for. Php 1:19; Phm 1:22 through. Php 4:6 thanksgiving. 2Th 3:1 pray'.

Start of Chapter, Chapter Summary

C1-S7 (Verse 12) Paul testifies that his conversation in the world is by the grace of God.

For our rejoicing is this,
the testimony of our conscience,
that in simplicity and Godly sincerity,
not with fleshly wisdom,
but by the grace of God,
we have had our conversation in the world,
and more abundantly to you-ward..

Our sentence starts with the word For, which means it is giving a reason why the prior sentences are true. Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

The main subject of this sentence is Paul's conversation. (Please see the note for Galatians C1-S11 about this word. It has links into that epistle, the definition from Webster's 1828 and links from other commentators.) the Bible uses the word conversation to mean 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'. Thus, Paul is basically saying that he could not live the way that he does without the grace of God. By extension, we should also understand that we can not live a Godly life unless we also have the grace of God. The other phrases within this sentence tells us how the grace of God works and, thereby, tell us how we can know if we have the grace of God working within our life.

Our first phrase is: our rejoicing is this. In the sentences before this Paul was talking about experiencing tribulation, trouble, sufferings, afflicted, pressed out of measure, above strength, despaired even of life, and had the sentence of death in ourselves. Forsomeone to be going through all of that and, yet, still be truly rejoicing, they must have the grace of God because rejoicing, in these circumstances, is not possible within our flesh. Thus, the first evidence of having the grace of God is being able to rejoice in the midst of the worst possible circumstances.

Our second phrase is: the testimony of our conscience. The word conscience is, essentially, defined within the Bible as: 'a witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'. Thus, we find that we can know if we have the grace of God working within our life if our conscience is clean and pure no matter how we are tempted and no matter what circumstances we have to endure.

Our third phrase tells us that our life should be lived in simplicity and Godly sincerity. When lives get complicated and we find ourselves being less than completely sincere, we are getting caught up in the things of the flesh and are not by the grace of God. Simple is defined as: 'Single; consisting of one thing; uncompounded; unmingled; uncombined with anything else.' Sincerity is defined as: 'Honesty of mind or intention; freedom from simulation or hypocrisy'.

Our next phrase tells us: not with fleshly wisdom. The first four chapters of 1Corinthians tell us that fleshly wisdom and Godly wisdom are direct opposites. When Paul wrote this letter he understood that these people understood the lessons from that epistle. Please see it as needed for further information.

Our next phrase tells us: we have had our conversation in the world. 1Corinthians 11:1 says, Be ye followers of me, even as I also am of Christ. Our life should match what we read about Paul's life, within the Bible, if we want to live it by the grace of God.

Our last phrase tells us and more abundantly to you-ward. If we want to live it by the grace of God then the main emphasis of our life needs to be providing abundance of the grace of God towards other believers.

We find forms of the word rejoice occurring 286 times in 266 verses of the Bible, 77 times in 70 verses of the New Testament, and in 2Corinthians, in: our current sentence; the next sentence; 2:3; 6:10; 7:7; 7:9; and 7:16. Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC for more details on the Biblical use of the word rejoice. The word rejoice is defined as: ' to experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: 'To make a statement which is intended to be used in a court of law if necessary'. Please also see the note for 1Corinthians C11S29 about the word testament. Please also see the note for Hebrews 9:15 about the words new testament. Please also see the note for Psalms 119 about the words testimony / testimonies. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'. Please also see the Study called the Testimony of God Please also see the note for Matthew 19:21 about the phrase testimonies of the LORD.

We find forms of the word conscience occurring 32 times in 30 verses of the Bible, and in 2Corinthians, in: our current sentence; 4:2 and 5:11. Please see the note for Romans C9S1 for links to every place in the Bible where we find the word Conscience along with a note for each verse.

Thompson Chain Topics provides references for the word conscience as: 'General References to: Ac 23:1; Ro 2:15; 13:5; 1Co 8:7; 10:25; 2Co 5:11; Heb 9:14; 10:22. A good Conscience: Ac 24:16; Ro 9:1; 2Co 1:12; 1Ti 1:15,19; 3:9; Heb 13:18; 1Pe 2:19; 3:16. Guilty: Joseph's Brethren: Ge 42:21. Pharaoh: Ex 9:27. Ezra: Ezr 9:6; Job 15:21. The Psalmist: Ps 40:12. Belshazzar: Da 5:6. The Scribes and Pharisees: Joh 8:9.'

Torrey's Topical Textbook provides references for the word conscience as: 'Witnesses in man: Pr 20:27; Ro 2:15. Accuses of sin: Ge 42:21; 2Sa 24:10; Mt 27:3; Ac 2:37. We should have the approval of: Job 27:6; Ac 24:16; Ro 9:1; 14:22. The blood of Christ alone can purify: Heb 9:14; 10:2-10,22. Keep the faith in purity of: 1Ti 1:19; 3:9. Of saints, pure and good: Heb 13:18; 1Pe 3:16,21. Submit to authority for: Ro 13:5. Suffer patiently for: 1Pe 2:19. Testimony of, a source of joy: 2Co 1:12; 1Jo 3:21. Of others, not to be offended: Ro 14:21; 1Co 10:28-32. Ministers should commend themselves to that of their people: 2Co 4:2; 5:11. Of the wicked, seared: 1Ti 4:2. Of the wicked, defiled: Tit 1:15. Without spiritual illumination, a false guide: Ac 23:1; 26:9.'

Nave's Topical Bible provides references for the word conscience as: 'General scriptures concerning: Job 15:21,24; 27:6; Pr 20:12; Mt 5:15-16; 6:22-23; Lu 11:33-36; Ac 23:1; 24:16; Ro 2:14-15; 7:15-22,23; 9:1; 14; 1Co 8:7-13; 10:32; 2Co 1:12; 4:2; 5:11; 1Ti 1:5,19; 3:9; Heb 9:14; 10:22; 13:18; 1Pe 2:19; 3:16,21; 1Jo 3:20-21. FAITHFUL: INSTANCES OF: Of Pharaoh, when he took Abraham's wife for a concubine: Ge 12:18-19. Of Abimelech, when he took Isaac's wife for a concubine: Ge 26:9-11. Of Jacob, in his care of Laban's property: Ge 31:39. Of Joseph, when Potiphar's wife tried to seduce him: Ge 39:7-12. Of Nehemiah, in the matter of taxes: Ne 5:15. Of Daniel, in refusing to eat of the king's meat and wine: Da 1:8. Of Peter, in declaring the whole counsel of God: Ac 4:19-20; 5:29. GUILTY: Job 15:21,24; Ps 51:1-4,7-14; 73:21; Pr 28:1; Isa 59:9-14; Mt 14:1-2; 27:3-5; Mr 6:14,16; Joh 8:9; Ac 2:37; 1Ti 4:2; Tit 1:15; Heb 9:14; 10:26-27.: INSTANCES OF: Of Adam and Eve, after they sinned: Ge 3:7-8. Of Jacob, after he defrauded Esau: Ge 33:1-12. Of Joseph's brethren: Ge 42:21; 44:16. Of Pharaoh, after the plagues: Ex 9:27. Of Micah, after stealing: Jg 17:2. Of David. Forhaving cut off Saul's skirt: 1Sa 24:5. Forhaving numbered the people of Israel: 2Sa 24:10. Forhis adultery and the murder of Uriah: Ps 32; 38; 40:11-12; 51. Of Joab, for numbering Israel: 1Ch 21:1-7. Of the lepers of Samaria: 2Ki 7:8-10. Of the old prophet of Beth-el: 1Ki 13:29-32. Of Herod for beheading John the Baptist: Mt 14:2; Lu 9:7. Of Peter, after denying the Lord: Mt 26:75; Mr 14:72; Lu 22:62. Of Judas, after betraying the Lord Jesus: Mt 27:3-5. The accusers of the woman taken in adultery: Joh 8:9.: DEAD: Pr 16:25; 30:20; Jer 6:15; Am 6:1,3-6; Joh 16:2-3; Ro 1:21-25; Eph 4:17-19; 1Ti 4:2; Tit 1:15.'

Please see the note for Romans C16S21 for links to every place in the Bible where we find the word simple along with the definition from Webster's 1828 and links from other commentators. It is used in 2Corinthians only in this sentence and in 11:3. The functional definition is: 'Single; consisting of one thing; uncompounded; unmingled; uncombined with anything else'.

Please see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word Godly. The functional definition is: 'These people have a personal relationship with God and a testimony that shows that relationship. they are clearly saved'. Please also see the notes for Romans 4:5; 2Peter 2:9-LJC about the word ungodly . The functional definition is: 'These people do not have a personal relationship with God and their testimony clearly shows that lack of a relationship'.

Please see the note for 1Corinthians C5S7 for links to every place in the Bible where we find the word sincerity along with the definition from Webster's 1828 . Please also see the note for 2Corinthians 2:17 which explains some of the limits of this word. This word is used in 2Corinthians only in this sentence; 2:17 and in 8:8. The functional definition is: 'Honesty of mind or intention; freedom from simulation or hypocrisy'.

We find forms of the word flesh occurring 420 times in 369 verses of the Bible, 149 times in 128 verses of the New Testament, and in 2Corinthians, in: our current sentence; 1:17; 3:3; 4:11; 5:16; 7:1; 7:5; 10:2; 10:3; 11:18 and 12:7. The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the notes for Romans C8S1; Galatians C6S8 and Philippians 1:22 about the word flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for Romans C8S7 about the phrase after the flesh.

We find forms of the word wise /wisdom 632 times in 584 verses of the Bible, 189 times in 175 verses of the New Testament, and in 2Corinthians, in: our current sentence; 10:12 and 11:19. The first four chapters of 1Corinthians tell us that fleshly wisdom and Godly wisdom are direct opposites. a short definition of wisdom is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please see th4e notes for Romans C16S23 and 1Corinthians C1S12 for how these words are used in those epistles.

Please see the note for 1:1-2 for links to where grace is used in this epistle along with links to other Studies which use this word and links from other commentators. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

Please see the note for Galatians C1-S11 about the word conversation. The functional definition is: 'Your way of life. How we live speaks louder that what comes out of our mouth and if the two disagree, we prove ourselves to be a liar'.

We find forms of the word world occurring 292 times in 252 verses of the Bible, 246 times in 206 verses of the New Testament, and in 2Corinthians, in: our current sentence; 4:4; 5:19 and 7:10. The basic Biblical definition of world is: 'all of the people in the world as a group'. Please see the notes for Romans C16S33; 2Timothy C4S5; 1Corinthians C1S19 and World in 1John for more details.

Please see the note for Philippians 1:25-26 about the word abundant. It has the definition from Webster's 1828 ('Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with.') along with links from other commentators. We find forms of the word abundant occurring 113 times in 109 verses of the Bible, 35 times in 33 verses of the New Testament, and in 2Corinthians, in: our current sentence; 2:4; 4:15; 7:15; 8:2; 8:14; 8:20; 9:12; 10:15; 11:23; 12:7 and 12:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our rejoicing. Job 13:15; 23:10-12; 27:5-6; 31; Ps 7:3-5; 44:17-21; Isa 38:3; Ac 24:16; Ro 9:1; 1Co 4:4; Ga 6:4; 1Ti 1:5,19-20; Heb 13:18; 1Pe 3:16,21; 1Jo 3:19-22. simplicity. 2Co 11:3; Ro 16:18-19. Godly. 2Co 2:17; 8:8; Jos 24:14; 1Co 5:8; Eph 6:14; Php 1:10; Tit 2:7 exp: 1Ti 1:4; Tit 2:12. not. 2Co 1:17; 4:2; 10:2-4; 12:15-19; 1Co 2:4-5,13; 15:10; Jas 3:13-18; 4:6 exp: 1Co 2:6. we have. that is, "We have conducted ourselves;" for anastrepho G390 in Greek, and conversatio in Latin, are used to denote the whole of a man's conduct, the tenor and practice of his life. exp: Heb 13:18. General references. exp: Ac 24:16; 2Co 6:3; 1Jo 3:21. See also on exp: Ge 20:5 in the integrity. Ge 48:15 did walk. Nu 16:15; De 26:13 I have not. De 22:9 shalt not sow. Jos 24:14 serve. 1Sa 12:5 ye have. 1Sa 20:1 What have. 1Sa 22:15 thy servant. 1Sa 25:31 grief. 2Sa 22:22 I have kept. 2Ki 20:3 in truth. 1Ch 29:17 in the uprightness. 2Ch 15:15 rejoiced. Ne 13:22 Remember. Job 6:13 Is not my. Job 10:7 thou knowest. Job 11:15 lift up. Job 13:18; 1Co 4:4 I know. Job 23:11 My foot. Job 27:5 I will not. Ps 7:8; 2Co 1:17 according. Ps 17:3 shalt. Ps 26:1 for. Ps 32:2 whose. Ps 51:6 Behold. Ps 116:6 preserveth. Ps 119:1 undefiled. Ps 119:80 sound. Ps 119:121; Isa 38:3; Ac 23:1 I have. Pr 14:14; 1Ti 1:5; 1Pe 3:16 a good. Pr 15:13 merry. Pr 15:15; 1Co 5:8; 2Co 5:11; Jas 3:15 but. Pr 18:14 spirit. Pr 20:7 just. Isa 26:7 way. Isa 32:17 quietness. Jer 17:16 that. Da 6:22 forasmuch. Mt 10:16 harmless. Lu 1:6 walking. Lu 11:34 single. Joh 3:21 that his. Joh 4:24 must. Joh 21:17 thou knowest that. Ac 2:46 singleness. Ac 14:26 recommended. Ac 20:18after. Ac 25:8Neither. Ro 2:15 their conscience. Ro 8:16 with our. Ro 9:1 my conscience. Ro 12:8with simplicity. Ro 14:22 Happy. 1Co 15:31 your. 2Co 2:17 but as of sincerity. 2Co 7:2 we have wronged. 2Co 7:9 after a Godly manner. 2Co 8:2 liberality. 2Co 11:3 the simplicity. 2Co 12:16 being. Ga 6:4 rejoicing. Eph 6:5 in. Php 1:10 that ye may be. 1Th 2:10 how. 2Ti 1:3 with. 2Ti 3:12 live. Tit 2:7 sincerity. 1Pe 2:12 your conversation. 1Pe 2:19 thankworthy. 1Pe 3:21 the answer. 2Pe 3:11 in all. 1Jo 5:19 we know'.

Start of Chapter, Chapter Summary

C1-S8 (Verse 13-14) Paul calls on them to acknowledge his testimony and their relationship.

First Step: Everything Paul says he also puts into writing.

For we write none other things unto you,
than what ye read or acknowledge;.

Second Step: Paul trusts them to tell the truth on his claims.

and I trust ye shall acknowledge even to the end;.

Third Step: What we say or do will be revealed in the day of the Lord Jesus.

As also ye have acknowledged us in part,
that we are your rejoicing,
even as ye also are ours in the day of the Lord Jesus..

Our sentence starts with the word For, which means it is giving a reason why the prior sentences are true. Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

In our sentence Paul is reminding these people that he is putting his words in writing and that our reward during the 1,000-years reign of Christ (the day of the Lord Jesus) will depend on how honest and obedient we are now. Please see the note For this verse within the Lord Jesus Christ Study for an explanation of the phrase Lord Jesus and links to other notes which explain how it is different from the day of the Lord and other days which are found within the Bible.

This sentence might not make the most sense if we fail to consider the context. From the next few sentences we can draw the conclusion that Paul planned to visit this church but circumstances prevented his visit. Whereupon, some people started to claim that Paul was not reliable and attack his integrity and authority. We also saw a similar thing in 1Corinthians 9. So what we see here is Paul telling them that there is a written record, and a record on Heaven, of the truth. When people know that the truth will come out, it ends most lies. What we see within our sentence is the word acknowledge used three times: once within each step. Thus, the basic message of our sentence is: acknowledge the truth.

In our First Step, Paul is saying that he is not writing one thing in private to some people and something different to the whole church. What Paul wrote to the entire church (you) has been personally (ye) read and acknowledge by 'each and every one of the church members'. Paul has not sent a 'hidden or secret message'.

In our Second Step, Paul is saying that he trusts them to personally (ye) stay honest for the rest of their lives and acknowledge even to the end what he wrote to them.

In our third Step, Paul is saying that they had already personally (ye) acknowledged us in part. Therefore, doing the same in the whole is only reasonable. The second phrase says that we are your rejoicing. That makes it obvious that one time they were rejoicing at being able to claim to know Paul, but now they, apparently, had a different attitude. However, while men might easily change their opinion from day-to-day, God does not. The phrase in the last part (in the day of the Lord Jesus) reminds us that things won't change during that 1,000-yearss. Also, what we have then is based upon what we are faithful to now, so we would be best off if we remain faithful and acknowledge what we have in Christ, even to the end.

We find forms of the word write occurring 429 times in 400 verses of the Bible, 207 times in 194 verses of the New Testament, and in 2Corinthians, in: our current sentence; 2:3; 2:4; 2:9; 3:2-3; 3:7; 4:13; 7:12; 8:15; 9:1; 9:9 and 13:2. Webster's 1828 dictionary defines write as: 'v.t. pret. wrote.; pp. writ, written. L. 1. 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. We write characters on paper with pen and ink; we write them on stone with a graving tool. 2. to express by forming letters and words on paper or stone; as, to write a deed; to write a bill of divorcement. the ten commandments were written with the finger of God on tables of stone. Exodus 31. 3. to engrave. See the preceding definition. 4. to impress durable. Write useful truths on the heart. 5. to compose or produce, as an author. 6. to copy; to transcribe. 7. to communicate by letter. I choose to write the thing I durst not speak to her I lovd.
WRITE, v.i. 1. to perform the act of forming characters, letters or figures, as representatives of sounds or ideas. Learn to write when young. 2. to be employed as a clerk or an amanuensis. A writes for B. D writes in one of the public offices. 3. to play the author; as, he thinks, he speaks, he writes, he sings. 4. to recite or relate in books. Josephus wrote of the wars of the Jews. 5. to send letters. He wrote for all the Jews concerning their freedom. 6. to call ones self; to be entitled; to use the style of. Those who began to write themselves men, but thought it no shame to learn. 7. to compose; to frame or combine ideas and express them in words. They can write up to the dignity and character of their authors'. Webster's 1828 dictionary defines wrote as: 'pret. of write. He wrote a letter yesterday. Herodotus wrote his history more than two thousand years ago. Note. Wrote is now used as the participle'. Webster's 1828 dictionary defines write as: '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. We write characters on paper with pen and ink; we write them on stone with a graving tool. 2. to express by forming letters and words on paper or stone; as, to write a deed; to write a bill of divorcement. the ten commandments were written with the finger of God on tables of stone. Exodus 31. 3. to engrave. See the preceding definition. 4. to impress durable. Write useful truths on the heart. 5. to compose or produce, as an author. 6. to copy; to transcribe. 7. to communicate by letter. I choose to write the thing I durst not speak to her I lovd.
WRITE, v.i. 1. to perform the act of forming characters, letters or figures, as representatives of sounds or ideas. Learn to write when young. 2. to be employed as a clerk or an amanuensis. A writes for B. D writes in one of the public offices. 3. to play the author; as, he thinks, he speaks, he writes, he sings. 4. to recite or relate in books. Josephus wrote of the wars of the Jews. 5. to send letters. He wrote for all the Jews concerning their freedom. 6. to call ones self; to be entitled; to use the style of. Those who began to write themselves men, but thought it no shame to learn. 7. to compose; to frame or combine ideas and express them in words. They can write up to the dignity and character of their authors.' In most veses, but not all, this word is used to indicate a reference to Scripture. Please see the notes for Prove; Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written. The main Biblical purpose of writing something is so there is an accurate record to be used when disputes arise. Religion is the main source of wars and fighting's (James 4:1-2). That is why our Bible teaches us to search the scripture when we have a dispute.

We find forms of the word read occurring 82 times in 76 verses of the Bible, 36 times in 33 verses of the New Testament, and in 2Corinthians, in: our current sentence; 3:2; 3:14 and 3:15. Webster's 1828 has a big accurate definition of the word read which, basically, comes down to: 'Getting the meaning of what was written into the mind. this can be done orally or silently'. As seen in 3:14 and 3:15, what is written is not always properly read.

Please see the note for 1Corinthians C16S17 for links to every place in the New Testament where we find any form of the word acknowledge. The word acknowledge is defined as: 'To own, avow or admit to be true, by a declaration of assent; as to acknowledge the being of a God'.

Please see the notes for Romans C15S18 for links to every place in the New Testament where we find any form of the word trust along with the definition from Webster's 1828 and links from other commentators. The word trust is defined as: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'. Please also see the note for Philippians 3:4-6 about this word. We find forms of the word trust occurring 190 times in 187 verses of the Bible, 35 times in the New Testament, and in 2Corinthians, in: 1:9; our current sentence; 3:4; 5:11; 10:7 and 13:6.

Please see the note for 11:15 about the word end. Easton's Bible Dictionary defines end as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'

Please see the note for 1:12 for links to where the word rejoice is used in this epistle. It also has links to other Studies which use this word. The word rejoice is defined as: ' to experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

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: 'than. 2Co 4:2; 5:11; 13:6; Phm 1:6. See also on exp: 1Co 10:27 for. 2Co 5:11 but.
Verse 14 in part. 2Co 2:5; Ro 11:25; 1Co 11:18. That. 2Co 5:12; 1Co 3:21-23; Php 1:26 (Gr). your. that is "the cause and object of your rejoicing." even. 2Co 9:2; 1Co 15:31; Php 2:16 (Gr) Php 4:1; 1Th 2:19-20. in the. 1Co 1:8; Php 1:6,10; 1Th 3:13; 5:23. General references. exp: 2Co 2:2; Php 1:26. See also on exp: 2Co 1:7 our. 2Co 5:11 but. 2Co 5:12 give. 2Co 7:4 great. 2Co 7:7 fervent. 2Co 12:15 will. Php 2:16 that I may. Php 4:1 my joy. 1Th 2:19 our hope. 1Th 2:19 in. 2Pe 3:10 the day'.

Start of Chapter, Chapter Summary

C1-S9 (Verse 15-16) Pl and that Paul made in the past which he was not able to do.

First Step: State the plan made in the past to visit them.

And in this confidence I was minded to come unto you before,
that ye might have a second benefit;.

Second Step: State the plan made in the past to have their help.

and to pass by you into Macedonia,
and to come again out of Macedonia unto you,
and of you to be brought on my way toward Judaea..

Our sentence starts with the word And, which means it added to the prior sentence. Sentences C1-S2 through C1-S9 are all connected by starting with connecting words. Therefore, they must all be considered as a unit in order to maintain proper context. The context makes the message of this section the truth that God has His Godly people suffer in the flesh so that they can minister to others and end up rejoicing in the testimony and blessings given to others.

This whole section might seem strange to some people, especially those with a Western thinking. People with an Eastern thinking might think it strange that others would have a hard time understanding this concept. This section deals with one of the most basic patterns of thought which separate Western thinking and Eastern thinking. I did not understand it until after living in the Philippines for at least six months. While the Philippines are the most Americanized of Eastern cultures, they are still an Eastern culture and they helped me to understand the thinking in this section.

The basis of Western thinking is the 'Rule of law'. The basis of Eastern thinking is the 'Relationship'. Under 'Rule of law', if a petitioner brings a gift to the person who makes a decision, it is considered to be a 'bribe'. Under Eastern 'Relationship' the same thing is avoiding being disrespectful. The Biblical 'Relationship' that we are to have with God as our King is well understood within Eastern thinking while the same requirements, such as bringing an offering and providing required respect, are strange to Western thinking. However, before the Eastern person gets full of pride, they need to remember that the Biblical concepts of the 'Rule of law' are easily understood by the Western mind while being strange to the Eastern mind. Manythings within the Bible are absolute and never changing. The Western mind has no problem with concepts while the Eastern mind tends to think that they are so only when the people within the 'relationship' don't change. However, since God doesn't change, these things never change and the Eastern way of thinking can cause them to not understand the meaning of never. The truth is that the Bible uses both forms of thinking and each type of culture only easily understands part of the mind of God.

Let me explain some experiences and then I will get into how these experiences help us understand this section. When I first came to the Philippines I made a few friends. I tended to carry a bag with a computer and other things in it. My Filipino friends kept trying to carry my bag and, a few times, forcibly took it from me. In Western thinking it is insulting to expect someone who has equal status to carry your things unless you are incapacitated. In Eastern thinking the white person has greater status than a brown skinned person and other Filipinos looked down on my friends because they were not maintaining the expected 'relationship' when they let me carry my own bag. My carrying my bag caused them insult (if I understand things correctly). I had to let others call me 'sir' and carry my bag in order to not upset them. While this goes against Western culture, I had to adapt to the requirements of the culture that I was living in. As it was explained to me, when I was too stupid to pick up the hints, they received greater status by providing greater service. I was insulting them by refusing their service.

That brings us to our current epistle. There were people in the church at Corinth who were mad at Paul because they took his not showing up, and his not requiring them to support him, as an insult. As a result, they started attacking his reputation and authority by claiming that Paul was not reliable. Those accusations and hurt feelings is what Paul is dealing with after this sentence where he tell us his pl and which he was not able to keep. While a Western person might be aggravated about the pl and and expense that went to waste, an Eastern person is going to be more concerned about the insult.

'Life happens'. When things beyond our control change our plans, a Western thinker accepts it and accepts that what was planned is done while the Eastern thinker may feel that the 'relationship' requires amends to be made. When Paul didn't show up, People accused him of using lightness, as our next sentence deals with. With the Eastern way of thinking, this was an insult and diminished Paul's authority. At least, that was what some people were thinking and claiming. However, Paul's authority as an apostle is absolute because it comes from God. His authority can not be diminished because of some perceived insult to the 'relationship'. This fact is easier for the Western mind to understand than for the Eastern mind to understand because this absolute authority as an apostle is part of the 'Rule of Law' and is not affected by our 'relationship'.

Notice that our epistle started with Paul, an apostle of Jesus Christ by the will of God. The will of God is not affected by the relationship between men. What happened in this 'relationship' between Paul and the members of this church had NO effect upon the will of God. After our opening of this epistle Paul explains that he almost died, was literally under a sentence of death, and while he was dealing with these things some people in the church at Corinth were pouting and attacking Paul's authority because he didn't show up. Apparently they would have attacked his authority based upon his not showing up even if he had died. While our cultural way of thinking mat predispose us to accept certain things, we always need to check those conclusions against the Bible. There are times when Western thinking will lead someone into error about the Bible and there are also times when Eastern thinking will lead someone into error about the Bible. Thus, we always need to double-check our thoughts about what the Bible actually says.

Please see the note for Hebrews 3:6 about the word confidence. The functional definition is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. We find forms of the word confidence in 2Corinthians, in: our current sentence; 2:3; 7:16; 8:22; 10:2 and 11:17.

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'. Please also see the note for Hebrews 3:6 about the word confidence.

Please see the notes for Romans C11-S37 and Romans C12-S2 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. We find forms of the word mind occurring 145 times in 139 verses of the Bible, 91 times in 86 verses of the New Testament, and in 2Corinthians, in: our current sentence; 1:17; 3:14; 4:4; 7:7; 8:12; 8:19; 9:2; 11:3 and 13:11. Webster's 1828 dictionary defines mind as: 'n. L. reminiscor; L. mens; Gr. memory, mention, to remember, mind, ardor of mind, vehemence; anger. Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word, in analogy with the Teutonic mod, moed, muth, mind, courage, spirit, mettle. So L. animus, animosus. 1. Intention; purpose; design. The sacrifice of the wicked is abomination; how much more, when he bringeth it with a wicked mind. Prov.21. 2. Inclination; will; desire; a sense much used, but expressing less than settled purpose; as in the common phrases, "I wish to know your mind;" "let me know your mind;" "he had a mind to go;" "he has a partner to his mind." 3. Opinion; as, to express one's mind. We are of one mind. 4. Memory; remembrance; as, to put one in mind; to call to mind; the fact is out of my mind; time out of mind. From the operations of the intellect in man, this word came to signify. 5. the intellectual or intelligent power in man; the understanding; the power that conceives, judges or reasons. I fear I am not in my perfect mind. So we speak of a sound mind, a disordered mind, a weak mind, a strong mind, with reference to the active powers of the understanding; and in a passive sense, it denotes capacity, as when we say, the mind cannot comprehend a subject. 6. the heart or seat of affection. Which were a grief of mind to Isaac and Rebekah. Gen.26. 7. the will and affection; as readiness of mind. Acts.17. 8. the implanted principle of grace. Rom.7. MIND, v.t. to attend to; to fix the thoughts on; to regard with attention. Cease to request me; let us mind our way. Mind not high things. Rom.12. 1. to attend to or regard with submission; to obey. His father told him to desist, but he would not mind him. 2. to put in mind; to remind. 3. to intend; to mean. MIND, v.i. to be inclined or disposed to incline. When one of them mindeth to go into rebellion'.

Thompson Chain Topics provides references for the word mind as: 'Carnal, general references to: Ro 1:28; 8:7; Eph 4:17; Col 1:21; 2:18; Tit 1:15. Dominance of: (as a man thinketh, so is he): Ro 14:14; Tit 1:15. Of Christ: 1Co 2:16; Php 2:5; 1Pe 4:1. Spiritual: Ro 8:6; 1Co 2:16; Php 2:5.
Mind, Carnal-Spiritual. CARNAL MIND, general references to: Ro 1:28; 8:7; Eph 4:17; Col 1:21; 2:18; Tit 1:15. EVIL thOUGHTS: De 15:9; Ps 64:6; 94:11; Pr 15:26; 23:7; 24:9; Isa 66:18; Jer 4:14; Mt 9:4; 15:19. EVIL IMAGINATION: Ge 6:5; 8:21; 11:6; De 31:21; Ps 38:12; Pr 6:18; Jer 23:17; Eze 8:12; Ro 1:21. GROSSNESS: Ps 92:6; Jer 10:8; 51:17; Da 4:16; Mt 13:15; Tit 1:12; 2Pe 2:12; Jude 1:10. SPIRITUAL MIND: Ro 8:6; 1Co 2:16; Php 2:5. WISE thOUGHTS: Ps 48:9; 119:59; Pr 12:5; 21:5; Ro 12:3; Php 4:8. ThEMES FOR CONSIDERATION, by the Spiritual Mind: the Purpose for Chastisement: De 8:5. The History of the Past: De 32:7. The End of Life: De 32:29. The Blessings of Providence: 1Sa 12:24. God's Wonderful Works: Job 37:14. The Marvel of the Divine Interest in Man: Ps 8:3-4. The Disappointment of the Worldly Life: Hag 1:5-6. The Lessons of Nature: Mt 6:28-29. The Matchless Life of Christ: Heb 12:3. MEDITATION, a characteristic of the spiritual mind: the Call to: Jos 1:8; Ps 4:4; 19:14; 1Ti 4:15. The Righteous Delight in: Ge 24:63; Ps 1:2; 39:3; 63:6; 77:12; 104:34; 119:15,99,148; 143:5'

We find forms of the word benefit occurring in the Bible, in: 2Chronicles 32:25; Psalms 68:19; Psalms 103:2; Psalms 116:12; Jeremiah 18:10; our current sentence; 1Timothy 6:2 and Philemon 1:14. Webster's 1828 dictionary defines benefit as: 'n. Primarily from L. beneficium, or benefactum. 1. An act of kindness; a favor conferred. Bless the Lord,O my soul, and forget not all his benefits. Ps.103. 2. Advantage; profit; a word of extensive use, and expressing whatever contributes to promote prosperity and personal happiness, or add value to property. Men have no right to what is not for their benefit. 3. In law, benefit of clergy. See Clergy.
BEN'EFIT, v.t. to do good to; to advantage; to advance in health, or prosperity; applied either to persons or things; as, exercise benefits health; trade benefits a nation.
BEN'EFIT, v.i. to gain advantage; to make improvement; as, he has benefited by good advice; that is, he has been benefited'. The functional definition for this word is: 'An act of kindness; a favor conferred'.

Please follow this link to the note where every reference to Macedonia is provided. This is the area where people were the most responsive to the truth of the gospel.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The functional definition for this word is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. 1Co 4:19; 11:34. That. Ro 1:11; 15:29; Php 1:25-26. benefit. or, grace. 2Co 6:1. See also on exp: Job 17:11 purposes. Ac 19:21 purposed. Ac 20:3 he purposed. Ro 1:13 that oftentimes. 1Co 4:19 I. 1Co 16:5 when. 2Co 2:1 I determined. 2Co 2:3 having. 2Co 12:14 the third. Ga 5:10 confidence. Php 1:6 confident. 1Th 3:10 might perfect. 1Ti 3:14 hoping.
Verse 16 and to come. Ac 19:21-22; 21:5; 1Co 16:5-7. See also on exp: Job 17:11 purposes. Ac 19:21 purposed. Ac 19:22 Macedonia. Ro 1:13 that oftentimes. Ro 15:24 and o. 1Co 16:5; 2Co 7:5 when. 1Co 16:6 that ye. 2Co 2:1 I determined. 1Ti 3:14 hoping. 3Jo 1:6 whom'.

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C1-S10 (Verse 17) Paul challenges the lies told about him.

When I therefore was thus minded,
did I use lightness?.

As explained in the note for the prior sentence (above), Paul is now dealing with accusations which were brought against him and were designed to destroy his authority as an apostle so that others could replace him and teach doctrinal error. Paul made pl and but circumstances beyond his control prevented him from keeping those plans. Instead of recognizing the hand of the devil, and God's allowance, in the fact that Paul had the sentence of death in ourselves, People accused Paul of using lightness in order to claim that he was not reliable. As we will see in the next few sentences, it is really God Who stablisheth us with you in Christ. Therefore, this claim of Paul using lightness, and the claim of his instability, is really an attack on the character of God.

Please see the note for Romans intro about the word therefore. The functional definition is: ' this word tells us that this result (for) is there (at this one location which is specified before the therefore) with the result following the therefore'.

We find the word lightness in the Bible only in: Jeremiah 3:9; Jeremiah 23:32 and our current sentence. Lightness is defined as: 'Fickleness; levity; Inconstancy; unsteadiness; the quality of mind which disposes it to be influenced by trifling considerations'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lightness. Jg 9:4; Jer 23:32; Zep 3:4'.

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C1-S11 (Verse 17) Paul asks if his testimony is that of someone acting in the flesh.

or the things that I purpose,
do I purpose according to the flesh,
that with me there should be yea yea,
and nay nay?.

sentence and the next are the only place in this epistle where we find the words yea and nay. Even today people say 'Yah, Yah, Yah, Yah, Yah' when they don't agree but refuse to argue about a point. They are using lightness to let the other person know that their point isn't even worth considering. Our sentence tells us that this attitude is because people purpose according to the flesh. Our section tells us that Paul did not do that and that they could rely upon the Son of God, Jesus Christ, who was preached among you by us. the Son of God, Jesus Christ had reasons for allowing devil motivated people to interfere with Paul's plans. Just because He didn't reveal everything to these people does not mean that He is not reliable. Further, what He preached while using Paul can't be challenged just because these people did not know all of His plans. Nor can He be called unreliable just because He let Paul make pl and which did not work out. The people who were accusing Paul were drawing conclusions which were not supported by the evidence and, as Paul explains within this section, they were really accusations against God.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Please see the note for 5:10 for links to where according is used in this epistle. Please also see the note for Philippians 2:1 about more information on this word. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

Please see the note for 1:12 for place where flesh is used in this epistle. It also has links to other Studies which use this word. The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'.

Please see the note for Philippians 2:17 about the word yea. The functional definition is: 'Yes; a word that expresses affirmation or assent. Yea is used only in the sacred and solemn style. It affirms much more strongly meant than a simple Yes'.

We find forms of the word nay occurring 55 times in 50 verses of the Bible and, in the New Testament, in: Matthew 5:37; Matthew 13:29; Luke 12:51; Luke 13:3; Luke 13:5; Luke 16:30; John 7:12; Acts 16:37; Romans 3:27; Romans 7:7; Romans 8:37; Romans 9:20; 1Corinthians 6:8; 1Corinthians 12:22; 2Corinthians 1:17; 2Corinthians 1:8; 2Corinthians 1:19; James 5:12. Webster's 1828 dictionary defines this word as: 'adv. a contracted word, to deny 1. No; a word that expresses negation. I tell you nay, but except ye repent, ye shall all likewise perish. Luke 13. 2. It expresses also refusal. He that will not when he may, When he would he shall have nay. In these senses it is now rarely used; no being substituted. 3. Not only so; not this alone; intimating that something is to be added y way of amplification. He requested an answer; nay, he urged it.
NAY, n. Denial, refusal'. The functional definition is: 'A denial and refusal which much more strongly meant than a simple No'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'according. 2Co 1:12; 10:2-3; Joh 8:15; Ga 1:16; 2:2; 1Th 2:18. yea. 2Co 1:18-20; Mt 5:37; Jas 5:12. See also on exp: Job 17:11 purposes. Pr 21:28the man. Jer 23:32 and by. Mt 5:37 let. Mt 11:7; Lu 7:24 A reed. Ac 11:23; 2Ti 3:10 purpose. Ac 19:21 purposed. 1Co 4:19 I. 1Co 16:5; 2Co 7:5 when. 2Co 1:12 not. 2Co 2:1 I determined. 2Co 11:12 what. Ga 1:9 so. 1Ti 3:14 hoping. Jas 5:12 but'.

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C1-S12 (Verse 18) Paul states that he preached was backed by God.

But as God is true,
our word toward you was not yea and nay..

The word as means 'in the same way'. Our sentence tells us that what Paul preached was reliable 'in the same way' as God is reliable because the preaching was backed by God and not by Paul. devil has more power that Paul had, but not more power that God has. Paul's personal travel pl and were backed by him personally. The devil could make Paul's personal travel pl and not work. However, that does not mean that the devil can stop God from keeping God's Word.

We find forms of the word word in 2Corinthians, in: our current sentence; 2:17; 4:2; 5:19; 6:7; 10:11; 12:4 and 13:1. Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. 2Co 1:23; 11:31; Joh 7:28; 8:26; 1Jo 5:20; Re 3:7,14. word. or, preaching. See also on exp: De 7:9 the faithful. Pr 21:28the man. Mt 5:37 let. Mt 11:7; Lu 7:24 A reed. Joh 3:33 hath set. Joh 7:28is true. Joh 8:26; Jas 5:12 but. Ac 19:21 purposed. Ro 3:4 let God. 2Co 1:17 yea. 2Co 1:23 I call. 2Co 6:7 the word. 2Co 7:14 we. 2Co 12:6 I will'.

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C1-S13 (Verse 19) Paul's preaching of the Son of God, Jesus Christ was not in the flesh.

For the Son of God,
Jesus Christ,
who was preached among you by us,
even by means Silvanus and Timotheus,
was not yea and nay,
but in him was yea..

We see throughout the Bible that a Biblical son has the same character as his father. In our sentence, Paul is telling us that the Son of God is just as reliable as he said that God was in the prior sentence. Paul is also saying that Jesus Christ is the Son of God and, as a consequence, what he preached about Jesus Christ is as reliable as anything else that comes from God. Beyond that initial concept, our sentence literally tells us what I just said and it also tells us that this truth was preached by Paul, and Silvanus and Timotheus. Thus, if someone was going to attack the reliability of the preaching on Paul failing to keep his travel plans, they would also have to show the same thing about Silvanus and Timotheus. They obviously couldn't do that, which just shows us one more reason that the arguments from Paul's detractors were wrong. Please see This note in the Lord Jesus Christ Study for more details.

Please see the notes for 4:5 about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture'. Please also see the note for Romans C10S17 about the word preacher.

The note for 1Corinthians 1:12 has links to every place in the Bible where we see the name of Paul. Please also see the note for Colossians C1S6 for links to every place where the phrase I Paul is used.

We see Silvanus mentioned in: our current sentence; 1Thessalonians 1:1; 2Thessalonians 1:1 and 1Peter 5:12. He was, obviously, a preacher who was well regarded by many within the early church.1Thessalonians 1:1 also provides to every place in the Bible where we find the name of Silas. Silvanus is the long-form of the nameans Silas is the short-form of the name for the same man who was with Paul on his second Missionary journey.

Please see the notes for Romans 16:21 and Philippians 2:19 for links to every verse in the New Testament where we find the name of Timotheus / Timothy. We find the name of Timothy only in C1-S13 within this epistle. We find the name of Timotheus only in our current sentence within this epistle.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Son. Ps 2:7; Mt 3:17; 16:16-17; 17:5; 26:63-64; 27:40,54; Mr 1:1; Lu 1:35; Joh 1:34,49; 3:16,35-36; 6:69; 19:7; 20:28,31; Ac 8:37; 9:20; Ro 1:3-4; 2Pe 1:17; 1Jo 1:3; 5:9-13,20; 2Jo 1:9; Re 2:18. even. Ac 18:5 Silas. was not. Ex 3:14; Mt 24:35; Joh 8:58; Heb 1:11; 13:8; Re 1:8,11,17. General references. exp: 2Th 1:1. See also on exp: Pr 21:28the man. Mt 5:37 let. Lu 7:24 A reed. Joh 1:34 this. Joh 3:3 Verily. Joh 14:6 the truth. Ac 20:4; Ro 16:21 Timotheus. 2Co 1:17 yea. 2Co 4:5 Christ. 2Co 6:7 the word. 2Co 7:14 we. Php 1:15 preach. 1Th 1:1; 1Pe 5:12 Silvanus. 1Th 3:2 our brother. Jas 5:12 but'.

Start of Chapter, Chapter Summary

C1-S14 (Verse 20) God's promises are not in the flesh.

For all the promises of God in him are yea,
and in him Amen,
unto the glory of God by us..

The him of this sentence is the Jesus Christ of the prior sentence. Our first two phrases say the same thing two different ways. That is: all the promises of God in him (Jesus Christ) are yea (reliable). The problem is that people don't maintain their ongoing personal relationship that is in Jesus Christ and then claim that God's promises aren't reliable instead of admitting that they failed to need God's requirement for that promise.

Our sentence starts with the word For and tells us why the prior sentence was true. There we read that Jesus Christ was/is the Son of God and is reliable. Now we are told that this is true because God backs the promises that are in him. In addition, our third phrase (unto the glory of God by us) tells us that Paul and Silvanus and Timotheus had received those promises of God and the glory of God was produced from those promises by ('how we get from the starting point to the end') the lives of these three preachers.

The members of this church could not deny that the glory of God had been produced through the lives of these three preachers. They also could not deny that these three preachers had relied upon the promises of God that are in him (Jesus Christ). Thus, they could not deny the evidence of Paul's claims.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. The definition from Webster's 1828 Dictionary is: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the Section on Promises in the Doctrinal Studies called SignificantGospel Events and Significant New Testament Events.

The Bible uses the word Amen to give us a second saying of what was just said and to fulfill the Biblical requirement for two witnesses to anything which must be accepted as true by God's people. Thus, this Amen tells us 'all the promises of God, which are given in the Son of God are absolutely true and those promises are to be believed by all of God's people'. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Please see the note for 2Corinthians 10:14-LJC, which has links to every place in 2Corinthians where we find forms of the word glory. Please also see the note for Romans C15S14 which has links to every place in Romans where we find forms of the word glory along with the definition from Webster's 1828 Dictionary and links from other commentators. In addition, please also see the notes for 1Corinthians C15S36 and Ephesians C1S2 which have links to where we find forms of the word glory within those epistles. The functional definition for this word is: 'Brightness; luster; splendor. the moon, serene in glory, mounts the sky. forhe received from God the Father honor and glory,when there came such a voice to him from the excellent glory'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Ge 3:15; 22:18; 49:10; Ps 72:17; Isa 7:14; 9:6-7; Lu 1:68-74; Joh 1:17; 14:6; Ac 3:25-26; 13:32-39; Ro 6:23; 15:8-9; Ga 3:16-18,22; Heb 6:12-19; 7:6; 9:10-15; 11:13,39-40; 13:8; 1Jo 2:24-25; 5:11. Amen. Isa 65:16 (Heb) Joh 3:5 (Gr) Re 3:14 exp: Jer 28:6; Mt 6:13. unto. 2Co 4:6,15; Ps 102:16; Mt 6:13; Lu 2:14; Ro 11:36; 15:7; Eph 1:6,12-14; 2:7; 3:8-10; Col 1:27; 2Th 1:10; 1Pe 1:12; Re 7:12. General references. exp: Jer 33:14. See also on exp: Ex 3:14 I AM hath. Ps 89:24 But my. Ps 119:38Stablish. Pr 21:28the man. Isa 42:6 and give. Da 9:17 for. Mt 5:37 let. Lu 7:24 A reed. Joh 1:17 grace. Joh 3:3 Verily. Joh 14:6 the truth. Ro 15:8for the. 2Co 1:17 yea. 2Co 6:7 the word. 2Co 7:1 therefore. 2Co 7:14 we. Ga 3:17 the covenant. Eph 4:21 as. 2Ti 1:1 the promise. Jas 5:12 but. 2Pe 1:4 are given. Re 3:14 the Amen'.

Start of Chapter, Chapter Summary

C1-S15 (Verse 21-22) God has done work in and through Paul and this church.

First Step: God stablisheth us...in Christ.

Now he which stablisheth us with you in Christ,
and hath anointed us,
is God;.

Second Step: God puts His legal seal on the position that He put us into.

Who hath also sealed us,
and given the earnest of the Spirit in our hearts..

This is another of the verses that people like to quote and then make an application that is completely out of context. The application that they like to make is valid but would probably be better made using a different verse. While there can be an argument that what is here is a precept which is always true and can be applied to different situations, the context does not present it as a precept.

Please notice that our sentence has two Steps. You can not take a Second Step without first taking the First Step. Nevertheless, people like to take the phrase given the earnest of the Spirit in our hearts and use it to say that it is proof that we are saved, which is totally different from being stablished...in Christ. In addition, the context of this section of 2Corinthians is Paul answering the claim that what he preached was not reliable because he made personal travel pl and which he could not keep. So the context is about God established authority, and not about salvation.

Notice that our sentence starts with the word Now. That means that the truth of this sentence is based upon the reader already understanding the context that came before it. Therefore, it is gramaritically wrong to ignore the context in addition to the general requirement to pay attention to context.

The context of this sentence is Paul answering the claim that what he preached was not reliable. Paul started this chapter by asserting that he was an apostle. He then gave testimony about how God had worked in and through his life. He then gave them several evidences that his preaching was reliable and that the claims by others was not reliable and the church members at Corinth could prove this with the evidence which was in their own personal lives. After he did all of this, Paul says Now and, in our sentence, tells us the legal evidences of Paul's position. Thus, our sentence is about legal evidences of having received a position after salvation and not about evidence of initial salvation itself.

The word stablished is support for the legal parts of this sentence but does not, itself, provide the legal aspects. However, the word anoint has to do with someone legally receiving a religious position. The seal definitely relates to legal concepts as well as the earnest.

In our First Step we see three phrases with an and between the first and second. The third phrase tells us that it is God Who does the first two phrases.

In our first phrase we read that God stablisheth us with you in Christ. When a new relationship is started, such as when a new person is made boss, there is a time of adjustment. During this time the actual divisions of power, authority and responsibility are established and these can vary from one person in a position to another person in the same position. However, after the first time of adjustment, things get stablished and it becomes harder to change the relationship.

With that in mind, we can return to our first phrase and see that Paul is writing about the relationship between himself and this church (us with you). He also says he which stablisheth us with you...is God. Since God did it and God does not change (Malachi 3:6; Hebrews 13:18), and since Paul tells us that this relationship is stablished, It is not going to change even though Paul is not present with them at that time. Yes, there were people who tried to change things since Paul was physically absent, but God was still there and God was the one who stablished the relationship. Therefore, these people were fighting against God.

With these things in mind, we need to look at the fact that our first phrase tells us that God stablished this relationship in Christ. What that means is that the only way that these people can get out of this relationship is to get out of the relationship which the Bible identifies as Christ. If they do that, they lose all of the blessings of that relationship and are daring God to punish them. This is not a good decision. Please look at the note for this verse in the Lord Jesus Christ Study along with the links to verses which use the phrase in Christ, within the Relational Prepositions Study, for more details.

Now that we have considered that phrase, we can consider that God added (and) an official recognition of Paul's position which can not be taken away short of death (hath anointed us). Thus, we see that nothing short of death is going to remove Paul from this relationship with this church.

Moving onto our Second Step, we see that God hath also sealed us. When a person has a legal seal they have the authority to make decisions for the government which gave them that seal. Please note that all throughout this sentence Paul uses us for himself and Silvanus and Timotheus. These preachers have the legal authority to represent God when dealing with this church. In the last phrase of our Second Step we see Paul's proof of the claim which he makes within this sentence. He says that Silvanus and Timotheus and himself were given the earnest of the Spirit in our hearts. While this is true for all saved, the context of this sentence makes it clear that these preachers received an extra amount and the way that they dealt with this church demonstrated their personal leading by God's Holy Spirit and that personal leading proved the rest of what Paul said within this sentence. (Please see the Word Study on Spirit for other places in the Bible which use Spirit the same way that our sentence does.)

Please see the note for 5:5 which is the only other place in the Bible where we find the phrase earnest of the Spirit.

Please see the note for Matthew 18:16 about the word establish. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

We find forms of the word anoint occurring 163 times in 151 verses of the Bible and, in the New Testament in: Matthew 6:17; Mark 6:13; Mark 14:8; Mark 16:1; Luke 4:18; Luke 7:38; Luke 7:46; John 9:6; John 9:11; John 11:2; John 12:3; Acts 4:27; Acts 10:38; 2Corinthians 1:21; Hebrews 1:9; James 5:14; 1John 2:27; Revelation 3:18. Webster's 1828 dictionary defines anoint as: 'to pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil. We say, the man anoints another, or the oil anoints him. 2. to consecrate by unction, or the use of oil. Thou shalt anoint the altar, and sanctify it. Ex. 29. 3. to smear or daub. He anointed the eyes of the blind man with clay. John 9. 4. to prepare, in allusion to the consecrating use of oil. Anoint the shield. Isaiah 21. To anoint the head with oil, Ps. 23 seems to signify to communicate the consolations of the Holy Spirit. The use of oil in consecrations, was of high antiquity. Kings, prophets and priests were set apart or consecrated to their offices by the use of oil. Hence the peculiar application of the term anointed to Jesus Christ'. The functional definition for this word is: 'To pour oil upon; to smear or rub over with oil or unctuous substances. Used symbolically to represent being covered by God's Holy Ghost'.

Thompson Chain Topics provides references for the word anoint as: 'Of Objects set apart for Sacred Uses: Ex 29:36; 30:26; 40:10; Le 8:11; Nu 7:1. Examples of Persons Anointed in Consecration: Le 8:30; 1Sa 10:1; 16:13; 1Ki 1:39; 19:16; 2Ki 9:3; 11:12; 23:30. Of Guests: 2Ch 28:15; Joh 12:3. See Social Life: General References to Application of Oil to the Body: Ru 3:3; Ps 92:10; Ec 9:8; Isa 57:9; Am 6:6. Figurative: 2Co 1:21; 1Jo 2:20,27. Application of Oil as a Remedy: Isa 1:6; Mr 6:13; Lu 10:34; Jas 5:14; Re 3:18.'

Torrey's Topical Textbook provides references for the word anoint as: 'With oil: Ps 92:10. With ointment: Joh 11:2. WAS USED FOR: Decorating the person: Ru 3:3. Refreshing the body: 2Ch 28:15. Purifying the body: Es 2:12; Isa 57:9. Curing the sick: Mr 6:13; Jas 5:14. Healing wounds: Isa 1:6; Lu 10:34. Preparing weapons for war: Isa 21:5. Preparing the dead for burial: Mt 26:12; Mr 16:1; Lu 23:56. The Jews very fond of: Pr 27:9; Am 6:6. WAS APPLIED TO: the head: Ps 23:5; Ec 9:8. The face: Ps 104:15. The feet: Lu 7:38-39. The eyes: Re 3:18. OINTMENT FOR: Richly perfumed: Song 4:10; Joh 12:3. Most expensive: 2Ki 20:13; Am 6:6; Joh 12:3,5. Prepared by the apothecary: Ec 10:1. An article of commerce: Eze 27:17; Re 18:13. Neglected in times of affliction: 2Sa 12:20; 14:2; Da 10:3. Neglect of, to guests, a mark of disrespect: Lu 7:46. A token of joy: Ec 9:7-8. Deprivation of, threatened as a punishment: De 28:40; Mic 6:15. Why recommended by Christ in times of fasting: Mt 6:17-18.
Anointing of the Holy Ghost: Is from God: 2Co 1:21. ThAT CHRIST SHOULD RECEIVE: foretold: Ps 45:7; Isa 61:1; Da 9:24. Fulfilled: Lu 4:18,21. God preserves those who receive: Ps 18:50; 20:6; 89:20-23. Saints receive: Isa 61:3; 1Jo 2:20. Is abiding in saints: 1Jo 2:27. Guides into all truth: 1Jo 2:27. Typified: Ex 40:13-15; Le 8:12; 1Sa 16:13; 1Ki 19:16.
Anointing, Sacred: Antiquity of: Ge 28:18; 35:14. Consecrates to God's service: Ex 30:29. PERSONS WHO RECEIVED: Prophets: 1Ki 19:16; Isa 61:1. Priests: Ex 40:13-15. Kings: Jg 9:8; 1Sa 9:16; 1Ki 1:34. ThINGS WHICH RECEIVED: Tabernacle, etc: Ex 30:26; 40:9. Brazen altar: Ex 29:36; 40:10. Brazen laver: Ex 40:11. ThOSE WHO PARTOOK OF: Protected by God: 1Ch 16:22; Ps 105:15. Not to be injured or insulted: 1Sa 24:6; 26:9; 2Sa 1:14; 19:21. OIL OR OINTMENT FOR: Divinely prescribed: Ex 30:23-25. Compounded by the priests: 1Ch 9:30. An holy anointing oil for ever: Ex 30:25,31. Not to be imitated: Ex 30:32. Tobe put on no stranger: Ex 30:33. Jews condemned for imitating: Eze 23:41. ILLUSTRATIVE OF thE ANOINTING: Of Christ with the Holy Ghost: Ps 45:7; Isa 61:1; Lu 4:18. Of saints with the Holy Ghost: 1Jo 2:27.'

Nave's Topical Bible provides references for the word anoint as: 'Of the body: De 28:40; Ru 3:3; Es 2:12; Ps 92:10; 104:15; 141:5; Pr 27:9,16; Ec 9:8; Song 1:3; 4:10; Isa 57:9; Am 6:6; Mic 6:15. Of guests: 2Ch 28:15; Lu 7:46. Of the sick: Isa 1:6; Mr 6:13; Lu 10:34; Jas 5:14; Re 3:18. Of the dead: Mt 26:12; Mr 14:8; 16:1; Lu 23:56. Of Jesus, as a token of love: Lu 7:37-38,46; Joh 11:2; 12:3. Omitted in mourning: 2Sa 12:20; 14:2; Isa 61:3; Da 10:3. God Preserves those who receive: Ps 18:50; 20:6; 89:20-23. Saints receive: Isa 61:3; 1Jo 2:20. IN CONSECRATION: OF HIGH PRIESTS: Ex 29:7,29; 40:13; Le 6:20; 8:12; 16:32; Nu 35:25; Ps 133:2. OF PRIESTS: Ex 28:41; 30:30; 40:15; Le 4:3; 8:30; Nu 3:3. OF KINGS: Jg 9:8,15. Saul: 1Sa 9:16; 10:1; 15:1. David: 1Sa 16:3,12-13; 2Sa 2:4; 5:3; 12:7; 19:21; 1Ch 11:3. Solomon: 1Ki 1:39; 1Ch 29:22. Jehu: 1Ki 19:16; 2Ki 9:1-3,6,12. Hazael: 1Ki 19:15. Joash: 2Ki 11:12; 2Ch 23:11. Jehoahaz: 2Ki 23:30. Cyrus: Isa 45:1. OF PROPHETS: 1Ki 19:16. OF thE TABERNACLE: Ex 30:26; 40:9; Le 8:10; Nu 7:1. Altars of: Ex 30:26-28; 40:10; Le 8:11; Nu 7:1. Vessels of: Ex 30:27-28; 40:9-10; Le 8:10-11; Nu 7:1. JACOB'S PILLAR: at Beth-el: Ge 28:18; 31:13; 35:14. Of Christ's kingly and priestly office: Ps 45:7; 89:20; Isa 61:1; Da 9:24; Lu 4:18; Ac 4:27; 10:38; Heb 1:9. Of spiritual gifts: 2Co 1:21; 1Jo 2:20,27. TYPIFIED: Ex 40:13-15; Le 8:12; 1Sa 16:13; 1Ki 19:16. SYMBOLICAL: Of Jesus: Mt 26:7-12; Joh 12:3-7.'

Please see the note for 1Corinthians C9S5 about the word seal. The definition from Webster's 1828 is: 'A piece of metal or other hard substance, usually round or oval, on which is ingraved some image or device, and sometimes a legend or inscription. this is used by individuals, corporate bodies and states, for making impressions on wax upon instruments of writing, as an evidence of their authenticity. the king of England has his seal and his privy seal. Seals are sometimes worn in rings'.

Please see the note for 5:5 about the word give. The functional definition of giving is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for Philippians 4:15 about the word give. Please also see the notes for 9:8-11 about the word given. Please also see the notesfor 2Corinthians 9:7 about the word giver.

Please see the note for Romans C8S18 about the word earnest. That note has links to every place in the New Testament where We find this word along with the full definition from Webster's 1828 . We find this word in 2Corinthians in: our current sentence; 5:2, 5; 7:7 and 8:16. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'stablisheth. 2Co 5:5; Ps 37:23-24; 87:5; 89:4; Isa 9:7; 49:8; 62:7; Ro 16:25; Col 2:7; 1Th 3:13; 2Th 2:8,17; 3:3; 1Pe 5:10. anointed. Ps 45:7; Isa 59:21; 61:1; Joh 3:34; Ac 10:38; Ro 8:9; 1Jo 2:20,27; Re 1:6; 3:18exp: Eze 16:9. General references. exp: Ex 30:26. See also on exp: Ex 28:41 anoint them. Ex 37:29 he made. Le 7:35 portion. Le 10:7 the anointing. Le 14:18the remnant. 1Ki 1:34 Zadok. 2Ki 11:12 anointed him. Ps 23:5 thou anointest. Ps 92:10 I shall. Song 4:10 the smell. Ro 1:11 to the. 1Co 1:8confirm. Col 2:7 stablished. 2Th 2:17 stablish. Heb 13:9 it is. 1Jo 2:20 ye have.
Verse 22 sealed. Joh 6:27; Ro 4:11; Eph 1:13-14; 4:30; 2Ti 2:19; Re 2:17; 7:3; 9:4 exp: Song 4:12. The earnest. 2Co 5:5; Ro 8:9,14-16,23; Eph 1:14. General references. exp: Ex 30:26. See also on exp: Ex 28:41 anoint them. Ex 37:29 he made. Ex 40:9 the anointing oil. Le 14:18the remnant. 1Ki 1:34 Zadok. Song 4:10 the smell. Jer 32:10 and sealed. Eze 9:4 set a mark. Eze 28:12 thou sealest. Zec 3:9 I will engrave. Mt 25:4 oil. Joh 4:14 shall be. Ro 4:11 a seal. Ro 5:5 shed. Ro 8:16 Spirit. Ga 3:14 might. Ga 4:6 God. Eph 1:13 ye were. 1Pe 1:8full. 1Pe 1:12 with. 1Jo 2:20 ye have. 1Jo 5:8the water. Re 7:2 having'.

Start of Chapter, Chapter Summary

C1-S16 (Verse 23) Paul says that he did not change his pl and for reasons of the flesh but did it to spare you.

Moreover I call God for a record upon my soul,
that to spare you I came not as yet unto Corinth..

The phrase I call God for a record upon my soul means: 'I am swearing an oath before God that I will definitely have to answer for when I stand before Him in judgment and that I may have to answer for while still in this physical life'. Paul is making this oath 'above and beyond' (moreover) the evidence that he has already provided. Here he is telling us that his delay in coming was not because his word and his preaching was unreliable, and it was not for any other reason than his love for them and his desire to spare you. When a parent has a child who keeps procrastinating they have to punish that child in order to get that bad habit out of them. Most parents don't want to do this. When they send their child to do something like clean their room, and it is time for the parent to inspect the job that the child was supposed to do but which the parent is sure that the child has not completed, the parent may tell the child that they are going to do something and that the inspection is delayed until they return. They, like Paul, are delaying judgment to give the child more time to get things right. We see this truth not just in our current sentence but also in the next sentence which is attached to this sentence by starting with the qualifying word of Not.

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 note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

We find forms of the word record occurring 30 times in 26 verses of the Bible, 23 times in 19 verses of the New Testament, and in 2Corinthians, in: our current sentence and 8:3-4. Webster's 1828 dictionary defines record as: 'to call to mind, to remember, from re and cor, cordis, the heart or mind. 1. to register; to enroll; to write or enter in a book or on parchment, for the purpose of preserving authentic or correct evidence of a thing; as, to record the proceedings of a court; to record a deed or lease; to record historical events. 2. to imprint deeply on the mind or memory; as, to record the sayings of another in the heart. 3. to cause to be remembered.'

Please see the note for Romans C13S1 about the word soul. 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 James 1:21 about the phrase save your soul.

Please see the note for Romans C11S25 about the word spared. The functional definition is: 'To use frugally; not to be profuse; not to waste'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I call. 2Co 1:18; 11:11,31; Ro 1:9; 9:1; Ga 1:20; Php 1:8; 1Th 2:5. That. 2Co 2-3; 10:2,6-11; 12:20; 13:2,10; 1Co 4:21; 5:5; 1Ti 1:20. See also on exp: Ge 21:23; Nu 30:2 swear. Ex 20:7 take. Ru 3:13 the Lord liveth. Job 16:19 my witness. Ac 18:1 Corinth. Ac 20:26 I take. Ro 1:9; 2Co 11:31 God. Ro 9:1 I say. 1Co 4:19 I. 1Co 7:28but. 2Co 1:18as. 2Co 11:10 the truth. 2Co 12:20 and that. 2Co 13:2 told'.

Start of Chapter, Chapter Summary

C1-S17 (Verse 24) Paul adds a qualifier to the prior sentence so that people won't use it to support doctrinal error in the future.

Equivalent Section: No man has dominion over your faith.

Not for that we have dominion over your faith,
but are helpers of your joy:.

Equivalent Section: Our faith is in God and His Word.

for by faith ye stand..

The Not, which starts this sentence, ties it to the subject of the prior sentence and adds a qualifier to what was said there. In that sentence Paul said that to spare you I came not as yet unto Corinth. Now he is adding this qualifier so that people won't take his statement wrong and use it to teach doctrinal error. Simply put: Paul would not bring judgment upon them but God would by working through Paul. It is not the preacher who has the power but the power belongs to God and God works through the preacher. All throughout this chapter Paul has been dealing with people who challenged his authority and did it as if they were challenging the authority of a man. However, Paul has shown that it was God working in and through his life that did all that was done. Paul also showed that his authority came from God. He did not take it upon himself. Therefore, people who challenged his authority were actually challenging God. They also claimed that Paul's preaching was not reliable because he was not able to keep personal travel pl and that he made. However, Paul told us that his preaching was from God and his personal limits as a man did not limit God. The fact that he personally did not keep his personal pl and did not prove the word of God to be unreliable. With that in mind, we come to these sentences where Paul said that he personally delayed his coming so that they could get right before they faced the judgment of God which would come through Paul. Paul did not make the word of God unreliable, he only delayed the judgment of God upon these people.

With this truth and context in mind, we can look at our sentence. Our Second Equivalent Section tells us for by faith ye stand. The context makes this faith to be faith in the word of God and the power of God. If you look at the 'Word Counts' at the beginning of the notes on this chapter, you will see that God is the most used word in this chapter. All throughout this chapter Paul has been telling us about God and what comes from God. Therefore, based upon the context, the faith of this sentence is based upon God.

Our Second Equivalent Section also tells us that our faith is personal (ye) and that we are to stand in it. That is: our faith is to 'not move and not fall down'.

With this truth in mind we can return to our First Equivalent Section. Here we see two phrases with the first telling us that the preacher does Not...have dominion over your faith. That belongs to God. Our second phrase starts with the word but, which means it is continuing the same subject while going in a different direction. Here we see that the preacher does not have dominion but is a helper. In addition, we see that his mail job is not to give you faith, because that comes from Jesus Christ, but the preacher is to help us have joy as he helps us to realize what God gives us as a result of our faith.

Please see the note for Romans C6S14 about the word dominion. It has the definition from Webster's 1828 and a link to every place in the New Testament where this word is used along with a small note on each verse. The word dominion is defined as: 'Sovereign or supreme authority; the power of governing and controlling'.

We find forms of the word faith occurring 247 times in 231 verses of the Bible, 245 times in 229 verses of the New Testament, and in 2Corinthians, in: our current sentence; 4:13; 5:7; 8:7; 10:15 and 13:5. The definition of faith used on this site is: 'an action verb which requires us to produce evidence of what we claim to believe'. Please see the notes for Romans C3S25; 1Corinthians C1S3; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C9S28 about the phrase live / walk by faith. Please see the note for Romans C11S6 about the phrase the just shall live by his faith. Please see the note for about the word . Please see the note for Romans C3S29 about the phrase justification by faith. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the note for Romans C3S25 about Law and faith. Please see the note for 2Timothy C1S2 about faith: unfeigned.

Please see the notes for Romans C14S23 and 1John C1S2 about the word joy. We find the word joy in 2Corinthians in: our current sentence; 2:2; 7:13 and 8:2. The functional definition is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. The Bible teaches that joy comes only from God and is different from happiness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 23:8-10; 24:49; 1Co 3:5; 2Ti 2:24-26; 1Pe 5:3 exp: 1Jo 1:4. are. 2Co 2:1-3; Ro 1:12; Php 1:25-26. For. 2Co 5:7; Ro 5:2; 11:20; 1Co 15:1; Eph 6:14-16; 1Pe 5:8-9 exp: Php 1:25. General references. exp: De 16:11; 2Co 5:7. See also on exp: Jg 8:23 I will. Ezr 5:2 the prophets. Eze 34:4 but with. Mt 20:26 it. Mt 23:8be. Joh 15:11 your. Ac 18:27 helped. Ro 11:20; 2Co 4:5 and. 1Co 15:1 ye stand. 1Co 16:13 stand. 2Co 10:8though. 2Co 11:20 if a man bring. 2Co 12:20 and that. Ga 2:20 I now. Eph 6:16 the shield. 1Th 3:10 might perfect. Phm 1:14 without. 1Pe 1:5 through. 1Pe 3:18being. 1Pe 5:3 as. 1Pe 5:12 wherein'.

Start of Chapter, Chapter Summary

Chapter 2 Sentence-by-Sentence

links to sentences in this chapter:

C2-S1 (Verse 1), C2-S2 (Verse 2), C2-S3 (Verse 3), C2-S4 (Verse 4), C2-S5 (Verse 5), C2-S6 (Verse 6), C2-S7 (Verse 7), C2-S8 (Verse 8), C2-S9 (Verse 9), C2-S10 (Verse 10-11), C2-S11 (Verse 12-13), C2-S12 (Verse 14), C2-S13 (Verse 15-16), C2-S14 (Verse 16), C2-S15 (Verse 17).

The Chapter theme is: What has been going on.

Chapter Summary from Treasury of Scripture Knowledge.

1 Having shown the reason why he came not to them,
6 he requires them to forgive and to comfort that excommunicated person,
10 even as himself also upon his true repentance had forgiven him;
12 declaring withal why he departed from Troas to Macedonia,
14 and the happy success which God gave to his preaching in all places.

Word Counts in Chapter.

YOU (10), YE (6), GOD (5), WHICH (5), ALL (4), CHRIST (4), ME (4).

C2-S1 (Verse 1) Paul's reaction to their turning against him.

But I determined this with myself,
that I would not come again to you in heaviness..

Our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. There we learned that Paul deliberately delayed his return to this church so that they had time to get right with God and so that God would not work through Paul to bring punishment upon the disobedient. That is what Paul means by the phrase that I would not come again to you in heaviness. Paul could not, and did not, refuse to bring God's judgment but he could, and did, delay it in order to give these people the chance to get right with God and reduce the consequences of their error.

Please see the note for 1Corinthians C2S2 about the word determine. That note has links to every place in the Bible where We find this word. Webster's 1828 dictionary defines determine as: 'Ended; concluded; decided; limited; fixed; settled; resolved; directed. Having a firm or fixed purpose, as a determined man; or manifesting a firm resolution, as a determined countenance'.

Please see the note for Romans C9S1 about the word heaviness. That note has links to every place in the Bible where We find this word. Webster's 1828 dictionary defines heaviness as: 'Weight; ponderousness; gravity; the quality of being heavy; as the heaviness of a body. Sadness; sorrow; dejection of mind; depression of spirits'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I determined. 2Co 1:15-17; Ac 11:29; 15:2,37; 1Co 2:2; 5:3; Tit 3:12. That. 2Co 2:4; 1:23; 7:5-8; 12:20-21; 13:10; 1Co 4:21. See also on exp: Ro 1:12 that I may. 1Co 4:19 I. 2Co 1:24 are. 2Co 12:20 and that. 2Co 12:21 that I'.

Start of Chapter, Chapter Summary

C2-S2 (Verse 2) Paul's reasoning for his reaction.

For if I make you sorry,
who is he then that maketh me glad,
but the same which is made sorry by me?.

Our sentence starts with For and tells us why Paul determined what he did in the prior sentence. If he had come again to you in heaviness then he would have made them sorry and they would then have a hard time making him glad.

We find forms of the word sorrow /sorry occurring 129 times in 118 verses of the Bible, 44 times in 36 verses of the New Testament, and in 2Corinthians, in: our current sentence; our next sentence; 2:7; 7:8; 7:9 and 7:10;. Webster's 1828 dictionary defines sorrow as: ' n. the uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'. Please also see the note for Philippians 2:27 about the word sorrow. because it has additional links from other commentators.

Please see the note for Hebrews 1:9 which has links to every place in the New Testament which uses any form of the word glad. The functional definition is: 'pleased; affected with pleasure or moderate joy; moderately happy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 1:14; 11:29; Ro 12:15; 1Co 12:26. See also on exp: Mr 12:14 we know. Ro 1:12 that I may. 1Co 4:19 I. 2Co 1:24 are. 2Co 12:20 and that. 2Co 12:21 that I. Phm 1:20 let me'.

Start of Chapter, Chapter Summary

C2-S3 (Verse 3) Paul's reason for writing this epistle.

First Step: An additional reason for Paul's epistle.

And I wrote this same unto you,
lest,
when I came,
I should have sorrow from them of whom I ought to rejoice;.

Second Step: Express His expected reaction.

having confidence in you all,
that my joy is the joy of you all..

This sentence starts with the word And and adds more information about why Paul wrote this epistle. Simply put: Paul wants to have joy and he wants them to have joy. His phrase of: my joy is the joy of you all lets us know that we can have shared joy only when we joy over the same thing. In the case of the Bible, that can only be when our joy comes from God.

Please see the notes for Romans C15S13; Galatians C3-S12 and John 20:31-LJC about the word write. 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. to express by forming letters and words on paper or stone; as, to write a deed'. Please see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written along with other info on that phrase. This phrase is used to indicate a quote of scripture. Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written. The main Biblical purpose of writing something is so there is an accurate record to be used when disputes arise. Religion is the main source of wars and fighting's (James 4:1-2). That is why our Bible teaches us to search the scripture when we have a dispute.

Please see the note above for the word sorrow. The functional definition is: 'The uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'.

Please see the note 1:12 about the word rejoice. That note has links to every place in 2Corinthians where We find this word along with links to other Studies which provide more study material. Webster's 1828 dictionary defines rejoice as: ' to experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please see the note for 1:15-16 for links to every sentence in 2Corinthians where we find the word confidence along with the definition from Webster's 1828 and links from other commentators. Please also see the note for Hebrews 3:6 about the word confidence. The functional definition is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Timothy 6:17-19 about the word enjoy. The Bible teaches that joy comes only from God and is different from happiness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I wrote. 1Co 4:21; 5. lest. 2Co 12:21; 13:1-2. I ought. 2Co 12:11. having. 2Co 1:15; 7:6; 8:22; Ga 5:10; Phm 1:21. General references. exp: Phm 1:21. See also on exp: Pr 17:21 hath. Ro 1:12 that I may. Ro 12:15 Rejoice. 2Co 1:24 are. 2Co 7:5 fears. 2Co 7:7 fervent. 2Co 7:13 we were. 2Co 12:15 will. 2Co 12:20; Php 2:28and that. 2Co 12:21 that I. 2Co 13:10 I write. Ga 5:10 confidence. Php 1:6 confident. Php 2:2 Fulfil. 2Th 3:4 we have'.

Start of Chapter, Chapter Summary

C2-S4 (Verse 4) Paul's feelings and motivation for writing the prior epistle.

First Step: Paul's feelings while writing the first epistle.

For out of much affliction and anguish of heart I wrote unto you with many tears;.

Second Step: Why he felt that way.

not that ye should be grieved,
but that ye might know the love which I have more abundantly unto you..

This is an amazing sentence, at least to me. I studied 1Corinthians. While I learned much about doctrine, spiritual maturity, how to get the blessings of God and other things, I personally missed the much affliction and anguish of heart which Paul says that he had when he wrote that epistle. I'm not denying that it was there but affirming that I failed to see it. That just shows that like these people failed to see Paul's heart, people today can still do the same. Instead of a lot of 'gushy feelings' and 'won't you please do right because I love you' Paul used his feelings to motivate him to pray about these people and their error and then wrote to them what God revealed that God would do. I personally believe that Paul's much affliction and anguish of heart was over the judgment that God would bring upon these church members and their children if they continued in their doctrinal error.

Notice that our sentence says that Paul wrote unto you with many tears...that ye might know the love which I have more abundantly unto you. Here we see that true love results in people doing whatever is required to keep another from long-term hurt and destruction, even if they have to cause short-term pain. But we also see that after these people got right that Paul expressed his love and explained why he did what he did. Most people explain what they are going to punish their children before they punish the children and get the children to change their attitude and thinking process. Paul explained the consequence of the sin before and waited until after they changed their attitude to express his love and motivations.

Please see the note for 1:6 for links to where affliction is used in this epistle along with links to other Studies which use this word and links from other commentators. The functional Biblical definition is: 'physical, emotional and / or mental pain and suffering up to (and sometimes including) death'.

We find forms of the word anguish occurring 32 times in 30 verses of the Bible but only 3 times in the New Testament, in: John 16:21; Romans C2-S5 and our current sentence. Webster's 1828 dictionary defines anguish as: 'Extreme pain, either of body or mind. As bodily pain, it may differ from agony, which is such distress of the whole body as to cause contortion, whereas anguish may be a local pain as of an ulcer, or gout. But anguish and agony are nearly synonymous. As pain of the mind, it signifies any keen distress from sorrow, remorse, despair and kindred passions. And they hearkened not to Moses, for anguish of spirit, and for cruel bondage. Ex. 6.
AN'GUISH, v.t. to distress with extreme pain or grief'.

We find forms the word heart occurring 954 times in 877 verses of the Bible, 167 times in 159 verses of the New Testament, and in 2Corinthians, in: 1:22; our current sentence; 3:2-3; 3:15; 4:6; 5:12; 6:11; 7:3; 8:16 and 9:7. Please see the note for Romans C10S6 about the word heart. Please see the note for Galatians C6S6 about the phrase The LORD looketh on the heart. Please see the note for Ephesians C4S8 about a wicked heart. Please also see the note for Psalms 119:2 for links to where that Psalm deals with our heart and for some additional links from other commentators. Finally, please see the note for Philippians C1-S21 for links to where heart is used in Philippians along with a definition and links from other commentators.

Easton's Bible Dictionary defines heart as: 'According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. "Heart" and "soul" are often used interchangeably (De 6:5; 26:16; comp. Mt 22:37; Mr 12:30,33), but this is not generally the case. The heart is the "home of the personal life," and hence a man is designated, according to his heart, wise (1Ki 3:12, etc.), pure (Ps 24:4; Mt 5:8, etc.), upright and righteous (Ge 20:5-6; Ps 11:2; 78:72), pious and good (Lu 8:15), etc. In these and such passages the word "soul" could not be substituted for "heart." the heart is also the seat of the conscience (Ro 2:15). It is naturally wicked (Ge 8:21), and hence it contaminates the whole life and character (Mt 12:34; 15:18; comp. Ec 8:11; Ps 73:7). Hence the heart must be changed, regenerated (Eze 36:26; 11:19; Ps 51:10-14), before a man can willingly obey God. The process of salvation begins in the heart by the believing reception of the testimony of God, while the rejection of that testimony hardens the heart (Ps 95:8; Pr 28:14; 2Ch 36:13). "Hardness of heart evidences itself by light views of sin; partial acknowledgment and confession of it; pride and conceit; ingratitude; unconcern about the word and ordinances of God; inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things."'. Fausset's Bible Dictionary defines heart as: 'Often including the intellect as well as the affections and will; as conversely the "mind" often includes the feeling and will as well as the intellect. Ro 1:21, "their foolish heart was darkened." Eph 1:18, "the eyes of your understanding (the Vaticanus manuscript; but the Sinaiticus and Alexandrinus manuscripts 'heart') being enlightened." thus, the Scripture implies that the heart and the head act and react on one another; and in men's unbelief it is the will that perverts the intellectual perceptions. Joh 7:17, "if any man be willing to (Greek) do, he shall know." "Willingness to obey" is the key to spiritual knowledge. See Jer 17:9; Ho 7:11, "Ephraim is like a silly dove without heart," i.e. "moral understanding"'. Morrish Bible Dictionary defines heart as: 'The heart is often referred to in scripture as the seat of the affections and of the passions, also of wisdom and understanding. Hence we read of 'the wise in heart,' also the Lord gave to Solomon 'a wise and understanding heart.' It is the centre of a man's being. But before the deluge God's verdict of man was that every imagination of the thoughts of his heart was only evil continually. Ge 6:5. A similar verdict is found in Ge 8:21, after Noah came out of the ark. And the Lord said, Out of the heart of man proceed evil thoughts and every form of wickedness. Mr 7:21. the law required man to love God with all his heart. the reception of the gospel must be in the heart, Ro 10:9; and God enables a hearer to receive the good news in 'an honest and good heart,' upon which there is fruit. Lu 8:15. In new creation there is a 'pure heart,' the Christian being led by the Holy Spirit. 1Ti 1:5; 2Ti 2:22; 1Pe 1:22'. Each of these definitions gives us Biblical statements about the Heart that are not included in the other definitions. A functional definition of the Heart is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'.

We find forms of the word tears occurring 49 times in 48 verses of the Bible and, in the New Testament, in: Mark 9:24; Luke 7:38, 44; Acts 20:19, 31; our current sentence; 2Timothy 1:4; Hebrews 5:7; Hebrews 12:17; Revelation 7:17; Revelation 21:4. Webster's 1828 dictionary defines tears as: 'Tears are the limpid fluid secreted by the lacrymal gland, and appearing in the eyes, or flowing from them. A tear, in the singular, is a drop or a small quantity of that fluid. Tears are excited by passions, particularly by grief. this fluid is also called forth by any injury done to the eye. It serves to moisten the cornea and preserve its transparency, and to remove any dust or fine substance that enters the eye and gives pain'.

Thompson Chain Topics provides references for the word tears as: 'Of Solicitude over Sinners: Ps 126:6; Isa 22:4; Jer 9:1,18; 13:17; 14:17; Lu 19:41; Ac 20:19,31. Of Disappointment and Grief: Job 16:16; 30:31; Ps 6:6; 39:12; 42:3; 80:5; 102:9; Mr 9:24. Forthe Wayward: Ps 119:53,136,158; Jer 13:17; 14:17; Mt 23:37; Mr 8:12; Ac 20:31; Php 3:18. Forthe Welfare of the Church: Ro 1:11; 2Co 2:4; 11:3,29; Ga 4:19; Col 2:1. ForIsrael: Ezr 9:3; Ne 1:4; Isa 22:4; 62:1; Jer 4:19; 8:21; 9:1; La 2:13; 3:48; Mic 1:8; Lu 13:34; 19:41; Ro 9:2. Parental: Ge 37:14; 1Sa 10:2; 2Sa 18:29; Es 2:11. In Grief: Ge 21:16; 27:38; 1Sa 1:7; 11:4; 2Sa 3:16; 15:30; 2Ki 8:11; 20:3; Ezr 3:12; Ps 137:1; Ac 20:37. Caused by Sin: See Remorse. Ge 27:34; De 1:45; Isa 15:3; Jer 3:21; Mr 14:72; Lu 6:25. Grief: Ge 23:2; 37:35; 42:38; Jg 21:2; Ru 1:20; 2Sa 18:33; Job 1:20; Jer 31:15; Joh 11:33; 20:11; Ac 9:39.'

Nave's Topical Bible provides references for the word tears as: 'General scriptures concerning: Ps 6:6; 39:12; 42:3. Observed by God: Ps 56:8; Isa 38:3-5. Wiped away: Re 7:17. None in Heaven: Re 21:4. FIGURATIVE: Ps 80:5'

We find forms of the word grief occurring 27 times in the Bible and, in the New Testament, in: 2Corinthians 2:5; Hebrews 13:17; 1Peter 2:19. Webster's 1828 defines this word as: 'the pain of mind produced by loss, misfortune, injury or evils of any kind; sorrow; regret. We experience grief when we lose a friend, when we incur loss, when we consider ourselves injured, and by sympathy, we feel grief at the misfortunes of others. 2. the pain of mind occasioned by our own misconduct; sorrow or regret that we have done wrong; pain accompanying repentance. We feel grief when we have offended or injured a friend, and the consciousness of having offended the Supreme Being, fills the penitent heart with the most poignant grief. 3. Cause of sorrow; that which afflicts. Who were a grief of mind to Isaac and Rebekah. Gen.26. A foolish son is a grief to his father. Prov.17'. Please also see the note for Romans 14:15 about the word grieve. Please also see the note for Philippians 3:1 about the word grievous. The functional definition is: 'Heavy; oppressive; burdensome; as a grievous load of taxes. 1. Afflictive; painful; hard to be borne'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of 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 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

We find forms of the word love occurring 649 times in 549 verses of the Bible, 328 times in 263 verses of the New Testament, and in 2Corinthians, in: our current sentence; 2:8; 5:14; 6:6; 7:1; 8:7; 8:8; 8:24; 9:7; 11:11; 12:15; 12:19; 13:11 and 13:14. 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. In particular, the note for 2John 1:3-LJC has links to every place where John writes 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 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 see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 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. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.

Please see the note for 1:12 for links to where abundant is used in this epistle along with links to other Studies which use this word. The functional Biblical definition is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'out. Le 19:17-18; Ps 119:136; Pr 27:5-6; Jer 13:15-17; Lu 19:41-44; Ro 9:2-3; Php 3:18. not. 2Co 7:8-9,12; 12:15. That ye might. 2Co 11:2. See also on exp: Job 4:2 wilt thou. Job 7:11 the anguish. Pr 12:25 but. Mr 9:24 with. Joh 21:17 grieved. Ac 20:19 many. 1Co 9:23 for. 2Co 2:1 that. 2Co 6:6 love. 2Co 6:10 sorrowful. 2Co 6:11 our heart. 2Co 7:3 to condemn. 2Co 7:7 fervent. 2Co 7:12 that our. 2Co 11:29 is weak. 2Co 12:21 that I. Php 3:18even'.

Start of Chapter, Chapter Summary

C2-S5 (Verse 5) Paul's assurance that he is not upset with anyone.

Equivalent Section: Exception to Paul's expression of anguish of heart...with many tears.

But if any have caused grief,
he hath not grieved me,
but in part:.

Equivalent Section: Why the exception.

that I may not overcharge you all..

Our sentence starts with the word But and continues the subject of the prior sentence while going in a different direction. While the prior sentence told us that Paul had anguish of heart...with many tears, our current sentence tells us that only part of that grief was caused by people within this church. Further, our Second Equivalent Section tells us that Paul is being sure to let them know this so that they would not take it as if they had all personally upset Paul (I may not overcharge you all).

When we consider what has already been said we can conclude that Paul's grief was mainly due to concern about the punishment that God would have had to bring upon this church. Yes, some individuals caused Paul grief. He will deal with the cause of that grief later. Fornow, Paul is dealing with the entire church (you all) and he wants to assure them that what they did as a church did not cause his grief. His grief came from worrying about punishment from God upon the entire church.

We find forms of the word cause occurring 467 times in 449 verses of the Bible, 59 times in 57 verses of the New Testament, and in 2Corinthians, in: our current sentence; 2:14; 4:16; 5:13; 7:12 and 9:11. Webster's 1828 dictionary defines cause as: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right. this is a legal, scriptural and popular use of the word, coinciding nearly with case from cado, and action from ago, to urge or drive. The cause of both parties shall come before the judges. Ex. 22. 2. that which produces an effect; that which impels into existence, or by its agency or operation produces what did not before exist; that by virtue of which anything is done; that from which anything proceeds, and without which it would not exist. Cause is a substance exerting its power into act, to make a thing begin to be. 3. the reason or motive that urges, moves, or impels the mind to act or decide. for this cause have I raised up Pharaoh. Ex. 9. And David said, is there not a cause? 1 Sam. 17. 4. Sake; account. I did it not for his cause that had done the wrong. 2 Cor. 6. See Sake. 5. that which a party or nation pursues; or rather pursuit, prosecution of an object. We say, Bible Societies are engaged in a noble cause. See the first definition. Hence the word cause is used to denote that which a person or thing favors; that to which the efforts of an intelligent being are directed; as, to promote religion is to advance the cause of God. So we say, the cause of truth or of justice. In all its applications, cause retains something of its original meaning, struggle, impelling force, contest, effort to obtain or to effect something. 6. Without cause, without good reason; without a reason or motive to justify the act. They hate me without cause. Ps. 35. 69.
CAUSE, v.t. 1. to produce; to bring into existence. They caused great joy to all the brethren. Acts 15. 2. to effect by agency, power or influence. I will cause it to rain on the earth forty days. Gen. 7. I will cause him to fall by the sword. 2 Kings 19.
CAUSE, v.i. to assign insufficient cause'. Please notice the legal parts of this definition. While the word because is used when we have 'a reason that already exists', that reason does not have to be sufficient to bring legal suit. However, the Bible uses forms of the word cause for things which will end up in God's court if they are not resolved while we are still in the flesh. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. In addition, pleases see the following notes for where this word is used in other books of the New Testament: Matthew 5:22; Mark 10:7; Luke 8:47; John 11:37; Acts 10:21; Romans 1:26; 1Corinthians 4:17; Ephesians 3:1; Philipppians 2:18; Colossians 1:9; 1Thessalonians 2:13; 2Thessalonians 2:11; 1Timothy 1:16; 2Timothy 1:12; Titus 1:5; Hebrews 2:11; 1Peter 4:6; Revelation 12:15.

Please see the note for Romans 14:15 which has links to every place in the New Testament where we find the word grieve along with a small note on each verse and the definition from Webster's 1828 . The functional definition is: 'To give pain of mind to; to afflict; to wound the feelings'. Please see the note for Philippians 3:1 about the word grievous. The functional definition is: 'Heavy; oppressive; burdensome; as a grievous load of taxes. 1. Afflictive; painful; hard to be borne'. Please also see the note for 1Peter 2:19 about the phrase grief.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the message called A Pastor's Charge. The word overcharge is a combination of the words over and charge, which means to 'charge more than what is right'.

We find forms of the word overcharge in: Luke 21:34; 2Corinthians 2:5. Webster's 1828 defines this word as: 'to charge or load to excess; to cloy; to oppress. The heavy load of abundance with which we overcharge nature - 2. to crowd too much. Our language is overcharged with consonants. 3. to burden. 4. to fill to excess; to surcharge; as, to overcharge the memory. 5. to load with too great a charge, as a gun. 6. to charge too much; to enter in an account more than is just.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. Pr 17:25; 1Co 5:1-5,12-13; Ga 5:10. grieved. Ga 4:12 exp: Joh 21:17. See also on exp: Job 4:2 wilt thou. Pr 12:25 but. 2Co 1:14 in part. 2Co 7:3 to condemn. 2Co 11:29 is weak. Ga 4:12 ye'.

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C2-S6 (Verse 6) Paul tells them that they have given sufficient punishment to the man whose sin led to 1Corinthians.

Sufficient to such a man is this punishment,
which was inflicted of many..

Obviously, Paul has heard how this church reacted to his first letter and how the man, whose sin led to Paul writing the first letter, had truly repented. The church did as Paul instructed and punished the unrepentant sinner. We also see that it was done by the entire church (which was inflicted of many) and not just the church leaders. However, the indication of this sentence and of the next are that he truly repented. Because of his change of heart, Paul uses this sentence to say 'enough!'

While there are some very important doctrinal considerations about Biblical repentance in the next sentence, this sentence has its own doctrinal consideration. Specifically, according to the Bible we are to use punishment to get people to change their attitude (repent) when they are continuing in sin after being corrected. Specifically: punishment is not to be done in anger but in love as our context tells us specifically. It also is not to be done until we have evnted but is to be done until the sinner truly repents. Punishment is to cause an attitude change.

Continuing on, our next sentence tells us that we are to forgive him, and comfort him after there is true evidence of an attitude change (true Biblical repentance). Finally, our second next sentence tells us that we are to confirm your love toward him, just as Paul has done in this chapter, so that the repentant sinner knows that all was done out of love, and for his good, and was not done out of anger or any other wrong attitude on our part.

We find forms of the word Sufficient occurring 13 times in 12 verses of the Bible, 1/3 of which are in 2Corinthians. This word is in: Exodus 36:7; Deuteronomy 15:8; Deuteronomy 33:7; Proverbs 25:16; Isaiah 40:16; Matthew 6:34; Luke 14:28; John 6:7; our current sentence; 2:16; 3:5 and 12:16. Webster's 1828 dictionary defines Sufficient as: 'Enough; equal to the end proposed; adequate to wants; competent; as provision sufficient for the family; water sufficient for the voyage; an army sufficient to defend the country. My grace is sufficient for thee. 2 Cor.12. 1. Qualified; competent; possessing adequate talents or accomplishments; as a man sufficient for an office. 2. Fit; able; of competent power or ability. Who is sufficient for these things? 2 Cor.2'.

We find forms of the word punish occurring 78 times in 72 verses of the Bible and, in the New Testament, and in Matthew 25:46; Acts 4:21; Acts 22:5; Acts 26:11; our current sentence; 2Thessalonians 1:9; Hebrews 10:29; 1Peter 2:14; 2Peter 2:9. Webster's 1828 dictionary defines punish as: 'Any pain or suffering inflicted on a person for a crime or offense, by the authority to which the offender is subject, either by the constitution of God or of civil society. the punishment of the faults and offenses of children by the parent, is by virtue of the right of government with which the parent is invested by God himself. this species of punishment is chastisement or correction. the punishment of crimes against the laws is inflicted by the supreme power of the state in virtue of the right of government, vested in the prince or legislature. the right of punishment belongs only to persons clothed with authority. Pain, loss or evil willfully inflicted on another for his crimes or offenses by a private unauthorized person, is revenge rather than punishment. Some punishments consist in exile or transportation, others in loss of liberty by imprisonment; some extend to confiscation by forfeiture of lands and goods, others induce a disability of holding offices, of being heirs and the like. Divine punishments are doubtless designed to secure obedience to divine laws, and uphold the moral order of created intelligent beings. The rewards and punishments of another life, which the almighty has established as the enforcements of his law, are of weight enough to determine the choice against whatever pleasure or pain this life can show'.Matthew 25:46

This is the only place in the Bible where we see the word inflicted. Webster's 1828 dictionary defines inflicted as: 'Laid on; applied; as punishment or judgments'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'punishment. or, censure. which. 2Co 13:10; 1Co 5:4-5; 1Ti 5:20 exp: 2Co 13:3. General references. exp: Joh 20:23. See also on exp: 2Sa 24:16 It is enough. Job 4:2 wilt thou. Pr 12:25 but. Mt 13:28Wilt. Mt 18:17 tell. Joh 21:17 grieved. 1Co 5:5 deliver. Ga 5:10 bear. 2Th 3:15 count'.

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C2-S7 (Verse 7) How they are to treat that man now that he has truly repented.

So that contrariwise ye ought rather to forgive him,
and comfort him,
lest perhaps such a one should be swallowed up with overmuch sorrow..

Our sentence starts with So that and tells us what should be done as a result of the prior sentence. There we learned that the sinning man, from 1Corinthians, had truly repented and displayed a change of attitude and of action. The note above, for the prior sentence, dealt with the actions which Paul tells this church to take, and which we should take when someone truly Biblically repents. However, that note also mentioned that this note will deal with what the Bible truly teaches about the doctrine of repent.

A lot of people preach 'repentance means turning 180 degrees', but that is WRONG. Our relationship with other people is horizontal while our relationship with God is vertical. True Biblical repentance is 'turning from sin (Ezekiel 14:6; 18:30; Jonah 3:10; Luke 3:8; Acts 8:22; 26:20; Hebrews 6:1) towards God (Joel 2:13; Acts 8:22; 20:21; 26:20; Hebrews 6:1)'. Someone could 'turn 180 degrees', from being Catholic to being Muslim, and not do what the Bible means by repent. Such a person could be said to 'turn 180 degrees', and show the physical change that religion demands, but they would not fulfill God's requirements.

When we Biblically repent we actually 'turn 90 degrees upward', and 'turn towards God' in the spiritual. Someone who has been reading a lot of their Bible for religious bragging rights will continue to read their Bible, but for the purpose of God talking to them, if they truly Biblically repent. Someone who does not increase their personal obedience to God has not truly Biblically repented.

With that in mind, we not come to our sentence saying contrariwise ye ought rather to forgive him. Forgiveness is not Biblically given until after a person truly Biblically repents. I've had more than one preacher attack me doctrinally and claim that 'The doctrine of forgiveness is absolute!' If that were true then there could not be a requirement to repent (Luke 13:3,5; Revelation 2:5, 22). People who believe this doctrinal error also tend to claim that we must also forget and then quote some verses which tell us how God will deal with the Jews after the great tribulation and they have truly Biblically repented. However, those verses do not say that we have to do the same. In particular, they base all of this erroneous doctrine on Matthew 18:21-35. What they ignore is that, within this account, the servant who had hid debt forgiven by his master later was delivered him to the tormentors, till he should pay all that was due unto him.. Thus, the very section of scripture that they base their doctrine on proves that their doctrine is in error when they demand that we forgive and forget even when people refuse to truly Biblically repent.

In addition, to that, our sentence tells us that these people had to be told to forgive, and restore to fellowship, this man even though he had already truly Biblically repented. This ties directly into church discipline (1Corinthians 5:11-13). One foolish pastor said that we are to forgive such an unrepentant person and then put them out of the church. However, our sentence, and section of this chapter, clearly shows that if someone is truly Biblically forgiven then they have to restored and can not be put away from among yourselves that wicked person.. Thus, true Biblical forgiveness can not be done until after the person truly Biblically repents and the church restores them to fellowship.

That said, there are some things which can not be forgotten and the demand that we do so, and claim that the Bible tells us to do so, only destroys the credibility of the person making the demand. 1John 5:16 says, If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. A person can not forget a sin unto death if they do not pray for the person who did it and only someone who has not personally experienced such a sin unto death would demand that the victim forget such a sin. Fortheir own peace and testimony they need to have true Biblical faith that God will deal with the perpetrator, which means they have to determine within themselves to do nothing about the sin themselves. However, deciding to do nothing and forgetting are two different things and only a fool would demand that the victim of a sin unto death do the impossible and forget it.

That said, there is another point that is critical to be doctrinally correct. Every place that the Bible tells us to forgive, it tells us to forgive trespasses. It also tells us that a debt is a trespass. Money is not important to God and it is not supposed to be important to us. God forgives more than our trespasses, but then God is greater than us. As already pointed out, 1John 5:16 tells us about a sin unto death, which is obviously more than a trespass. Even so, we must turn such a sin unto death over to God to deal with or it will cause is to become bitter and seek vengeance, which will force God to bring judgment upon us. No, we do not have to forgive sin unto death against us, and thereby restore them to our fellowship and confirm our love toward him. Neither do we have to forget. However, we must have faith in God and turn it over to God and refuse to deal with it our self if we wish to avoid becoming bitter.

People might ask: 'How does all of this fit with our current sentence?' Paul says to forgive him, to restore him, to comfort him, to confirm your love toward him. Paul does not say to forget what he did and leave him alone with his father's wife (1Corinthians 5:1). God gave us brains and expects us to use them. The point of this whole discussion is that there is doctrinal error being pushed by people which goes well beyond what the Bible tells us to do and that doctrinal error is increasing the hurt of victims. We need to verify our doctrine against what the Bible truly says, and consider the consequences to others, before we 'take a stand'.

The word contrariwise only occurs in our current sentence; Galatians 2:7 and 1Peter 3:9. Webster's 1828 dictionary defines contrariwise as: 'adv. contrary and wise, manner. On the contrary; oppositely; on the other hand. Not rendering evil for evil, nor railing for railing; but contrariwise, blessing. 1 Peter 3'.

contrariwise

We find forms of the word forgive occurring 70 times in 62 verses of the Bible, 37 times in 30 verses of the New Testament, and in 2Corinthians, in: our current sentence; 2:10 and 12:13. Webster's 1828 dictionary defines forgive as: 'v.t. forgiv'. pret. forgave; pp. forgiven. L. remitto. See Give. 1. to pardon; to remit, as an offense or debt; to overlook an offense, and treat the offender as not guilty. the original and proper phrase is to forgive the offense, to send it away, to reject it, that is, not to impute it, put it to the offender. But by an easy transition, we also use the phrase, to forgive the person offending. Forgive us our debts. If we forgive men their trespasses, your Heavenly father will also forgive you. Matt. 6. As savages never forget a favor, so they never forgive an injury. It is to be noted that pardon, like forgive, may be followed by the name or person, and by the offense; but remit can be followed by the offense only. We forgive or pardon the man, but we do not remit him. 2. to remit as a debt, fine or penalty'.

Thompson Chain Topics provides references for the word FORGIVENESS as: 'Divine Promised: Le 5:10; Ps 103:3; 130:4; Eze 18:22; Mt 6:14; Mr 3:28; Ac 5:31; 13:38; 26:18; Eph 1:7; Jas 5:15; 1Jo 1:9. Human, Enjoined: Mr 11:25; Lu 11:4; 17:4; Eph 4:32; Col 3:13. Examples of Human: Ge 33:4; 45:15; 2Sa 19:23; 1Ki 1:53; Ac 7:60. Examples of Divine: Ge 18:26; 19:16; Ezr 9:13; Ne 9:17,31; Ps 103:11.'

Nave's Topical Bible provides references for the word FORGIVENESS as: 'OF ENEMIES: Ex 23:4-5; Pr 19:11; 24:17,29; 25:21-22; Ec 7:21; Mt 5:7,39-41,43-48; 6:12,14-15; 18:21-35; Mr 11:25-26; Lu 6:27-37; 11:4; 17:3-4; Ro 12:14,17,19-21; 1Co 4:12-13; Eph 4:32; Col 3:13; Phm 1:10-18; 1Pe 3:9.: INSTANCES OF: Esau forgives Jacob: Ge 33:4,11. Joseph forgives his brothers: Ge 45:5-15; 50:19-21. Moses forgives the Israelites: Nu 12:1-13. David forgives Saul: 1Sa 24:10-12; 26:9,23; 2Sa 1:14-17. David forgives Shimei: 2Sa 16:9-13; 19:23; 1Ki 2:8-9. Solomon forgives Adonijah: 1Ki 1:53. The prophet of Judah forgives Jeroboam: 1Ki 13:3-6. Jesus forgives his enemies: Lu 23:34 '

Torrey's Topical Textbook provides references for the word Forgiveness of Injuries as: 'Christ set an example of: Lu 23:34. Commanded: Mr 11:25; Ro 12:19. Tobe unlimited: Mt 18:22; Lu 17:4. A characteristic of saints: Ps 7:4. MOTIVES TO: the mercy of God: Lu 6:36. Our need of forgiveness: Mr 11:25. God's forgiveness of us: Eph 4:32. Christ's forgiveness of us: Col 3:13. A glory to saints: Pr 19:11. SHOULD BE ACCOMPANIED BY: forbearance: Col 3:13. Kindness: Ge 45:5-11; Ro 12:20. Blessing and prayer: Mt 5:44. Promises to: Mt 6:14; Lu 6:37. No forgiveness without: Mt 6:15; Jas 2:13. Illustrated: Mt 18:23-35. Exemplified: Joseph, Ge 50:20-21. David, 1Sa 24:7; 2Sa 18:5; 19:23. Solomon, 1Ki 1:53. Stephen, Ac 7:60. Paul: 2Ti 4:16.'

Please see the note for 2:2 for links to where the word sorrow /sorry is used in this epistle. It also has links to other Studies which use this word and which provide links from other commentators. Webster's 1828 dictionary defines sorrow as: ' n. the uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'.

Please see the note for 2Corinthians 5:4 about the word swallowed. It has the definition from Webster's 1828 along with links to every place in the New Testament where forms of this word are found. The functional definition is: 'Taken into the stomach; absorbed; received without scruple; engrossed; wasted; exhausted.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ga 6:1-2; Eph 4:32; Col 3:13; 2Th 3:6,14-15; Heb 12:12-15. swallowed. 2Co 5:4; 2Sa 20:19-20; Ps 21:9; 56:1-2; 57:3; 124:3; Pr 1:12; Isa 28:7; 1Co 15:54. overmuch. 2Co 7:10; Pr 17:22; Php 2:27; 1Th 4:13. General references. exp: Le 13:23; Joh 20:23. See also on exp: Ge 45:5 be not grieved. 2Ki 6:33 this evil is of the Lord. Job 4:4 upholden. Pr 12:25; 18:14 but. Pr 15:13 by. Pr 17:22 a broken. Isa 57:15 to revive the spirit. Mt 12:20 bruised. Mt 13:28Wilt. Mt 18:17; Mr 16:7 tell. Joh 14:1 not. Joh 21:17 grieved. 1Co 5:5 that. 1Co 14:3 comfort. Eph 4:32 forgiving. Php 2:27 but on. Col 4:8and comfort. 2Th 3:15 count'.

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C2-S8 (Verse 8) Wherefore I beseech you that ye would confirm your love toward him.

in this sentence, Paul begs them to do right. This sentence is a contortion of what was started in C2-S6 and we can see this fact By this sentence starting with the word Wherefore. The note for that sentence explains how the instruction in this sentence is part of the Biblical way to handle someone who was doing wrong but who has repented. In particular, these instructions are important for parents when correcting their children. Please see that note for more details.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the note for Romans C12S1 about the word beseech. That note has a discussion of this word, links to every place in the New Testament where We find this word along with a note for each verse and the definition from Webster's 1828 . The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'. Please also see the note for 2Corinthians 12:8 about the word besought. The functional definition is: 'the past-tense form of the word beseech'.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition is: 'To make firm, or more firm; to add strength to; to strengthen'.

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. In particular, the note for 2John 1:3-LJC has links to every place where John writes 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 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 see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 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. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ga 5:13; 6:1-2,10; Jude 1:22-23. General references. exp: Joh 20:23. See also on exp: Mt 13:28Wilt. 2Th 3:15 count'.

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C2-S9 (Verse 9) Their action in this matter proves if they are obedient in all things.

For to this end also did I write,
that I might know the proof of you,
whether ye be obedient in all things..

Our sentence starts with the word For, and within our sentence Paul says why he wrote this epistle (For to this end also did I write). It is 'Put up or Shut up!' time. No more arguments. Do what God says or dare God to bring the consequence. That is what Paul is saying in the rest of our sentence.

We find forms of the word proof occurring only 6 times in the Bible, in: Acts 1:3; our current sentence; 8:24; 13:3; Philippians 2:22; 2Timothy 4:5. All of these are covered in the Word Study called Prove. The definition from Webster's 1828 is there along with the 43 times that the word prove occurs within the Bible. However, what is far more important is the considerable sized discussion on how we are to use this verb and prove our doctrine. We have all of the various doctrinal errors being taught because people think they obey the command to prove their doctrine and faith, but God's people fail to obey God's command because they do not use God's way to prove. Please be sure that you know God's way so that you are not ashamed by God (2Timothy 2:15 at the judgment seat of Christ [Romans 14:10; 2Corinthians 5:10-11 ].

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

We find forms of the word obey occurring 118 times in 114 verses of the Bible, 34 times in 32 verses of the New Testament, but not in 2Corinthians. We find forms of the word obedience occurring 28 times in the Bible, 20 times in the New Testament, and in 2Corinthians, in: our current sentence; 7:15 and 10:3-6. Webster's 1828 dictionary defines obedient as: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. The chief his orders gives; the obedient band, with due observance, wait the chief's command.' please also see the note for Romans C6S12 about the word obedience. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the note for Romans C1S16 about the phrase disobedient to parents. Please see the note for Romans C1S16 about the word disobedient. Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience.

Thompson Chain Topics provides references for the word Obedience as: 'To God, the duty of: Whole-hearted Required: De 26:16; 32:46. The Price of Success: Jos 1:8. Better than Sacrifice: 1Sa 15:22; Jer 7:23. Secures Entrance into God's Kingdom: Mt 7:21; Lu 8:21. The Imperative Duty of Life: Ac 5:29. See Commandments. Examples of: Noah: Ge 6:22. Abraham: Ge 12:4; 22:2-3. Bezaleel: Ex 36:1; Nu 9:23. Joshua: Jos 11:15. Hezekiah: 2Ki 18:6; Ezr 7:23; Ps 27:8. Joseph and Mary: Lu 2:39; Ac 16:10. Paul: Ac 26:19; Ro 16:19. Christ: Heb 5:8. Blessings Promised for: Ex 19:5; De 4:30; 5:29; 7:12; 28:1; 1Ki 3:14; Job 36:11; Zec 3:7; Jas 1:25; 1Jo 3:22; Re 22:14. Christ's Example of: Joh 14:31; 15:10; Ro 5:19; Heb 5:8; 10:9. Filial: See Christ; Obedience of. Filial Obedience Enjoined: Pr 1:8; 6:20; 7:1; 23:22; Eph 6:1; Col 3:20. ToChrist: Mt 4:20; 7:24; 9:9; 21:6; 26:19; Lu 5:5; 6:47; Joh 2:7; 11:29; 14:21; 21:6. Words of Christ concerning: the Basal Rock of Character: Mt 7:24. Essential to Membership in God's Family: Mt 12:50. The Key to Spiritual Knowledge: Joh 7:17. Secures the Blessing of Divine Fellowship: Joh 14:23; 1Jo 2:17.
Obedience-Disobedience. Obedience: to God, the duty of: Whole-hearted Required: De 26:16; 32:46. The Price of Success: Jos 1:8. Better than Sacrifice: 1Sa 15:22; Jer 7:23. Secures Entrance into God's Kingdom: Mt 7:21; Lu 8:21. The Imperative Duty of Life: Ac 5:29. See Commandments. Examples of: Noah: Ge 6:22. Abraham: Ge 12:4; 22:2-3. Bezaleel: Ex 36:1; Nu 9:23. Joshua: Jos 11:15. Hezekiah: 2Ki 18:6; Ezr 7:23; Ps 27:8. Joseph and Mary: Lu 2:39; Ac 16:10. Paul: Ac 26:19; Ro 16:19. Christ: Heb 5:8. Blessings Promised for: Ex 19:5; De 4:30; 5:29; 7:12; 28:1; 1Ki 3:14; Job 36:11; Zec 3:7; Jas 1:25; 1Jo 3:22; Re 22:14. Christ's Example of: Joh 14:31; 15:10; Ro 5:19; Heb 5:8; 10:9. Filial.: See Christ; Obedience of. Christ's words concerning obedience: the Basal Rock of Character: Mt 7:24. Essential to Membership in God's Family: Mt 12:50. The Key to Spiritual Knowledge: Joh 7:17. Secures the Blessing of Divine Fellowship: Joh 14:23; 1Jo 2:17. Obedience to Christ, examples of: Mt 4:20; 7:24; 9:9; 21:6; 26:19; Lu 5:5; 6:47; Joh 2:7; 11:29; 14:21; 21:6.
DISOBEDIENCE: Penalty for: De 11:28; 28:15; 1Sa 12:15; 28:18; 1Ki 13:21; Jer 12:17; Eph 5:6; 2Th 1:8; 1Ti 1:9; Heb 2:2-3. Examples of: Ge 3:11; 19:26; Le 10:1; Nu 20:11; Jos 7:1; 1Sa 13:13; Jon 1:3; Zep 3:2.'

Nave's Topical Bible provides references for the word Obedience as: 'General scriptures concerning: Ge 18:19; Ex 19:5; 20:6; 24:7; Nu 9:23; 14:24; De 5:10; Jos 14:6-14; 22:2; 24:24; 1Ki 3:14; 2Ki 18:6; 21:8; Ne 1:5; Ps 1:2; 18:44; 25:10; 99:7; 103:17-18,20-21; 111:10-112:1; 119:2,4-6,8,10,15-16,22,30-31,33,44-45,55-56,59-60,72,77,87,97,100-102,104-106,109,112,129,167-168; 143:10; Pr 1:33; 19:16; 28:7; Isa 1:19; Jer 7:23; Eze 18:19; 33:14-16; Da 7:27; Mt 5:19; 6:24; 9:9; 12:50; 13:8,23; 25:20-23; Mr 2:14; 3:35; 4:20; Lu 1:6; 6:46-48; 8:15,21; 11:2,28; 12:37-38; Joh 8:28,51; 9:4; 10:27; 14:15,23,31; 15:10,14,16; Ac 4:19; 5:29; Ro 6:17; Eph 2:10; Php 2:12; Heb 10:7; Jas 2:10-12; 1Pe 1:2,14; 1Jo 2:3-6,17; 3:22,24; 5:2-3; 2Jo 1:6-9; Re 12:17; 22:7,14. ENJOINED: Ge 17:9; Ex 23:22; Le 19:19,36-37; 20:8,22; 22:31; 26:3-13; Nu 15:38-40; De 4:1-40; 5; 6; 8:1-6,11-14,16-20; 10:12-13; 11:1-3,8-9,13-28,32; 13:4; 26:16-18; 27:1-10; 28; 32:46; Jos 22:5; 23:6-7; 24:14-15; 1Sa 12:24; 15:22; 2Ki 17:37-38; 1Ch 16:15; 28:9-10,20; Ezr 7:10,23; Ps 76:11; Ec 12:13; Jer 26:13; 38:20; Mal 4:4; Mt 9:9; 19:17,29; Mr 2:14; Joh 12:26; 13:17; 14:15,21; Ga 3:10,12; 5:3; Eph 4:1,17; 6:6-8; Php 2:12; 1Ti 6:14,18; Heb 13:16; Jas 1:22-25. EXEMPLIFIED: Ge 6:9; Nu 9:23; 14:24; Jos 14:6-14; 2Ki 18:6; 20:3; 2Ch 24:16; 31:20-21; Ezr 7:10; Ne 7:2; Job 1:8; Ps 17:3; 26:3-6; 99:7; 101:2-3; 106:30-31;119:30-31,40,44,47-48,51,54-56,59-60, 67,69,100-102,105-106,110,112,166-168; Ac 23:1; 24:16; Ro 6:17; 2Co 1:12; 6:3-4; Php 3:7-14; 1Th 1:9; 2:10; 2Ti 1:3; Re 2:19; 3:4; 14:4-5. INSTANCES OF. Noah: Ge 6:9,22; 7:5; Heb 11:7. Abraham: Ge 12:1-4; 17:23; 21:4; 22:12; Ne 9:8; Ac 7:3-8; Heb 11:8-17; Jas 2:21. Bethuel and Laban: Ge 24:50. Jacob: Ge 35:1,7. Moses: Nu 27:12-22; Heb 3:2-3. Moses and Aaron: Ex 7:6; 40:16,21,23,32. The Israelites: Ex 12:28; 32:25-29; 39:42-43; Nu 9:20-21; De 33:9; Jg 2:7; Ps 99:7. Under the preaching of Haggai: Hag 1:12. Caleb: De 1:36. Joshua: Jos 10:40; 11:15. Reubenites: Jos 22:2-3. Gideon: Jg 6:25-28. David: 1Sa 18:14; 25:28; 1Ki 11:6,34; 15:5; 2Ch 29:2; Ac 13:22. Elisha: 1Ki 19:19-21. Hezekiah: 2Ki 18:6; 2Ch 31:20-21; Isa 38:3. Josiah: 2Ki 22:2; 23:24-25. Asa: 2Ch 14:2. Jehoshaphat: 2Ch 17:3-6; 20:32; 22:9. Jehoiada: 2Ch 24:16. Uzziah: 2Ch 26:4-5. Jotham: 2Ch 36:22-23. Levites: 2Ch 29:34. Cyrus: 2Ch 36:22-23; Ezr 1:1-4. Ezra: Ezr 7:10. Hanani: Ne 7:2. Job: Job 1:8. Daniel: Da 6:10. Shadrach, Meshach, and Abed-nego: Da 3. Jonah: Jon 3:3. Ninevites: Jon 3:5-10. Zacharias: Lu 1:6. Simeon: Lu 2:25. Joseph: Mt 1:24; 2:14. Mary: Lu 1:38. Jesus: Mt 3:15; 26:39,42; Lu 22:42; Joh 4:32,34; 5:30; 12:49-50; 14:31; 17:4; Heb 3:2. John the Baptist: Mt 3:15. John and James: Mr 1:19-20. Matthew: Mt 9:9. Simon and Andrew: Mr 1:16-18. Levi: Mr 2:14. Nathanael: Joh 1:47. The rich young man: Mt 19:20; Mr 10:19-20; Lu 18:21. The disciples: Joh 17:6. Cornelius: Ac 10:2. Paul:. Ac 23:1; 26:4-5; 2Ti 1:3.'

Torrey's Topical Textbook provides references for the word Obedience as: 'Commanded: De 13:4. Without faith, is impossible: Heb 11:6. INCLUDES: Obeying His voice: Ex 19:5; Jer 7:23. Obeying His law: De 11:27; Isa 42:24. Obeying Christ: Ex 23:21; 2Co 10:5. Obeying the gospel: Ro 1:5; 6:17; 10:16-17. Keeping his commandments: Ec 12:13. Submission to higher powers: Ro 13:1. Better than sacrifice: 1Sa 15:22. Justification obtained by that of Christ: Ro 5:19. Christ, an example of: Mt 3:15; Joh 15:20; Php 2:5-8; Heb 5:8. Angels engaged in: Ps 103:20. A characteristic of saints: 1Pe 1:14. Saints elected to: 1Pe 1:2. Obligations to: Ac 4:19; 5:29. Exhortations to: Jer 26:13; 38:20. SHOULD BE: From the heart: De 11:13; Ro 6:17. With willingness: Ps 18:44; Isa 1:19. Unreserved: Jos 22:2-3. Undeviating: De 28:14. Constant: Php 2:12. Resolve upon: Ex 24:7; Jos 24:24. Confess your failure in: Da 9:10. Prepare the heart for: 1Sa 7:3; Ezr 7:10. Pray to be taught: Ps 119:35; 143:10. Promises to: Ex 23:22; 1Sa 12:14; Isa 1:19; Jer 7:23. Tobe universal in the latter days: Da 7:27. Blessedness of: De 11:27; 28:1-13; Lu 11:28; Jas 1:25. The wicked refuse: Ex 5:2; Ne 9:17. Punishment of refusing: De 11:28; 28:15-68; Jos 5:6; Isa 1:20. Exemplified: Noah, Ge 6:22. Abram, Ge 12:1-4; Heb 11:8; Ge 22:3,12. Israelites, Ex 12:28; 24:7. Caleb, etc. Nu 32:12. Asa, 1Ki 15:11. Elijah, 1Ki 17:5. Hezekiah, 2Ki 18:6. Josiah, 2Ki 22:2. David, Ps 119:106. Zerubbabel, etc. Hag 1:12. Joseph, Mt 1:24. Wise men, Mt 2:12. Zacharias, etc. Lu 1:6. Paul, Ac 26:19. Saints of Rome, Ro 16:19.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 2Co 7:12-15; 8:24; Ex 16:4; De 8:2,16; 13:3; Php 2:22 exp: 2Th 3:4. whether. 2Co 7:15; 10:6; Php 2:12; 2Th 3:14; Phm 1:21. General references. exp: Joh 20:23. See also on exp: Jer 35:5 Drink. Mt 13:28Wilt. Ro 16:10 approved. 1Co 5:4; 2Co 7:7; 10:6 when. 2Co 7:5 fears. 2Co 7:12 I did. 2Co 7:15 the obedience. Php 2:22 ye. 2Th 3:14 obey. 2Th 3:15 count'.

Start of Chapter, Chapter Summary

C2-S10 (Verse 10-11) If we don't act right then Satan should get an advantage of us.

Equivalent Section: We are to all agree and forgive those that the hurt person forgives.

To whom ye forgive anything,
I forgive also.

Equivalent Section: If we don't forgive God's way, Satan will get an advantage of us.

First Step: forgiving is to be done the person of Christ and not based upon our selves.

for if I forgave anything,
to whom I forgave it,
for your sakes forgave I it in the person of Christ;.

Second Step: Why we do things in the person of Christ.

Lest Satan should get an advantage of us:.

Equivalent Section: We are to know the devices of Satan and avoid them.

for we are not ignorant of his devices..

The doctrine of repentance and forgiveness, as applied within this chapter of 2Corinthians, was dealt with in C2-S7. In addition, the note for This verse, within the Lord Jesus Christ Study, deals with how we are to forgive, or not forgive, when the church forgives, or refuses to forgive. Please see those notes because what is said there will not be repeated here even though those doctrines are required in order to properly understand what we are told within this sentence.

In our prior sentence Paul said that he wrote this epistle that I might know the proof of you, whether ye be obedient in all things. Now in this sentence we see the first thing that we need to be obedient to. That commandment is to forgive and do it God's way.

One of the hardest things for people to do is forgive, especially when there are still bad feelings. However, if we refuse to obey, then we cut our selves off from the blessings of God. Therefore, we need to learn the doctrine of this sentence so that we can obey properly and not lose the blessings of God.

Our First Equivalent Section says: To whom ye ('each and every one of you personally') forgive anything, I forgive also. There are times that we need to be offended for the sake of another so that we can protect them when they can not protect themselves. However, when the offending party truly Biblically repents and the offended person forgives the offender, then, as a third-party, we must also forgive the offender, even if we feel that 'they got off too easily'. As a third-party, it is not our place to say what the offender has to do to make amends and we must accept the judgment of the offended person. If we can't do this then we need to stay out of the other person's fights.

Our Second Equivalent Section has two Steps which must be done in the order that our sentence presents them. Notice the title of the First Step: 'Forgiving is to be done the person of Christ and not based upon our selves'. Within this Step we see that what was done was done for your sakes. Christ always puts others before our own consideration. In addition, we see that Paul acted in the person of Christ. Paul let Christ use his personal life to show this church, and us, how we are to act in these circumstances. The main concerns, which are named within our sentence, is the good of other saved people (for your sakes) and the prevention of Satan should get an advantage of us. (Please see the note for This verse, within the Lord Jesus Christ Study, for more details on this point.) the bottom line is that our personal feelings are not to be considered when it comes to forgiveness.

Our Second Step says Lest Satan should get an advantage of us. After we forgive, we need to check if anyone involved is holding onto wrong attitudes, such as retained anger or bitterness. This is not done as a last step of getting people to agree because people will agree, and claim no lingering hard feelings, just to show that they're 'doing the right thing'. Even people who know that they're 'doing the right thing', often need time for God to deal with their heart and have their feelings get in line with what they know is 'doing the right thing'. However, after people have had time to let God adjust their feelings, someone needs to go back to each person involved and make positive that there are no lingering bad feelings like anger and bitterness. Satan...gets an advantage of us when we do not follow up with this Second Step because anger and bitterness are emotions of Satan.

Our third Equivalent Section says for we are not ignorant of his devices. Please notice that the word devices is plural. As seen below, the Bible uses the word device for 'a plan or tool that is designed to accomplish a given purpose'. The main plan of Satan is to cause us to sin and lose the blessings of God. While Satan certainly has other devices, the ones found in our sentence is an unforgiving heart, anger, bitterness, refusal to deal with a problem that affects our relationships and testimony, neglecting to follow up on seeing a resolution to the complete conclusion, acting in our own interests instead of in obedience to Christ, and putting our own desires before the needs of others. Every one of these devices will interfere with proper Biblical forgiveness.

Please see the note for C2-S7 for a discussion of the doctrine for the word forgive, links to where it is used in this epistle, the definition from Webster's 1828 Dictionary and links from other commentators.

Please see the notes for Romans C15S25 and 1Corinthians C9S16 about the word sake. Please also see the note for Philippians 1:29-30 about the phrase for His sake. We find forms of the word occurring 316 times in 295 verses of the Bible, 84 times in 79 verses of the New Testament, and in 2Corinthians, in: our current sentence; 4:5; 4:11; 4:15; 8:9 and 12:10. Webster's 1828 dictionary defines sake as: 'to press or oppress. the primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute. We have analogous words in cause, thing, and the L. res. 1. Final cause; end; purpose; or rather the purpose of obtaining. I open a window for the sake of air, that is, to obtain it, for the purpose of obtaining air. I read for the sake of instruction, that is, to obtain it. Sake then signifies primarily effort to obtain, and secondarily purpose of obtaining. the hero fights for the sake of glory; men labor for the sake of subsistence or wealth. 2. Account; regard to any person or thing. I will not again curse the ground any more for man's sake. Gen. 8. Save me for thy mercies' sake. Ps. 6.'

Thompson Chain Topics provides references for the word sake as: 'For Christ's (Jesus')Sake: (some trials believers may be called upon to endure): Persecution: Mt 5:11. Hatred: Mt 10:22. Loss of Life: Mt 10:39. Renunciation of Worldly Treasures: Mt 19:29. Suffering: Ac 9:16. Loss of Reputation: 1Co 4:10; 2Co 4:5. Death: 2Co 4:11; 12:10; Php 1:29.'

There is quite a lot written about Satan and while most of it is quite good, I do not want to present an entire doctrine within a single note. Therefore, this will have only enough for the reader to do research and find basics of the doctrine about Satan. Webster's 1828 dictionary defines Satan as: 'Heb. an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels.' Easton's Bible Dictionary defines Satan as: 'adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" (Re 12:9; 20:2); "the prince of this world" (Joh 12:31; 14:30); "the prince of the power of the air" (Eph 2:2); "the god of this world" (2Co 4:4); "the spirit that now worketh in the children of disobedience" (Eph 2:2). the distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Mt 4:1-11). He is "Beelzebub, the prince of the devils" (Mt 12:24). He is "the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way." His power is very great in the world. He is a "roaring lion, seeking whom he may devour" (1Pe 5:8). Men are said to be "taken captive by him" (2Ti 2:26). Christians are warned against his "devices" (2Co 2:11), and called on to "resist" him (Jas 4:7). Christ redeems his people from "him that had the power of death, that is, the devil" (Heb 2:14). Satan has the "power of death," not as lord, but simply as executioner'. There are several other dictionaries which have far more extensive information within their definitions, but I choose to not include that level of doctrinal opinion. We find forms of the name of Satan occurring 56 times in 49 verses of the Bible, 37 times in 34 verses of the New Testament, and in 2Corinthians, in: our current sentence; 11:14 and 12:7.

Thompson Chain Topics provides links for the name of Satan as: 'The Arch Deceiver attempts to Ruin Men: By lying promises: Ge 3:5. Wresting the Scriptures: Mt 4:6. Cunning plans: 2Co 2:11. Appearing as an angel of light: 2Co 11:14. Humbled: Ge 3:14; Zec 3:2; Lu 10:18; Re 12:9; 20:3. Cast out of Men, (evil spirits): Mt 8:32; 9:33; 15:28; 17:18; Mr 1:26,34; Lu 8:2; Ac 5:16; 16:18; 19:12. Confess Christ.: Children of: Mt 13:38; Joh 8:44; Ac 13:10; 1Jo 3:10. Defeat of, by Christ: Ge 3:15; Lu 4:13; Joh 12:30-31; 14:30; 2Th 2:8; Heb 2:14; 1Jo 3:8; Re 20:10. Indwelling: In the Affliction of the Saints: Job 1:12. May be overcome by Divine Grace: Lu 10:19; Ro 16:20. A Limit to His Temptations: 1Co 10:13. Knows when he is Defeated: Jas 4:7. His Time is Short: Re 12:12; 13:5. Names and Titles of: Abaddon: Re 9:11. Accuser: Re 12:10. Adversary: 1Pe 5:8. Angel of the bottomless Pit: Re 9:11. Apollyon: Re 9:11. Belial: 2Co 6:15. Beelzebub: Mt 12:24. Devil, the: Mt 4:11. God of this World: 2Co 4:4. Murderer: Joh 8:44. Prince of Devils: Mt 12:24. Prince of the Power of the Air: Eph 2:2. Prince of this World: See Prince of this World. Joh 14:30. Ruler of Darkness: Eph 6:12. Serpent: Ge 3:4. Tempter: Mt 4:3. Unclean Spirits: Mt 12:43. Wicked One: Mt 13:19. Power of: Permitted to Afflict the Righteous: Job 1:12. Claims Authority over the World: Lu 4:6. Sinners Under the Dominion of: Ac 26:18. Blinds the Minds of Unbelievers: 2Co 4:3-4. Contends with the Saints: Eph 6:12. Inspires Lying Wonders: 2Th 2:9; Heb 2:14. Called the Prince of this World: Joh 12:31; 14:30; 16:11. Tempts men.: Resistance to: Eph 4:26-27; 6:11; Jas 4:7; 1Pe 5:8. Tempted Christ: Mt 4:1; Lu 4:2; 22:28; Heb 2:18; 4:15. Tempts Men: Ge 3:1; 1Ch 21:1; Mt 4:3; 2Co 2:11; 11:3; 1Th 3:5; 1Ti 6:9; Jas 1:14; 2Pe 2:18. Vanquished: Promises of Ultimate Triumph: Over Evil Influences of Men: Ps 44:5; Mal 4:3. Over Malign Spiritual forces: Lu 10:19. Over Severest Afflictions: Ro 8:35,37. Over Worldly Allurements: 1Jo 5:4. Over all Satanic Powers: Re 15:2. Watchfulness against Sin and Temptation: De 4:9; Ps 39:1; Mt 26:41; Ac 20:31; 1Co 10:12; 16:13; Col 4:2; 1Pe 5:8; Re 3:2. The Malignant Work of: Ge 3:1. Tempting to Disobedience: Ge 3:4-5; 1Ch 21:1. Slandering Saints: Job 1:9-10,11. Inflicting Disease: Job 2:7. Opposing the Righteous: Zec 3:1. Tempting Christ: Mt 4:1,3. Removing the Good Seed: Mt 13:19. Sowing the Tares: Mt 13:38-39. Ruining the Soul and Body: Lu 9:42; 13:16. Lying: Joh 8:44. Instigating men to Sin: Joh 13:2; Ac 5:3; 2Co 12:7; Eph 2:2; 1Th 2:18. Preying upon Men: 1Pe 5:8; Re 2:10. Worship of: Le 17:7; De 32:17; 2Ch 11:15; Ps 106:37; 1Co 10:20; Re 9:20; 13:4.
Satan-Evil Spirits: Satan: Facts Concerning: Ge 3:14; Job 1:6; 2Co 11:14; Re 9:11; 20:2,7. Defeat of, by Christ: Ge 3:15; Lu 4:13; Joh 12:30-31; 14:30; 2Th 2:8; Heb 2:14; 1Jo 3:8; Re 20:10. Power of: Permitted to Afflict the Righteous: Job 1:12. Claims Authority over the World: Lu 4:6. Sinners Under the Dominion of: Ac 26:18. Blinds the Minds of Unbelievers: 2Co 4:3-4. Contends with the Saints: Eph 6:12. Inspires Lying Wonders: 2Th 2:9; Heb 2:14. The Malignant Work of: Ge 3:1. Tempting to Disobedience: Ge 3:4-5; 1Ch 21:1. Slandering Saints: Job 1:9-10,11. Inflicting Disease: Job 2:7. Opposing the Righteous: Zec 3:1. Tempting Christ: Mt 4:1,3. Removing the Good Seed: Mt 13:19. Sowing the Tares: Mt 13:38-39. Ruining the Soul and Body: Lu 9:42; 13:16. Lying: Joh 8:44. Instigating men to Sin: Joh 13:2; Ac 5:3; 2Co 12:7; Eph 2:2; 1Th 2:18. Preying upon Men: 1Pe 5:8; Re 2:10. Humbled: Ge 3:14; Zec 3:2; Lu 10:18; Re 12:9; 20:3. The Arch Deceiver attempts to Ruin Men: By lying promises: Ge 3:5. Wresting the Scriptures: Mt 4:6. Cunning plans: 2Co 2:11. Appearing as an angel of light: 2Co 11:14. Duty of Resisting: Eph 4:26-27; 6:11; Jas 4:7; 1Pe 5:8. Called the Prince of this World: Joh 12:31; 14:30; 16:11. Names and titles of.: EVIL SPIRITS: General References to: Mt 12:45; Mr 1:26; 5:9; 7:30; 9:17; 16:9; Lu 10:19; Ac 8:7; 19:13; Eph 6:12; 1Ti 4:1; Jas 2:19; Re 16:14. Cast out of Men: Mt 8:32; 9:33; 15:28; 17:18; Mr 1:26,34; Lu 8:2; Ac 5:16; 16:18; 19:12.
Satanic: Ambition: Ge 3:4; Isa 14:13-14; 2Th 2:4,7. Discernment: (of Christ's Divinity): Mr 1:24,34; 5:7; Lu 4:41. See Devils; Confess Christ. If's: (which challenged Christ's Divinity): At the Temptation: If thou be the Son of God, turn stones into bread: Mt 4:3. If thou be the Son of God, leap from the top of the temple: Mt 4:6. At the Cross: If thou be the Son of God, come down from the cross: the cry of the rabble: Mt 27:40. The cry of the soldiers: Lu 23:37. The cry of the thief: Lu 23:39. Invasion: (Satan's entrance into human hearts): Of Mary Magdalene: Lu 8:2. Of the man of Gadara: Lu 8:30. Of the Backslider's Heart: Lu 11:26. Of Judas Iscariot: Lu 22:3. Of All who will give him Entrance: 1Pe 5:8. Wiles: 2Co 2:11; 11:3; Eph 6:11; 2Th 2:9; Re 12:9; 20:7-8.
Satan's. Defeat of, by Christ: Ge 3:15; Lu 4:13; Joh 12:30-31; 14:30; 2Th 2:8; Heb 2:14; 1Jo 3:8; Re 20:10. Power: Permitted to Afflict the Righteous: Job 1:12. Claims Authority over the World: Lu 4:6. Sinners Under the Dominion of: Ac 26:18. Blinds the Minds of Unbelievers: 2Co 4:3-4. Contends with the Saints: Eph 6:12. Inspires Lying Wonders: 2Th 2:9; Heb 2:14. Princehood: Joh 12:31; 14:30; 16:11; 2Co 4:4; Eph 2:2. See Satan; Power of. Work: the Malignant Work of: Ge 3:1. Tempting to Disobedience: Ge 3:4-5; 1Ch 21:1. Slandering Saints: Job 1:9-10,11. Inflicting Disease: Job 2:7. Opposing the Righteous: Zec 3:1. Tempting Christ: Mt 4:1,3. Removing the Good Seed: Mt 13:19. Sowing the Tares: Mt 13:38-39. Ruining the Soul and Body: Lu 9:42; 13:16. Lying: Joh 8:44. Instigating men to Sin: Joh 13:2; Ac 5:3; 2Co 12:7; Eph 2:2; 1Th 2:18. Preying upon Men: 1Pe 5:8; Re 2:10.'

Nave's Topical Bible provides links for the name of Satan as: 'Called Abaddon (Hebrew: Destroyer): Re 9:11. The accuser of our brethren: Re 12:10. The adversary: 1Pe 5:8. The angel of the bottomless pit: Re 9:11. Apollyon (Greek: Destroyer): Re 9:11. Beelzebul: Mt 12:24; Mr 3:22; Lu 11:15. Belial: 2Co 6:15. The Devil: Mt 4:1; Lu 4:2,6; Re 20:2. Our common enemy: Mt 13:39. Evil spirit: 1Sa 16:14. The father of all lies: Joh 8:44. Gates of hell (Hades): Mt 16:18. Great red dragon: Re 12:3. The liar: Joh 8:44. Lying spirit: 1Ki 22:22. The murderer: Joh 8:44. That old serpent: Re 12:9; 20:2. The power of darkness: Col 1:13. The prince. of this world: Joh 12:31; 14:30; 16:11. Of demons: Mt 12:24. Of the power of the air: Eph 2:2. Ruler of the darkness of this world: Eph 6:12. Satan: 1Ch 21:1; Job 1:6; Joh 13:27; Ac 5:3; 26:18; Ro 16:20. The serpent: Ge 3:4,14; 2Co 11:3. The spirit that works in all disobedient people: Eph 2:2. The Tempter: Mt 4:3; 1Th 3:5. The god of this world: 2Co 4:4. Unclean spirit: Mt 12:43. The wicked one: Mt 13:19,38. Kingdom of, to be destroyed: 2Sa 23:6-7. With the context of: Mt 12:29; 13:30; Lu 11:21-22; 1Jo 3:8. The synagogue of: Re 2:9; 3:9. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 3:1,4-5,14-15; 1Ch 21:1; Job 1:6-7,9-12; 2:3-7; 9:24; Ps 109:6; Zec 3:1-2; Mt 4:1-11; 9:34; 13:19,38-39; 25:41; Mr 1:13; 3:22-26; 4:15; Lu 4:1-13; 8:12; 10:18; 11:15,18; 13:16; 22:31,53; Joh 8:38,41,44; 12:31; 13:2,27; 14:30; 16:11; Ac 5:3; 13:10; 26:18; Ro 16:20; 1Co 7:5; 2Co 2:11; 4:4; 11:3,14-15; 12:7; Eph 2:2; 4:27; 6:11-16; Col 1:13; 2:15; 1Th 2:18; 3:5; 2Th 2:9; 1Ti 1:20; 3:6-7; 5:15; 2Ti 2:26; Heb 2:14; Jas 4:7; 1Pe 5:8-9; 2Pe 2:4; 1Jo 2:13; 3:8,10,12; 5:18; Jude 1:6-9; Re 2:9-10,13,24; 3:9; 9:11; 12:9-12; 20:1-3,7-8,10.'

Please see the note for Jude 1:16 about the word advantage. That note has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 . The functional definition is: 'Any state, condition, or circumstance, favorable to success, prosperity, interest, or reputation'.

We find forms of the word device occurring only in 26 verses of the Bible. This word is in: 2Chronicles 2:14; Esther 8:3; 9:25; Job 5:12; 21:27; Psalms 10:2; 21:11; 33:10; 37:7; 140:8; Proverbs 1:31; 12:2; 14:17; 19:21; Ecclesiastes 9:10; Isaiah 32:7; Jeremiah 11:19; 18:11-12, 18; 51:11; Lamentations 3:62; Daniel 11:24-25; Acts 17:29 and our current sentence. Webster's 1828 dictionary defines device as: 'that which is formed by design, or invented; scheme; artificial contrivance; stratagem; project; sometimes in a good sense; more generally in a bad sense, as artifices are usually employed for bad purposes. In a good sense: His device is against Babylon, to destroy it. Jeremiah 51. In a bad sense: He disappointeth the devices of the crafty. Job 5. They imagined a mischievous device. Psalm 212. 2. An emblem intended to represent a family, person, action or quality, with a suitable motto; used in painting, sculpture and heraldry. It consists in a metaphorical similitude between the things representing and represented, as the figure of a plow representing agriculture. Knights-errant used to distinguish themselves by devices on their shields. 3. Invention; genius; faculty of devising; as a man of noble device. 4. A spectacle or show'.

Thompson Chain Topics provides references for the word device as: 'Devices, Evil: (of men): 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.
Pl and and Devices of Men. Plans, examples of: the Men after the Flood: Ge 11:4. The Natural Man: Pr 19:21. The Luxurious King: Jer 22:13-14. The Rich Fool: Lu 12:18. The Venturesome Business Man: Jas 4:13. See Worldly; Builders. Devices, evil: 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.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom ye. 2Co 5:20; Mt 18:18; Joh 20:23; 1Co 5:4. person. or, sight. General references. exp: Mt 18:18; Joh 20:23; Eph 4:27. See also on exp: Jer 31:34 for they. Mt 9:6 that the. Mt 13:28Wilt. Mt 16:19 and whatsoever. Mr 2:5 he said. Lu 5:20 Man. Ac 5:31 forgiveness. 1Co 5:4 when. 2Co 13:3 Christ. Eph 4:32 kind. Eph 4:32 forgiving. Col 3:13 even. 2Th 3:6 in the. 2Th 3:15 count.
Verse 11 General references. 2Co 11:3,14; 1Ch 21:1-2; Job 1:11; 2:3,5,9; Zec 3:1-4; Lu 22:31; Joh 13:2; Ac 1:25; 1Co 7:5; Eph 6:11-12; 2Ti 2:25; 1Pe 5:8; Re 2:24; 12:9-11; 13:8exp: Mr 5:12; Eph 4:27. See also on exp: Ge 3:4 Ye. Ge 45:5 be not grieved. 2Ki 6:33 this evil is of the Lord. Ne 6:5 with an open letter. Mt 13:28Wilt. Mr 4:15 Satan. Ro 8:39 depth. 2Co 11:14 for. Eph 6:11 the wiles. 1Th 3:5 lest. 2Ti 2:26 out. Re 2:24 the depths. Re 12:9 and Satan'.

Start of Chapter, Chapter Summary

C2-S11 (Verse 12-13) Other causes of Paul's delaying his going to Corinth.

Equivalent Section: The Lord gave Paul another job which had a higher priority.

Furthermore,
when I came to Troas to preach Christ's gospel,
and a door was opened unto me of the Lord,
I had no rest in my spirit,
because I found not Titus my brother:.

Equivalent Section: Paul had a greater concern for the ministry.

but taking my leave of them,
I went from thence into Macedonia..

Please see the Message called: A sweet savour of Christ.

There are several notes in other Studies which are related to this note and which contain doctrine about this sentence. The doctrine found within those notes is not repeated within this note. Those notes can be reached by clicking on each of the links found in the sentence outline above. Please read those other notes first so that you have a better appreciation of the doctrinal depth that included within this sentence but which is not obvious on a surface reading.

This sentence starts with the word Furthermore, which means 'going further and adding more', which also means: 'another reason why Paul did not do as they expected him to do'.

The note for this sentence in the Word Study on Gospel shows us how the context of this sentence, and especially how the sentences from here to the end of the chapter, tell us several details of what is involved in the Gospel of Christ. The Gospel of Christ is similar in some ways and yet is also different, in some ways, from other Biblical gospel. The note at the start of the Word Study on Gospel, and the note within that Study for the section on the gospel of Christ, explain this difference. In particular, the Gospel of Christ concentrates on our spiritual growth after our initial profession. Please see the indicated notes for more details on this truth.

In addition, the note for this verse in the Lord Jesus Christ Study is also good sized and explains why this sentence uses Christ and not some of the other titles of the Son of God. In particular, Paul was trying to get the saved people in these churches to grow up spiritually so that they could do the work of God. Satan is more concerned about people becoming effective workers for God than he is concerned about people getting saved. This note explains the details of that fact along with explaining why Satan was fighting against what Paul was doing and why it took the power of our Lord to open a door so that Paul could do what God wanted him to do. However, even though Paul had the power of the Lord helping him, Paul had no rest in my spirit. Satan could not stop Paul from doing the will of the Lord, so he made Paul worry about what Satan was doing to Titus. When Satan can't stop our obedience by a direct attack then Satan tries to distract us from obedience by causing us worry. Please see the note in the Lord Jesus Christ Study for more details.

In addition, to what God was doing through His various roles, we also see the effect upon Paul's spirit. We have three main parts to ourselves: our body, our soul and our spirit. Our spirit is 'our inner most being'. It is attached to our body at conception and it is the eternal past of us which will take our soul with it when our body is abandoned at death. Our soul is being developed all throughout our life and is 'the way we think, the way we make decisions and the way we react emotionally to circumstances'. Our sinful flesh fights against our spirit for control of our soul. At times Satan will attack our spirit in order to weaken it in the fight against our flesh. The Word Study on Spirit shows us the difference between God's Holy Spirit, our personal spirit and other spirits (devils). The notes at the start of that Study explain the differences and provide links to the various verses in the Bible which deal with each and separate the links, for each type of spirit, into the different applications of each which are found within the Bible. Please see that Study for a more detailed understanding of our spirit.

As a final consideration of our related notes, we see that Paul went into Macedonia. This was a place where the saved people were spiritually mature and were doing what they could in order to advance the purpose of God. We see here that when we get weary of the spiritual battle then fellowshipping with other like-minded Godly people can refresh us. Look at the next few sentences where se see Paul praising God. He says causeth us to triumph in Christ and by us in every place and we are unto God and we are the savour and we are not as many and we in Christ. We see throughout this praise that Paul was spiritually refreshed be the fellowship of other workers in God's field and the encouragement and knowledge that he was not alone and that other people, whom he had taught the things of God, were still continuing in the work. One of the most important things that saved and spiritually mature workers of God can do is encourage one another in the work of God. Please notice the difference between how the members of this church acted and how to saved people of Macedonia acted. Please also notice the difference each group had on Paul by the difference in his reaction to each. One group caused Paul to write this epistle to correct them and to say 'Grow up spiritually' and the other group caused Paul to praise God.

Having considered these related notes which give us depth of understanding and show how the context is important, we can look at the structure of the sentence itself. Our sentence starts with the word Furthermore, which means: 'going beyond what was previously said and adding more to what was already said'. Paul is going beyond their concerns and their problem which led to Paul writing the epistle of 1Corinthians. Now he is going to show how Satan was behind their trouble, and behind his trouble, and how God...always causeth us to triumph in Christ. However, they did not have the triumph because they were not in Christ, even though they were saved. In our next sentence Paul says that He did have the triumph because he was in Christ. This difference is a major theme of this epistle and something that we want to pay attention to as we study this epistle.

Our sentence has two Equivalent Sections which tell us two different things which had a higher priority than Paul's return to this church. However, Paul had to write this epistle because these people were still displaying spiritual immaturity. Anyone who has worked in a nursery, or worked with multiple babies at the same time, knows that there are times when you will be dealing with one baby and another will start to fuss. When you check you find out that there was nothing wrong with the second baby, he was just jealous of the attention being given to someone else. That is the spiritual maturity being displayed by some of the people within this church and Paul has to deal with this problem before others in the church start acting the same way.

Our First Equivalent Section starts out by telling us: when I came to Troas to preach Christ's gospel. We find Troas mentioned 6 times, in: Acts 16:8, 11; 20:5-6; our current sentence and 2Timothy 4:13. The first mention is just before Paul had his 'Macedonian Vision'. I don't spend a lot of time chasing down the history of the Bible, so I can be wrong, but since our sentence says that Paul went there to preach Christ's gospel, I assume that there were already saved people there. (He did not go there to preach the Gospel of Salvation.) In addition, Paul went to Macedonia in order to be encouraged by saved and spiritually mature saints. Thus, this was not his first visit to Macedonia. Therefore, we have the basis for my saying that Paul was going to Troas to help those people to grow up spiritually (to preach Christ's gospel) and that these people in Corinth were reacting in jealousy, just like a baby who discovers attention being given to another baby. Further, since Paul had already spent considerable time in Corinth teaching them how to grow up spiritually, and since the context of Acts 16:8 indicates that he had not spent much time in Troas, we see that it was more important to give initial instruction on spiritual growth to the people of Troas than it was to give additional instruction to people in Corinth, who apparently had rejected the same teaching. Fausset's Bible Dictionary writes about Troas as: 'Alexandria Troas, now Eshki Stamboul, "old Constantinople." A city of Mysia, S. of ancient Troy, opposite the island Tenedos. the country was called the Troad. Antigonus built and Lysimachus enlarged. Troas. It was the chief port between Macedonia and Asia Minor. the roads to the interior were good. Suetonius says Julius Caesar designed to establish there the seat of his empire (Caesar, 79); Augustus and Constantine meditated the same project. Roman sentiment attracted them to Troas, the alleged seat from whence Aeueas, the fabled progenitor of Rome's founder, originally migrated. the rains are large, and the harbour still traceable, a basin 400 ft. by 200 ft. Here on his second missionary tour Paul saw the vision of the man of Macedon praying, "come over and help us" (Ac 16:8-12).
During his next missionary tour Paul rested a while in his northward journey from Ephesus, hoping to meet Titus (2Co 2:12-13). On his return from this his first gospel preaching in Europe, he met at Troas those who went before him front Philippi; he stayed at T. seven days, and here restored to life Eutychus who had fallen from the third loft, being overwhelmed with sleep during Paul's long sermon: a reproof of carelessness and drowsiness in church on the one hand, and of long and late preaching on the other (Ac 20:5-13). Here after his first imprisonment he left his cloak, books, and parchments in Carpus' house (2Ti 4:13). Troas had then the jus Italicum. Beautiful coins of Troas are extant, the oldest bearing the head of Apollo Sminthius. the walls enclose a rectangle, one mile from E. to W. and one mile from N. to S.'.

Our First Equivalent Section continues with the phrase of: and a door was opened unto me of the Lord. This shows that the Lord approved of Paul's decision to go to Troas to preach Christ's gospel. In addition, the phrase I had no rest in my spirit shows us that Satan was fighting against Paul's decision. Quite often when we know for positive that Satan is fighting against a decision, that decision is the correct spiritual decision to make.

Continuing on to our Second Equivalent Section, we see that Paul took my leave of them, (and) I went from thence into Macedonia. Here we see that Paul took time to be refreshed before continuing in the spiritual battle. Several times in the Gospels we read about Jesus getting alone with God to be refreshed. Satan wants us to skip this need and push on in the work until we 'burn out'. It is critical for the Godly worker to rest and be refreshed from time to time or they will 'burn out'. Thus, our Second Equivalent Section also tells us about Paul doing something that was more important than his returning to deal with spiritual babes (1Corinthians 3) who refused to grow up spiritually.

Please see the notes for 4:5 about the word preach. The functional definition is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture'.

We find forms of the word door occurring 260 times in 236 verses of the Bible, 41 times in 38 verses of the New Testament, but only in our current sentence within 2Corinthians. Morrish Bible Dictionary defines door as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. the Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'.

Nave's Topical Bible provides references for the word door as: 'Posts of, sprinkled with the blood of the paschal lamb: Ex 12:22. The law to be written on: De 11:20. Hinges for: Pr 26:14. Made of gold: 1Ki 7:50. Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold: 1Ki 6:31-35. FIGURATIVE: Door of hope: Ho 2:15. Of opportunity: 1Co 16:9; Re 3:8. Closed: Mt 25:10; Lu 13:25; Re 3:7.'

Thompson Chain Topics provides references for the word door as: 'Door, Christ the: Joh 10:7; 14:6; Ro 5:2; Eph 2:18; Heb 9:8; 10:19-20. ADMISSION into God's Presence: Ps 24:3-4; Isa 26:2; Joh 10:9; 14:6; Ro 5:2; Eph 2:18; 3:12; Heb 10:19; 1Pe 3:12; Re 3:8.
Door, Open: (An Open Door of Opportunity): 1Co 16:9; 2Co 2:12; Re 3:8.
Door-keepers: 2Ki 25:18; Ps 84:10; Joh 18:17.'

We find forms of the word rest occurring 306 times in 296 verses of the Bible, 47 times in 46 verses of the New Testament, and in 2Corinthians, in: our current sentence; 7:5 and 12:9. Please see the note for Hebrews 4:8-LJC, which has a good discussion about God's rest for the saved and obedient saint. Please also see the note for Hebrews 3:6-LJC, which tells us God's requirements which we must meet before we can enter God's rest.

Webster's 1828 dictionary defines rest as: 'Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind. A body is at rest, when it ceases to move; the mind is at rest, when it ceases to be disturbed or agitated; the sea is never at rest. Hence, 2. Quiet; repose; a state free from motion or disturbance; a state of reconciliation to God. Learn of me, for I am meek and lowly in heart; and ye shall find rest to your souls. Matt. 11. 3. Sleep; as, retire to rest. 4. Peace; national quiet. The land had rest eighty years. Judges 3. Deut. 12. 5. the final sleep, death. 6. A place of quiet; permanent habitation. Ye are not as yet come to the rest, and to the inheritance which the Lord your God giveth you. Deut. 12. 7. Any place of repose. In dust, our final rest, and native home. 8. that on which anything le and or lies for support. 1Kings 6. Their vizors clos'd, their lances in the rest. 9. In poetry, a short pause of the voice in reading; a cesura. 10. In philosophy, the continuance of a body in the same place. 11. Final hope. Sea fights have been final to the war; but this is, when princes set up their rest upon the battle. Obs. 12. Cessation from tillage. Lev. 25. 13. the gospel church or new covenant state in which the people of God enjoy repose, and Christ shall be glorified. Is. 11. 14. In music, a pause; an interval during which the voice is intermitted; also, the mark of such intermission.
REST, n. L. resto. 1. that which is left, or which remains after the separation of a part, either in fact or in contemplation; remainder. Religion gives part of its reward in hand, the present comfort of having done our duty, and for the rest, it offers us the best security that Heaven can give. 2. Others; those not included in a proposition or description. in this sense, rest is a noun, but with a singular termination expressing plurality. Plato and the rest of the philosophers - Arm'd like the rest, the Trojan prince appears. The election hath obtained it and the rest were blinded. Romans 11.
REST, v.i. 1. to cease from action or motion of any kind; to stop; a word applicable to any body or being, and to any kind of motion. 2. to cease from labor, work or performance. God rested on the seventh day from all his work which he had made. Gen. 2. So the people rested on the seventh day. Ex. 16. 3. to be quiet or still; to be undisturbed. There rest, if any rest can harbor there. 4. to cease from war; to be at peace. And the land rested from war. Josh. 11. 5. to be quiet or tranquil, as the mind; not to be agitated by fear, anxiety or other passion. 6. to lie; to repose; as, to rest on a bed. 7. to sleep; to slumber. Fancy then retires into her private cell, when nature rests. 8. to sleep the final sleep; to die or be dead. Glad I'd lay me down, as in my mother's lap; ther I should rest, and sleep secure. 9. to lean; to recline for support; as, to rest the arm on a table. the truth of religion rests on divine testimony. 10. to stand on; to be supported by; as, a column rests on its pedestal. 11. to be satisfied; to acquiesce; as, to rest on Heaven's determination. 12. to lean; to trust; to rely; as, to rest on a man's promise. 13. to continue fixed. Is. 51. 14. to terminate; to come to an end. Ezek. 16. 15. to hang, lie or be fixed. Over a tent a cloud shall rest by day. 16. to abide; to remain with. They said, the spirit of Elijah doth rest on Elisha. 2Kings 2. Eccles 7. 17. to be calm or composed in mind; to enjoy peace of conscience.
REST, v.i. to be left; to remain. Obs.
REST, v.t. 1. to lay at rest; to quiet. Your piety has paid all needful rites, to rest my wandering shade. 2. to place, as on a support. We rest our cause on the truth of the Scripture. Her weary head upon your bosom rest'.

Nave's Topical Bible provides references for the word rest as: 'Divine institutions for: sabbath: Signifying a period of rest: Ge 2:2-3; Le 23; 25; 26:34-35 Preparations for the: Ex 16:22; Mt 27:62; Mr 15:42; Lu 23:54; Joh 19:31. Religious usages on the: Ge 2:3; Mr 6:2; Lu 4:16,31; 6:6; 13:10; Ac 13:14. Sacrifices on the: Nu 28:9-10; Eze 46:4-5. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 2:2-3; Ex 16:5,23-30; 20:8-11; 23:12; 31:13-17; 34:21; 35:2-3; Le 16:29-31; 19:3,30; 23:1-3,27-32; 24:8; 26:2,34-35; Nu 15:32-36; 28:9-10; De 5:12-15; 2Ki 4:23; 1Ch 9:32; 2Ch 36:21; Ne 9:13-14; 10:31; 13:15-22; Ps 92; 118:24; Isa 1:13; 56:2,4-7; 58:13-14; 66:23; Jer 17:21-22,24-27; La 1:7; 2:6; Eze 20:12-13,16,20-21,24; 22:8; 23:38; 44:24; 46:1,3; Ho 2:11; Am 8:5; Mt 12:1-8,10-12; 24:20; Mr 2:27-28; 6:2; 16:1; Lu 4:16,31; 6:1-10; 13:10-17; 14:1-6; 23:54,56; Joh 5:5-14; 7:21-24; 9:1-34; 19:31; Ac 13:14,27,42,44; 15:21; 16:13; 17:2; 18:4; Col 2:16; Heb 4:4,9. OBSERVANCE OF: By Moses: Nu 15:32-34. By Nehemiah: Ne 13:15,21. By the women preparing to embalm the corpse of Jesus: Lu 23:56. By Paul: Ac 13:14. By the disciples: Ac 16:13. By John: Re 1:10. VIOLATIONS OF: INSTANCES OF: Gathering manna: Ex 16:27. Gathering sticks: Nu 15:32. Men of Tyre: Ne 13:16. The inhabitants of Jerusalem: Jer 17:21-23. Days of: Ex 23:12; 34:21. The annual feasts, added rest days: Le 23:7-8,21,25,28,30-31,35-36; Nu 28:18,25-26; 29:1,7,12,35. Recommended by Jesus: Mr 6:31-32; Mt 8:18,24. HEAVENLY: 2Th 1:7. SPIRITUAL: Mt 11:29; Heb 4:1-11. SPIRITUAL PEACE: EXEMPLIFIED: By Abraham: Ge 13:8-9. Abimelech: Ge 26:29. Mordecai: Es 10:3. David: Ps 120:7. SOCIAL: Ge 45:24; Le 26:6; Job 5:23-24; Ps 34:14; 120:6-7; 133:1; Pr 12:20; 15:17; 16:7; 17:1,14; 20:3; Ec 4:6; Isa 2:4; 45:7; Jer 29:7; Ho 2:18; Zec 8:19; Mt 5:9; 10:21-22,34-36; Mr 9:50; Lu 2:14; Ac 7:26-29; 17:7-9; Ro 12:18; 14:19; 1Co 14:33; 2Co 13:11; Eph 4:3; 1Th 5:13; 1Ti 2:2; 2Ti 2:22; Heb 12:14; Jas 3:17-18; 1Pe 3:10-11. SPIRITUAL: Job 22:21,26; 34:29; Ps 1:1-2; 4:8; 17:15; 25:12-13; 29:11; 37:4,11,37; 73:25-26; 85:8; 119:165; 125:1,5; Pr 3:13-18,24; 14:14; Isa 9:6; 11:6-9,13; 12:1-2; 25:7-8; 26:3,12; 27:5; 28:12; 30:26; 32:2,17-18; 48:18; 53:5; 54:1,10,13; 55:2,12; 57:1-2,19; 60:20; Jer 33:6; Eze 34:25; Hag 2:9; Mal 2:5; Lu 1:79; 2:14; Joh 7:38; 14:27; 16:33; 20:19; Ac 10:36; Ro 2:10; 5:1; 8:6; 10:15; 14:17; 15:13,33; 1Co 1:3; 2Co 1:2; Ga 1:3; 5:22; Eph 2:14-17; Php 4:7,9; Col 1:20; 3:15; 1Th 1:1; 2Th 3:16; 1Ti 1:2; 2Ti 1:2; Tit 1:4; Phm 1:3; Re 1:4. '

Thompson Chain Topics provides references for the word rest as: 'Rest, Enjoined (Physical): Ex 23:12; 31:15; 34:21; 35:2; Le 23:3; Mr 6:31. ThE REWARDS OF thE FAITHFUL: (Rest from the Labour of Life): Job 3:17; Isa 57:2; 2Th 1:7; Heb 4:9; Re 6:11; 14:13. Rest, Spiritual: the Divine Presence Gives: Ex 33:14; Ps 23:2. Vainly Sought in Escape from Trouble: Ps 55:6. True Response found in God: Ps 116:7; Isa 14:3. Lost by Stubbornness: Isa 28:12; 30:15. Found in Christ's Service: Mt 11:29. Appropriated by Faith: Heb 4:3. Eternal: Re 14:13.'

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'.

Please see the note for Galatians C2-S1 about the name of Titus. The functional definition is: 'The is one of only 3 men whom Paul called son and gave his character in the ministry to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 16:8; 20:1-6,8. and a. Ac 14:27; 1Co 16:9; Col 4:3; Re 3:7-8. See also on exp: Joh 13:21 he was. Ac 2:6 the multitude. Ac 10:27 and found. Ac 14:27 opened. Ac 16:8; 20:5 Troas. Ac 16:10 immediately. Ro 1:16 the gospel. 1Co 16:9 door. 2Co 12:18Titus. Col 4:3 that. Re 3:8an open.
Verse 13 no rest. 2Co 7:5-6. Titus. 2Co 8:6,16,23; 12:18; Ga 2:1,3; 2Ti 4:10; Tit 1:4. I went. Ac 20:1-2. General references. exp: Da 6:19. See also on exp: Ex 4:14 cometh. Joh 13:21 he was. Ac 16:10 immediately. Ac 19:22 Macedonia. Ac 21:6 taken. 2Co 7:5; 1Th 3:1 when. 2Co 7:6 comforted. Php 2:25 my brother. 1Th 3:2 our brother'.

Start of Chapter, Chapter Summary

C2-S12 (Verse 14) Paul obeyed Christ and received the triumph.

Now thanks be unto God,
which always causeth us to triumph in Christ,
and maketh manifest the savour of his knowledge by us in every place..

As pointed out in the note for This verse in the Lord Jesus Christ Study, we get the triumph only when we are in Christ. As shown by all of the verses which are found in the Relational Prepositions Study, the Bible uses the word in for when we are in a proper relationship. The Bible also teaches the doctrine of the Trinity which includes the doctrine that saved people have the Holy Spirit in them at all times, but that is different from having Christ in us at all times. God gave each of us a free will and will not take it away for any reason. If we, by our own free will, walk away from our personal relationship with Christ, then we will not be in Christ, nor will we have Christ in us, even though we are still saved and have the Holy Spirit in us. Thus, even those saved people who are in Christ will always...triumph in Christ, only some saved people experience the triumph that is in Christ because only some saved people are in Christ.

In addition, to that consideration, the note for This verse in the Lord Jesus Christ Study also explains the third phrase of: and maketh manifest the savour of his knowledge by us in every place. Basically, the savour is something that Pleases God. When we give his knowledge...in every place, God is well pleased, just as He is by a sacrifice which gives Him a savour, and God responds by blessing those people who did this service.

We find forms of the word thanks occurring 141 times in 136 verses of the Bible, 73 times in 72 verses of the New Testament, and in 2Corinthians, in: 1:8-11; our current sentence; 8:16 and 9:15. The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please also see the notes for 1Corinthians C14S19 and Ephesians 5:2 about the phrase giving of thanks.

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

Please see the note for 2:5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. While the word because is used when we have 'a reason that already exists', that reason does not have to be sufficient to bring legal suit. However, the Bible uses forms of the word cause for things which will end up in God's court if they are not resolved while we are still in the flesh. In our current sentence we are told that the promise of triumph in Christ has the force of God's law behind it.

Please see the note for Colossians 2:8 about the word triumph. Webster's 1828 Dictionary defines triumphing as: 'Celebrating victory with pomp; vanquishing; rejoicing for victory; insulting on an advantage'.

Please see the notes for Romans C3S20; Romans C16S33; 1John-Manifest about the word manifest. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

We find forms of the word savour occurring 57 times in 56 verses of the Bible and, in the New Testament, in: Matthew 5:13; 16:23; Mark 8:33; Luke 14:34; our current sentence; our next sentence and Ephesians 5:2. Webster's 1828 defines savor / savour as: 'n. L. sapor, sapio, to taste. 1. Taste or odor; something that perceptibly affects the org and of taste and smell; as the savor of an orange or rose; an ill savor; a sweet savor. I smell sweet savors - In Scripture, it usually denotes smell, scent, odor. Lev. 26. Eccles. 10. 2. the quality which renders a thing valuable; the quality which renders other bodies agreeable to the taste. If the salt hath lost its savor - Matt. 5. 3. In Scripture, character; reputation. Ex. 5. 4. Cause; occasion. 2Cor. 2. Sweet savor, in Scripture, denotes that which renders a thing acceptable to God, or his acceptance. Hence, to smell a sweet savor, is to accept the offering or service. Gen. 8.
SA'VOR, v.i. 1. to have a particular smell or taste. 2. to partake of the quality or nature of; or to have the appearance of. the answers savor of a humble spirit; or they savor of pride. I have rejected every thing that savors of party.
SA'VOR, v.t. 1. to like; to taste or smell with pleasure. 2. to like; to delight in; to favor. Matt. 16.'. Basically, the savour is something that Pleases God. When we give his knowledge...in every place, God is well pleased, just as He is by a sacrifice which gives Him a savour, and God responds by blessing those people who did this service.

Thompson Chain Topics provides links for Sweet Savour as: 'Ge 8:21; Ex 29:18; Le 1:9; Nu 15:7; Ezr 6:10; 2Co 2:15; Eph 5:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thanks. 2Co 1:11; 8:16; 9:15; Eph 5:20; 1Th 3:9; Re 7:12 exp: 1Co 15:57. which. Ps 106:47; 148:14; Ro 8:37; 1Co 15:37. The savour. 2Co 2:15-16; Song 1:3; Ro 15:19; Col 1:6,23. General references. exp: Ps 92:4; Lu 1:46. See also on exp: Nu 23:21 the shout. 1Ch 29:13 we thank. Ps 45:8All. Ps 71:21 comfort. Ps 106:47 to give. Ps 108:13 tread. Song 3:6 perfumed. Song 7:8the smell. Ho 14:6 his smell. Mt 12:20 till. Joh 15:22 they. Ac 4:4 many. Ac 28:15 he thanked. Ro 1:13 even. Ro 1:16 for it is. Ro 8:37 Nay. Ro 15:17 whereof. 1Co 1:14 thank. 1Co 15:31 your. 2Co 3:4 such. 2Co 7:4 I am filled. 2Co 7:6 that comforteth. Php 1:20 with. Php 2:1 any consolation. Col 1:10 increasing. Col 1:27 whom. Col 4:4 as. 1Th 3:9 what. Re 11:17 We give'.

Start of Chapter, Chapter Summary

C2-S13 (Verse 15-16) God uses our life one way to help the saved and another way to condemn the lost.

Equivalent Section: Our witness makes us a sweet savour to God.

For we are unto God a sweet savour of Christ,
in them that are saved,
and in them that perish:.

Equivalent Section: God is pleased in His judgment because of our witness.

To the one we are the savour of death unto death;
and to the other the savour of life unto life..

Please see the note for This verse in the Lord Jesus Christ Study, for the explanation of what this sentence is saying. Please note that our witness must be of Christ for it to be a sweet savour...unto God. The word of means 'belongs to'. Thus, we must give the witness that 'belongs to' Christ in order for it to be unto God a sweet savour of Christ.

Please also see the Message called A sweet savour of Christ for the application of these verses in the life of the believer.

The phrases of: death unto death and life unto life are both phrases that most people don't think about. In fact, I've found that many people who study the Bible don't even realize that these phrases are here. While these phrases are explained in the note already mentioned, I wanted to bring them to the reader's attention because, I assume, many readers don't always follow the links provided. That's OK, in fact it is one of the reasons why this site is designed in a modular manner.

The same sentence / verse can be viewed from different perspectives (God's view, our view, etc). The full interpretation must incorporate all of these various true views, but most people find that to be 'Too Much Information'. Thus, the modular design tries to allow someone to look at one perspective and skip others, if they wish, while also providing a lot of study material to the person who desired to do a deeper study. With that in mind, we can say that it is God Who determines death and life. That is why these subjects are dealt with in the Study which deals with the different roles of the Son of God. However, since death and life also affect us, there can be a different perspective from our point of view. That different perspective will be dealt with below.

Most people think of death as being a 'one-time-event'. However, the word unto means 'up to and including'. Thus, the phrase death unto death allows death to work in us but to also stop short of the 'one-time-event' that most people think of as being death. Various legal systems use different methods to determine if someone is legally dead. Yet each of those methods fail some of the time and declare someone to be dead, even though they are later proven to be still alive. The problem is that our legal systems consider death to be a 'one-time-event' and, therefore, use measurements which work for a 'one-time-event'. While these methods of measurement work for a 'one-time-event', they can not always work for an 'ongoing process'. This mismatch between the method of measurement and what is being measured explains the failure of any legal method for determining the time of death.

If you seriously consider what is called 'terminal cancer', then you should be able to understand how we can have death working in someone's body even though they have not yet reached the 'one-time-event' that most people think of as being death. With that in mind, the reader should be able to understand why I say that: basically, death, in the Bible, can be defined as: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. We see this process of corruption in our body, our soul and in our spirit.

With this in mind, we can now look at our phrase death unto death. The grammar makes it clear that death is working within us even before the 'one-time-event'. When we think about all of the preaching about the difference between physical death and spiritual death, the reader should be able to see that this ongoing process of corruption can be seen in our body, our soul and in our spirit. With that truth in mind, the reader might want to look at the note for This verse, within the Lord Jesus Christ Study, to see how God deals with this ongoing process.

Regardless of looking at that note or not, we must also consider the phrase life unto life. When a baby is born it is physically smaller than an adult. The baby increases physical life by eating food which came from living things. Thus, we increase physical life by adding life unto life. Likewise, when we receive spiritual life it is called being born again. Also like physical life, we increase spiritual life by adding life unto life. That is: God adds more spiritual life to our existing spiritual life as we obey Him and let Christ live in and through our physical life.

Please see the note above for the word savour. The King James Bible Companion defines savour as: 'Smell; taste; odor. Ge 8:21'. Basically, the savour is something that Pleases God. When we give his knowledge...in every place, God is well pleased, just as He is by a sacrifice which gives Him a savour, and God responds by blessing those people who did this service.

We find forms of the word save occurring 359 times in 347 verses of the Bible, 127 times in 121 verses of the New Testament, and in 2Corinthians, in: our current sentence and 11:24. 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 Word Study on Salvation for links to every place in the Bible where we find forms of this word along with dictionary definitions and links from other commentators. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see the verses in the New Testament. Summary on the name / role about the word Saviour. Please also see the note for James 1:21 about the phrase save your soul.

We find forms of the word perish occurring 156 times in 153 verses of the Bible, 40 times in the New Testament, and in 2Corinthians, in: our current sentence and 4:16. Webster's 1828 dictionary defines perish as: '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'. 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).

We find forms of the words die /dead /death occurring 1062 times in 940 verses of the Bible, 375 times in 322 verses of the New Testament, and in 2Corinthians, in: 1:8-11; current sentence; 3:7; 4:11; 4:12; 5:14; 7:3; 7:10 and 11:23. Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Basically, death, in the Bible, can be defined as: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. We see this process of corruption in our body, our soul and in our spirit.

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 2Corinthians, in: 1:8; our current sentence; 3:3; 3:6; 4:10; 4:11; 4:12; 5:4; 5:15; 6:9; 6:16; 7:3; 13:4; 13:4 and 13:11. 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. 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: 'a sweet. Ge 8:21; Ex 29:18,25; Eze 20:41; Eph 5:2; Php 4:18exp: Le 1:9. in them. 2Co 4:3-4; Isa 49:5-6; 1Co 1:18; 2Th 2:10. General references. exp: Ex 14:20. See also on exp: Ge 8:21 smelled. Ex 5:21 our savour. Nu 28:2 for a sweet savour unto me. Ps 45:8All. Pr 27:9 Ointment. Song 1:3; 2Co 2:14 the savour. Song 3:6 perfumed. Isa 49:4 yet. Eze 2:5 whether. Eze 3:19 but thou. Eze 33:9 thou hast. Ho 11:2 they called. Ho 14:6 his smell. Ho 14:9 but. Mic 5:8as a lion. Lu 2:34 set. Lu 10:6 it shall. Lu 12:47 knew. Joh 3:19 this. Joh 12:48the word. Joh 15:22 they. Ac 4:4 many. Ro 1:16 for it is. Ro 15:17 whereof. 1Co 1:18to. 1Co 15:2 ye are. 2Co 4:3 it is. Eph 5:2 for a. Php 1:20 with. Php 4:18an. Col 4:4 as. 1Ti 5:8and is. 1Pe 3:20 by.
Verse 16 the savour of death. Lu 2:34; Joh 9:39; Ac 13:45-47; 20:26-27; 1Pe 2:7-8. General references. exp: Ex 3:11; 14:20; Nu 11:14; De 1:12; Mt 10:13. See also on exp: Ex 4:21 I will harden. Ex 5:21 our savour. Nu 5:27 if she be defiled. 1Ki 3:9 who is able. 1Ch 15:26 God. 2Ch 1:10 for who can. Ps 45:8All. Pr 18:21 Death. Pr 27:9 Ointment. Song 1:3; 2Co 2:14 the savour. Song 3:6 perfumed. Isa 6:10 the heart. Isa 28:13; 2Co 3:5 that. Jer 23:29 like as. Eze 2:5 whether. Eze 3:19 but thou. Eze 33:9 thou hast. Ho 11:2 they called. Ho 14:9 but. Mic 5:8as a lion. Lu 10:6 it shall. Lu 12:47 knew. Joh 3:19 this. Joh 9:39 for. Joh 12:48the word. Joh 15:22 they. Ac 4:4 many. Ro 1:16 for it is. Ro 15:17 whereof. 1Co 1:18to. 2Co 4:3 it is. 2Co 7:9 that ye. Php 1:20 with. Php 4:18an. Col 4:4 as. 1Ti 5:8and is. Jas 1:5 any. 1Pe 2:8a stone. 1Pe 3:20 by'.

Start of Chapter, Chapter Summary

C2-S14 (Verse 16) And who is sufficient for these things?

Please see the note for 2:6 for links to where Sufficient is used in the Bible. The functional Biblical definition is: 'Enough; equal to the end proposed; adequate to wants'.

Our sentence starts with the word And, which adds our sentence to the prior sentence. The these things of our current sentence is referring to how God works through our relationship with Christ to provide the things that are of Christ to others as we preach and witness to them. The question of our current sentence points out that we can't always understand what God does, especially when He is working as described in the prior sentence.

When Paul asks this question it is to make us think and realize that no man can understand these things within his own fleshly or worldly wisdom (1Corinthians C1 through C3). The obvious answer is that God revealed this truth to Paul. God reveals some things to some people that He does not reveal to others and some people refuse to consider what God reveals to them. Paul, apparently, received this revelation because he obeyed God even when his obedience upset these saved people who were members of the church in Corinth. Personally, I've also found that the more you obey God the more of His truth that He reveals to you. Please also see the note for the next sentence which starts with For and tells us why God revealed this truth to Paul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. 2Co 3:5-6; 12:11; 1Co 15:10'.

C2-S15 (Verse 17) Why God revealed this truth to Paul.

Equivalent Section: What others did but Paul did not do.

For we are not as many,
which corrupt the word of God :.

Equivalent Section: How Paul did treat the word of God.

but as of sincerity,
but as of God,
in the sight of God speak we in Christ..

Our sentence starts with the word For and tells us why God revealed the truth of the prior two sentences to Paul. Our First Equivalent Section tells us that Paul did not corrupt the word of God like many people do. Our Second Equivalent Section tells us that what Paul did was the opposite of corrupt the word of God. (Notice that the colon is followed by the word but.) thus, our sentence tells us actions which will corrupt the word of God.

Our sentence makes corrupting the word of God the exact opposite of speaking with sincerity, and the exact opposite of being of God the exact opposite of being in Christ. Therefore, to speak about the word of God in any way that does not include all three of these requirements is to corrupt the word of God. That means if someone speaks about the word of God using only two, but not all three, they are corrupting the word of God to some extent. The more that they exclude any of these three items, the more that they corrupt the word of God. For example, many sincere preachers claim to be in Christ when they preach, but corrupt the word of God because they are not of God. This will be clearer after I define the terms involved.

Sincerity is defined by the Webster's 1828 Dictionary as: 'Honesty of mind or intention; freedom from simulation or hypocrisy. We may question a man's prudence, when we cannot question his sincerity. Freedom from hypocrisy, disguise or false pretense; as the sincerity of a declaration or of love.'

Being sincere does not make someone correct, but if they are wrong, they are honestly wrong and are not deliberately misrepresenting the truth. That is why sincerity is not a valid basis for determining truth. However, if someone is telling the truth then they will certainly be sincere. Jesus proclaimed that He will disown people who claimed to represent Him while not being sincere (Matthew 7:23)

Of God means 'belonging to God'. That means that the person realizes that God will judge them and their attitudes and their actions, especially when they claim to represent God. They also realize that they are not your own forye are bought with a price (1Corinthians 6:19-20; 2Corinthians 13:5).

Our third phrase is: in the sight of God speak we in Christ. Properly interpreting the word of God...in Christ requires us to first interpret it while using spiritual maturity. (Please see the note for This verse within the Lord Jesus Christ Study and also see the doctrine for being in Christ within the Relational Prepositions Study.)

1Timothy 3:6 tells us that a pastor is to be not a novice. However, in the sight of God speak we in Christ not only means having achieved spiritual maturity, but using that spiritual maturity to receive guidance from the Spirit of Christ (Romans 8:9) at the time that we are studying and when we are presenting the word of God. In spite of this requirement, many sincere God loving preachers have preached error because they preached what they have no personal experience with. For example, 1Timothy 3:2 and Titus 1:6 require the bishop and elders to be the husband of one wife because personal experience helps them to keep from preaching foolishness. Part of being in Christ is receiving the spiritual maturity to know what subjects you are qualified to speak upon and which subjects to leave for another to speak upon. A lot of the doctrinal foolishness that is preached as the word of God is from men who have not been spiritually matured in Christ through personal experience.

Another example of this error is when a 'good' preacher finds a verse in the Bible that has a phrase, or even a single word, that relates to what they want to say, and they then use that phrase of word as a jumping off place. They then preach something that is totally unrelated, or at least not in the context, of the word of God where they started from. They may even be preaching a Biblical truth, but if they are not using a place where the context of the word of God supports what they are preaching, then their preaching is not of God. They are just stealing the authority of the word of God to support what they want to say on their own.

Before you reject what I'm saying, consider all of the differences between religions that call themselves Christian. There can be only one correct interpretation of the Bible, but we have many claimed interpretations and each is presented as the truth. Not only have this caused confusion and harmed the plan of God, but it has caused the enemies to get bolder and bolder as they claim that there are many interpretations to the word of God and even claimed that there are many equal bibles. All of this started with the sincere Godly preacher preaching his own message, instead of what God said in the context that God gave it. Preaching your own message, while claiming that it is of God distorts the word of God.

I said earlier, 'Therefore, to speak, about the word of God, in a manner that does not include all three of these is to corrupt it'. I hope that my explanation of each of these three requirements show how each is required and how missing any one of them will corrupt the word of God. Of these three requirements, the one which is probably most important is: in the sight of God speak we in Christ. Please see the note for This verse within the Lord Jesus Christ Study for more details on this phrase and for how this sentence is tied to several others within this chapter by the use of the name of Christ.

Please see the note for 1Corinthians C9S36 about the word corrupt. It has the definition from Webster's 1828 and links from other commentators. We find forms of the word corrupt in 2Corinthians, in: our current sentence; 7:2 and 11:3. Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

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

Please see the note for 1:12 for the only other place where sincerity is used in this epistle. It also has links to other Studies which use this word. The true Biblical definition is: 'Honesty of mind or intention; freedom from simulation or hypocrisy'.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen. We find forms of the word see / sight / seen occurring 1234 times in 1225 verses of the Bible, 409 times in 369 verses of the New Testament, and in 2Corinthians, in: our current sentence; 3:12; 4:1-2; 4:18; 5:7; 7:12; 8:7; 11:18 and 11:19. 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.

Webster's 1828 dictionary defines sight as: 'the act of seeing; perception of objects by the eye; view; as, to gain sight of land; to have a sight of a landscape; to lose sight of a ship at sea. A cloud received him out of their sight. Acts 1. 2. the faculty of vision, or of perceiving objects by the instrumentality of the eyes. It has been doubted whether moles have sight. Milton lost his sight. the sight usually fails at of before fifty years of age. of loss of sight, of thee I most complain. 3. Open view; the state of admitting unobstructed vision; a being within the limits of vision. the harbor is in sight of the town. the shore of Long Island is in sight of New Haven. the White mountain is in plain sight at Portland, in Maine; a mountain is or is not within sight; an engagement at sea is within sight of land. 4. Notice from seeing; knowledge; as a letter intended for the sight of one person only. 5. Eye; the instrument of seeing. From the depth of hell they lift their sight. 6. An aperture through which objects are to be seen; or something to direct the vision; as the sight of a quadrant; the sight of a fowling piece or a rifle. 7. that which is beheld; a spectacle; a show; particularly, something wonderful. they never saw a sight so fair. Moses said, I will now turn aside and see the great sight, why the bush is not burned. Ex. 3. Fearful sights and great signs shall there be from Heaven. to take sight, to take aim; to look for purpose of directing a piece of artillery, etc'.

Thompson Chain Topics provides references for the word in God's sight as: 'Doing Evil: Jg 2:11; 4:1; 6:1; 10:6; 13:1; 1Ki 14:22; 15:26; 16:7; 2Ki 8:27; 13:2; 14:24; 15:9; 17:2; 23:32; 24:9. Doing Good: De 6:18; 12:25; 2Ki 12:2; Ac 10:31; 1Th 1:3; 1Ti 2:3; Heb 13:21; 1Jo 3:22.'

We find forms of the word speak occurring 667 times in 621 verses of the Bible, 222 times in 199 verses of the New Testament, and in 2Corinthians, in: our current sentence; 4:13; 6:13; 7:3; 8:8; 11:17; 11:21; 11:23; 12:19 and 13:3. Webster's 1828 dictionary defines speak as: 'v.i. pret. spoke, spake, nearly, obs. pp. spoke, spoken. It is easy to see that the root of this word is allied to that of beak peak, pick. 1. to utter words or articulate sounds, as human beings; to express thoughts by words. Children learn to speak at an early age. the org and may be so obstructed that a man may not be able to speak. Speak, Lord , for thy servant hearth. I Sam. 3. 2. to utter a speech, discourse or harangue; to utter thoughts in a public assembly. A man may be well informed on a subject, and yet to diffident to speak in public. Many of the nobility make them selves popular by speaking in parliament against those things which were most grateful to his majesty. 3. to talk; to express opinions; to dispute. An honest man, sir, is able to speak for himself, when the knave is not. 4. to discourse; to make mention of. Lucan speaks of a part of Cesar's army that came to him from the Leman lake. the Scripture speaks only of those to whom it speaks. 5. to give sound. Make all your trumpets speak'. 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.

Nave's Topical Bible provides references for the word speak as: 'EVIL: Ex 22:28; Job 19:18; Ps 10:7-8; 12:3-4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31-32; 11:11; 12:5-6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27-28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6-7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5; Ro 1:29-30; 3:13-14; 1Co 6:10; Eph 4:25,29,31; 5:4; Tit 1:10-11; 3:2; Jas 1:19,26; 3:5-6,8-10; 4:11; 1Pe 2:1; 3:9-10; 2Pe 2:7-8,10; Jude 1:8-10. FOLLY IN: Job 13:5; 16:3-4; 38:2; Pr 10:14; 12:23; 13:3; 14:3; 15:2,7,14; 18:6-7,13; 26:4,7,9; 29:11,20; 30:10; Ec 5:3,7; 10:13-14; Mt 12:36-37; Eph 5:4. WISDOM IN: Job 16:5; 27:4; Ps 15:1-3; 37:30; 39:1; 50:23; 77:12; 119:13,27,54,172; 141:3; 145:5-7,11-12; Pr 10:11,13,19-21,31-32; 11:12-14; 12:6,14,16-20,23; 13:2-3; 14:3; 15:1-2,4,7,23,26,28; 16:21-24; 17:7,27-28; 18:4,20; 19:1; 20:15; 21:23; 22:11; 24:6; 25:11,15; 26:5; 29:11; 31:26; Ec 3:7; 9:17; 10:12; 12:9-11; Am 5:13; Zep 3:13; Zec 8:16; Mt 12:35,37; Lu 6:45; Eph 4:22,25,29; Php 1:27; Col 4:6; Jas 1:19,26; 3:2,13; 1Pe 2:12; 3:15-16; Re 14:5.'

Thompson Chain Topics provides references for the word speak as: 'Speak the Word: the Bible Contains the Message to be Delivered: Jer 1:7,17; 11:2; Eze 2:7; 3:17; Ac 5:20; Tit 2:15. PREACHING: Christ the theme of: Ac 4:2; 8:5,35; 9:20; 10:36; 17:3; 1Co 1:23; 2Co 4:5. Enjoined: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Examples of: Mt 3:1; 9:35; Mr 16:20; Lu 9:6; Ac 28:31; Eph 2:17; 1Pe 3:19; 4:6; Re 14:6. Speaking, Evil: General References to: Ps 5:9; 10:7; 36:3; 55:21; Pr 12:18; 24:2; Mt 12:34; Ro 3:13; Jas 3:6. Warnings Against: Eph 4:31; Tit 3:1-2; Jas 3:6; 4:11; 1Pe 2:1; 3:10. Backbiting: Ps 15:3; 50:20; 101:5; Pr 25:23; Jer 9:4; Ro 1:30; 2Co 12:20. Vain Talk Condemned: Job 11:2; 15:3; Pr 10:19; 14:23; 29:11; Ec 5:3; 10:13; Eze 36:3; Tit 1:10. Talebearers Condemned: Le 19:16; Pr 11:13; 17:9; 18:8; 20:19; 26:20. The Tongue to be Restrained: Ps 34:13; Pr 13:3; 21:23; Jas 1:26; 1Pe 3:10. Whispering, Evil, general references to: Ps 41:7; Pr 16:28; 26:22; Ro 1:29; 2Co 12:20.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. 2Co 4:2; 11:13-15; Jer 5:31; 23:27-32; Mt 24:24; 1Ti 1:19-20; 4:1-3; 2Ti 2:6-18; 4:3-4; Tit 1:11; 2Pe 2:1-3; 1Jo 4:1; 2Jo 1:7-11; Jude 1:4; Re 2:14-15,20; 12:9; 19:20. corrupt. or, deal deceitfully with. 2Co 4:2. but as of sincerity. 2Co 1:12; 4:2; Ac 20:20,27; Heb 11:27. in. or, of. General references. exp: 1Th 2:3. See also on exp: 1Ki 22:14 what the Lord. 2Ch 18:13 even what my God. Job 36:4 my. Pr 13:17 wicked. Isa 1:22 wine. Jer 17:16; 1Co 4:2 that. Jer 23:28speak. Eze 2:5 whether. Eze 3:19 but thou. Eze 33:9 thou hast. Da 2:9 for. Mic 5:8as a lion. Mt 13:39 enemy. Mt 22:16 true. Mr 12:14 we know. Lu 20:21 sayest. Ac 4:4 many. Ro 10:17 and hearing. Ro 16:18by. 1Co 3:12 wood. 1Co 7:25 obtained. 2Co 1:12 Godly. 2Co 3:1 begin. 2Co 4:2; 8:21 not. 2Co 5:11 but. 2Co 6:4 in all. 2Co 7:12 that our. 2Co 11:3 so. 2Co 11:13 false. Ga 1:7 pervert. Eph 4:14 by the. Php 1:10 that ye may be. Php 1:16 not sincerely. Col 4:4 as. 1Th 1:3 in the. 1Th 2:5 a cloke. 2Th 2:10 deceivableness. Tit 2:7 uncorruptness. Heb 4:12 the word. 2Pe 1:16 we have. 2Pe 2:3 make'.

Start of Chapter, Chapter Summary

Chapter 3 Sentence-by-Sentence

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 1), C3-S3 (Verse 2-3), C3-S4 (Verse 4-6), C3-S5 (Verse 7-8), C3-S6 (Verse 9), C3-S7 (Verse 10), C3-S8 (Verse 11), C3-S9 (Verse 12-14), C3-S10 (Verse 15), C3-S11 (Verse 16), C3-S12 (Verse 17), C3-S13 (Verse 18).

The Chapter theme is: the Spirit of the Lord used Paul to change their lives.

Chapter Summary from Treasury of Scripture Knowledge.

1     Lest their false teachers should charge him with vain glory, he shows the faith and graces of the Corinthi and to be a sufficient commendation of his ministry.
6     Whereupon entering a comparison between the ministers of the law and of the gospel,
12   he proves that his ministry is so far the more excellent, as the gospel of life and liberty is more glorious than the law of condemnation.

Word Counts in Chapter.

GLORY (9), SPIRIT (7), WHICH (7), AS (6), AWAY (5), GLORIOUS (5), LORD (5).

The main thing which we get from these word counts is that we must have God's Holy Spirit directing our lives in order for God to get glory from our life.

C3-S1 (Verse 1) Do we begin again to commend ourselves?

Paul asks if he must introduce himself as a stranger might have to do. He started, in Chapter 1, by dealing with wrong attitudes. God always starts with our attitudes because if we don't have the right attitude then our actions can't be blessed. Further, many wrong attitude prevents right actions and also prevents us from learning from God. In Chapter 2 Paul dealt with things which he normally deals with in his opening chapter, such as telling them why he is writing to them. He ended that chapter by starting to deal with people who were acting like babies. Part of the reason that they were acting like babies was the influence from others who were telling lies about Paul in order to get these people to switch their loyalty to themselves. They were doing it so that they could become leaders of this church and have the church support themselves. Starting in this sentence Paul points out that he is not some stranger to them. They should know that Paul's character, attitudes and actions don't match what these liars are saying and indicating about Paul.

This epistle goes on and gives us a lot of Paul's personal testimony that he does not give anywhere else. It also tells us how to tell a true minister of God from a preacher of doctrine from the devil who claims to be a minister of God. What it all comes down to is honestly looking at evidence of their character and spirit while not accepting the claims from their mouth until their life proves to match their mouth.

Please see the note for Romans C16S1 about the word commend. The functional definition of commend is: 'To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend'. Within 2Corinthians We find this word in: our current sentence; 3:2; 4:2; 5:12; 10:12; 10:18 and 12:11.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'begin. 2Co 2:17; 5:12; 10:8,12; 12:11,19; 1Co 3:10; 4:15; 10:33. See also on exp: Ac 18:27 the brethren. Ro 15:18; 2Co 13:3 which. Ro 16:1 commend. 1Co 4:15; 9:2 for. 2Co 5:12 we. 2Co 10:12 we dare not. 2Co 10:14 we stretch not. 2Co 10:18not. 2Co 12:19 think. Ga 1:1 but'.

Start of Chapter, Chapter Summary

C3-S2 (Verse 1) Paul asks if they will insist on letters of commendation.

or need we,
as some others,
epistles of commendation to you,
or letters of commendation from you?.

Our sentence starts with Or and offers an alternative to the prior sentence. There were people who went to the church at Corinth and made false accusations against Paul. In these two sentences Paul is, effectively, asking the people of this church why they are treating him like a total stranger. They know him and his character because he led them to salvation and it was his teaching that brought them the spiritual maturity that they had. That is what our next sentence literally says. With their knowing Paul and his character as well as they did, they should have called these people the liars that they were and kicked them out of the church. In stead, they were making the people leaders and were getting mad at Paul when they should have been defending him and praying for him. In the chapters before this we see that Paul went to Macedonia for spiritual comfort. That was because he could get comfort these while he only got more problems to deal with at this church. This is evident if you just read the first two chapters, as you would a letter, and get the sense of the relationship between Paul and this church from what Paul wrote and how he wrote it.

In these first two sentences Paul is effectively asking them why they are treating him like they are. The church is our spiritual family. Imagine if you left your family to go to another land for about a year and when you returned your own brothers and sisters treated you like a total stranger and blocked the door while they asked you what you wanted. That is effectively how some of the people in this church were treating Paul. Just as you might ask your family 'What's with this?', so also does Paul ask the questions that we find in these first two sentences.

Please see the note for Philippians 4:19 about the word need. The functional definition is: 'to compel to want; to lack; to require, as supply or relief'. Please also see the note for Romans C13S8 about the phrase must needs.

Please see the note for 1Corinthians C5S8 for links to every place in the Bible where we find the word epistle. The functional definition of the word epistle is: 'letter'. The Biblical word is actually clearer because it can not be confused with a 'letter from an alphabet'. The or within our sentence lets us know that while some people might prefer the word epistle, while others preferred the word letter, these two words were used interchangeably. Yes, there probably was a technical difference between the definition of the two words in the past, but that distinction has been forgotten.

Please see the note for Romans C16S1 about the word commend. It has links to every verse in the Bible which use this word along with the definition from Webster's 1828 . The functional definition of commend is: 'To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend'

We find forms of the word letter occurring 71 times in 67 verses of the Bible, 22 times in 21 verses of the New Testament, and in 2Corinthians, in: our current sentence; 3:6; 7:8; 10:9; 10:10 and 10:11. Please also see the note for Romans C7S6 about the word letter. It has links to where this word is used in Romans, an explanation of how the word is used there and the definition from Webster's 1828 . The functional definition of letter is: 'the detailed portions of the law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'epistles. Ac 18:27; 1Co 16:3. See also on exp: Ac 18:27 the brethren. Ro 15:18; 2Co 13:3 which. Ro 16:1 commend. 1Co 4:15; 9:2 for. 2Co 5:12 we. 2Co 10:12 we dare not. 2Co 10:14 we stretch not. 2Co 10:18not. 2Co 12:19 think. Ga 1:1 but'.

Start of Chapter, Chapter Summary

C3-S3 (Verse 2-3) Paul reminds them that, as saved believers, they personally are the epistle of Christ ministered by us.

Equivalent Section: Each and every one of them personally (ye) have a changed life that is seen by others.

Ye are our epistle written in our hearts,
known and read of all men:.

Equivalent Section: God worked through Paul to change their heart and life.

First Step: Each and every one of them personally (ye) have a changed life because of Paul.

Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us,
written not with ink,
but with the Spirit of the living God;.

Second Step: the personal change comes from a change of heart.

not in tables of stone,
but in fleshy tables of the heart..

The next sentence (3:4-6) starts with And, which adds it to this sentence. When we add these two sentences together we see that 2Corinthians 3:2-6 a single subject. In addition, the sentence after that starts with But, then three sentences start with For ('here's why'), after that we have a sentence starting with seeing, which provides a conclusion for all of these sentences. In addition, all of these sentences have links to notes that are in other Studies and those notes contain doctrine that is not within these notes. Please consider all of these notes together since they are directly tied to each other by the word of God.

These sentences answer the rhetorical question that Paul asks in 3:1. There, Paul essentially asks 'Why do I need letters of commendation from men when I have them from God?' He also asks 'Why are you believing these lies about me? Your knowledge of means my knowledge of you should carry more weight than any written recommendation (letter, Doctorate, etc) that anyone else has.' In these sentences we see that Paul is telling us that changed lives which are the result of Christ working through our ministry is the only proper measure of a Godly ministry. People in this church had been led into error by measuring ministries according to human given credentials instead of looking at how God worked through the ministry. We can see this by Paul using Christ twice within these two sentences and by his use of spirit twice and the Spirit of the living God once. Our sentences tell us that the thing we are to look at is how Christ works through the Spirit of the living God to change people's heart and spirit.

If you read 2:12-17, you see Paul starting to explain why he didn't visit them yet, as he planned to do and said that he planned in 1Corinthians 4:19 and 16:7. There, Paul told them that he planned to visit if the Lord permit. (Please see those notes and their linked notes within other Studies for more details on this doctrine.) In 1:13-24 Paul explained that he planned on going to them but the Lord did not permit him to do so. But people who were trying to steal Paul's ministry and authority did not tell these Corinthi and about what the Lord permitted but used Paul's not coming as an excuse to tell lies. This prompted Paul's questions of 3:1 and his responses in this sentence and the next sentence. After giving answers which relate to his opening question, Paul spends the remainder of the chapter explaining the spiritual principles which are the basis of what he says here. Thus, we see that our current sentence is related to all of this chapter.

If you read closely, it is apparent that the people who were trying to replace Paul were basing their claims upon some piece of paper from some source other than God, such as Jewish religious additions to the Bible. That is why I said earlier that they were using human given credentials instead of looking at how God worked through the ministry. Simply put: if we use the wrong thing to measure a ministry then we will be led into error and suffer the consequence.

The first part of Paul's answer to that question is our current sentence. Here, he tells us that character written in the fleshy tables of the heart...with the Spirit of the living God is far better than anything put on paper or even something carved in stone, such as the Mosaic Law and the 10 Commandments. People can lie on paper and stone. Over time, the true character of the heart reveals itself and fruit of the Spirit is more reliable than anything put on paper or stone. This sentence has two Equivalent Sections and each of those Equivalent Sections is talking about what other people read from the way we live. This sentence uses Christ as the role that the Son of God uses to accomplish these changes within our life. The fact is that the only way in which someone else can read the changes in our life is if we accept the ministry of Christ which brings that change. Not all saved people allow Christ to minister in their life. We have all seen people that we doubted their claim of salvation. But, because not all saved people allow Christ to make changes that can be seen by others, this verse uses Christ and not Christ Jesus or Jesus Christ. The next sentence (3:4-6) starts with And, which ties it to this sentence. This discussion is continued in the note below.

The First Equivalent Section of this sentence says that their (Paul's and Timothy and Silvanus 1:1, 19) [our epistle] love of the Corinthian church is known and read of all men. The Second Equivalent Section says that ye are manifestly declared to be the epistle of Christ because Christ worked through the ministry of these preachers to do the actual changing within the lives of these believers. Paul wants them to acknowledge that their personal changed life was due to the spiritual maturity from Christ. The equivalency of our sentence tells us that, while Christ and the Spirit of the living God do the actual work, they do it through the ministry of men. Paul and Timothy and Silvanus made their lives available to God so that God could minister to others through their lives. God gives His ministers credit for such work because few people do actually make their lives available to God. God also expects us to give suck people credit, as we see in our First Equivalent Section. God does this for several reasons but one of the most important is the contextual message of this chapter and epistle. If we refuse to acknowledge the people that God actually works through, then we will follow ministers of Satan into doctrinal error.

Moving on to our Second Equivalent Section, we see the same truth expressed another way. Basically, the people in the Corinthian church had nothing lovable in their lives until Christ spiritually matured them. The fact that Paul and Timothy and Silvanus loved them was one evidence of their changed nature. The fact that everyone could see (manifestly declared) the change in the way they lived was also evidence of Christ spiritually maturing them. Basically, this verse says that a changed life displaying spiritual maturity due to the ministry of Christ is far better credentials than any piece of paper, including the title of 'Pope' or some Doctorate of theology. It is also saying that a life which displays a changed spirit due to the ministry of Christ is far better than perfect obedience to the '10 Commandments' or all off the Mosaic Law (tables of stone). In addition, please note that this change was brought by the Spirit of the living God which is contrasted with dead unchanging stone. A basic truth is that life always changes while dead things do not move or change of their own volition. Any change which can be seen must have been caused by some form of life and when there is no change at all that indicates a condition of death.

The true word of God is spiritually alive and those who are truly 'alive in Christ' are constantly finding new and different things in the word of God that they never saw before, even though they may have read that same part of the Bible 100 or more times. The true Bible is not a dead fixed book but one that is spiritually alive so that the living Spirit of God can constantly bring new truths to the child off God who has spiritually matured to the point that they can handle a truth that was always in the word of God but was hid by the Spirit of God because the child of God was not ready for the truth yet. Our spiritual maturing is personal and unique for each saved person and is accomplished through the personal ministry of the Son of God through His role as Christ.

Please see the note for 1Corinthians C5S8 about the word epistle. It has links to every place in the Bible where We find this word along with a discussion of it and the true Biblical definition. The functional definition of the word epistle is: 'letter'. The Biblical word is actually clearer because it can not be confused with a 'letter from an alphabet'. The true Biblical 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 see the notes for 1:13-14 and 1Timothy 4:13 about the word read. The functional definition of the word read is: 'Getting the meaning of what was written into the mind. this can be done orally or silently'.

Please see the notes for Romans C16S33; 1John-Manifest about the word manifest. Please see the notes for Romans C3S20 about the word manifested. We find forms of the word manifest occurring 52 times in 49 verses of the New Testament with Ecclesiastes 3:18 being the only verse in the Old Testament. Within 2Corinthians, in: our current sentence; 4:10; 4:11; 5:11 and 11:6. The functional definition of manifest is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

Please see the note for 1Corinthians 1:11 about the word declared. It has links to every place in the New Testament where we find forms of this word. We only find it within 2Corinthians in our current sentence and 8:19. The functional definition is: 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

We find forms of the word minister occurring 207 times in 191 verses of the Bible, 101 times in 91 verses of the New Testament, and in 2Corinthians, in: our current sentence; our next sentence; 3:6; 3:7-8; 3:9; 4:1; 5:18; 6:3-4; 8:4; 8:19-20; 9:1; 9:10; 9:12-13; 11:15 and 11:23. The functional definition of minister is: ' a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. In addition, please see the note for 1Corinthians C12S5 about the word administration. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

We find forms of the word ink used only 4 tines in the Bible, in: Jeremiah 36:18; our current sentence; 2John 1:12 and 3John 1:13. Webster's 1828 dictionary defines ink as: 'A black liquor or substance used for writing, generally made of an infusion of galls, copperas and gum-Arabic. 1. Any liquor used for writing or forming letters, as red ink, etc. 2. A pigment. Printing ink is made by boiling lintseed oil, and burning it about a minute, and mixing it with lampblack, with an addition of soap and rosin. Ink for the rolling press, is made with lintseed oil burnt as above, and mixed with Frankfort black. Indian ink, from China, is composed of lampblack, and size or animal glue. Sympathetic ink, a liquor used in writing, which exhibits no color or appearance till some other means are used, such as holding it to the fire, or rubbing something over it. INK, v.t. to black or daub with ink'.

The word table, in our current sentence, does not match the meaning which is commonly associated with this word within the Bible and in normal conversation. The usage in our sentence which does match the common usage is: 'the self-supporting surface used to hold items which are meant to be consumed'. In the case of the tables of stone they held the '10 commandments', which were meant to be spiritually consumed by man. In the case of the fleshy tables of the heart, they are to hold the personal spiritual commandments given to saved people for the spiritual consumption of other people with the intention of causing those other people to grow spiritually.

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

The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the notes for Romans C8S1; Galatians C6S8 and Philippians 1:22 about the word flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for Romans C8S7 about the phrase after the flesh.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. 1Co 3:10; 9:1-2. in. 2Co 7:3; 11:11; 12:15; Php 1:7. known. Ro 1:8; 1Co 9:2; 1Th 1:8. See also on exp: De 27:3 thou shalt. Ac 18:27 the brethren. Ro 15:18; 2Co 13:3 which. 1Co 3:6 God. 1Co 4:15; 9:2 for. 2Co 7:3 ye. 2Co 10:14 we stretch not. Ga 1:1 but. Php 1:7 because. Phm 1:19 how thou.
Verse 3 the epistle. Ex 31:18; Re 2:1,8,12,18; 3:1,7,14,22. ministered. 1Co 8:5-10. The living. 2Co 6:16; Jos 3:10; 1Sa 17:26; Ps 42:2; 84:2; Jer 10:10; Da 6:26; Mt 16:16; 1Th 1:9; Heb 9:14 exp: 1Ti 3:15. not. Ex 24:12; 34:1. but. Ps 40:8; Jer 31:33; Eze 11:19; 36:25-27; Heb 8:10; 10:16 exp: Ga 1:1. General references. exp: Ex 32:16; Pr 6:21; 7:3. See also on exp: Ex 24:12 tables. Ex 31:18gave. De 6:6 shall be. De 9:10 written with. De 27:3 thou shalt. Ps 40:8yea. Pr 3:3 write. Isa 51:7 in whose. Jer 17:1 graven. Jer 31:33 I will. Eze 36:26 the stony. Zec 3:9 I will engrave. Ro 15:18; 2Co 13:3 which. 1Co 3:6 God. 1Co 4:15; 9:2 for. 2Co 3:7 written. 2Co 6:6 by the. 2Co 10:14 we stretch not. Heb 8:10 I will put'.

Start of Chapter, Chapter Summary

C3-S4 (Verse 4-6) Why Paul trusts that what he said in the prior sentence is true.

Equivalent Section: Paul's trust is in God.

And such trust have we through Christ to God -ward:.

Equivalent Section: How God fulfills that trust.

First Step: Recognize our own failings.

Not that we are sufficient of ourselves to think anything as of ourselves;.

Second Step: Realize God's ability.

but our sufficiency is of God;.

Third Step: Recognize how God works through us.

Who also hath made us able ministers of the new testament;.

Fourth Step: Recognize how God works in us.

not of the letter,
but of the spirit :.

Equivalent Section: Why all of this is true.

for the letter killeth,
but the spirit giveth life..

This sentence and the prior sentence answer the rhetorical question which Paul asks in 3:1. There, Paul essentially asks 'Why do I need letters of commendation from men when I have them from God?' He also asks 'Why are you believing these lies about me? Your knowledge of means my knowledge of you should carry more weight than any written recommendation (letter, Doctorate, etc) that anyone else has.' Since this sentence starts with the word and, it is directly tied to the prior sentence. When we add these two sentences together we see that 2Corinthians 3:2-6 a single subject. In addition, the sentence after that starts with But, then three sentences start with For ('here's why'), after that we have a sentence starting with seeing, which provides a conclusion for all of these sentences. In addition, all of these sentences have links to notes that are in other Studies and those notes contain doctrine that is not within these notes. Please consider all of these notes together since they are directly tied to each other by the word of God.

Please be sure to consider both of these sentence and all related notes together in order to understand the full context.

God made Paul a minister...of the spirit and Paul expects that spirit from God to remind them of their relationship with Paul. This spirit (lowercase) is our spirit which has been changed by the influence of God's Holy Spirit. We see this truth by adding our current sentence to the prior sentence (because our current sentence starts with the word And) and then looking at the message of the combined sentences. (For example, we see the work of God's Holy Spirit mentioned in the prior sentence.) the considerations of the context and the combination of these two sentences was covered in the note above and will not be repeated here other than to tell the reader to be sure to look at all of the notes related to the prior sentence.

in this sentence, the third Equivalent Section is for the letter killeth, but the spirit giveth life. Letter here is used for written commandments, such as the Mosaic Law. That can be seen the other parts of this sentence as well as in other places of the New Testament that compare law to Spirit. Here (and elsewhere), Paul is saying that trying to keep laws for salvation or sanctification kills spiritual life but living a personal relationship with God, that is directed by the Spirit of God, brings spiritual life.

Our third Equivalent Section uses the lowercase spirit, which means it is talking about our spirit. As taught by Reformers Unanimous, there is a constant struggle between our flesh spirit for influence and control of our soul. This is what our third Equivalent Section is dealing with. As taught in Romans 7 and elsewhere: (For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death...I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. etc), our flesh uses law to get us to sin, which always ends up with death (killeth). This is the same doctrine that is expressed by the phrase for the letter killeth. However, when our spirit responds to directions from God's Holy Spirit, and gets our soul to follow God's Holy Spirit, God increases our spiritual life (but the spirit giveth life).

As said in the sentence outline, the third Equivalent Section tells us why what was said in the first two Equivalent Sections is true. The third Equivalent Section is known as a precept, which is 'a truth that never changes regardless of circumstances'. Our other Equivalent Sections show us how Paul and Timothy and Silvanus applied the truth of this precept in their lives. Thus, we have a precept and the application of the precept so that we know how to do the same within our own lives.

In our First Equivalent Section of this sentence Paul tells us And such trust have we through Christ to God-ward. The And adds this truth to that found in the prior sentence. (Please see the note above for those details.) the First Equivalent Section of the prior sentence was Ye are our epistle written in our hearts, known and read of all men. In our current sentence, which is added to the prior, Paul is telling us that he and Timothy and Silvanus are trusting God, through Christ, to make the change in the lives of these saved church members which will allow other people, including the lost, to read how God, working through Christ, changes the lives of saved people to make them holy and righteous. These two traits are the most visible evidence of our salvation and of our sanctification.

Our trust (to God-ward) is to be for our sanctification after our initial profession. That sanctification, as seen throughout the remainder of this chapter, is done by God through the ministry of Christ. That ministry is using the Spirit of God to direct each of us personally in a way that shows us how to set our life aside for God's use (sanctification to God-ward) and thereby provides for our personal spiritual maturity. Look at our Second Equivalent Section where Paul says Who also hath made us able ministers of the new testament; (and)...of the spirit. If God had not changed the lives of Paul and Timothy and Silvanus, then how did they become able ministers of the new testament; (and)...of the spirit? If God can do it for them then why not us? In fact, since God never changes (Malachi 3:6; Hebrews 13:8), why would God do this in the life of Paul and Timothy and Silvanus; and not do it in our life?

Look at our next sentence where we read about the ministration of the spirit which are done by God to our spirit. Then the sentence after that explains that such ministration of the spirit is the ministration of righteousness. Thus, we see that God working in the lives of saved people is His ministering righteousness and His ministration produces glory. As we continue through our chapter we also see that God's ministration also produces hope and clarity of mind and liberty and a changed life that makes us changed into the same image (of the Lord).

Please also look at the next few sentences where Paul explicitly contrasts following the Mosaic Law to following the Spirit of God in a personal way. Our chapter goes on to explain how people following the letter had a vail between their minds and the truth so that their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament. Obviously, if their minds were blinded, then the same happens to anyone else who is depending upon the reading of the old testament. However, our chapter also tells us which vail is done away in Christ. Thus, we need to be in Christ, and remain there, for this vail to remain done away. Our chapter, and our Equivalent Section, is telling us that we can trust to God to make these changes in our life if we continue to seek His power through Christ.

If you look at all that was pointed out, in our chapter, about how the spirit works, and how our chapter also contrasts this to how the letter fails to do the same, if should be obvious how the precept of our third Equivalent Section was the basis for the trust have we (Paul and Timothy and Silvanus) through Christ to God-ward. The reader should also be able to understand how this precept, of our third Equivalent Section, is also the basis for the things said throughout the remainder of our chapter.

Returning to our sentence, we now need to consider our Second Equivalent Section of this sentence. There, Paul says that there is nothing in our self (flesh) to be sufficient to provide or increase spiritual life. Everything that provides spiritual life comes from God (but our sufficiency is of God). In our Second Equivalent Section, Paul explains the difference between our fleshly insufficiency and God's sufficiency with Who also hath made us able ministers of the new testament; not of the letter, but of the spirit. If you look up every verse that talks about the New Testament, and every verse that talks about the New Covenant, you will find that all of these verses are talking about legal documents. These verses also tell us that the New Testament /New Covenant replaced the religious part of the Mosaic Law. Furthermore, these verses show that the New Testament /New Covenant is God placing His Spirit and the kingdom of God in our hearts, and not on paper or stone. So, within our Second Equivalent Section, when Paul says not of the letter, he is saying not of the religious part of the Mosaic Law. With this background, it should be clear that Paul is contrasting legalism and keeping the Mosaic Law to following God's Holy Spirit in a personal way.

That covers our Second Equivalent Section in a general way, now we need to look at the Steps within it. If you look at the titles of each Step, in the sentence outline above, you will see God's progressive Steps which take us from trusting in our own ability to be righteous by keeping religious laws to our actually becoming righteous through the work of God in and through our personal lives. As our sentence tells us, God does all of this through Christ. Please also see the notes for this sentence within the Lord Jesus Christ Study and within the Word Study on Spirit.

Please see the note in the Relational Prepositions Study about the phrase through Christ. The things which Paul is talking about, such as sufficiency and being able ministers of the new testament, are only through our relationship with Christ. Think of a mountain range and a tunnel through it. The mountain range is a barrier and in order to go through it, you must enter the barrier and come out on the other side. Likewise, Christ is a barrier keeping people from accessing God unless they first enter the ongoing personal relationship that the Bible identifies as Christ. It is only through this personal relationship that we have access to God and the blessings from God.

Please see the note for 2:6 for links to where Sufficient is used in the Bible. The functional Biblical definition is: 'Enough; equal to the end proposed; adequate to wants'.

Please see the note for 2Corinthians 12:19 about the word think. It has links to every place in this epistle where We find this word along with a link to a note with more details. The functional definition of it is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the note for Luke 1:23 about the word ministration. Webster's 1828 defines this word as: 'The act of performing service as a subordinate agent; agency; intervention for aid or service. --Because their widows were neglected in the daily ministrations. Acts.6. 1. Office of a minister; service; ecclesiastical function. As soon as the days of his ministration were ended. Luke 1'.

Please see the note for 3:2-3 about the words minister / ministry / administration. Our ministry is how we serve God. The functional definition of minister is: ' a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Romans C13S6 and 1Corinthians C3S5 about the word minister. The note in Romans provides the definition from Webster's 1828 and the note in 1Corinthians provides links from other commentators. In addition, please see the note for 1Corinthians C12S5 about the word administration. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

Please see the note for 1Corinthians 11:25 about the word testament. It has links to every place in the Bible where We find this word, a definition and a small explanation of why this definition does not match what most people think the definition is. The functional definition of testament as: 'one half of the legal document called a Last Will and Testament'. The new Testament only replaced the religious part of the Mosaic Law.

Please see the note for 3:1 about the word letter. The functional definition of letter is: 'the detailed portions of the law'.

We find forms of the word kill occurring 223 times in 207 verses of the Bible, 85 times in 79 verses of the New Testament, and in 2Corinthians, in: our current sentence and 6:3-10. Please also see the notes for Romans C6S4 and Romans C13S12 about the word kill. Webster's 1828 dictionary defines kill as: 'to deprive of life, animal or vegetable, in any manner or by any means. to kill an animal or a plant, is to put an end to the vital functions, either by destroying or essentially injuring the org and necessary to life, or by causing them to cease from action. An animal may be killed by the sword or by poison, by disease or by suffocation. A strong solution of salt will kill plants. 2. to butcher; to slaughter for food; as, to kill an ox. 3. to quell; to applease; to calm; to still; as, in seamen's language, a shower of rain kills the wind.'

Please see the note for 2:15-16 about the words life / live. Basically, life is the opposite of death. Please also 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: 'such. 2Co 2:14; Php 1:6. God-ward. Ex 18:19; 1Th 1:8. See also on exp: Mt 13:52 scribe. Ro 15:17 whereof. 1Co 3:6 God. Php 4:13 can.
Verse 5 that. 2Co 2:16; 4:7; Ex 4:10; Joh 15:5 exp: 2Co 1:9. but. 2Co 12:9; Ex 4:11-16; Jer 1:6-10; Mt 10:19-20; Lu 21:15; 24:49; 1Co 3:6,10; 15:10; Php 2:13; 4:13; Jas 1:17. General references. exp: Ex 3:11; De 1:12. See also on exp: Ge 41:16 It is not. Jg 11:11 uttered. Jg 16:20 the Lord. 1Sa 17:45 in the name. 1Ki 3:9 who is able. 1Ch 15:26; 1Co 3:6; Php 2:13 God. 1Ch 29:14 who am I. 2Ch 1:10 for who can. Ne 7:5 put into mine. Ps 18:32 girdeth. Ps 78:72 guided. Ps 119:125 give. Mt 13:52 scribe. Ac 3:12 as. Ac 20:19 with all. Ro 1:5 we have. Ro 15:17 whereof. 1Co 12:3 no man. 1Co 15:10 yet. 2Co 2:16; 1Ti 1:12 who. 2Co 10:4 mighty. 2Co 12:9 My grace. Ga 6:3 when. Php 4:13 can.
Verse 6 hath. 2Co 5:18-20; Mt 13:52; Ro 1:5; 1Co 3:5,10; 12:28; Eph 3:7; 4:11-12; Col 1:25-29; 1Ti 1:11-12; 4:6; 2Ti 1:11. The new. 2Co 3:14; Jer 31:31; Mt 26:28; Mr 14:24; Lu 22:20; 1Co 11:25; Heb 7:22; 8:6-10; 9:15-20; 12:24; 13:20 (margin). not. Ro 2:27-29; 7:6. For. 2Co 3:7,9; De 27:26; Ro 3:20; 4:15; 7:9-11; Ga 3:10-12,21. but the. Joh 6:63; Ro 8:2; 1Jo 1:1. giveth life. or, quickeneth. Joh 5:21; Ro 4:17; 1Co 15:45; Eph 2:1,5; 1Pe 3:18. See also on exp: 1Ch 26:8able men. Ps 78:72 guided. Ps 119:125 give. Jer 31:31; Eph 3:7 I. Joe 1:13 ye ministers. Mt 13:52 scribe. Joh 6:63 the spirit. Joh 6:63 the words. Ro 1:5 we have. Ro 2:27 by the. Ro 2:29; 8:2 spirit. Ro 6:14 under. Ro 7:5 which. Ro 7:6 serve. Ro 15:17; Col 1:23 whereof. 1Co 3:5; 2Co 11:23 ministers. 2Co 2:16; 1Ti 1:12 who. 2Co 3:7-8the ministration. 2Co 3:9 the ministration of condemnation. 2Co 3:11 much. 2Co 3:17 the Lord. 2Co 4:1 seeing. 2Co 4:7 that. 2Co 5:15 that they. 2Co 5:20 ambassadors. 2Co 6:4 as. 2Co 12:9 My grace. Ga 5:25 we. Col 2:13 he. 1Th 1:5 in word. 1Ti 4:6 a good. 2Ti 2:15 a workman. Heb 8:6 obtained. Heb 8:8a new'.

Start of Chapter, Chapter Summary

C3-S5 (Verse 7-8) God working through our spirit produces more glory than our obeying laws in our flesh.

Equivalent Section: Consider the glory of the Mosaic Law.

First Step: identify the glory of the Mosaic Law.

But if the ministration of death,
written and engraven in stones,
was glorious,
so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance;.

Second Step: identify what God did to the glory of the Mosaic Law.

which glory was to be done away:.

Equivalent Section: Consider the glory of the spirit.

How shall not the ministration of the spirit be rather glorious?.

Our sentence starts with the word But, which ties it to the prior two sentences while going in a different direction. The prior two sentences told us how God works in and through our personal lives, our heart and our spirit to make us able ministers of the new testament. Now our current sentence tells us that what was written and engraven in stones and was given through Moses ('the 10 Commandments and Mosaic Law'), are the ministration of death. WOW! think about that truth and then we will go on.

Our sentence has two Equivalent Sections which tell us to compare the glory of our keeping rules (laws) through the power of our flesh to the glory of God working through our spirit on a personal level. Our sentence and chapter tell us that keeping rules (laws) did have a glory, but that glory was to be done away. The doctrine of this Equivalent Section is explained by Paul, in detail, in Romans 7. Romans 7:14 tells us that the law is spiritual: but I am carnal, sold under sin. As a consequence, God did not get the glory that He should have received, from the Law, because people responded to their sinful flesh and obeyed the Law in their flesh instead of understanding, and obeying, the spiritual part of the law. As a result, God did away with the law and replaced it with the new testament, which is completely spiritual in nature. Thus, the new testament makes it easier for us to follow our spirit and when we do that God gets more glory.

The First Equivalent Section talks about a physical glory which we do not find in the Second Equivalent Section. The glory of the Second Equivalent Section is spiritual in nature. In the Old Testament, God used physical things, like the glory of the First Equivalent Section, to try and teach them about spiritual truths. In the new testament God gives us the indwelling Holy Spirit to directly teach our spirit. That (the ministration of the spirit) allows us to have greater spiritual understanding, if we are willing to listen, and produce more glory for God. That's why the Second Step of our First Equivalent Section tells us which glory was to be done away. God was willing to deal with the Jews directly, but they wanted Moses and a priesthood between themselves and God. So God gave them what they wanted even knowing that they could not live up to keeping the Mosaic Law. That's why, even under the Mosaic Law, God gave mercy and grace to people who dealt with Him by faith, like king David.

Our Second Equivalent Section has pretty much been discussed. It is what we have in the new testament and from it God gets much more glory.

We find forms of the word engraven occurring only 11 times in the Bible, in: Exodus 28:11 21 36 35:35 38:23 39:14 30 Zechariah 3:9 and our current sentence. Webster's 1828 dictionary defines engraven as: 'Cut or marked, as with a chisel or graver; imprinted; deeply impressed'.

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

We find the exact phrase children of Israel occurring 648 times in 604 verses of the Bible and, in the New Testament, in: Matthew 27:9; Luke 1:16; Acts 5:21; Acts 7:23, 37; Acts 9:15; Acts 10:36; Romans 9:27; our current sentence; 3:13; Hebrews 11:22; Revelation 2:14; Revelation 7:4; Revelation 21:12

Please see the notes for Galatians C4-S1 and Galatians C5-S14 about the word child. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for Galatians C4-S17 about the phrase My little children. Please see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. We find forms of the word child occurring 2038 times in 1079 verses of the Bible, 224 times in 206 verses of the New Testament, and in 2Corinthians, in: our current sentence; 3:13; 6:13 and 12:14. Webster's 1828 definition is in the note for notes for Galatians C4-S1 along with links from other commentators.

We find forms of the word Israel occurring 2601 times in 2319 verses of the Bible, 79 times in 77 verses of the New Testament, and in 2Corinthians, in: our current sentence; 3:13 and 11:22. The Bible uses Israel for: 'the Jews from a spiritual perspective'. The Bible uses Jacob for: 'the Jews from a physical perspective'. The Bible uses Jews for: 'the Jews with all perspectives included'. Easton's Bible Dictionary defines Israel as: 'the name conferred on Jacob after the great prayer-struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." (See Jacob.) this is the common name given to Jacob's descendants. the whole people of the twelve tribes are called "Israelites," the "children of Israel" (Jos 3:17; 7:25; Jg 8:27; Jer 3:21), and the "house of Israel" (Ex 16:31; 40:38). this name Israel is sometimes used emphatically for the true Israel (Ps 73:1; Isa 45:17; 49:3; Joh 1:47; Ro 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2Sa 2:9-10,17,28; 3:10,17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation'.

Thompson Chain Topics provides references for the word Israel as: 'Name given to Jacob: Ge 32:28; 35:10; 2Ki 17:34. Name given to God's choosen People: Ex 6:7; Nu 23:9; De 4:37; 2Sa 7:23; Ps 135:4; Isa 43:1; 45:4. A TYPE OF thE TRUE CHURCH when obedient: Called to Separation: Exalted to a High Position: De 26:19; 28:1,13; 32:13; 33:29; Isa 14:2; 45:14; 49:23; 60:14. Under the Special protection of Jehovah.: Victorious in Battle: Ge 14:15; Ex 14:30; Jos 6:20; 10:11; Jg 7:21; 1Sa 7:10; 11:11; 17:51; 2Sa 10:18; 23:10; 2Ch 20:27. Promised Special Immunity from Calamities: Ex 8:22; 9:6,26; 11:7; 12:13; 15:26; Ps 91:7; Mr 16:18. A Type of the Apostate Church when Disobedient: Lost the Joy of Divine Favour: Isa 24:11; Jer 7:34; 16:9; 25:10; La 5:15; Eze 26:13; Ho 2:11; Am 8:10; Re 18:23. Compared to an Unfruitful Vine: Ps 80:8; Isa 5:2; Jer 2:21; Eze 15:6; 17:6; 19:10; Ho 10:1. Characterized as an Adulteress: Jg 2:17; 8:27; 1Ch 5:25; Ps 106:39; Eze 6:9; 20:30; 23:35; Ho 4:12; 5:4; 9:1. Threatened with Reprobation: Le 26:17; De 28:15; 31:17; 1Ki 14:16; Jer 7:15; 15:1; Ho 9:17; 2Th 2:12. Became a By-word to Neighbouring Nations: De 28:37; 1Ki 9:7; Ps 44:14; Jer 24:9; Eze 22:4. Defeated in Battle: Jos 7:4; Jg 3:13; 1Sa 4:2,17; 31:3; 2Sa 1:4; Ps 44:10. Humbled into the Dust: Ex 1:13; Le 26:17; De 28:48; Jg 3:14; 6:2; 1Sa 17:11; 2Ki 17:20; Ezr 9:7; Ne 9:28; Isa 3:4; 51:23. Utterly Cut Off: Ho 9:17; Mt 21:43; Lu 14:24; 20:16; Ro 11:17. Carried into Bondage: Ex 1:11; 2:11,23; 5:4; Nu 20:15; Ps 105:25; Ac 7:6. Adultery of: Jg 2:17; 8:27; 1Ch 5:25; Ps 106:39; Eze 6:9; 20:30; 23:35; Ho 4:12; 5:4; 9:1. Bondage of: Ex 1:11; 2:11,23; 5:4; Nu 20:15; Ps 105:25; Ac 7:6. Became a By-word to Neighbouring Nations: De 28:37; 1Ki 9:7; Ps 44:14; Jer 24:9; Eze 22:4. Calamities of: 1Ki 14:25; 2Ki 14:13; 16:5; 24:10; 2Ch 25:23; Ps 79:1; La 1:1. Captivity of: foretold: De 28:36; 1Ki 14:15; Isa 39:7; Jer 13:19; Am 7:11; Lu 21:24. Fulfilment of Prophecies Concerning: 2Ki 15:29; 17:6; 18:11; 24:14; 25:11; 2Ch 28:5. Conquests of: (of the heathen by Israel): Jos 6:20; 8:24; 10:28,39; 11:8,23; 12:7; Jg 1:8; 3:30; 4:16; 8:28; 9:45; 11:33. Cut off: Ho 9:17; Mt 21:43; Lu 14:24; 20:16; Ro 11:17. Defeats of: Jos 7:4; Jg 3:13; 1Sa 4:2,17; 31:3; 2Sa 1:4; Ps 44:10. Defence of in battle: Promised to Believers: 2Ch 16:9; Ps 34:7; 41:2; 91:4; 125:2; Zec 2:5; Lu 21:18. Examples of: Ge 35:5; Ex 14:20; 2Ki 6:17; Ezr 8:31; Da 6:22; Re 7:3. Dispersion of: Le 26:33; Ne 1:8; Es 3:8; Ps 44:11; Eze 6:8; 36:19; Joh 7:35; Jas 1:1. Exalted: De 26:19; 28:1,13; 32:13; 33:29; Isa 14:2; 45:14; 49:23; 60:14. Under the Special protection of Jehovah.: Humbled into the Dust: Ex 1:13; Le 26:17; De 28:48; Jg 3:14; 6:2; 1Sa 17:11; 2Ki 17:20; Ezr 9:7; Ne 9:28; Isa 3:4; 51:23. Inheritance of: Le 20:24; De 1:38; Jos 1:6; 12:6; 13:6; 14:2; 24:28. Joy of, Departed: Isa 24:11; Jer 7:34; 16:9; 25:10; La 5:15; Eze 26:13; Ho 2:11; Am 8:10; Re 18:23. Judges of: General References to: Ex 18:13; De 1:16; 16:18; 25:1; 1Sa 2:25; 7:16; 2Ch 19:5; Mt 5:25; Lu 18:2. Names of the Rulers before Saul was Anointed king: 1. Othniel: Jg 3:9. 2. Ehud: Jg 3:15. 3. Shamgar: Jg 3:31. 4. Deborah: Jg 4:5. 5. Gideon: Jg 6:36. 6. Abimelech: Jg 9:1. 7. Tola: Jg 10:1. 8. Jair: Jg 10:3. 9. Jephthah: Jg 11:11. 10. Ibzan: Jg 12:8. 11. Elon: Jg 12:11. 12. Abdon: Jg 12:13. 13. Samson: Jg 16:30. 14. Eli: 1Sa 4:18. 15. Samuel: 1Sa 7:15. Kings before the Division of the Kingdom: 1. Jeroboam (1): 1Ki 11:28. 2. Nadab: 1Ki 14:20. 3. Baasha: 1Ki 15:16. 4. Elah: 1Ki 16:8. 5. Zimri: 1Ki 16:15. 6. Omri: 1Ki 16:16. 7. Ahab: 1Ki 16:29. 8. Ahaziah (b): 1Ki 22:40. 9. Jehoram (b), or Joram: 2Ki 1:17. 10. Jehu: 1Ki 19:16. 11. Jehoahaz (a): 2Ki 10:35. 12. Jehoash (b): 2Ki 13:10. 13. Jeroboam (2): 2Ki 14:23. 14. Zachariah: 2Ki 14:29. 15. Shallum (a): 2Ki 15:10. 16. Menahem: 2Ki 15:14. 17. Pekahiah: 2Ki 15:23. 18. Pekah: 2Ki 15:25. 19. Hoshea: 2Ki 15:30. KINGS OF JUDAH: 1. Rehoboam: 1Ki 11:43. 2. Abijam, or Abijah: 1Ki 14:31. 3. Asa: 1Ki 15:8. 4. Jehoshaphat: 1Ki 15:24. 5. Jehoram (a): 2Ch 21:1. 6. Ahaziah (a): 2Ki 8:25. 7. Athaliah (Queen): 2Ki 8:26. 8. Joash, or Jehoash (a): 2Ki 11:2. 9. Amaziah: 2Ki 14:1. 10. Uzziah, or Azariah: 2Ki 14:21. 11. Jotham: 2Ki 15:5. 12. Ahaz: 2Ki 15:38. 13. Hezekiah: 2Ki 16:20. 14. Manasseh: 2Ki 21:1. 15. Amon: 2Ki 21:19. 16. Josiah: 1Ki 13:2. 17. Jehoahaz (c), or Shallum: 2Ki 23:30. 18. Jehoiakim: 2Ki 23:34. 19. Jehoiachin, or Jeconiah: 2Ki 24:6. 20. Zedekiah, or Mattaniah: 2Ki 24:17. Murmurings of: Ex 14:11; 15:24; 16:2; 17:3; Nu 11:1; 14:27; 20:3; 21:5; Ps 77:3; Jude 1:16. Persecution of: 2Ki 16:6; Es 3:13; Ps 74:8; 83:4; Da 3:8; Ac 16:20; 18:2. Promises to: (Promised Special Immunity from Calamities): Ex 8:22; 9:6,26; 11:7; 12:13; 15:26; Ps 91:7; Mr 16:18. Remnant of: Isa 1:9; 4:3; 11:16; 37:4; Jer 6:9; 23:3; 31:7; Eze 14:22; Mic 2:12; Zep 2:9; Ro 9:27; 11:5. Reprobation of: Le 26:17; De 28:15; 31:17; 1Ki 14:16; Jer 7:15; 15:1; Ho 9:17; 2Th 2:12. Restoration of: Isa 1:26; 11:12; 27:13; 33:20; 40:2; 49:22; 60:10; Eze 20:40; 36:8; Zec 1:17; 10:6; 14:11; Mal 3:4. Return of: De 30:3; Isa 11:11; Jer 16:15; 23:3; Zep 3:20; Zec 10:10 : Of Israel from the heathen, enjoined: Ex 33:16; Le 20:26; Nu 23:9; De 7:2; Jos 23:7; Jg 2:2; Ezr 9:12; 10:11; Jer 15:19. Theocracy of: Ex 19:8; Nu 9:18; De 29:12; Jg 8:23; 1Sa 8:7; 12:12. Victories of: Ge 14:15; Ex 14:30; Jos 6:20; 10:11; Jg 7:21; 1Sa 7:10; 11:11; 17:51; 2Sa 10:18; 23:10; 2Ch 20:27. Vine, a: Ps 80:8; Isa 5:2; Jer 2:21; Eze 15:6; 17:6; 19:10; Ho 10:1.'

Nave's Topical Bible provides references for the word Israel as: 'A name given to Jacob: Ge 32:24-32; 2Ki 17:34; Ho 12:3-4. 2. A name of the Messiah in prophecy: L Isa 49:3. 3. A name given to the descendants of Jacob, a nation: Also called ISRAELITES, and HEBREWS: Ge 43:32; Ex 1:15; 9:7; 10:3; 21:2; Le 23:42; Jos 13:6. Etc 1Sa 4:6; 13:3,19; 14:11,21; Php 3:5. (TRIBES OF ISRAEL were named after the sons of Jacob) (Usually, in lists, the names of Levi and Joseph, two sons of Jacob, do not appear). The descendants of Levi were consecrated to the rites of religion, and the two sons of Joseph, Ephraim and Manasseh, were adopted by Jacob in Joseph's place: Ge 48:5; Jos 14:4. And their names appear in the catalogues of tribes instead of those of Levi and Joseph, as follows, ASHER, BENJAMIN, DAN, EPHRAIM, GAD, ISSACHAR, JUDAH, MANASSEH, NAPHTALI, REUBEN, SIMEON, ZEBULUN: Names of, seen in John's vision, on the gates of the New Jerusalem: Re 21:12. Prophecies concerning: Ge 15:5,13; 25:23; 26:4; 27:28-29,40; 48:19; 49; De 33. Prophecies about the multitude of: Ge 13:16; 15:5; 22:17; 26:4; 28:14. Prophecies of their captivity in Egypt: Ge 15:13-14; Ac 7:6-7. Divided into families, each of which had a chief: Nu 25:14; 26; 36:1; Jos 7:14; 1Ch 4; 5; 6; 7; 8. Number of, who went into Egypt: Ge 46:8-27; Ex 1:5; De 10:22; Ac 7:14. Number of, at the time of the exodus: Ex 12:37-38; Ge 47:27; Ex 1:7-20; Ps 105:24; Ac 7:17. Number of, fit for military service when they left Egypt: Ex 12:37. Number of, at Sinai, by tribes: Nu 1:1-50. Number of, after the plague: Nu 26. Number of, when David counted (conducted a census): 2Sa 24:1-9; 1Ch 21:5-6; 27:23-24. Number of, after the captivity: Ezr 2:64; Ne 7:66-67. Number of, in John's apocalyptic vision: Re 7:1-8. Lived in Goshen: Ge 46:28-34; 47:4-10,27-28. Lived in Egypt for four-hundred and thirty years: Ex 12:40-41; Ge 15:13; Ac 7:6; Ga 3:17. Were enslaved and oppressed by the Egyptians: Ex 1; 2; 5; Ac 7:18-21. Their groaning heard by God: Ex 2:23-25. Moses commissioned as the deliverer: Ex 3:2-22; 4:1-17. The land of Egypt was plagued on their account. Exempt from the plagues: Ex 8:22-23; 9:4-6,26; 10:23; 11:7; 12:13. Children were spared when the firstborn of the Egyptians were killed: Ex 12:13,23. Instituted the Passover: Ex 12:1-28. Borrowed jewels from the Egyptians: Ex 11:2-3; 12:35-36; Ps 105:37. Urged by the Egyptians to depart: Ex 12:31-39. Journey from Rameses to Succoth: Ex 12:37-39. Made the journey by night: Ex 12:42. The day of their deliverance to be a memorial: Ex 12:42; 13:3-16. Led by God: Ex 13:18,21-22. Providentially cared for: De 8:3-4; 29:5-6; 34:7; Ne 9:21; Ps 105:37. Journey from Succoth to Etham: Ex 13:20. Journey to Pi-hahiroth: Ex 14:2; Nu 33:5-7. Pursued by the Egyptians: Ex 14:5-31. Pass through the Red Sea: Ex 14:19-22; De 11:4; Ps 78; 105; 106; 136. The order of the march: Nu 2. Journey to Marah: Ex 15:23; Nu 33:8. Complained on account of the bitter water: Ex 15:23-25. Water of, sweetened: Ex 15:25. Journey to Elim: Ex 15:27; Nu 33:9. Forthe itinerary, see: Nu 33. Complained for food: Ex 16:2-3. Provided with manna and quail: Ex 16:4-36. Complained for lack of water at Rephidim: Ex 17:2-7. Water miraculously supplied from the rock at Meribah: Ex 17:5-7. Defeat the Amalekites: Ex 17:13; De 25:17-18. Arrive at Sinai: Ex 19:1; Nu 33:15. At the suggestion of Jethro, Moses' father-in-law, they organize a system of government: Ex 18:25; De 1:9-17. The message of God to them, requiring that they must be obedient to his commandments, and as a reward they would be a holy nation to him, and their reply: Ex 19:3-8. Sanctify themselves for receiving the law: Ex 19:10-15. The law delivered to: Ex 20; 21; 22; 23; 24:1-4; Le 25; 26; 27. The people receive it and covenant obedience to it: Ex 24:3,7. Idolatry of: Ex 32; De 9:17-21. The anger of the Lord in consequence: Ex 32:9-14. Moses' indignation; breaks the tables of stone; enters the camp; commands the Levites; three thousand die: Ex 32:19-35. Punished by a plague: Ex 32:35. Obduracy of: Ex 33:3; 34:9; De 9:12-29. God withdraws his presence: Ex 33:1-3. The mourning of, when God refused to lead them: Ex 33:4-10. Tables renewed: Ex 34. Pattern for the tabernacle and the appurtenances, and forms of worship to be observed: Ex 25; 26; 27; 28; 29; 30; 31. Gifts consecrated for the creation of the tabernacle: Ex 35; 36:1-7; Nu 7. The erection of the tabernacle; the manufacture of the appurtenances including the garments of the priests; and their sanctification: Ex 36:8-38; 37; 38; 39; 40. First sacrifice offered by, under the law: Le 8:14-36; 9:8-24. Second Passover observed: Nu 9:1-5. March out of the wilderness: Nu 10:11-36. Forthe itinerary, see: Nu 33. The order of camping sites and the march: Nu 2. Arrive at the border of Canaan: Nu 12:16. Send twelve spies to view the land: Nu 13; 32:8; De 1:22,25; Jos 14:7. Return with a majority report and a minority report: Nu 13:26-33; 14:6-10. Complaining over the report: Nu 14:1-5. The judgment of God upon them in consequence of their unbelief and complaining: Nu 14:13-39. Reaction, and their purpose to enter the land; are defeated by the Amalekites: Nu 14:40-45; De 1:41-45. Abide at Kadesh: De 1:46. Return to the wilderness, where they remain for thirty eight years, and all die except Joshua and Caleb: Nu 14:20-39. Rebellion of Korah, Dathan, and Abiram: Nu 16:1-40; De 11:6. Complain against Moses and Aaron, are plagued, fourteen-thousand and seven-hundred people die, plague stopped: Nu 16:41-50. Complain for lack of water in Meribah; the rock is struck: Nu 20:1-13. Are refused passage through the country of Edom: Nu 20:14-21. The death of Aaron: Nu 20:22,29; 33:38-39; De 10:6. Defeat the Canaanites: Nu 21:1-3. Are scourged with fiery (poisonous) serpents: Nu 21:4-9. Defeat the Amorites: Nu 21:21-32; De 2:24-35. Defeat the king of Baasha: Nu 21:33-35; De 3:1-17. Arrive in the plains of Moab, at the fords of the Jordan River: Nu 22:1; 33:48-49. Commit idolatry with the people of Moab: Nu 25:1-5. Punished by a plague in consequence, twenty-four thousand people die: Nu 25:6-15; 26:1. The people numbered for the allotment of the land: Nu 26. The daughters of Zelophehad sue for an inheritance: Nu 27:1-11; Jos 17:3-6. Conquest of the Midianites: Nu 31. Nations dread: De 2:25. Renew the covenant: De 29. Moses dies, and the people mourn: De 34. Joshua appointed the leader: Nu 27:18-23; De 31:23. All who were numbered at Mount Sinai perished in the wilderness except Caleb and Joshua: Nu 26:63,65; De 2:14-16. Piety of those who entered Canaan: Jos 23:8; Jg 2:7-10; Jer 2:2-3. Men choosen to allot the lands of Canaan among the tribes and families: Nu 34:17-29. Remove from Shittim to the Jordan River: Jos 3:1. Cross the Jordan River: Jos 4. Circumcision observed and the Passover celebrated: Jos 5. Jericho captured: Jos 6. Ai captured: Jos 7; 8. Make a treaty with the Gibeonites: Jos 9. Defeat the five Amoritish kings: Jos 10. Conquest of the land: Jos 21:43-45; Jg 1. The land allotted: Jos 15; 16; 17; 18; 19; 20; 21. Two and one-half tribes return from the west side of the Jordan River; erect a memorial to signify the unity of the tribes; the memorial misunderstood; the controversy which followed; its amicable resolution: Jos 22. Joshua's exhortation immediately before his death: Jos 23. Covenant renewed, death of Joshua: Jos 24; Jg 2:8-9. Religious fidelity during the life of Joshua: Jos 24:31; Jg 2:7. UNDER thE JUDGES. Public affairs administered four-hundred and fifty years by the judges: Jg 2:16-19; Ac 13:20. The original inhabitants not fully expelled: Jg 1:27-36; 3:1-7. Reproved by an angel for not casting out the original inhabitants: Jg 2:1-5. People turn to idolatry: Jg 2:10-23. Delivered for their idolatry to the king of Mesopotamia during eight years, their repentance and deliverance: Jg 3:8-11. Renew their idolatry, and are put under tribute to the king of Moab during eighteen years, repent and are delivered by Ehud, eighty years of peace follow: Jg 3:12-30. Shamgar resists a foray of the Philistines and delivers Israel: Jg 3:31. People again do evil and are put under bonds to the king of Syria for twenty years: Jg 4:1-3. Delivered by Deborah, a prophetess, and judged: Jg 4; 5. Seven years of bondage to the Midianites; delivered by Gideon: Jg 6; 7; 8:1-28. Return to idolatry: Jg 8:33-34. Abimelech foments an inter-tribal war: Jg 9. Led by Tola for twenty-three years: Jg 10:1-2. Led by Jair for twenty-two years: Jg 10:3-4. The people backslide, and are given over to the Philistines for chastisement for eighteen years; they repent and turn to the Lord; they are delivered by Jephthah: Jg 10:6-18; 11. The Ephraimites go to war against other tribes; they are defeated by Jephthah: Jg 12:1-7. Led by Ibzan for seven years: Jg 12:8-10. Led by Elon for ten years: Jg 12:11-12. Led by Abdon for eight years: Jg 12:13-15. The people backslide again are chastened by the Philistines for forty years: Jg 13:1. Led by Samson for twenty years: Jg 15:20; 13; 14; 15; 16. Scandal of the Bethlehemite's concubine, and the consequent war between the Benjamites and the other tribes: Jg 19; 20; 21. Led by Eli for forty years: 1Sa 4:18; 1; 2; 3; 4. Struck down by the Philistines at Eben-ezer: 1Sa 4:1-2,10-11. They demand a king: 1Sa 8:5-20; Ho 13:10. UNDER thE KINGS BEFORE thE SEPARATION INTO TWO KINGDOMS. Saul anointed as king: 1Sa 10; 11:12-15; 12:13. Ammonites invade Israel, are defeated: 1Sa 11. Philistines struck down: 1Sa 14. Amalekites defeated: 1Sa 15. David anointed as king: 1Sa 16:11-13. Goliath killed: 1Sa 17. Israel defeated by the Philistines, and Saul and his sons are killed: 1Sa 31. David defeats the Amalekites: 1Sa 30; 2Sa 1:1. David made king: 2Sa 2:4,11. Ish-bosheth made king: 2Sa 2:8-10. The conflict between the two political factions: 2Sa 2:12-32; 3:1. David made king over all Israel: 2Sa 5:1-5. Conquests of David: 2Sa 8. Absalom's rebellion: 2Sa 15:18. Solomon anointed as king: 1Ki 1:32-40. The Temple built: 1Ki 6. Solomon's palace built: 1Ki 7. Solomon's death: 1Ki 11:41-43. ThE REVOLT OF thE TEN TRIBES (Foreshadowing circumstances indicating the separation). Disagreement after Saul's death: 2Sa 2; 1Ch 12:23-40; 13. Lukewarmness of the ten tribes, and zeal of Judah for David in Absolom's rebellion: 2Sa 19:41-43. The rebellion of Sheba: 2Sa 20. The two factions are distinguished as Israel and Judah during David's reign: 2Sa 21:2. Providential: Zec 11:14. Revolt consummated under Rehoboam, son and successor of Solomon: 1Ki 12:4. 4. the name of the ten tribes that revolted from the house (kingdom) of David. Also called JACOB: Ho 12:2. (The list of the kings of Israel, and the period of time in which they reigned. forthe facts of their reigns see under each name) 1. Jeroboam, twenty-two years 2. Nadab, about two years 3. Baasha, twenty-four years 4. Elah, two years 5. Zimri, seven days 6. Omri, twelve years 7. Ahab, twenty-two years 8. Ahaziah, two years 9. Jehoram, twelve years 10. Jehu, twenty-eight years 11. Jehoahaz, seventeen years 12. Jehoash, sixteen years 13. Jeroboam II, forty-one years 14. Zachariah, six months 15. Shallum, one month 16. Menahem, ten years 17. Pekahiah, two years 18. Pekah, twenty years 19. Hoshea, nine years (The ten tribes were carried away captive to Assyria) HISTORY OF. War continued between the two kingdoms all the days of Rehoboam and Jeroboam: 1Ki 14:30. War continued between Jeroboam and Abijam: 1Ki 15:7. War continued between Baasha and Asa: 1Ki 15:16,32. Famine prevails during the reign of Ahab: 1Ki 18:1-6. Israel, also called SAMARIA, invaded by, but defeats, Ben-hadad, king of Syria: 1Ki 20. Moab rebels: 2Ki 1:1; 3. Army of Syria invades Israel, but peacefully withdraws through the tact of the prophet Elisha: 2Ki 6:8-23. The city of Samaria besieged: 2Ki 6:24-33; 7. The city of Samaria captured, and the people carried to Assyria: 2Ki 17. The land repopulated. 2Ki 17:24. The remnant that remained after the able-bodied persons were carried into captivity affiliated with the kingdom of Judah: 2Ch 30:18-26; 34:6; 35:18.'

Pleas see the note for 1Corinthians C15S54 about the word stedfast. The functional definition of stedfast is: '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'.

Please see the note for 6:2 about the word behold. The functional definition is: 'to see with attention; to observe with care'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition is: 'In a general sense, the surface of a thing, or the side which presents itself to the view of a spectator; as the face of the earth'.

The name of Moses occurs 848 times in 784 verses of the Bible, 80 times in 79 verses of the New Testament, and in 2Corinthians, in: our current sentence; 3:13 and in 3:15. All references within this epistle are in this current chapter.

We find forms of the word countenance occurring 55 times in 52 verses of the Bible and, in the New Testament in: Matthew 6:16; Matthew 28:3; Luke 9:29; Acts 2:28; our current sentence; Revelation 1:16. Webster's 1828 dictionary defines countenance as: 'to hold. 1. Literally, the contents of a body; the outline and extent which constitutes the whole figure or external appearance. Appropriately, the human face; the whole form of the face, or system of features; visage. A merry heart maketh a cheerful countenance. Proverbs 15. Be not, as the hypocrites, of a sad countenance. Matthew 6. 2. Air; look; aspect; appearance of the face; as in the phrase, to change or alter the countenance. 3. the face or look of a beast; as a horse of a good countenance. 4. Favor; good will; kindness. Thou hast made him glad with thy countenance. Psalm 21. Hence in scriptural language, the light of Gods countenance is his smiles or favorable regards, his favor and grace; and to hide his face or countenance is to manifest his displeasure, and withdraw his gracious aids. So the rebuke of his countenance indicates his anger and frowns. Psalm 80. This application of face or countenance, which seems to be of high antiquity, proceeded probably from the practice of turning away the face to express anger, displeasure and refusal; a practice still common, but probably universal among rude nations. the opposite conduct would of course express favor. the grant of a petition is accompanied with a look directed to the petitioner; the refusal or denial, with an averted face. Hence, 5. Support; aid; patronage; encouragement; favor in promoting and maintaining a person or cause. It is the province of the magistrate, to give countenance to piety and virtue. Let religion enjoy the countenance of the laws. Give no countenance to violations of moral duty. 6. Show; resemblance; superficial appearance. The election being done, he made countenance of great discontent thereat. 7. In law, credit or estimation. Tokeep the countenance, is to preserve a calm, composed or natural look, unruffled by passion; to refrain from expressing laughter, joy, anger or other passion, by an unchanged countenance. In countenance, in favor; in estimation. If the profession of religion were in countenance among men of distinction, it would have a happy effect on society. Tokeep in countenance, to give assurance or courage to; to support; to aid by favor; to prevent from shame or dismay. Toput in countenance, to give assurance; to encourage; or to bring into favor; to support. Out of countenance, confounded; abashed; with the countenance cast down; not bold or assured. Toput out of countenance, to cause the countenance to fall; to abash; to intimidate; to disconcert.
COUNTENANCE, v.t. 1. to favor; to encourage by opinion or words. The design was made known to the minister, but he said nothing to countenance it. 2. to aid; to support; to encourage; to abet; to vindicate; by any means. Neither shalt thou countenance a poor man in his cause. Exodus 23. 3. to encourage; to appear in defense. He countenanced the landing in his long boat. 4. to make a show of. Each to these ladies love did countenance. 5. to keep an appearance'. The functional definition for this word is: 'Appropriately, the human face; the whole form of the face, or system of features; visage'.

Nave's Topical Bible provides references for the word countenance as: 'Angry: Pr 25:23. Cheerful: Job 29:24; Ps 4:6; 21:6; 44:3; Pr 15:13; 27:17. Fierce: De 28:50; Da 8:23. Guilty: Ge 4:5; Isa 3:9. Health indicated in: Ps 42:11; 43:5. Pride in: 2Ki 5:1; Ps 10:4. Reading of: Ge 31:2,5. Sad: 1Sa 1:18; Ne 2:2-3; Ec 7:3; Eze 27:35; Da 1:15; 5:6. Transfigured: Ex 34:29-35; 2Co 3:7,13; Lu 9:29.'

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the ministration. 2Co 3:6,9; Ro 7:10. written. 2Co 3:3; Ex 24:12; 31:18; 32:15-16,19; 34:1,28; De 4:13; 5:22; 9:9-11,15; 10:1-4; Heb 9:4. was. De 4:8; Ne 9:13; Ps 19:7-8; 119:97,127-128,174; Ro 7:12-14,22; Ge 3:21. That. Ex 34:29-35; Lu 9:29-31; Ac 6:15. which. 2Co 3:10-11,14; Ro 10:4; 1Co 13:10 exp: Lu 9:30; Ro 7:5. General references. exp: Ex 32:16; Ro 7:10. See also on exp: Ex 19:24 lest. Ex 24:12 tables. Ex 31:18the finger. Ex 34:28; De 4:13 he wrote. Ex 34:29 the skin. De 5:25 this great. De 33:2 a fiery law. Jer 31:33 I will. Hab 3:3 and the earth. Mt 17:3 Moses. Mr 9:2 transfigured. Joh 1:17; Ro 5:20 the law. Joh 3:30 but. Joh 5:45 there. Joh 6:63 the words. Ac 6:15 saw. Ro 2:12 in the law. Ro 4:15 Because. Ro 6:14 under. 2Co 3:6 for. 2Co 3:9 the ministration of condemnation. 2Co 3:11 if. 2Co 5:14 then. Ga 2:17 is. Heb 8:6 obtained. Heb 8:10 I will put.
Verse 8 the ministration. 2Co 3:6,17; 11:4; Isa 11:2; 44:3; 59:21; Joe 2:28-29; Joh 1:17; 7:39; Ac 2:17-18,32-33; Ro 8:9-16; 1Co 3:16; 12:4-11; Ga 3:2-5,14; 5:5,22-23; Eph 2:18; 2Th 2:13; 1Pe 1:2; Jude 1:19-20. See also on exp: Ex 19:24; 2Co 4:4 lest. Ex 31:18the finger. Ex 34:29 the skin. De 5:25 this great. Isa 32:15 the spirit. Isa 59:21 My spirit. Jer 31:33 I will. Hab 3:3 and the earth. Mt 17:3 Moses. Mr 9:2 transfigured. Lu 9:30; Ro 7:5 which. Joh 1:17; Ro 5:20 the law. Joh 3:30 but. Joh 5:45 there. Joh 6:63 the words. Joh 7:39 for. Ac 6:15 saw. Ro 2:12 in the law. Ro 4:15 Because. Ro 6:14 under. Ga 2:17 is. Ga 3:5 that. Eph 4:12 the work. 1Ti 1:11 glorious. Heb 8:6 obtained. Heb 8:10 I will put'.

Start of Chapter, Chapter Summary

C3-S6 (Verse 9) Righteousness produces more glory than religion does.

For if the ministration of condemnation be glory,
much more doth the ministration of righteousness exceed in glory..

This sentence starts with the word For and provides the first of three doctrinal reasons why the answer in C3-S3 through C3-S5 is true and Biblical. This answer is to the rhetorical question which Paul asks in 3:1. After our three reasons (Sentences which start with the word For) ('here's why'), we have a sentence starting with seeing, which provides a conclusion for all of these sentences. In addition, all of these sentences have links to notes that are in other Studies and those notes contain doctrine that is not within these notes. Please consider all of these notes together since they are directly tied to each other by the word of God.

As already said, our sentence is the first of three doctrinal reasons why the answer in C3-S3 through C3-S5 is true and Biblical. Here we see a measurement of how much glory something produces as a valid measurement of its pleasing God and being acceptable to God. Our sentence tells us that the ministration of righteousness does much more...exceed in glory over the ministration of condemnation. We already saw that the ministration of condemnation, within our chapter, refers to 'the 10 Commandments and Mosaic Law' and they are also called are the ministration of death in the prior sentence. In addition, when we look at the prior sentence combined with this sentence, we see that the ministration of righteousness refers to the ministration of the spirit. Of course, our spirit must submit to God's Holy Spirit, and be obedient, for us to have righteousness. This has already been shown in prior sentences and attached notes

Please see the note for Romans C8S1 about the word condemn. The functional definition for this word is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please see the note for Romans C8S1 about the word condemnation. Please see the note for Romans C9S28 about the phrase condemnation of fools. This word is also found in this Bible book in: 2Corinthians 7:3.

We find forms of the word righteousness occurring 586 times in 535 verses of the Bible, 165 times in 143 verses of the New Testament, and in 2Corinthians, in: our current sentence; 5:21; 6:7; 6:14; 9:9-10 and 11:15. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the note for Philippians 1:9-11 about the phrase fruit of righteousness. Please see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please see the note for Romans C4S7 about the phrase imputeth righteousness. The functional definition is: 'doing the right thing, the right way, at the right time and for the right reason'.

Thompson Chain Topics provides references for the word righteousness as: 'Righteous, the THE RIGHTEOUS, promises to: Job 36:7; Ps 34:15; 37:25; 92:12; Pr 3:32; 4:18; 12:13; 20:7; Isa 3:10; Mt 13:43. Greatly Desired: Nu 23:10. Fearless: Ps 23:4. Precious: Ps 116:15. Hopeful: Pr 14:32. Triumphant: Lu 16:22. Divine Element in: Ro 14:8. Great Gain: Php 1:21. Faith Illuminates: Heb 11:13. Blessing Pronounced upon: Re 14:13. Sought as a Relief from Trouble.: Seed of: (Beneficent Influence of the Righteous): Ps 25:13; 37:25; 69:36; 102:28; 112:2; Pr 11:21; 14:26; 20:7. Saints: Contrasted with Sinners: Pr 10:6,16,25; 11:5; 12:7; 13:21; 14:32; 15:6; 21:15; Ro 2:9; 1Pe 4:18. The Feet of: 1Sa 2:9; 2Sa 22:34; Ps 40:2; Isa 52:7; Eph 6:15. Portion of: Ps 16:5; 73:26; 119:57; 142:5; La 3:24. Promises to: Ps 37:28; 97:10; 116:15; 132:16; 149:9; Da 7:27; 1Co 6:2; Re 11:18. Sealed by God: Eze 9:4; 2Co 1:22; Re 7:3; 9:4; 14:1; 22:4. Steps of: Job 14:16; 31:4; Ps 18:36; 37:23; 40:2; Pr 4:12; 16:9.
Righteousness. Of God: Ezr 9:15; Ps 48:10; 65:5; 97:2; 119:137; 145:17; Jer 23:6; 1Jo 2:29. Of Christ: Ps 45:7; Isa 11:5; 42:6; 59:16; Jer 23:5; Re 19:11. Examples of: 1Ki 15:14; 2Ch 14:2; 29:2; 31:20; Job 1:1; Zep 3:13; Lu 1:6; 2:37; Ac 24:16. Enjoined: Da 4:27; Ho 10:12; Mt 5:20; Ac 24:25; 1Co 15:34; Eph 6:14; Php 1:11; 1Ti 6:11. Blessings of: Civic, the blessings of: Pr 11:11; 14:34; 16:12; 25:5; 28:2; 29:4,14; Isa 16:5; 32:16; 33:5; 54:14. Fruits of: General References to: Produced in All Periods of Life: Ps 92:13-14. Perennial: Eze 47:12. Grown only upon Good Ground: Mt 13:8. Many Varieties of: Ga 5:22-23. Without Defect: Eph 5:9; Php 1:11. The Product of Heavenly Wisdom: Jas 3:17. FRUITFULNESS: Conditions of Fruit-bearing: Contact with Living Water: Ps 1:3. Spiritual Receptivity: Mt 13:23. Death of the Old Life: Joh 12:24. Chastening, or Pruning: Joh 15:2. Abiding in Christ: Joh 15:5; Ro 6:22; Heb 12:11. Promises concerning: Promises to the righteous: Job 36:7; Ps 34:15; 37:25; 92:12; Pr 3:32; 4:18; 12:13; 20:7; Isa 3:10; Mt 13:43. Reward of: See Uprightness. The Robe of Righteousness, the Saint's Adorning: Job 29:14; Ps 132:16; Isa 52:1; 61:10; Zec 3:4; Mt 22:11; Lu 15:22. Sacrifices of: De 33:19; Ps 4:5; 51:19; Mal 3:3. Secured by Faith: Ge 15:6; Ac 13:39; Ro 3:28; 5:1,18; 9:30; 1Co 6:11; Ga 3:24. Tendeth to Life: De 32:47; Pr 4:22; 11:19; 12:28; 19:23; Eze 20:11; 33:19; Lu 10:27-28; Ro 10:5; Ga 3:12.
Righteousness, Christ Our. Ro 10:4; 1Co 1:30; Php 3:9.
Righteous-Wicked. RIGHTEOUS, Promises to: Job 36:7; Ps 34:15; 37:25; 92:12; Pr 3:32; 4:18; 12:13; 20:7; Isa 3:10; Mt 13:43. SAINTS: Contrasted with Sinners: Pr 10:6,16,25; 11:5; 12:7; 13:21; 14:32; 15:6; 21:15; Ro 2:9; 1Pe 4:18. The Feet of: 1Sa 2:9; 2Sa 22:34; Ps 40:2; Isa 52:7; Eph 6:15. Portion of: Ps 16:5; 73:26; 119:57; 142:5; La 3:24. Promises to: Ps 37:28; 97:10; 116:15; 132:16; 149:9; Da 7:27; 1Co 6:2; Re 11:18. Sealed by God: Eze 9:4; 2Co 1:22; Re 7:3; 9:4; 14:1; 22:4. Steps of: Job 14:16; 31:4; Ps 18:36; 37:23; 40:2; Pr 4:12; 16:9. ThE ungodly : the Punishment of: Ro 1:18; 1Ti 1:9; 1Pe 4:18; 2Pe 2:4-5; 3:7; Jude 1:4. See Chaff. A Great Host Arrayed against God's People: Jg 7:12; 1Sa 28:5; 1Ki 20:27; 2Ki 6:15; 18:17; 2Ch 14:9; 20:2; Ps 3:6; 27:3; Lu 22:47. Names given to: Children of the Devil: Mt 13:38; Joh 8:44; Ac 13:10; 1Jo 3:10. Children of the World: Lu 16:8; 20:34; Eph 2:3; 5:6; Col 3:6. other titles of.: 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. 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. Confounded: Ge 11:8; Job 5:12; 12:17; Isa 37:27; 40:23; 41:11; 44:25; 45:16; Jer 20:11. Die Before their Time: Job 22:16; Ps 37:22,38; 55:23; Pr 10:27; Ec 7:17; Isa 40:24. 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. 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. Portion of: Job 20:29; 24:18; 27:13; Ps 11:6; Jer 13:25; Mt 24:51; Lu 12:46. Rejection of, by God: 1Sa 15:23; 2Ki 17:20; Mt 25:12; Lu 13:27; Heb 12:17. Rooted up: De 29:28; 1Ki 14:15; 2Ch 7:20; Ps 52:5; Pr 2:22; Jer 1:10; Mt 15:13. Snared by the Own Acts: Job 18:8; Ps 9:15; Pr 22:5; 26:27; 28:10; 29:6; Ec 10:8; Isa 8:15. Pass Away Unlamented: 2Ch 21:20; Jer 16:4; 22:18; 25:33; Eze 7:11. Compared to Chaff: Job 21:18; Ps 1:4; Isa 5:24; 17:13; Ho 13:3; Mt 3:12.
Mouth of the Righteous: Ps 37:30; Pr 10:11; 31:26; Mal 2:6; Ro 15:6; 1Pe 2:22; Re 14:5.'

Torrey's Topical Textbook provides references for the word righteousness as: 'Is obedience to God's law: De 6:25; Ro 10:5; Lu 1:6; Ps 1:2. God loves: Ps 11:7. God looks for: Isa 5:7. CHRIST: Is the Son of: Mal 4:2. Loves: Ps 45:7; Heb 1:9. Was girt with: Isa 11:5. Put on, as breast-plate: Isa 59:17. Was sustained by: Isa 59:16. Preached: Ps 40:9. Fulfilled all: Mt 3:15. Is made unto His people: 1Co 1:30. Is the end of the law for: Ro 10:4. Has brought in everlasting: Da 9:24. Shall judge with: Ps 72:2; Isa 11:4; Ac 17:31; Re 19:11. Shall reign in: Ps 45:6; Isa 32:1; Heb 1:8. Shall execute: Ps 99:4; Jer 23:6. None, by nature have: Job 15:14; Ps 14:3; Ro 3:10. Cannot come by the law: Ga 2:21; 3:21. No justification by works of: Ro 3:20; 9:31-32. No salvation by works of: Eph 2:8-9; 2Ti 1:9; Tit 3:5. Unregenerate man seeks justification by works of: Lu 18:9; Ro 10:3. The blessing of God is not to be attributed to our works of: De 9:5. SAINTS: Have, in Christ: Isa 45:24; 54:17; 2Co 5:21. Have, imputed: Ro 4:11,22. Are covered with the robe of: Isa 61:10. Receive, from God: Ps 24:5. Are renewed in: Eph 4:24. Are led in the paths of: Ps 23:3. Are servants of: Ro 6:16,18. Characterized by: Ge 18:25; Ps 1:5-6. Know: Isa 51:7. Do: 1Jo 2:29; 3:7. Work, by faith: Heb 11:33. Follow after: Isa 51:1. Put on: Job 29:14. Wait for the hope of: Ga 5:5. Pray for the spirit of: Ps 51:10. Hunger and thirst after: Mt 5:6. Walk before God in: 1Ki 3:6. Offer the sacrifice of: Ps 4:5; 51:19. Put no trust in their own: Php 3:6-8. Count their own, as filthy rags: Isa 64:6. Should seek: Zep 2:3. Should live in: Tit 2:12; 1Pe 2:24. Should serve God in: Lu 1:75. Should yield their members as instruments of: Ro 6:13. Should yield their members servants to: Ro 6:19. Should have on the breast-plate of: Eph 6:14. Shall receive a crown of: 2Ti 4:8. Shall see God's face in: Ps 17:15. Of saints endures forever: Ps 112:3,9; 2Co 9:9. An evidence of the new birth: 1Jo 2:29. The kingdom of God is: Ro 14:17. The fruit of the Spirit is in all: Eph 5:9. The Scriptures instruct in: 2Ti 3:16. Judgments designed to lead to: Isa 26:9. Chastisements yield the fruit of: Heb 12:11. Has no fellowship with unrighteousness: 2Co 6:14. MINISTERS SHOULD: Be preachers of: 2Pe 2:5. Reason of: Ac 24:25. Follow after: 1Ti 6:11; 2Ti 2:22. Be clothed with: Ps 132:9. Be armed with: 2Co 6:7. Pray for the fruit of, in their people: 2Co 9:10; Php 1:11. Keep saints in the right way: Pr 11:5; 13:6. Judgment should be executed in: Le 19:15. ThEY WHO WALK IN, AND FOLLOW: Are righteous: 1Jo 3:7. Are the excellent of the earth: Ps 16:3; Pr 12:26. Are accepted with God: Ac 10:35. Are loved by God: Ps 146:8; Pr 15:9. Are blessed by God: Ps 5:12. Are heard by God: Lu 18:7; Jas 5:16. Are objects of God's watchful care: Job 36:7; Ps 34:15; Pr 10:3; 1Pe 3:12. Are tried by God: Ps 11:5. Are exalted by God: Job 36:7. Dwell in security: Isa 33:15-16. Are bold as a lion: Pr 28:1. Are delivered out of all troubles: Ps 34:19; Pr 11:8. Are never forsaken by God: Ps 37:25. Are abundantly provided for: Pr 13:25; Mt 6:25-33. Are enriched: Ps 112:3; Pr 15:6. Think and desire good: Pr 11:23; 12:5. Know the secret of the Lord: Ps 25:14; Pr 3:32. Have their prayers heard: Ps 34:17; Pr 15:29; 1Pe 3:12. Have their desires granted: Pr 10:24. Find it with life and honor: Pr 21:21. Shall hold on their way: Job 17:9. Shall never be moved: Ps 15:2; 55:22; Pr 10:30; 12:3. Shall be ever remembered: Ps 112:6. Shall flourish as a branch: Pr 11:28. Shall be glad in the Lord: Ps 64:10. Brings its own reward: Pr 11:18; Isa 3:10. Tends to life: Pr 11:19; 12:28. The work of, shall be peace: Isa 32:17. The effect of, shall be quietness and assurance for ever: Isa 32:17. Is a crown of glory to the aged: Pr 16:31. ThE WICKED: Are far from: Ps 119:150; Isa 46:12. Are free from: Ro 6:20. Are enemies of: Ac 13:10. Leave off: Am 5:7; Ps 36:3. Follow not after: Ro 9:30. Do not: 1Jo 3:10. Do not obey: Ro 2:8; 2Th 2:12. Love lying rather than: Ps 52:3. Make mention of God, not it: Isa 48:1. Though favored, will not learn: Isa 26:10; Ps 106:43. Speak contemptuously against those who follow: Ps 31:18; Mt 27:39-44. Hate those who follow: Ps 34:21. Slay those who follow: Ps 37:32; 1Jo 3:12; Mt 23:35. Should break off their sins by: Da 4:27. Should awake to: 1Co 15:34. Should sow to themselves in: Ho 10:12. Vainly wish to die as those who follow: Nu 23:10. The throne of kings established by: Pr 16:12; 25:5. Nations exalted by: Pr 14:34. BLESSEDNESS OF: Having imputed, without works: Ro 4:6. Doing: Ps 106:3. Hungering and thirsting after: Mt 5:6. Suffering for: 1Pe 3:14. Being persecuted for: Mt 5:10. Turning others to: Da 12:3. Promised to the Church: Isa 32:16; 45:8; 61:11-62:1. Promised to saints: Isa 60:21; 61:3. Exemplified: Jacob, Ge 30:33. David, 2Sa 22:21. Zacharias, etc. Lu 1:6. Abel, Heb 11:4. Lot, 2Pe 2:8.
Righteousness Imputed: Predicted: Isa 56:1; Eze 16:14. Revealed in the gospel: Ro 1:17. Is of the Lord: Isa 54:17. DESCRIBED AS: the righteousness of faith: Ro 4:13; 9:30; 10:6. The righteousness of God, without the law: Ro 3:21. The righteousness of God by faith in Christ: Ro 3:22. Christ being made righteousness unto us: 1Co 1:30. Our being made the righteousness of God, in Christ: 2Co 5:21. Christ is the end of the law for: Ro 10:4. Christ called thE LORD OF OUR RIGHTEOUSNESS: Jer 23:6. Christ brings in an everlasting righteousness: Da 9:24. Is a free gift: Ro 5:17. God's righteousness never to be abolished: Isa 5:16. The promises made through: Ro 4:13. SAINTS: Have, on believing: Ro 4:5,11,24. Clothed with the robe of righteousness: Isa 61:10. Exalted in righteousness: Ps 89:16. Desire to be found in: Php 3:9. Glory in having: Isa 45:24-25. Exhortation to seek righteousness: Mt 6:33. The Gentiles attained to: Ro 9:30. Blessedness of those who have: Ro 4:6. ThE JEWS: Ignorant of: Ro 10:3. Stumble at righteousness by faith: Ro 9:32. Submit not to: Ro 10:3. Exemplified: Abraham, Ro 4:9,22. Paul, Php 3:7-9.
Righteousness of God: Is part of His character: Ps 7:9; 116:5; 119:137. DESCRIBED AS: Very high: Ps 71:19. Abundant: Ps 48:10. Beyond computation: Ps 71:15. Everlasting: Ps 119:142. Enduring for ever: Ps 111:3. The habitation of His throne: Ps 97:2. Christ acknowledged: Joh 17:25. Christ committed His cause to: 1Pe 2:23. Angels acknowledge: Re 16:5. EXHIBITED IN: His testimonies: Ps 119:138,144. His commandments: De 4:8; Ps 119:172. His judgments: Ps 19:9; 119:7,62. His word: Ps 119:123. His ways: Ps 145:17. His acts: Jg 5:11; 1Sa 12:7. His government: Ps 96:13; 98:9. The gospel: Ps 85:10; Ro 3:25-26. The final judgment: Ac 17:31. The punishment of the wicked: Ro 2:5; 2Th 1:6; Re 16:7; 19:2. Shown to the posterity of saints: Ps 103:17. Shown openly before the heathen: Ps 98:2. God delights in the exercise of: Jer 9:24. The Heavens shall declare: Ps 50:6; 97:6. SAINTS: Ascribe, to Him: Job 36:3; Da 9:7. Acknowledge, in His dealings: Ezr 9:15. Acknowledge, though the wicked prosper: Jer 12:1; Ps 73:12-17. Recognize, in the fulfilment of his promises: Ne 9:8. Confident of beholding: Mic 7:9. Upheld by: Isa 41:10. Do not conceal: Ps 40:10. Mention, only: Ps 71:16. Talk of: Ps 35:28; 71:15,24. Declare to others: Ps 22:31. Magnify: Ps 7:17; 51:14; 145:7. Plead, in prayer: Ps 143:11; Da 9:16. Leads Him to love righteousness: Ps 11:7. WE SHOULD PRAY: to be led in: Ps 5:8. Tobe quickened in: Ps 119:40. Tobe delivered in: Ps 31:1; 71:2. Tobe answered in: Ps 143:1. Tobe judged according to: Ps 35:24. Forits continued manifestation: Ps 36:10. His care and defence of his people designed to teach: Mic 6:4-5. The wicked have no interest in: Ps 69:27. Illustrated: Ps 36:6.'

Nave's Topical Bible provides references for the word righteousness as: 'By faith: Ge 15:6; Ro 4:3,5,9,11,13,20,22,24. Garment of: Job 29:14; Mt 22:11-14. Counted (regarded) for the sake of obedience: De 6:25; Job 33:26. FRUITS OF: De 6:25; Jos 22:31; Ps 1:3; 15; 24:3-5; 101:3-4; 106:3; 112:4-8; Pr 2:5-20; 10:2,16; 11:5-6,18-19,30; 12:28; 13:6; 14:34; 21:3; 29:7; Isa 28:17; 32:16-18; 33:15-17; 55:12-13; 58:6-14; 62:1; Eze 18:5-9; 33:15; Da 12:3; Ho 10:12; Mal 3:3; 4:2; Mt 5:20; 12:35,50; Mr 3:33-35; Lu 3:10-14; 8:15; Joh 3:21,33; 8:47,49; 13:35; 14:21-24; 15:4-5,8,12; Ac 9:36; 11:29-30; 19:19; Ro 5:1-5; 6:19-22; 7:4-6; 8:4-6; 14:17-19; 15:1-7; 1Co 4:19-20; 12:3; 13; 2Co 2:17; 7:10-11; 9:10; 10:5; 13:5; Ga 4:6; 5:22-23; 6:7-8; Eph 1:13-14; 5:9; Php 1:11,27-29; 2:13; 3:12-14; 4:11-13; Col 1:12-13; 3:3,5,9-17; 1Th 1:3,9-10; 2Th 1:3-5; 1Ti 2:9-10; 5:9-10; 2Ti 2:22; 4:6-8; Tit 2:2,11-12; 3:14; Phm 1:5-6; Jas 1:27; 2:14-26; 3:11-18; 1Pe 3:1-11,14; 4:2; 2Pe 1:5-9; 1Jo 2:3-6,10-11,24,29; 3:3,6-7,9-11,14,17-24; 4:4-21; 5:1-5,10,13,18; 2Jo 1:9; 3Jo 1:11; Re 2:2-3,19. SYMBOLIZED: Eze 47:12; Re 22:2.
RIGHTEOUS: MISCELLANY OF MINOR SUB-TOPICS: Compared with: the sun: Jg 5:31; Mt 13:43. Stars: Da 12:3. Lights: Mt 5:14; Php 2:15. Mount Zion: Ps 125:1-2. Lebanon: Ho 14:5-7. Treasure: Ex 19:5; Ps 135:4. Jewels: Mal 3:17. Gold: Job 23:10; La 4:2. Vessels of gold and silver: 2Ti 2:20. Stones of a crown: Zec 9:16. Living stones: 1Pe 2:5. Babies: Mt 11:25; 1Pe 2:2. Little children: Mt 18:3; 1Co 14:20. Obedient children: 1Pe 1:14. Members of the body: 1Co 12:20,27. Soldiers: 2Ti 2:3-4. Runners in a race: 1Co 9:24; Heb 12:1. Wrestlers: 2Ti 2:5. Good servants: Mt 25:21. Strangers and pilgrims: 1Pe 2:11. Sheep: Ps 78:52; Mt 25:33; Joh 10. Lambs: Isa 40:11; Joh 21:15. Calves of the stall: Mal 4:2. Lions: Pr 28:1; Mic 5:8. Eagles: Ps 103:5; Isa 40:31. Doves: Ps 68:13; Isa 60:8. Thirsting deer: Ps 42:1. Good fish: Mt 13:48. Dew and showers: Mic 5:7. Watered gardens: Isa 58:11. Unfailing springs: Isa 58:11. Vines: Song 6:11; Ho 14:7. Branches of a vine: Joh 15:2,4-5. Pomegranates: Song 4:13. Good figs: Jer 24:2-7. Lilies: Song 2:2; Ho 14:5. Willows by the water courses: Isa 44:4. Trees planted beside rivers: Ps 1:3. Cedars in Lebanon: Ps 92:12. Palm trees: Ps 92:12. Green olive trees: Ps 52:8; Ho 14:6. Fruitful trees: Ps 1:3; Jer 17:8. Corn (grain): Ho 14:7. Wheat: Mt 3:12; 13:29-30. Salt: Mt 5:13. Access of, to God: Ps 31:19-20; Isa 12:6. Few: Mt 7:14; 22:14. Relation of, to God: Le 20:24-26. Righteous and wicked, circumstances of, contrasted: Job 8; Ps 17:14-15. At the judgment: Wicked DESCRIBED: Ex 33:16; 1Sa 13:14; Ezr 10:3; Ps 1:1-2; 4:3; 15; 24:3-5; 37:26,30-31; 64:10; 84:7; 87:5-6; 112; 119:1-3; Pr 2:9-12; 4:18; 13:5; 25:26; Isa 33:15-16; 51:1; 54:13; 60:21; 62:12; 63:8; Jer 31:12-14,33-34; Eze 18:5-9; 44:9; Zec 3:2,7-8; Mt 5:3-10,13-16; 7:16-20,24-27; 12:50; 13:23,38; 19:14; Mr 10:14-15; Lu 6:45; 18:16-17; Joh 3:21; 8:31-32,39,42,47; 10:4-5,27; 13:35; 15:14; Ac 2:38,47; 8:36-37; 10:47; 11:23-24; 18:7-8; Ro 1:6-7; 6; 8:5-6,9,14-16,29,35-39; 9:8; 15:14; 16:19; 1Co 1:2,26-27,30; 2:12-13; 6:9-11; 15:48-49; 2Co 1:12; 4:1-2; 5:17,21; Ga 5:22-26; Eph 1:1,4-7; 2:1,4-6,10,13-14,19-22; 3:17-19; 4:13-16,22-32; 5:8; Php 2:15; 3:3,7-11; 4:8; Col 1:9-13; 2:7; 3:3; 1Th 1:3; 5:4-5,27; 2Ti 2:19,21-25; Phm 1:5-6; Heb 3:1,6; 1Pe 2:5,9-10; 4:1-2; 2Pe 1:1; 1Jo 2:3,5-6,12-15; 3:2-3,6-7,9,14,18-19; 4:7; 5:1; 2Jo 1:9; Re 1:6; 14:4-5; 17:14. PROMISES TO, EXPRESSED OR IMPLIED: Ge 15:1; 22:17; Ex 23:22; Le 26:5-6,10; De 28:1-13; 33:27; 1Sa 2:9; 2Ch 16:9; Ezr 8:22; Job 5:11-27; 8:4-7,20-21; 11:15-20; 22:21-30; 36:7-12; Ps 4:3; 5:12; 15:2-5; 23:6; 25:10-14; 28:8; 29:11; 32:6-8,10; 33:18-19; 34:9-10,15,17; 37:3-5,9,18,23-29,34; 41:1-2; 50:15; 55:22; 58:11; 62:8; 65:4; 73:24; 81:10; 84:11; 85:9; 91:1,3-7,9-12; 94:17-18; 97:10-11; 111:5; 112:6; 121:3-8; 125:1-3; 128; 145:18-21; Pr 1:33; 2:21; 3:1-10,25-26; 10:3; 12:2; 14:26; 15:29; 16:7; 21:21; 28:25; 29:25; Ec 7:18; 8:5; Isa 4:5-6; 11:6-9; 25:8; 26:3; 33:16,21-22,24; 35:10; 40:10-11,29,31; 41:10-11,13; 43:2; 44:2-3; 49:9-12; 50:7-9; 51:11; 54; 56:2-8; 57:1-2; 58:8-14; 59:20-21; 64:4; 65:13-14,17-25; 66:13-14; Jer 17:7-8; Eze 18:5-9,19-20; 34:11-17,22-31; Da 12:1-3; Ho 6:3; Na 1:7; Hag 1:13; 2:4-5; Zec 3:7; Mal 3:12,16-18; 4:2-3; Mt 5:3-12; 7:7-8; 8:11; 10:28-32; 13:43; 18:10,19-20; 19:29; 24:21-22; 25:21,33-34,46; 28:20; Mr 3:35; 8:35; 9:41; 10:21,29-30; 11:23-24; 13:13,27; Lu 3:17; 6:20-23; 10:20; 11:9-10; 12:7,32; 16:22-25; 18:29-30; 20:35-36; 21:18,27-28; 22:29-30; 23:43; Joh 3:15-18,36; 4:14; 5:24,29; 6:39-40; 8:12,51; 9:31; 10:27-29; 12:25-26; 13:36; 14:1-3,12-21,23; 16:33; 17:2,22,24; Ac 10:4,31; 20:32; 26:18; Ro 2:7,10; 5:9-11,17; 6:22-23; 8:14-18,28,32-39; 9:33; 10:9,11-13; 13:11; 1Co 1:8-9; 2:9; 3:21-23; 6:2-3; 8:3; 13:10-12; 15:48-57; 2Co 1:20-22; 4:14-15,17; 7:1; Ga 3:29; 6:8-9; Eph 1:18; 2:7; 6:8; Php 4:7,19; Col 1:5,12; 3:4,24; 1Th 2:12; 3:12-13; 4:15-18; 5:9-11; 2Th 1:5-7; 2:13-14; 1Ti 1:16; 4:8; 2Ti 1:12; 2:10-12,19; 4:8; Tit 2:11-14; 3:7; Heb 1:14; 2:10,15; 4:9,15-16; 6:10,16-20; 9:15,28; 10:34-36; 11:16; 12:22-23,28; 13:5-6; Jas 1:5,12,25; 2:5; 4:8; 1Pe 1:2-5; 2:5-6,9-10; 3:9-12; 4:13; 5:4,6-7,10; 2Pe 1:4,10-11; 2:9; 1Jo 1:7,9; 2:17,25,28; 3:2,22; 5:13; Re 1:6; 2:7,10-11,17,26-28; 3:4-5,10,12,21; 7:3-4,9-17; 11:12,18; 14:1-5,13; 16:15; 20:4-6; 21:3-7,24; 22:4-5,7,12,14. UNITY OF, WITH CHRIST: Joh 6:51-57; 14:20; 15:1-11,19; 17:21-23,26; Ro 8:1,10; 12:5; 1Co 6:13-20; 10:16-17; 12:12-13,27; 2Co 5:17,21; 11:2; 13:5; Ga 2:20; Eph 5:30,32; Col 1:27; 2:6-7; 1Pe 4:13; 1Jo 2:6,24,28; 3:6,24; 4:13; 5:12,20; 2Jo 1:9; Re 19:7-9; 21:9.'

We see righteousness attached to glory in: Psalms 64:10; Psalms 97:6; Proverbs 16:31; Proverbs 28:12; Isaiah 24:16; Isaiah 46:13; Isaiah 58:8; Isaiah 62:2; Jeremiah 4:2; Jeremiah 9:24; Our current sentence; Philippians 1:11.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the ministration of condemnation. 2Co 3:6-7; Ex 19:12-19; 20:18-19; Ro 1:18; 8:3-4; Ga 3:10; Heb 12:18-21. The ministration of righteousness. 2Co 5:21; Isa 46:13; Jer 23:6; Ro 1:17; 3:21-22; 4:11; 5:15-21; 10:3-10; 1Co 1:30; Ga 5:4-5; Php 3:9; 2Pe 1:1. exceed. 2Co 3:10-11; 1Co 15:41; Heb 3:5-6. See also on exp: Ex 19:24; 2Co 4:4 lest. Ex 34:29 the skin. De 5:25 this great. De 33:2 a fiery law. Hab 3:3 and the earth. Hag 2:9 glory. Mt 17:3 Moses. Mr 9:2 transfigured. Lu 9:30; Ro 7:5 which. Lu 11:13 how. Joh 1:17; Ro 5:20 the law. Joh 3:30 but. Joh 5:45 there. Ro 2:12 in the law. Ro 4:15 Because. Ro 6:14 under. 2Co 3:6 for. 2Co 3:7 the ministration. 2Co 5:14 then. 2Co 11:15 the ministers. Ga 2:17 is. 1Ti 1:11 glorious. Heb 5:13 the word. Heb 8:6 obtained'.

Start of Chapter, Chapter Summary

C3-S7 (Verse 10) Something with less glory pales when put next to something with more glory.

For even that which was made glorious had no glory in this respect,
by reason of the glory that excelleth..

This sentence starts with the word For and provides the second of three doctrinal reasons why the answer in C3-S3 through C3-S5 is true and Biblical. This answer is to the rhetorical question which Paul asks in 3:1. After our three reasons (Sentences which start with the word For) ('here's why'), we have a sentence starting with seeing, which provides a conclusion for all of these sentences. In addition, all of these sentences have links to notes that are in other Studies and those notes contain doctrine that is not within these notes. Please consider all of these notes together since they are directly tied to each other by the word of God.

As already said, our sentence is the second of three doctrinal reasons why the answer in C3-S3 through C3-S5 is true and Biblical. Here we are told that when something with more glory stands next to something with less glory, the item with less glory actually looses what glory it had. For example, light a candle on a bright summer day and carry it outside with the flame of the candle between your eye an the sun while you look at the sun.

Please see the note for Philippians 4:11 about the word respect. The functional definition is: ' to regard; to have regard to in design or purpose'. Please see Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1 about the phrase no respecter of persons.

We find forms of the word reason occurring 91 times in 88 verses of the Bible, 36 times in 35 verses of the New Testament, but only in our current sentence with 2Corinthians. Webster's 1828 dictionary defines reason as: 'n. re'zn. L. ratio, which is from ratus, and which proves reor to be contracted from redo, redor, and all unite with rod, L. radius, etc. Gr. to say or speak, whence rhetoric. See Read. 1. that which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination. I have reasons which I may choose not to disclose. You ask me my reasons. I freely give my reasons. the judge assigns good reasons for his opinion, reasons which justify his decision. Hence in general, 2. the cause, ground, principle or motive of anything said or done; that which supports or justifies a determination, plan or measure. Virtue and vice are not arbitrary things; but there is a natural and eternal reason for that goodness and virtue, and against vice and wickedness. 1Peter 3. 3. Efficient cause. He is detained by reason of sickness. Spain in thin sown of people, partly by reason of its sterility of soil the reason of the motion of the balance in a wheel-watch is by motion of the next wheel. 4. Final cause. Reason, in the English language, is sometimes taken for true and clear principles; sometimes for clear and fair deductions; sometimes for the cause, particularly the final cause. 5. A faculty of the mind by which it distinguishes truth from falsehood, and good from evil, and which enables the possessor to deduce inferences from facts or from propositions. Self-love, the spring of motion, acts the soul, reason's comparing balance rules the whole - that sees immediate good by present sense, reason the future and the consequence. Reason is the director of man's will. 6. Ratiocination; the exercise of reason. But when by reason she the truth has found - 7. Right; justice; that which is dictated or supported by reason. Every man claims to have reason on his side. I was promised on a time to have reason for my rhyme. 8. Reasonable claim; justice. God brings good out of evil, and therefore it were but reason we should trust God to govern his own world. 9. Rationale; just account. This reason did the ancient fathers render, why the church was called catholic. 10. Moderation; moderate demands; claims which reason and justice admit or prescribe. The most probable way of bringing France to reason, would be by the making an attempt on the Spanish West Indies - In reason, in all reason, in justice; with rational ground. When anything is proved by as good arguments as a thing of that kind is capable of, we ought not in reason to doubt of its existence'.

Thompson Chain Topics provides references for the word reason as: '(appeal to): Isa 1:18; Ro 12:1. Dethroned: Da 4:33; Mt 8:28; 17:15; 2Pe 2:12. Sinners Devoid of: (examples of those slow to believe): Ps 32:9; 49:20; Pr 12:11; 18:2; 24:30; 28:16; Isa 27:11; 44:19; Jer 4:22; 5:21; Mt 13:19.'

Nave's Topical Bible provides references for the word reasoning as: 'With God: Job 13:3,17-28. God reasons with men: Ex 4:11; 20:5,11; Isa 1:18; 5:3-4; 43:26; Ho 4:1; Mic 6:2. Natural understanding: Da 4:36. Tobe applied to Godly living: 1Co 10:15; 1Pe 3:15. Not a sufficient guide in human affairs: De 12:8; Pr 3:5; 14:12. Of the Pharisees: Lu 5:21-22; 20:5. Of Paul from the Scriptures: Ac 17:2; 18:4,19; 24:25. The gospel cannot be explained by: 1Co 1:18-28; 2:1-14.'

Please see the note for 1Corinthians C14S13 about the word excel. The functional definition for this word is: 'Being of great virtue or worth and distinguished for superior attainments'. Please also see the note for Philippians 1:9-11 about the word excellent.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had. Job 25:5; Isa 24:23; Hag 2:3,7-9; Ac 26:13; Php 3:7-8; 2Pe 1:17; Re 21:23-24; 22:5. General references. exp: Job 25:5; Isa 43:18. See also on exp: Hab 3:3 and the earth. Hag 2:9 glory. Mt 17:3 Moses. Mr 9:2 transfigured. Lu 9:30; 2Co 3:7 which. Lu 11:13 how. Joh 1:17 the law. Joh 3:30 but. Joh 5:45 there. 1Co 4:21 shall. 2Co 3:9 exceed. 1Ti 1:11 glorious. Heb 8:6 obtained'.

Start of Chapter, Chapter Summary

C3-S8 (Verse 11) the New Testament is more glorious than the Old Testament.

For if that which is done away was glorious,
much more that which remaineth is glorious..

This sentence starts with the word For and provides the third of three doctrinal reasons why the answer in C3-S3 through C3-S5 is true and Biblical. This answer is to the rhetorical question which Paul asks in 3:1. After our three reasons (Sentences which start with the word For) ('here's why'), we have a sentence starting with seeing, which provides a conclusion for all of these sentences. In addition, all of these sentences have links to notes that are in other Studies and those notes contain doctrine that is not within these notes. Please consider all of these notes together since they are directly tied to each other by the word of God.

As already said, our sentence is the third of three doctrinal reasons why the answer in C3-S3 through C3-S5 is true and Biblical. Simply Put: God would not have put away the Old Testament unless He received more from the New Testament. Our sentence tells us that God received more of was glory.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 2Co 3:7; Ro 5:20-21; Heb 7:21-25; 8:13; 12:25-29. much. 2Co 3:6; 4:1. See also on exp: Hab 3:3 and the earth. Mt 17:3 Moses. Lu 9:30; 2Co 3:7 which. Lu 11:13 how. Joh 3:30 but. Joh 5:45 there. 2Co 3:9 exceed. 2Co 4:4 lest. 1Ti 1:11 glorious. Heb 8:6 obtained'.

Start of Chapter, Chapter Summary

C3-S9 (Verse 12-14) The New Testament reveals things which were behind a vail in the Old Testament.

Equivalent Section: How God 1s understood in the New Testament.

Seeing then that we have such hope,
we use great plainness of speech:.

Equivalent Section: How God was understood in the Old Testament.

And not as Moses,
which put a vail over his face,
that the children of Israel could not stedfastly look to the end of that which is abolished:.

Equivalent Section: Why the difference.

But their minds were blinded:.

Equivalent Section: How to remove the vail.

for until this day remaineth the same vail untaken away in the reading of the old testament;
which vail is done away in Christ..

This sentence starts with the word Seeing and provides the conclusion for all of the sentences which preceded it within our chapter. Please consider all of these sentences and their related notes together since they are directly tied to each other by the word of God.

Our sentence has four Equivalent Sections and while the titles of each Section identify what that particular Section is telling us, those four Sections could also be looked at another way such as below.

Our minds are not blinded like the children of Israel and we can handle the spiritual truth, so God is giving truth in great plainness of speech.
The children of Israel were too spiritually immature to handle the complete truth and Moses had to put a vail over his face.
Because the children of Israel were too spiritually immature to handle the complete truth. their minds were blinded.
Because their minds were blinded they missed the truth and will continue to miss the truth until they personally accept Christ.

Our third Equivalent Section (But their minds were blinded) tells us the result which the Jews experienced. Within our sentence, Paul is contrasting the Jews' spiritual blindness to the results that Christians should have. We see this with our First Equivalent Section (Seeing then that we have such hope, we use great plainness of speech). Our Second Equivalent Section tells us how the Jews ended up with their result and our last Equivalent Section tells us God's plan for changing the results that someone will receive, if they are willing to do things God's way.

The expression of 'baffle them with BS' applies to most religious people and to a lot of so-called preaching. They don't really know what they are talking about and they tried to cover up their ignorance with big words and complex sentences that most people can't really figure out and call them on. However, Paul started out this chapter talking about how we have Christ in our hearts and showing us how to live and showing us the results of living a life of following Christ. That's what he meant by verses 3:1-3.

A true Biblical Christian is someone that has spiritually matured beyond salvation and has personal experiences to back their hope of salvation and their hope of a life which is led by God. That's that Paul meant by Seeing then that we have such hope. Our hope is in the person of God who provides salvation, sanctification and a changed life that others can see through Christ (3:4). The difference is seen in the symbols of Paul's analogy. The Jews could see the vail on Moses' face, which hid (the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance [3:7 ]) the glory of God that was on Moses. They saw the outward manifestation of religion (the vail) but not the inward change by God (the glory of his countenance). Most religion is a vail hiding the truth because most people can't get through their confused 'logic' and religious rules to see the glory of God that is supposed to be underneath. However, God makes His glory and His truth plain in Christ and when we get in Christ we can see past the religious vail to see the glory of God. However, when we are not in Christ we can not see the glory of God with such plainness, because we do not have the help of Christ nor of the Holy Spirit. As a result, we become susceptible to the religious vail that hides the glory of God even from the children of God (which the Jews were). Our only clear vision of the glory of God is when we are in Christ.

Paul uses the phrase of we use great plainness of speech to contrast the message to a true Christian against the arguments of the religious, especially the Jew. In 1:12 and 11:3 Paul talked about the simplicity that is in Christ. The Jew, and most religious people, did not have personal experience with God, and couldn't handle a message of simple salvation because they want to earn their salvation and the leaders wanted the people to trust them to figure out a very complicated religion. A simple message strips too much personal power from the religious leader.

When God invited the Jews to come up the mountain and talk to Him, they sent Moses rather than personally dealing with God. Then when Moses came back down from seeing God, his face shined. That's what Paul is referring to when he said And not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished (God's blessing upon the Old Testament). Again, God didn't want them to have a king but they insisted on one. They wanted someone between themselves and God because they didn't want God show them their sinfulness. So now, the Jews have religious leaders to be a buffer between their sin and God's truthfulness. Since they wanted these buffer people to hide the truth (of their sin) from them, they can talk about what some self-proclaimed expert says, or what their traditions say, but they do not have the personal experience that a true Christian has and they do not have the truth of God. They use complex religious arguments to hide the fact that they are justifying sins which would be plainly shown to be wrong in a simple gospel.

But Paul says that the Christian can use great plainness of speech, because people can't credibly argue with what you experienced in your life as the working of God through Christ. A person giving a true witness of personal experience doesn't have to baffle them with BS, but can be plain. So we see that in the first part of the sentence, Paul says we aren't blind and can therefore talk plainly of our Christian experience. In the Second and third Equivalent Sections of this sentence, we see that Paul contrasted our spiritual clarity to the spiritual blindness of the Jews, and explains that the difference is due to the difference between having a personal relationship with Christ versus having indirect knowledge taught by religion. which brings us to the Fourth Equivalent Section, which says or until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. People who are trusting in religion, as represented by the Mosaic Law and Old Testament, are spiritually blind and can not see what God has planned for them until they not only get saved but spiritually grow in Christ.

A virgin can study about sex all they want but they can't possibly understand it like they will after experiencing it. And, the more experience they get, the better they understand. So to is spiritual growth. A person who got saved, but hasn't grown spiritually, can't understand the Bible a whole lot better than someone who is not saved. However, the more a person walks by faith in Christ, and grows spiritually, the better they understand spiritual things like the Bible. Christ is used here because our spiritual growth, and Biblical understanding, very definitely varies from person to person and is completely dependant upon walking by faith after salvation. Yes, we have to be saved before we start to grow spiritually, but that growth comes after salvation and is not automatic due to getting saved. The vail is done away in Christ because spiritual understanding comes only after we learn by experiencing the ministry of Christ in our lives in a personal way.

Please see the note for 1Corinthians C13S9 about the word see / sight / seen. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the notes for Romans C4S18; 1Corinthians C13S10; Philippians 1:19-20 about the word hope. The functional definition is: 'hope is like faith in that both require us acting upon our belief before we have any factual evidence that we are correct. However, where faith is based upon a promise found in the word of God, hope is based upon the character of God when there is no written promise found'.

We find forms of the word plain occurring 101 times in 98 verses of the Bible and, in the New Testament, only in: Mark 7:35; Luke 6:17 and our current sentence. In these verses we see plain used for the flat land and for flat/clear language. Our current sentence is the only place in the Bible where we find the word plainness. Webster's 1828 dictionary defines plainness as: ', n. Levelness; evenness or surface. 1. Want of ornament; want of artificial show. So modest plainness sets off sprightly wit. 2. Openness; rough, blunt or unrefined frankness. Your plainness and your shortness please me well. 3. Artlessness; simplicity; candor; as unthinking plainness. 4. Clearness; openness; sincerity. Seeing then we have such hope, we use great plainness of speech. 2 Cor.3'.

We find forms of the word speech occurring 56 times in 55 verses of the Bible and, in the New Testament, in: Matthew 26:73; Mark 7:32; Mark 14:70; John 8:43; Acts 14:11; Acts 20:7; Romans 16:18; 1Corinthians 2:1, 1Corinthians 2:4; 1Corinthians 4:19; our current sentence; 7:4; 10:10; 11:6; Colossians 4:6; Titus 2:8; Jude 1:15. Webster's 1828 dictionary defines speech as: 'n. 1. the faculty of uttering articulate sounds or words, as in human beings; the faculty of expressing thoughts by words or articulate sounds. Speech was given to man by his Creator for the noblest purposes. 2. Language; words as expressing ideas. the acts of God to human ears cannot without process of speech be told. 3. A particular language, as distinct form others. Ps. 19. 4. that which is spoken; words uttered in connection and expressing thoughts. You smile at my speech. 5. Talk; mention; common saying. the duke did of me demand, what was the speech among the londoners concerning the French journey. 6. formal discourse in public; oration; harangue. the member has made his first speech in the legislature. 7. Any declaration of thoughts. I, with leave of speech implor'd, repli'd. SPEECH, v.i. to make a speech; to harangue. Little used'.

Thompson Chain Topics provides references for the word speech as: 'Admonitions concerning: Pr 17:27; Mt 5:37; Col 4:6; 2Ti 1:13; Tit 2:8; Jas 3:2. Evil, General References to: Ps 5:9; 10:7; 36:3; 55:21; Pr 12:18; 24:2; Mt 12:34; Ro 3:13; Jas 3:6. Plainness of: (examples of): Mt 3:7; 23:33; Ac 7:52; 2Co 3:12; Ga 4:16.'

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.

The name of Moses occurs 848 times in 784 verses of the Bible, 80 times in 79 verses of the New Testament, and in 2Corinthians, in: 3:7-8; our current sentence and in 3:15. All references within this epistle are in this current chapter.

We find forms of the word vail occurring 39 times in 36 verses of the Bible, but within the New Testament all references are in 2Corinthians. Those references are: our current sentence; our next sentence and the sentence after that. Webster's 1828 dictionary defines vail as: 'n. L. velum, from velo, to cover, to spread over. It is correctly written vail for e, in Latin, is our a. 1. Any kind of cloth which is used for intercepting the view and hiding something; as the vail of the temple among the Israelites. 2. A piece of thin cloth or silk stuff, used by females to hide their faces. In some eastern countries, certain classes of females never appear abroad without vails. 3. A cover; that which conceals; as the vail of oblivion. 4. In botany, the membranous covering of the germen in the Musci and Hepaticae; the calypter. 5. Vails, money given to servants. Not used in America. VAIL, v.t. L. velo. to cover; to hide from the sight; as, to vail the face'.

Thompson Chain Topics provides references for the word vail as: '(or veil): A Covering for the Face: Ge 24:65; 38:14; Ex 34:33; Ru 3:15; Isa 3:23; 2Co 3:13. The Curtain separating the Holy Place from the Holy of Holies: Ex 26:31; 36:35; 2Ch 3:14; Mt 27:51; Heb 6:19; 10:20.'

Nave's Topical Bible provides references for the word vail as: '(Veil, curtain) 1. Hangings used in the tabernacle to separate the Holy of Holies (the Most Holy Place) from the Holy Place: Called the second veil: Heb 6:19; 9:3. Ordinances prescribing: Ex 26:31-33. Made by Bezaleel and Aholiab: Ex 36:35-36. 2. A covering for the ark of the covenant: Ex 35:12; 39:34; 40:21; Nu 4:5. 3. Of the temple: 2Ch 3:14. Torn from the top to the bottom at the time of the crucifixion of Jesus: Mt 27:51; Mr 15:38; Lu 23:45. FIGURATIVE: Heb 10:20. Worn: By Rebekah: Ge 24:65. By Tamar: Ge 38:14,19. By Moses, to screen his face when he descended from Mount Sinai: Ex 34:33,35; 2Co 3:13-16.'

Please see the note for 3:7-8 about forms of the phrase children of Israel and other words which are part of this phrase. That note also has a dictionary definition and links from other commentators.

Please see the note for 1Corinthians C15S54 for links to every verse in the Bible which uses the word stedfast. The functional definition of stedfast is: 'Fast fixed; firm; firmly fixed or established; Constant; firm; resolute; not fickle or wavering'.

Please see the note for 10:7 about the word look. The functional definition is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye'. Please also see the note for Galatians C6S6 about the phrase the LORD looketh on the heart.

We find forms of the word abolish only 6 times in the Bible in: Isaiah 2:18; Isaiah 51:6; Ezekiel 6:6; our current sentence; Ephesians 2:15 and 2Timothy 1:10. Webster's 1828 dictionary defines abolished as: 'pp. annulled; repealed; abrogated, or destroyed'.

We find forms of the word blind occurring 96 times in 87 verses of the Bible, 60 times in 55 verses of the New Testament, and in 2Corinthians, in: our current sentence and 4:4. Easton's Bible Dictionary defines blind as: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). the blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). the opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'. The functional definition for this word is: 'Without the ability to see. This word is also used, symbolically, for people who lack spiritual understanding'.

Nave's Topical Bible provides references for the word blind as: 'Cruelty to, forbidden: Le 19:14; De 27:18. The taunting Jebusites, hated by David: 2Sa 5:8.
BLINDNESS: Disqualified for priestly office: Le 21:18. Of animals, disqualified for a sacrifice: Le 22:22; De 15:21; Mal 1:8. Miraculously inflicted upon the Sodomites: Ge 19:11. Syrians: 2Ki 6:18-23. Saul of Tarsus: Ac 9:8-9. Elymas: Ac 13:11. Sent as a judgment: De 28:28. Miraculous healing of: Mt 9:27-30; 11:5; 12:22; 21:14. The miraculous healing of Bartimaeus: Mt 20:30-34; Mr 10:46-52. The miraculous healing of a man of Bethsaida: Mr 8:22-25. The miraculous healing of a man born blind: Joh 9:1-7. INSTANCES OF: Isaac: Ge 27:1. Jacob: Ge 48:10. Eli: 1Sa 4:15. Ahijah: 1Ki 14:4. SPIRITUAL: Ex 5:2; De 29:4; 32:28-29; Jg 16:20; Job 21:14; 22:13-14; Ps 10:5-6; 14:1,4; 73:2-28; 79:6; 82:5; 92:6; 94:7-8; 95:10; 119:18; Pr 1:7,22,29-30; 4:19; 7:7-23; 10:21; 13:18; 14:12; 17:16; 19:2-3; 28:5; Ec 7:25; Isa 1:3; 5:13,20; 6:9-10; 9:2; 26:10-11; 27:11; 28:13,15; 29:10-12; 40:21,27-28; 42:6-7,18-20; 44:18-20; 48:8; 53:1; 56:10; 60:2; Jer 2:8; 4:22; 5:4-5,21; 8:7-9; 9:3,6; 16:10; 17:9; Eze 12:2; Da 12:10; Ho 4:1,6,14; 5:4; 7:11; Am 9:10; Mic 4:12; Mt 5:15-16; 6:23; 13:13-16,19; 15:14; 16:3; 22:29; 23:16-24,26; Mr 4:11-12,15; 6:52; 7:18; 12:24; Lu 4:18; 8:10,12; 11:52; 12:48,57; 19:42; 23:34; Joh 1:5,10; 3:4,7,9-12,19-20,31; 4:10-11,15,22; 6:52,60; 7:28; 8:12,15,19,27,33,42-43,52,54-55,57; 9:29-39; 12:38-41; 14:17; 15:21; 16:2-3; 17:25; Ac 3:17; 13:27; 17:23; 19:2; 26:18; Ro 1:19-22; 2:4; 11:25; 1Co 1:18,20-21; 2:8,14-15; 15:34; 2Co 3:14-15; 4:3-4,6; Ga 4:8; Eph 4:18; 5:8; Col 1:13; 1Th 4:4-5; 5:4-7; 2Th 1:8; 2:1,12; 2Ti 3:7; Tit 1:16; Heb 5:11-12; 1Pe 1:14; 2:9; 2Pe 1:9; 3:16; 1Jo 1:6,8; 2:4,9,11; 3:1,6; 4:8; 3Jo 1:11; Jude 1:10; Re 3:17: INSTANCES OF: Israelites: Nu 16; 17. Moab: 2Ki 3:27. Scribes: Mt 9:3.'

Thompson Chain Topics provides references for the word blind as: 'The Blind, not to be Ill-treated: Le 19:14; De 27:18. Physical, inflicted: Ge 19:11; 2Ki 6:18; Ac 9:8; 13:11. Healed: Mt 9:27; 12:22; 20:30; 21:14; Mr 8:22; 10:46; Lu 7:21; Joh 9:1. Example of Spiritual: Isa 59:10; Mt 6:23; 15:14; 23:19; 2Co 3:14; 4:4; Eph 4:18; 2Pe 1:9; 1Jo 2:11. Spiritual, Inflicted (Judicial): Isa 6:10; 29:10; Mr 4:12; Joh 12:40; Ro 11:25. From Old Age: Ge 27:1; 48:10; 1Sa 3:2; 4:15; Ec 12:3.'

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 notice the eth in the actual word of our sentence, which is: remaineth. This means that their blindness 'keeps on keeping on remaining and never goes away'.

Please see the note for 1Corinthians 11:25 about the word testament. It has links to every place in the Bible where We find this word, a definition and a small explanation of why this definition does not match what most people think the definition is. The functional definition of testament as: 'one half of the legal document called a Last Will and Testament'. Genesis thru Malachi is generally considered to be the old testament. However, only the religious part of the Mosaic Law was replaced by the new testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we use. 2Co 4:2-3,13; Joh 10:24; 16:25,29; 1Co 14:19; Col 4:4. plainness. or, boldness. 2Co 7:4; 10:1; Ac 4:13,29-31; 9:27,29; 14:3; Eph 6:19-20; Php 1:20; 1Th 2:2; 1Ti 3:13. See also on exp: De 27:8 versey plainly. Ps 49:4 dark. Hab 2:2 make. Mt 10:27 I tell. Joh 10:24 If. Ac 4:11 you. 2Co 4:1 seeing. 2Co 4:13 we also. 2Co 7:4 my boldness. 2Co 10:1; Phm 1:8bold. Eph 6:19 that I. Col 4:4 I may.
Verse 15 which. Ex 34:33-35. could not. 2Co 3:18. Tothe. Ro 10:4; Ga 3:23-24; Eph 2:14-15; Col 2:17; Heb 10:1-9. See also on exp: Ex 34:29 the skin. Ex 34:33 a vail. Ps 119:18wondrous. Song 2:9 he standeth. Isa 25:7 he will. 2Co 3:18with.
Verse 16 their. 2Co 4:3-4; Ps 69:23; Isa 6:10; 26:10-12; 42:18-20; 44:18; 56:10; 59:10; Jer 5:21; Eze 12:2; Mt 6:23; 13:11,13-15; Joh 9:39-41; 12:40; Ac 28:26-27; Ro 11:7-10,25. which vail. 2Co 4:6; Isa 25:7; Mt 16:17; Lu 18:31-34; 24:25-27,44-46; Joh 8:12; 12:46; Ac 16:14; 26:18; Eph 1:17-20. General references. exp: Lu 9:45; 24:45. See also on exp: Ex 34:33 a vail. Ps 69:23 their eyes. Ps 119:18Open. Song 2:9 he standeth. Isa 10:21 return. Isa 25:7 he will. Isa 29:18the deaf. Isa 42:19 Who is blind. Eze 12:2; 2Co 3:7 which. Mt 11:25; Ac 13:27; 1Jo 2:11 because. Mt 13:14 the prophecy. Mt 23:39 Blessed. Mr 3:5 hardness. Lu 19:42 but. Joh 12:35 lest. Joh 12:38revealed. Joh 16:14; 1Co 2:8for. Ac 3:17 through. Ac 9:18immediately. Ac 16:14 whose. Ro 11:7 and the rest. Ro 11:8unto this day. Ro 11:25 blindness. 1Co 11:25; 2Co 3:6 the new. 2Co 4:3 it is. 2Co 4:4 blinded. Re 11:19 the ark'.

Start of Chapter, Chapter Summary

C3-S10 (Verse 15) The religious Jews still have that vail on their heart.

But even unto this day,
when Moses is read,
the vail is upon their heart..

Our sentence starts with the word But and provides an exception to the prior sentence. The note above has all of the doctrinal and contextual requirements which will not be repeated here. The they of this sentence refers to the Jews of the prior sentence but also is to be applied to anyone, at any time, who puts their faith in keeping religious rules. Our heart can, and will, deceive us into thinking that we are pleasing God when we are actually offending God by refusing to turn from our own efforts to keep rules (repent) to trusting an ongoing personal relationship with God that is in Christ. in this sentence, Moses is used for the true Biblical Old Testament, which is the religious part of the Mosaic Law.

The name of Moses occurs 848 times in 784 verses of the Bible, 80 times in 79 verses of the New Testament, and in 2Corinthians, in: 3:7-8; 3:13 and in our current sentence. All references within this epistle are in this current chapter. in this case, Moses is not referring to the man but to the Mosaic law which he delivered from God.

Please see the note for C3-S9 about the word vail. The functional definition is: 'Any kind of cloth which is used for intercepting the view and hiding something'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the vail. Ac 13:27-29. General references. exp: De 29:4; Lu 9:45; 24:45. See also on exp: Ex 34:33 a vail. Le 26:45 for their. Ps 119:18Open. Song 2:9 he standeth. Isa 10:21 return. Isa 25:7 he will. Isa 29:18the deaf. Isa 42:19 Who is blind. Mt 23:39; Lu 13:35 Blessed. Mr 11:33 We. Lu 19:42 but. Joh 12:38revealed. Joh 16:14 for. Ac 16:14 whose. Ro 11:8unto this day. Ro 11:25 blindness. Re 11:19 the ark'.

Start of Chapter, Chapter Summary

C3-S11 (Verse 16) A person's heart must turn to the Lord in order for them to understand.

Nevertheless when it shall turn to the Lord,
the vail shall be taken away..

This sentence is explained in the note for this verse in the Lord Jesus Christ Study. As explained there, our summary is telling us that we get understanding of God's Word when we are in Christ. However, before we can do that we must first turn our heart (the it of our current sentence) to the Lord. Not only must we do that to get saved (Romans 10:13) but we must also do that to be sanctified. As our note also explains: we are supposed to obey the law (word of God) without question, even when we don't understand the Law and even when we don't agree with it. Only after we obey the Lord from our heart can Christ give us understanding.

Our sentence starts with the word Nevertheless. Our second prior sentence gave us the summary of this chapter, the prior sentence gave us the exception to that summary and our current sentence tells us how to overcome that exception, if it is in our own life. Our next sentence starts with the word Now and gives us a doctrinal truth that we can not fully understand until after we understand all that was said up to and including this sentence.

Please see the note for Philippians 1:23-24 about the word nevertheless. The functional definition is: ' Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

The word it, within our current sentence, is referring to the word heart of the prior sentence. 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 C3-S9 about the word vail. The functional definition is: 'Any kind of cloth which is used for intercepting the view and hiding something'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ex 34:34; De 4:30; 30:10; La 3:40; Ho 3:4-5; Ro 11:25-27. The vail. Isa 25:7; 29:18; 54:13; Jer 31:34; Joh 6:45-46. General references. exp: Lu 9:45; 24:45; Ro 11:23. See also on exp: Ex 34:33 a vail. Ex 34:34 he took. Le 26:45 for their. De 30:2 return unto. Ps 119:18Open. Song 2:9 he standeth. Isa 10:21 return. Isa 11:11 set his hand. Isa 25:7 he will. Isa 29:18the deaf. Mt 23:39; Lu 13:35 Blessed. Lu 19:42 but. Joh 12:38revealed. Joh 16:14 for. Ac 9:35 turned. Ac 16:14 whose. Ac 26:20 turn. Ro 11:25 blindness. Re 11:19 the ark'.

Start of Chapter, Chapter Summary

C3-S12 (Verse 17) Obeying the Spirit of the Lord gives us liberty.

Equivalent Section: the Lord spiritually removes the vail.

Now the Lord is that Spirit :.

Equivalent Section: the Lord provides liberty.

and where the Spirit of the Lord is,
there is liberty..

Please see the notes for this verse within the Lord Jesus Christ Study and within the Word Study on Spirit. Those notes have most of the doctrinal considerations of this sentence. In addition, our sentence starts with the word Now, which is used for 'after getting an understanding of the doctrine that was just presented'. This verse is used to teach a lot of doctrinal error because people not only ignore the context but they also ignore the meaning of the word Now.

The three prior sentences provided the summary of this chapter. The entire chapter is warning us about the error of following wrong religious authorities who claim their authority by getting people to use the wrong basis for determining authority. They were claiming authority based upon epistles of commendation and other documents which are created by man. (That is: based upon keeping the Mosaic Law and epistles of commendation written by men based upon their keeping religious rules.) Paul told this church, and us, that the true Biblical basis of authority is evidence of God working in and through the life of the person who claims that authority to speak for God.

As taught all throughout this site, Lord has a different doctrinal meaning, within the Bible, than what the Bible uses for any other title for God. In particular, Lord is used for everything related to government including judgment. As explained in the note for this verse within the Lord Jesus Christ Study, the truth of the Bible is that true liberty comes from staying within the rules and laws created by our Lord. The people who were teaching doctrinal error to this church, just like many people do today, were telling saved people that they will have liberty if they trust in how the Lord speaks through them. However, when these people say what they want you to believe, instead of what the Lord commands, people are led into bondage instead of liberty. That is why I always tell people to not trust what any man says, including myself, but to verify everything against their Bible.

Our sentence has two Equivalent Sections with the First Equivalent Section saying that the Lord authorizes the spiritual work which was described before this sentence. (That is what is meant By this sentence starting with the word Now.) Our Second Equivalent Section tells us what we have as a result of the working of the Spirit of the Lord. Thus, we see that the Spirit of the Lord removes spiritual blindness (the vail) and reveals the traps of sin, which give us liberty when we obey the Spirit of the Lord in order to avoid the traps of sin. If we do not have the Spirit of the Lord guiding us, or we do not obey the Spirit of the Lord, then we will be caught in the traps of sin and lose our liberty.

Please see the note for 1Corinthians 8:9 about the word liberty. It has links to every verse in the Bible where we find the word liberty along with the definition from the Morrish Bible Dictionary and links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Lord. 2Co 3:6; Joh 6:63; 1Co 15:45. where. Ps 51:12; Isa 61:1; Ro 8:2,15-16; Ga 4:6; 2Ti 1:7. General references. exp: Lu 24:45; Joh 8:36. See also on exp: Ex 34:33 a vail. Le 25:10 proclaim. Ps 51:12 free. Ps 119:18Open. Ps 119:32 enlarge. Song 2:9 he standeth. Isa 25:7 he will. Isa 29:18the deaf. Isa 59:21 My spirit. Mt 23:39; Lu 13:35 Blessed. Joh 4:24 a Spirit. Joh 8:32 and the. Joh 12:38revealed. Joh 16:14 for. Ro 6:22 But now. Ro 8:2 hath. 2Co 3:8the ministration. 2Co 3:18by the Spirit of the Lord. Ga 2:4; Jas 1:25 liberty. Ga 5:1 the liberty'.

Start of Chapter, Chapter Summary

C3-S13 (Verse 18) the Spirit of the Lord is Who changes us and gives us our glory.

But we all,
with open face beholding as in a glass the glory of the Lord,
are changed into the same image from glory to glory,
even as by the Spirit of the Lord..

Our sentence starts with the word But, which tells us that this sentence has the same subject as the prior sentence while going in a different direction. The prior sentence tells us about our having liberty. Many people preach that this liberty allows us to do whatever we want, including engaging in a life of sin with no consequences. The whole concept of a life of sin with no consequences is a lie from Satan. However, you don't have to believe my saying so. Just understand this sentence. It says: we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Please consider these bolded words within the context of this sentence and then I will comment upon them.

all: Claims of so-called liberty, which allows a life of sin, always seem to apply to some people but not to others. In fact, most people end up suffering the consequences of their sin. While the all does not get applied to a life of sin, it does get applied to all saved people who obey our Lord in an absolute way. The all also applies to their being led by the Spirit of the Lord and to people seeing the glory of the Lord in their life.
open face: this phrase is a direct contrast to the vail which our chapter talked about earlier. This means we are seeking the truth with nothing in the way of our seeing it such as preconceived religious ideas.
beholding as in a glass: Basically, when we look at our own life we need to see ourselves being led by the Spirit of the Lord and see the glory of the Lord in our own life. If we don't see this then we have not given it enough time or, more likely, we are not obeying the Spirit of the Lord as well as we think we are. In that case, we need to pray for the Spirit of the Lord to show us our sin and error and be willing to accept what He shows us. Also, how many people hate their own picture as taken by a camera? How many say that the picture is not a true representation of them? the truth is that their own internal mental image of themselves does not match what is seen by the camera and by others. The word glass is called a mirror today. Our sentence tells us to look at what others see when they look at us and stop holding onto our own internal image.
are changed: this phrase applies to the all of our sentence. The verb are is a present-tense verb of being and the word changed means that we are different than we used to be. This is not just a one-time change at profession or the verb would be were instead of are. This is an ongoing present-tense change that happens as long as we obey the Spirit of the Lord. In addition, if we're not different then we are preventing the Spirit of the Lord from making this change by not maintaining our ongoing personal relationship with God that is in Christ and that was talked about earlier in this chapter.
same image: this is what we are to be changed into. That means that we did not have this image before and we have to let the Lord change what others see when they look at us (our image). We already saw how others are to see the glory of the Lord and the Spirit of the Lord in our life. We also already saw how we are to see the same. However, our phrase is in our sentence to let us know that we are not to assume that we have the same image but we are to verify it. Our Bible tells us that we are to live...by every word that proceedeth out of the mouth of God. God would not have included these words unless He wanted us to actively test and verify their application in our own personal life.
from glory to glory: God credits glory to our spiritual account every time that we obey the Spirit of the Lord and give glory to God. Our phrase tells us that we are to be doing this with an ongoing and ever increasing effort and result.
by the Spirit of the Lord: this is covered in the notes for this verse within the Lord Jesus Christ Study and the Word Study on Spirit. This is God's Holy Spirit telling us to obey His absolute laws since that obedience is required to make us sanctified and to change into the same image.

After considering what is said in our Bible and in our two attached sentences, only a liar could claim that these sentences justify the claim that someone could engage in a life of sin with no consequences. Our next chapter starts with Therefore seeing we have this ministry. The doctrine found in the next chapter is based upon what we read here since the first sentence of that chapter starts with Therefore. In addition, that sentence combined with this sentence tells us that our being changed into the same image is a ministry. That is: God changes us so that we are enabled to do the ministry which He gives to us. Please also consider the next chapter which is based upon what we have here.

Please see the note for 6:2 about the word behold. The functional definition is: 'to see with attention; to observe with care'.

Please see the note for 2Corinthians 4:3-4 about the word image. The functional definition is: 'A representation or similitude of any person or thing, formed of any substance. People today like to take pictures of themselves, which is an image and no matter how good that image is, it does not match the original being. Man was made in the image of God but can not match God.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. 2Co 3:13. as in. 1Co 13:12; Jas 1:23. The glory. 2Co 4:4,6; Joh 1:14; 12:41; 1Ti 1:11 (Gr) exp: Isa 40:5; Joh 17:22; Ro 5:2. are. 2Co 5:17; Ro 8:29; 12:2; 13:14; 1Co 15:49; Ga 6:15; Eph 4:22-24; Col 3:10; Tit 3:5; 2Pe 1:5-9. from. Ro 8:4,7. by the Spirit of the Lord. or, of the Lord the Spirit. 2Co 3:17. General references. exp: Ex 33:18; Pr 4:18; Eze 8:4; Lu 24:45. See also on exp: Ge 1:26 in our. Ge 1:26 have dominion. Ge 5:1 in the likeness. Ge 32:30 I have. Ex 29:43 sanctified. Ex 34:33 a vail. Ex 37:9 cherubims spread. Nu 12:8similitude. 1Ki 8:11 for the glory. Ps 17:15 I will. Ps 26:3; Joh 16:14; 1Jo 3:2 for. Ps 27:4 behold. Ps 84:7 they. Ps 84:11; Isa 60:2 the Lord. Ps 85:13 shall set. Ps 90:17 And let. Ps 119:18Open. Song 2:9 he standeth. Song 4:1 thou art fair, my. Isa 25:7 he will. Isa 29:18the deaf. Isa 35:2 they shall. Isa 59:21 My spirit. Eze 36:26 new heart. Mic 2:9 my glory. Mt 23:39; Lu 13:35 Blessed. Lu 2:9; Joh 8:32 and the. Lu 9:31 appeared. Joh 2:11 manifested. Joh 11:40 see. Joh 12:38revealed. Joh 13:31 and God. Joh 14:21 and will. Joh 17:17 Sanctify. Joh 17:24 may. Ac 6:15 saw. Ac 11:18and glorified. Ro 3:3 faith. Ro 5:5 shed. Ro 8:29 to be. 1Co 13:12 we see. 1Co 15:49 we shall. 2Co 3:13 could not. 2Co 4:4 lest. 2Co 4:6 the light. 2Co 4:17 far. Eph 4:24 after. Eph 5:8but. Col 3:10 knowledge. 1Th 2:13 effectually. Heb 2:10 glory. Jas 1:25 liberty. 2Pe 1:4 ye might. 1Jo 3:6 whosoever'.

Start of Chapter, Chapter Summary

Chapter 4 Sentence-by-Sentence

links to sentences in this chapter:

C4-S1 (Verse 1-2), C4-S2 (Verse 3-4), C4-S3 (Verse 5), C4-S4 (Verse 6), C4-S5 (Verse 7), C4-S6 (Verse 8-10), C4-S7 (Verse 11), C4-S8 (Verse 12), C4-S9 (Verse 13-14), C4-S10 (Verse 15), C4-S11 (Verse 16), C4-S12 (Verse 17-18).

The Chapter theme is: Basics of ministry for all saved people.

Chapter Summary from Treasury of Scripture Knowledge.

1 He declares how he has used all sincerity and faithful diligence in preaching the gospel,
7 and how the troubles and persecutions which he daily endured for the same did redound to the praise of God's power,
12 to the benefit of the church,
16 and to the apostle's own eternal glory.

Word Counts in Chapter.

JESUS (9), WHICH (9), GOD (8), OUR (6), thINGS (6), HAVE (5), US (5).

C4-S1 (Verse 1-2) We are to walk honestly because we have this ministry to show the world the image of the Lord.

First Step: Get strength from God's mercy.

Therefore seeing we have this ministry,
as we have received mercy,
we faint not;.

Second Step: Stop doing things which are dishonest.

But have renounced the hidden things of dishonesty,
not walking in craftiness,
nor handling the word of God deceitfully;.

Third Step: Manifest the truth.

but by manifestation of the truth commending ourselves to every man's conscience in the sight of God..

Our sentence has three steps with the third Step telling us the results that God expects to see, and expects men to see, in our life. As explained in the note for this verse, within the Word Study on Truth, we see that men of truth conform their lives to the facts of reality as presented by God. That Study also tells us that truth is something that we do and not just something that we think about. That Word Study also has links to 95 verses which also teach this truth. (Go the beginning of the Word Study and find out verse in the section called Biblical usage of Truth and you will find links to the related verses there.) With this volume of verses supporting this doctrine, there can be no doubt about God wanting us to understand this doctrine. God uses repetition and the more God mentions a doctrine within the Bible, the more important it is for us to obey the doctrine in question. Without a doubt, God wants our physical life to display His truth to other men. That is the theme of this chapter.

Our sentence starts with Therefore, which means this chapter is the result of what came before this sentence. In the prior chapters Paul dealt with problems which had come up since his first epistle. In the process of dealing with those problems, Paul talked about the difference between the Old Testament and the New Testament; and the difference between serving God be keeping a bunch of rules and serving God by obeying the indwelling Holy Spirit. His conclusion was that a Spirit led person in the New Testament produced more glory for God. Further, the more we are like God the greater glory that God gets from our life. Paul then finished the chapter with But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Therefore, the ministry of our current sentence is to represent God to the world and provide glory to God by allowing the Spirit of the Lord to change (us) into the same image (of God) as He moves us from glory to glory.

With this in mind, our Therefore is telling, in detail, us how the Spirit of the Lord is going to do this within our life. That is: our current chapter tells us how we are moved from glory to glory.

The last phrase of our First Step is we faint not. The second phrase of our First Step starts with the word as, which means 'in the same proportion and in the same way'. People can faint from stress such as when they really realize the payment of their sin. However, it is not real likely that that application is what is used here. We can also faint from being weary, which is most likely the application here. That is: the more mercy we receive, and the more we realize how much mercy we received, the more we can work in This ministry and not faint. In addition, the sins that we were doing and God gave us mercy for, instead of righteous judgment, are the same sins that we are to extend mercy for. Thus, we see both applications of the meaning of the word as applied in our First Step.

Putting these things together, when we look at our own life and realize that God gave us mercy for, instead of righteous judgment, and consider the sins which led to that action by God, we are to let the Spirit of the Lord...change (us) into the same image so that we can extend God's mercy to other people who are doing the same sin. (That is what our First Step means when it says: seeing we have this ministry.) In addition, we are to extend mercy in proportion to the amount of mercy that God gave us and we are to faint not in our efforts because we are always to remember the mercy that God gave to us.

With this in mind, we look at our Second Step which starts with the word But. That means our Second Step is still talking about our doing This ministry while we faint not and our Second Step is going in a different direction. In fact, while our First Step told us what to do, our Second Step tells us what not to do with the implied consequence being that if we do the things of our Second Step, we will faint and not do This ministry.

If we are to have renounced the hidden things of dishonesty then we are to always be honest. We do not have to reveal everything because we see that God kept certainty things a mystery until God determined it was the right time to reveal them. However, God is never dishonest and our sentence tells us to be the same. This is another way that the Spirit of the Lord to change (us) into the same image (of God).

Next our Second Step says that we are to be not walking in craftiness. As seen in the note for 1Corinthians C3S21, we find forms of the word craft 31 times in 29 verses of the Bible. These include references to witchcraft craftiness and legitimate craft, or what people today call 'skilled trades'. Please see the note for 1Corinthians 3:19 about the word crafty. The functional definition for this word is: 'A wrong use of craft. Cunning or skill, in a bad sense employed to effect purposes by deceit. Wisdom of this world'. Please also see the note for Acts 18:3 about the word craft. Please also see the note for Galatians C5S20 about the word witchcraft. The word witchcraft is defined as: 'the practices of witches; sorcery; enchantments; intercourse with the devil. 2. Power more than natural'. That note also provides links to every place in the Bible where witchcraft is used. 1Samuel links this word with rebellion only it is a rebellion against God's rule instead of against man's rule.

When we put these two together we see that we are to not walk in the wisdom of man / wisdom of this world, nor are we to walk in rebellion.

Continuing on with our Second Step, we see that we are to be not handling the word of God deceitfully. That is: don't deliberately claim that the word of God supports a doctrine that it does not support, don't deliberately claim that the word of God does not support a doctrine that it does support, and don't present yourself as an expert on part of the word of God or doctrine from the word of God when you only have the teaching of another man and have not personally, prayerfully and diligently studied the word of God for the subject at hand.

So, Our First Step tells us to recognize that we have This ministry and to recognize how much work God wants us to put into it. Our Second Step told us methods to avoid while we do This ministry. Now our third Step tells us how we are to do This ministry.

We actually covered most of this step at the start of this note, and in the linked note within the Word Study on Truth. That was so that we could start knowing where we were going to end up. When our third Step says that we are to manifest, it means that we are to reveal God's truth in every way possible. When it says that we are to be commending ourselves to every man's conscience, it doesn't mean that we are to make other people happy with us but that we are to live a life that will help them to have a clear conscience if they follow our example. Finally, when our third Step tells us we are to do this in the sight of God, it means that we are to always be aware that God sees, and is recording, every instance of our live and that we will answer for all of those things at the judgment seat of Christ [Romans 14:10; 2Corinthians 5:10-11 ].

The next sentence starts with the word But, which ties it to this sentence. Then the next two sentences after that start with For which means that they are giving us reasons why what was said in the first two sentences is true. Finally, our fifth sentence starts with the word But, which means it is giving an exception to the reasons provided. Thus, all five sentences must be considered together in order to understand the context.

Please see the note for 5:10 for links to every place in 2Corinthians where we find the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

We find forms of the word faint occurring 59 times in the Bible and, in the New Testament, in: our Matthew 9:36; Matthew 15:32; Mark 8:3; Luke 18:1; our current sentence; 4:16; Galatians 6:9; Ephesians 3:13; Hebrews 12:3, 5 and Revelation 2:3. Webster's 1828 dictionary defines faint as: 'a. L. vanus, whence to vanish. Eng. to wane. 1. weak; languid; inclined to swoon; as, to be rendered faint by excessive evacuations. 2. Weak; feeble; languid; exhausted; as faint with fatigue, hunger or thirst. 3. Weak, as color; not bright or vivid; not strong; as a faint color; a faint red or blue; a faint light. 4. Feeble; weak, as sound; not loud; as a faint sound; a faint voice. 5. Imperfect; feeble; not striking; as a faint resemblance or image. 6. Cowardly; timorous. A faint heart never wins a fair lady. 7. Feeble; not vigorous; not active; as a faint resistance; a faint exertion. 8. Dejected; depressed; dispirited. My heart is faint. Lam. 1.
AINT, v.i. 1. to lose the animal functions; to lose strength and color, and become senseless and motionless; to swoon; sometimes with away. he fainted for loss of blood. On hearing the honor intended her, she fainted away. 2. to become feeble; to decline or fail in strength and vigor; to be weak. If I send them away fasting to their own houses, they will faint by the way. Mark 8. 3. to sink into dejection; to lose courage or spirit. Let not your hearts faint. Deut. 20. If thou faint in the day of adversity, thy strength is small. Prov. 24. 4. to decay; to disappear; to vanish. Gilded clouds, while we gaze on them, faint before the eye.
FAINT, v.t. to deject; to depress; to weaken. Unusual'. Wright's Bible Word-Book defines faint as: 'To be discouraged, lose confidence'.

Nave's Topical Bible provides references for the word faint as: 'La 2:12; Da 8:27.'

Thompson Chain Topics provides references for the word faint as: 'Faint Not True Believers do not Faint under afflictions: 2Co 4:1,16; Ga 6:9; Eph 3:13; Heb 12:5; Re 2:3. Faint-hearted: Le 26:36; Nu 14:3; De 1:28; 20:8; Isa 7:4; 30:17. Faint-heartedness: Le 26:36; Nu 14:3; De 1:28; 20:8; Isa 7:4; 30:17.'

Our current sentence is the only place in the Bible where we find any form of the word renounced. Webster's 1828 dictionary defines renounced as: 'pp. Disowned; denied; rejected; disclaimed'. Basically, we all started out sinners and the children of the devil who is the 'father of lies'. Our basic sin nature was to be dishonest. After receiving the Holy Ghost at our initial profession, we are supposed to be letting God change us. That change is to include the specific change of our getting rid of any character trait which shows dishonesty.

We find forms of the word dishonesty only in: Ezekiel 22:13; Ezekiel 22:27 and our current sentence. Webster's 1828 dictionary defines dishonesty as: 'n. Dizonesty. 1. Want of probity, or integrity in principle; faithlessness; a disposition to cheat or defraud, or to deceive and betray; applied to persons. 2. Violation of trust or of justice; fraud; treachery; any deviation from probity or integrity; applied to acts. 3. Unchastity; incontinence; lewdness. 4. Deceit; wickedness; shame. 2 Corinthi and 4'. Please also see the note for Romans C12S15 for links to every place in the Bible where we find forms of the word honest

Thompson Chain Topics provides references for the word dishonesty as: 'Condemned: De 25:13; Pr 11:1; 20:10,14; 21:6; Jer 17:11; 22:13; Ho 12:7; Mic 6:11. See Crookedness. See Deceit. See Dissimulation. See theft forbidden. See Bribery.'

Nave's Topical Bible provides references for the word dishonesty as: 'General scriptures concerning: Le 6:2-7; 19:13,35-36; De 25:13-16; Job 24:2-11; Ps 37:21; 50:18; 62:10; Pr 3:27-28; 11:1; 20:10,14,17,23; Isa 32:7; Jer 7:8-10; 9:4-6,8; 22:13; Eze 22:29; Ho 4:1-2; 12:7; Am 3:10; 8:5; Mic 6:10-11; Na 3:1; Zep 1:9; Zec 5:3-4; Lu 16:1-8; 1Th 4:6; Jas 5:4. INSTANCES OF: Abimelech's servants confiscate a well: Ge 21:25; 26:15-22. Jacob obtains his brother's birthright by an unjust advantage: Ge 25:29-33. Jacob steals his father's blessing: Ge 27:6-29. Jacob gains from Laban's flocks by skillful manipulation: Ge 30:31-43. Rebekah's craftiness in Jacob's behalf: Ge 27:6-17. Laban's treatment of Jacob: Ge 29:21-30; 31:36-42. Rachel steals the household gods: Ge 31:19. Simeon and Levi deceive the Shechemites: Ge 34:15-31. Achan hides the wedge of gold and the Babylonian garment: Jos 7:11-26. Micah steals one-thousand one-hundred pieces of silver: Jg 17:2. Micah's priest steals his images: Jg 18:14-21. Joab's guile in securing Absalom's return: 2Sa 14:2-20. Ahab confiscates Naboth's vineyard: 1Ki 21:2-16. Judas' hypocritical sympathy for the poor: Joh 12:6. See DIPLOMACY [DIPLOMACY]. See HYPOCRISY [HYPOCRISY]. See INJUSTICE [INJUSTICE]. See TREASON [TREASON].'

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'taking small repeated steps'. Please also see the note for 2Corinthians 10:3-6 for the distinction between the Biblical phrases of: walk in the flesh, walk not after the flesh, walk in the Spirit, and walk after the Spirit. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Forms of this word are used, in this Gospel, in: 2Corinthians 4:2; 2Corinthians 5:7; 2Corinthians 6:16; 2Corinthians 10:2-3; 2Corinthians 12:18.

Forms of the word craft were dealt with earlier within this note. Within these verses we see that the Bible uses forms of crafty / craftiness for a type of the wisdom of man / wisdom of this world.

Please see the note for 1John 1:1-3 about the word handle. The functional definition is: 'Touched; treated; managed'.

Please see the note for Romans C1S16 about the word deceit. As noted there, this word has a similar meaning to 'fraudulent'. Fraud is a legal term that specifies a violation of a law. Deceit is action verb which attempts to achieve the same harm as fraud but also encompasses actions which may not violate the letter of the law. That note also has links to every place in the New Testament where we find forms of the word deceit.

Please see the notes for Romans C16S33; 1John-Manifest about the word manifest. Please also see the note for Romans C3S20 about the word manifested. As already said within this note, the word manifest means: 'to reveal in every way possible'.

Please see the note for Romans C16S1 about the word commend. It has links to every place in the Bible where We find this word along with the definition from Webster's 1828 . The functional definition of commend is: 'To represent as worthy of notice, regard, or kindness; to speak in favor of'.

Please see the note for Romans C9S1 about the word conscience. It has links to every place in the Bible where We find this word along with a short explanation of each verse, the definition from Webster's 1828 and further discussion. The functional definition of conscience 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: 'seeing. 2Co 3:6,12; 5:18; Eph 3:7-8. as. 1Co 7:25; 1Ti 1:13; 1Pe 2:10. we faint not. 2Co 4:16; Isa 40:30; Ga 6:9; Eph 3:13; Php 4:13; 2Th 3:13 (margin) Heb 12:3; Re 2:3. General references. exp: 1Co 2:3; 3Jo 1:5. See also on exp: Job 4:5 thou faintest. Ps 27:13 fainted. Pr 3:11 neither. Pr 24:10 thou. Isa 40:31 not faint. Jer 45:3 I fainted. Ho 2:1 Ruhamah. Zep 3:16 slack. Mt 5:7 for. Mr 12:14 we know. Ac 1:17; 2Co 4:7 this. Ac 4:11 you. Ac 20:24 none. Ac 20:24 and the. Ac 26:16 a minister. Ro 11:30; 1Co 7:25 obtained. Ro 12:1 by the. 2Co 3:11 much. 2Co 4:16 we. 2Co 5:11 but. Ga 6:9 if. Eph 3:7 I. Eph 4:12 the work. Php 1:16 not sincerely. Col 1:23 whereof. Col 4:4 I may. 1Th 1:5 what. 2Th 3:13 be not weary. 1Ti 1:12 who. 1Ti 1:16 I obtained. Heb 12:3 lest. Re 2:3 hast not.
Verse 2 renounced. 1Co 4:5. dishonesty. or, shame. Ro 1:16; 6:21; Eph 5:12. not. 2Co 1:12; 2:17; 11:3,6,13-15; Eph 4:14; 1Th 2:3-5 exp: 1Co 1:17. by. 2Co 5:11; 6:4-7; 7:14 exp: Ro 16:18. General references. exp: Job 13:7; Lu 4:32; Ac 24:16; 2Co 12:12; 1Th 2:3; 3Jo 1:5. See also on exp: Ge 38:23 lest we. 1Ki 18:34 Do it the second. 1Ki 22:14 what the Lord. 2Ki 10:19 But Jehu. Ps 52:2 working. Pr 12:5 counsels. Pr 20:27 spirit. Isa 29:15 and their works. Isa 29:18the deaf. Jer 2:8and they that. Mt 13:19; 2Co 6:7; Heb 4:12 the word. Mt 22:16 true. Mr 1:22 they were. Joh 16:25; 2Co 5:11; Eph 4:15 but. Ac 4:19 Whether. Ac 20:27; 23:1 I have. Ac 25:10 as thou. Ac 26:28Almost. Ro 14:18and. 1Co 3:12 wood. 1Co 4:2 that. 1Co 4:5 who. 1Co 7:25 obtained. 1Co 10:27 for. 2Co 1:13 than. 2Co 2:17 which. 2Co 2:17 corrupt. 2Co 2:17 but as of sincerity. 2Co 3:12 we use. 2Co 6:4 approving. 2Co 6:9 well. 2Co 7:2 we have wronged. 2Co 11:3 so. 2Co 11:6 but we. 2Co 11:13 false. 2Co 12:16 being. Ga 1:7 pervert. Eph 4:14 by the. Php 1:16 not sincerely. Col 4:4 I may. 1Th 1:5 what. 1Th 2:5 a cloke. 1Th 2:10 witnesses. 2Th 2:10 deceivableness. 2Ti 2:15 rightly. Tit 2:7 uncorruptness. 1Pe 3:16 a good. 2Pe 1:16 we have. 2Pe 3:3 walking'.

Start of Chapter, Chapter Summary

C4-S2 (Verse 3-4) How the god of this world keeps us from sharing the glorious gospel of Christ.

Equivalent Section: He gets us to hide our gospel.

But if our gospel be hid,
it is hid to them that are lost:.

Equivalent Section: He hath blinded the minds of them which believe not so that they can't see our gospel.

In whom the god of this world hath blinded the minds of them which believe not,
lest the light of the glorious gospel of Christ,
who is the image of God,
should shine unto them..

Our sentence has two Equivalent Sections which are identified by the titles in the sentence outline above. These two Equivalent Sections could also be titled: 'The devil has hid the gospel so that the lost don't see the need to get saved.' and 'The devil made the truth seem too great for the lost to achieve because they don't understand that it is Christ, and not us, who makes the changes in our lives'. As seen by these different titles, there are several applications of this sentence. That is why there is more than one correct perspective (application) of this sentence while there is only one interpretation. So, if the following interpretation doesn't match exactly with your own personal application, don't worry about it unless your application disagrees with the interpretation.

Since our sentence starts with the word But, ('has the same subject while going in a different direction') our sentence is connected to the subject of the prior sentence (4:1-2 while going in a different direction. In addition, the next two sentences start with For (Here's why) and give us the reasons for Paul's claims in our current sentence. Therefore, a proper interpretation of this sentence must include a consideration of a considerable amount of the surrounding context. In addition, the things said within these 4 sentences directly relate to why Paul uses the phrase the glorious gospel of Christ within our sentence. Please see the note for this sentence in the Lord Jesus Christ Study for why Christ is used by itself within this sentence. Please also see the two notes for this sentence in the Word Study on Gospel. They explain why the two usages of gospel, within our sentence, and are actually referring to two different Biblical gospel. The first usage is for the gospel that is 'the good news that God wants to save us, change our life while in this flesh and judge and reward us eternally based upon our obedience to Christ'. The second usage is for the gospel that is 'the good news that Christ can change our life after our initial profession to make us more like God, increase our eternal rewards for obedience and bring God glory while we are still in this flesh'. Please be sure to look at the notes mentioned for the details, especially since those notes are sizable and contain related doctrine which is not repeated here.

As mentioned in those notes, our sentence starts with the word But, which ties it to the prior sentence. Then the next two sentences start with For which means that they are giving us reasons why what was said in the first two sentences is true. Finally, our fifth sentence starts with the word But, which means it is giving an exception to the reasons provided. Thus, all five sentences must be considered together in order to understand the context.

As already mentioned, the note for this sentence in the Lord Jesus Christ Study tells us why Christ is used by itself within this sentence. However, there is more going on in these sentences than that. The two notes for this sentence in the Word Study on Gospel explain why the two usages of gospel, within our sentence, and also explain why our sentence is actually referring to two different Biblical gospel. Our next sentence tells us we preach...Christ Jesus the Lord, which is different from the glorious gospel of Christ. In addition, the sentence after that tells us God...hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Again, that is more than what is covered in the glorious gospel of Christ. Finally, the fifth sentence tells us that the excellency of the power may be of God. This is a different message than we finding the glorious gospel of Christ, which tells us how Christ works in the lives of saved people. The notes already mentioned explains the details related to this difference. However, the bottom line is that the gospel (which) be hid is the gospel of the Lord Jesus Christ, which includes an emphasis on how to be saved while the gospel of Christ downplays that aspect. However, the people who have the ministry of giving out the gospel of the Lord Jesus Christ are those saved people who are supposed to be obeying the gospel of Christ. When the saved fail to obey the gospel of Christ, they do not take the gospel of the Lord Jesus Christ to the lost and it is hid to them that are lost.

That is the basic message of our context and of our First Equivalent Section. Since Equivalent Sections tell the same message but from different perspectives, our Second Equivalent Section tells us the same thing only with different details and from a different perspective.

Our first phrase of our Second Equivalent Section uses the phrase the god of this world. That tells us that people believe that the god of this world is the true God and that would be because they don't know the difference between the true character and influence of the true God and that of the god of this world. They are often confused about these things because the true children of God have not demonstrated this difference. However, lost people can also misunderstand what they see because he hath blinded the minds of them which believe not. There are times when it does not matter how much evidence someone is shown, nor what quality that evidence has, their blinded mind makes up excuses for rejecting the evidence.

It should be obvious to any true student of the word of God that the god of this world is Satan. Please see the section called Other Spirits in the Study on Spirit and the references to the people who are influenced by the devil in the Study on False things for more on this subject.

Next, our Second Equivalent Section tells us that Christ...is the image of God. True Biblical Christians are followers of Christ and, therefore, are also supposed to be the image of God. The god of this world gets a lot of fakes to insist that they are true Biblical Christians, in order to cause confusion and to blinded the minds of them which believe not. He gets away with it because true Biblical Christians do not loudly and clearly disown the liars.

I received the following in an email.

The Tragedy of Blindness

By Paul Chappell

Born in a small village near Paris in 1809, Louis Braille loved to play in his father's leather working shop. An accident with an awl when he was just three, and a subsequent infection left Braille completely blind by the time he was five.

Sent to Paris to attend one of the few schools in the world for blind children, Louis Braille found the system for reading for the blind to be extremely difficult, and the system for writing almost non-existent.

So by the time he was fifteen, the brilliant young man had adapted a French military code into what we now call the Braille alphabet which blind people could read and write.

So for the first time, doors of opportunity and understanding were opened to those who could not see.

The Bible often describes the condition of the lost with the metaphor of blindness.

A person who is blind needs help from someone else in order to find his way.
A person is not capable of discerning his surroundings and circumstances.

The major difference between physical blindness and spiritual blindness is awareness:

A blind man knows he cannot see, but often
A lost man does not realize the true state of his soul.
The work of the soul winner is to bring the light and hope of the gospel to the lost.

Finally, in Romans 13:12; John 8:12 and John 9:5 we read that Jesus said I am the light of the world. Further, in Matthew 5:14 we read that Jesus said Ye are the light of the world.. When we combine these verses with our Second Equivalent Section we see that the light...should shine unto them through our letting people see Jesus in our life. When we don't do that, we are letting the god of this world use our life to blind the minds of them which believe not.

Please see the note for John 6:12 about the word lost. The functional definition is: ' Ruined; destroyed; wasted or squandered; employed to no good purpose'.

Please see the note for 3:12-14, which is the only other place in 2Corinthians where we find forms of the word blind. It has the definition from Easton's Bible Dictionary and links from other commentators.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. In those notes are links to where this word is used in those epistles along with additional discussion, a dictionary definition 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. When we believe upon the authority of another, we always put confidence in his veracity'. In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe. Further, the word believeth is: 'an ongoing lifestyle heart based belief'. Any so-called belief, which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. . We find forms of the word belief . believe occurring 323 times in 288 verses of the Bible, 278 times in 245 verses of the New Testament, and in 2Corinthians, in: our current sentence; 4:13; 6:14 and 6:15. Please also see the notes for Romans 3:26-LJC; John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for Romans C4S21 about the phrase belief requires us to do.

We find forms of the word light occurring 304 times in 261 verses of the Bible, 104 times in 82 verses of the New Testament, and in 2Corinthians, in: our current sentence; 4:6; 6:14 and 11:14. In addition, we find the word lightness used in 1:17. It has a related, but different, definition. Easton's Bible Dictionary defines light as: 'the offspring of the divine command (Ge 1:3). "All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light" (1Ki 11:36; Isa 58:8; Es 8:16; Ps 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps 119:105; Isa 8:20; Mt 4:16, etc.), and the glorious inheritance of the redeemed (Col 1:12; Re 21:23-25). God is said to dwell in light inaccessible (1Ti 6:16). It frequently signifies instruction (Mt 5:16; Joh 5:35). In its highest sense it is applied to Christ as the "Sun of righteousness" (Mal 4:2; Lu 2:32; Joh 1:7-9). God is styled "the Father of lights" (Jas 1:17). It is used of angels (2Co 11:14), and of John the Baptist, who was a "burning and a shining light" (Joh 5:35), and of all true disciples, who are styled "the light of the world" (Mt 5:14)'.

In general, we can say that light is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way.'

Please also see the notes for Romans C13S15 and Ephesians C5S6 about the word light. Please see the notes for John 11:9-LJC about the phrase Jesus is our light. Please see the notes for Light and Darkness in 1John and Romans C13S15 about light and darkness.

Nave's Topical Bible provides references for the word light as: 'Created: Ge 1:3-5; Isa 45:7; 2Co 4:6. Miraculous : Mt 17:2; Ac 9:3. FIGURATIVE AND SYMBOLICAL: 1Ki 11:36; Ps 27:1; 119:105,130; Pr 6:23; Ec 2:13; Isa 8:20; 49:6; 58:8; 60:19-20; Mt 4:16; 5:14,16; Lu 2:32; 11:34; 16:8; Joh 1:4-5,7-9; 3:19-21; 5:35; 8:12; 9:5; 12:35-36; Ac 26:18; Eph 5:8,14; Php 2:15; 1Th 5:5; 1Ti 6:16; Jas 1:17; 1Pe 2:9; 2Pe 1:19; 1Jo 1:5,7; Re 21:23.'

Torrey's Topical Textbook provides references for the word light as: 'God the only source of: Jas 1:17. Created by God: Ge 1:3; Isa 45:7. Separated from darkness: Ge 1:4. Sun, moon, and stars appointed to communicate to the earth: Ge 1:14-17; Jer 31:35. DIVIDED INTO: Natural: Job 24:14; Isa 5:30. Extraordinary or miraculous: Ex 14:20; Ps 78:14; Ac 9:3; 12:7. Artificial: Jer 25:10; Ac 16:29. Communicated to the body through the eye: Pr 15:30; Mt 6:22. DESCRIBED AS: White and pure: Mt 17:2. Bright: Job 37:21. Shining: 2Sa 23:4; Job 41:18. Diffusive: Job 25:3; 36:30. Useful and precious: Ec 2:13. Agreeable: Ec 11:7. Manifesting objects: Joh 3:20-21. The theory of, beyond man's comprehension: Job 38:19-20,24. ILLUSTRATIVE OF: Glory of God: Ps 104:2; 1Ti 6:16. Purity of God: 1Jo 1:5. Wisdom of God: Da 2:22. Guidance of God: Ps 27:1; 36:9. Favor of God: Ps 4:6; Isa 2:5. Christ the source of all wisdom: Lu 2:32; Joh 1:4; 8:12; 12:46. Glory of Christ: Ac 9:3; 26:13. Purity of Christ: Mt 17:2. word of God: Ps 119:105,130; 2Pe 1:19. Gospel: 2Co 4:4; 1Pe 2:9. Ministers: Mt 5:14; Joh 5:35. Wise rulers: 2Sa 21:17; 23:4. The soul of man: Job 18:5-6. Saints: Lu 16:8; Eph 5:8; Php 2:15. Future glory of saints: Ps 97:11; Col 1:12. The path of the just: Pr 4:18. The glory of the church: Isa 60:1-3. Whatever makes manifest: Joh 3:21; Eph 5:13.'

Thompson Chain Topics provides references for the word light as: 'Light, Physical: Ge 1:3,17; Ex 10:23; Job 36:30. Light, Spiritual: Reflected from Believers: Jg 5:31; Isa 60:3; 62:1; Mt 5:14; Ac 13:47; Eph 5:8; Php 2:15; 1Th 5:5. General References to: 2Sa 22:29; Ps 36:9; Isa 58:10; Ac 26:18; 1Pe 2:9. Believers' Duty Performed in: Worshipping: 2Ch 5:13-14. Working: Joh 9:4. Warring: Ro 13:12. Walking: Eph 5:8. Witnessing: Php 2:15. Watching: 1Th 5:5-6. Christ the: Isa 9:2; 42:6; Mt 4:16; Lu 1:79; Joh 1:4,9; 8:12; 12:35,46; 2Co 4:6; Eph 5:14; 1Jo 2:8; Re 21:23. God a: Ps 27:1; 36:9; 84:11; 118:27; Isa 60:20; Mic 7:8; Hab 3:4; 1Jo 1:5; Re 22:5. God's Word a: (Furnishes a Light in Darkness): Ps 19:8; 119:105,130; Pr 6:23; 2Pe 1:19. Promised: to the Obedient: Job 22:28; Ps 97:11. Tothe Upright: Ps 112:4. Tothe Just: Pr 4:18. Tothe Benevolent: Isa 58:8. Tothe Church of the Future: Isa 60:20. Tothe Followers of Christ: Joh 8:12; 1Jo 2:10. Sons of: Sons of Light: Lu 16:8; Joh 12:36; Eph 5:8; 1Th 5:5. Forother Titles: See Titles and Names. Universal: Joh 1:9; 3:19; Ro 1:20; 2:15.
Light-Darkness: LIGHT, PHYSICAL, general references to: Ge 1:3,17; Ex 10:23; Job 36:30. LIGHT, SPIRITUAL: Reflected from Believers: Jg 5:31; Isa 60:3; 62:1; Mt 5:14; Ac 13:47; Eph 5:8; Php 2:15; 1Th 5:5. General References to: 2Sa 22:29; Ps 36:9; Isa 58:10; Ac 26:18; 1Pe 2:9. CHRIST thE LIGHT OF thE WORLD: Isa 9:2; 42:6; Mt 4:16; Lu 1:79; Joh 1:4,9; 8:12; 12:35,46; 2Co 4:6; Eph 5:14; 1Jo 2:8; Re 21:23. GOD A LIGHT: Ps 27:1; 36:9; 84:11; 118:27; Isa 60:20; Mic 7:8; Hab 3:4; 1Jo 1:5; Re 22:5. LIGHT PROMISED: to the Obedient: Job 22:28; Ps 97:11. Tothe Upright: Ps 112:4. Tothe Just: Pr 4:18. Tothe Benevolent: Isa 58:8. Tothe Church of the Future: Isa 60:20. Tothe Followers of Christ: Joh 8:12; 1Jo 2:10. Believers' Duties Performed in the Light: Worshipping: 2Ch 5:13-14. Working: Joh 9:4. Warring: Ro 13:12. Walking: Eph 5:8. Witnessing: Php 2:15. Watching: 1Th 5:5-6. See Light, Physical; Sons of. DAWN, SPIRITUAL, the Coming of Christ ushers in the: Isa 21:12; 60:1; Mal 4:2; Lu 1:78; Ro 13:12; 2Pe 1:19; 1Jo 2:8. RADIANT LIVES, of the saints: Job 11:17; Ps 34:5; Ec 8:1; Isa 62:1; Da 12:3; Joh 5:35; Ac 6:15; 2Co 3:18; Php 2:15; Re 21:11. SHINING FACES, general references to: Ex 34:30; Ec 8:1; Mt 17:2; 28:3; Ac 6:15; 2Co 3:7. ENLIGHTENMENT, spiritual: Ps 18:28; 119:130; Pr 29:13; Isa 29:18; 60:19; Ac 26:18; 2Co 4:6; Eph 1:18; 1Pe 2:9. DARKNESS: Physical: Ge 1:2,18; Job 3:6; 38:19; Ps 104:20; Am 4:13. Supernatural: Ex 10:22; Ps 105:28; Mt 27:45; Re 6:12. Figurative of Punishment: Job 18:5; Pr 20:20; Mt 8:12; 22:13; 2Pe 2:17; Jude 1:6. DARKNESS, SPIRITUAL, General References to: Isa 9:2; Mic 3:6; Mt 6:23; Joh 1:5; 3:19; Ro 13:12; Eph 5:8; 1Th 5:4. WALKING IN DARKNESS, the experience of the wicked: De 28:29; Ps 35:6; 82:5; Pr 2:13; 4:19; Isa 59:9; Jer 23:12; Zep 1:17; Mt 15:14; Joh 11:10; 1Jo 1:6.'

We find forms of the word image occurring 172 times in 146 verses of the Bible, 26 times in 23 verses of the New Testament, and in 2Corinthians, in: our current sentence and in 3:18 where we have a significant discussion about what it means for us to be changed into the same image (of the Lord. Webster's 1828 dictionary defines image as: 'A representation or similitude of any person or thing, formed of a material substance; as an image wrought out of stone, wood or wax. Whose is this image and superscription? Matt.22. 2. A statue. 3. An idol; the representation of any person or thing, that is an object of worship. the second commandment forbids the worship of images. 4. the likeness of anything on canvas; a picture; a resemblance painted. 5. Any copy, representation or likeness. The child is the image of its mother. 6. Semblance; show; appearance. The face of things a frightful image bears. 7. An idea; a representation of anything to the mind; a conception; a picture drawn by fancy. Can we conceive Image of aught delightful, soft or great? 8. In rhetoric, a lively description of anything in discourse, which presents a kind of picture to the mind. 9. In optics, the figure of any object, made by rays of light proceeding from the several points of it. thus, a mirror reflects the image of a person standing before it, as does water in a vessel or stream, when undisturbed.
IM'AGE, v.t. to imagine; to copy by the imagination; to form a likeness in the mind by the fancy or recollection. And image charms he must behold no more'.

Nave's Topical Bible provides references for the word image as: 'FIGURATIVE: Man created in, of God: Ge 1:26-27; 5:1; 9:6; Jas 3:9. Regenerated into: Ps 17:15; Ro 8:29; 2Co 3:18; Eph 4:24; Col 3:10; 1Jo 3:1-3. Christ, of God: Col 1:15; Heb 1:3. Of jealousy: Eze 8:3,5.'

Thompson Chain Topics provides references for the word image as: 'Image, Divine: MAN MADE IN thE DIVINE IMAGE: Ge 1:26-27; 5:1; 9:6; 1Co 11:7; Jas 3:9. In Saints: See Christ likeness. Of God: (Christ the): 2Co 4:4; Php 2:6; Col 1:15; Heb 1:3. FALSE GODS AND GODDESSES: General References to: 1Ch 16:26; Isa 2:8; Jer 2:11; 11:12; 16:20; Da 5:4; 1Co 8:5; 12:2; Ga 4:8. NAMES OF: ASHTAROTH or ASHTORETH, a goddess of the Phoenicians: Jg 2:13; 10:6; 1Sa 7:3; 31:10; 1Ki 11:33; 2Ki 23:13. BAAL a god of Phoenicia and the Canaanitish Tribes: Nu 22:41; Jg 2:11; 8:33; 1Ki 16:32; 18:19; 19:18; 2Ki 10:18,28; 21:3; 2Ch 24:7; Jer 2:8; 7:9; Ho 2:8. BAAL-PEOR, a god of the Moabites: Nu 25:3; De 4:3; Jos 22:17; Ps 106:28; Ho 9:10. CHEMOSH, a god of the Moabites: Nu 21:29; Jg 11:24; 2Ki 23:13; Jer 48:7. DAGON, a god of the Philistines: Jg 16:23; 1Sa 5:2; 1Ch 10:10. DIANA, a goddess of the Ephesians: Ac 19:24,28,35. MOLECH, Moloch, or Milcom, a god of the Ammonites: Le 18:21; 2Ki 23:10; Jer 32:35; Am 5:26; Ac 7:43. OTHER OBJECTS OF WORSHIP: the Golden Calf made by Aaron: Ex 32:4; De 9:16; Ne 9:18; Ps 106:19; Ac 7:41. The Golden Calves of Jeroboam, set up in Dan and Bethel: 1Ki 12:28; 2Ki 10:29; 17:16; 2Ch 11:15; 13:8; Ho 10:5. Heavenly Bodies: De 4:19; 17:3; 2Ki 17:16; 21:3; Job 31:26; Jer 8:2; 19:13; 44:17; Eze 8:16; Zep 1:5. Teraphim, images, household gods: Ge 31:19,34; Jg 17:5; 18:14; 1Sa 19:13; Ho 3:4. Men Deified and Worshipped: Ac 12:22; 14:11; 28:6. Devils Worshipped: Le 17:7; De 32:17; 2Ch 11:15; Ps 106:37; 1Co 10:20; Re 9:20; 13:4.'

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

Please see the note for Matthew 5:16 about the word shine. Webster's 1828 defines this word as: 'to emit rays of light; to give light; to beam with steady radiance; to exhibit lightness or splendor; as, the sun shines by day; the moon shines by night. Shining differs from sparkling, glistening, glittering, as it usually implies a steady radiation or emission of light, whereas the latter words usually imply irregular or interrupted radiation. this distinction is not always not always observed, and we may say, the fixed stars shine, as well as they sparkle. But we never say the sun or the moon sparkles. 2. to be bright; to be lively and animated; to be brilliant. Let thine eyes shine forth in their full luster. Denham. 3. to be unclouded; as, the moon shines'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our. Ro 2:16; 1Th 1:5; 1Ti 1:11. it is. 2Co 4:4; 2:15-16; 3:14; Mt 11:25; 1Co 1:18; 2Th 2:9-11. General references. exp: Le 13:29; Mt 13:13; Joh 8:27; 3Jo 1:5. See also on exp: De 28:29 grope. Ps 14:4 Have. Pr 20:27 spirit. Song 5:9 What is. Isa 29:18the deaf. Isa 44:18for he hath. Eze 12:2 which. Da 11:32 the people. Ho 4:6; 2Th 3:2 for. Mt 11:25; Joh 10:26; 15:21; 16:3 because. Mt 13:19; Joh 12:48the word. Mt 21:27 We cannot tell. Mt 21:44 whosoever. Mr 4:15 Satan. Mr 11:33 We. Lu 10:21 thou hast. Lu 16:31 neither. Lu 19:42 but. Lu 22:53 the power. Joh 3:15 not. Joh 12:38revealed. Ro 16:25 my gospel. 1Co 1:18to. 2Co 2:15; 2Th 2:10 in them. 2Co 3:12 we use. 2Co 3:14 their. Col 4:4 I may. 2Pe 1:9 blind.
Verse 4 the god. Mt 4:8-9; Joh 12:31,40; 14:30; 16:11; 1Co 10:20; Eph 2:2; 6:12; 1Jo 5:19 (Gr) Re 20:2-3 exp: Ac 7:2. blinded. 2Co 3:14; 1Ki 22:22; Isa 6:10; Joh 12:40. lest. 2Co 4:6; 3:8-9,11,18; Joh 8:12; 12:35; Ac 26:18; Col 1:27; 1Ti 1:11; Tit 2:13. The image. Joh 1:14,18; 12:45; 14:9-10; 15:24; Php 2:6; Col 1:15; Heb 1:3. shine. 2Co 4:6; Ps 50:2; Isa 60:1-2; 2Pe 1:19; 1Jo 2:8. General references. exp: Le 13:29; Isa 43:8; Eze 8:4; Mt 13:13; Lu 24:45; Joh 8:27. See also on exp: Ge 1:26 in our. Ge 3:5 as gods. Ex 34:33 a vail. Le 17:7 unto devils. Nu 12:8similitude. De 4:15 of similitude. De 28:29 grope. Job 2:2 From going. Ps 14:4 Have. Ps 63:2 to see. Ps 119:18; Ac 26:18Open. Ps 119:130 entrance. Ps 135:18They that. Pr 20:27 spirit. Song 5:9 What is. Isa 29:10 hath closed. Isa 29:18the deaf. Isa 33:21; Tit 2:13 the glorious. Isa 42:19 Who is blind. Isa 44:9 their own. Isa 44:18for he hath. Isa 49:9 to them. Isa 56:11 are shepherds. Isa 60:2 the Lord. Isa 66:18and see. Jer 9:3 they know. Eze 12:2 which. Da 11:32 the people. Ho 4:6; Mt 7:13; 2Th 3:2 for. Zep 1:17 they shall. Zec 9:17 how great is his beauty. Mt 4:9; Joh 8:19 if. Mt 11:25; Joh 10:26; 15:21; 16:3; Ac 13:27; 1Jo 2:11 because. Mt 12:26 his. Mt 21:44 whosoever. Mr 4:15 Satan. Mr 11:33; Joh 1:14 We. Lu 11:34; 19:42 but. Lu 22:53; Col 1:13 the power. Joh 3:3 he cannot. Joh 3:11 ye. Joh 9:39 that they. Joh 12:31 now. Joh 12:38revealed. Joh 13:31 and God. Joh 14:30; 16:11 the. Joh 17:25 the world. Ac 16:14 whose. Ac 17:23 TO. Ac 28:26 Hearing. Ro 1:16; 2Co 10:14; Php 1:27 the gospel. Ro 1:28as they did. Ro 10:2 but not. Ro 11:7 and the rest. Ro 12:2 be not. 1Co 2:6,12 not. 1Co 2:14 neither. 1Co 5:10 of this. 1Co 10:20 sacrifice. 2Co 2:15 in them. 2Co 3:14 their. 2Co 3:18the glory. 2Co 4:3 it is. 2Co 4:6 the light. Ga 1:4 from. Eph 1:18eyes. Eph 2:2 the spirit. Eph 4:18the understanding. Eph 6:11 the wiles. Eph 6:12 against the. Php 2:6 in. Php 3:8the excellency. Col 2:15 principalities. Col 4:4 I may. 2Th 2:9 is. 1Ti 1:11 glorious. Heb 1:3 image. 2Pe 1:9 blind. 2Pe 1:19 the day. 1Jo 2:8the darkness. 1Jo 4:4 than. 1Jo 5:19 in wickedness. Re 8:12 and the day. Re 9:11 they had. Re 12:9 into. Re 13:4 And they'.

Start of Chapter, Chapter Summary

C4-S3 (Verse 5) Our source of authority is Christ Jesus the Lord.

First Step: Paul and others preached what they were told to preach.

For we preach not ourselves,
but Christ Jesus the Lord;.

Second Step: Paul and others showed how to obey Jesus.

and ourselves your servants for Jesus' sake..

The second sentence, of this chapter, started with the word But, which ties it to the first sentence of this chapter. Now this sentence and the next start with For which means that they are giving us reasons why what was said in the first two sentences is true. Finally, our fifth sentence starts with the word But, which means it is giving an exception to the reasons provided. Thus, all five sentences must be considered together in order to understand the context.

Our sentence starts with the word For and gives a reason for what was just said. However, our sentence is not only a reason for the immediately prior sentence, which is an exception to what was said in the first sentence of this chapter. Our sentence gives us the reason why what Paul said in the first sentence is true and why we have to fight against the exception of the second sentence. In the first sentence we were told that we had received This ministry and needed to do it honestly and by manifestation of the truth commending ourselves to every man's conscience in the sight of God. Since, according to the Bible, Truth is personified by the Son of God, what Paul says, in our current sentence, is that what they were doing would manifest the Son of God. Our second sentence told us that the Devil (the god of this world) wants to make our gospel (to) be hid. Thus, the action verb (preach) of our current sentence is how we fight against the exception of the second sentence. Our current sentence is telling us why (For) Paul and Timothy and Silvanus acted like this sentence says that they did in order to fulfill This ministry. It is also leads into the next sentence where Paul switches to the word our in order to include the reader and let us know that that God gave them and to be an example to others. Thus, we see that we are to follow their example.

Our sentence has two associates notes within the Lord Jesus Christ Study which can be reached by clicking the links in the sentence outline above. Those notes give the details of this sentence. Basically, Paul and Timothy and Silvanus preached salvation with spiritual growth after our initial profession with the emphasis on the spiritual growth. They also preached judgment of the Lord that would be based upon our personal obedience to Christ Jesus. Finally, they became servants to the church in order to let Jesus work through their life and show us how to live in this flesh using the power of the Holy Ghost. Yes, all of this is in our current sentence and the notes within the Lord Jesus Christ Study provide the details.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach those notes have links to every place in the Bible where We find this word along with the full definition from Webster's 1828 and links from other commentators. The functional definition of it is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture'. Please see the note for Romans C10S17 about the word preacher. We find forms of this word, within 2Corinthians, in: 1:19; 2:12; our current sentence; 10:14; 11:4 and 11:7.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

Please see the notes for 2:10-11 about the word sake. The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Mt 3:11; Joh 1:21-23; 3:27-31; 7:18; Ac 3:12-13; 8:9-10; 10:25-26; 14:11-15; Ro 15:17-18; 1Co 1:13-15,23; 3:5-6; 10:33; Php 1:15; 1Th 2:5-6; Tit 1:11; 1Pe 5:2-5; 2Pe 2:3 exp: Joh 1:14. Christ. 2Co 1:19; Mt 23:8; Ac 2:36; 5:31; 10:36; Ro 14:8-9; 1Co 1:23; 2:2; 8:6; 12:3; 15:47; Php 2:11. and. 2Co 1:24; 5:14-15; Mt 20:25-27; Lu 22:25-26; Joh 13:14-15; Ro 15:1-2; 1Co 9:19-23; Ga 5:13; 2Ti 2:10. General references. exp: Isa 43:8; Eze 8:4; Mt 23:11; Lu 24:45; 1Th 2:3. See also on exp: Ex 34:33 a vail. Nu 12:8similitude. De 4:15 of similitude. 2Sa 23:10; Isa 60:2; Joh 4:1 the Lord. 2Ch 35:3 serve now. Ps 63:2 to see. Ps 119:18Open. Pr 20:27 spirit. Song 5:9 What is. Isa 29:18the deaf. Isa 33:21 the glorious. Isa 49:9 to them. Isa 66:18and see. Jer 9:3 they know. Da 11:32 the people. Ho 4:6; Lu 21:17; 1Co 3:21 for. Zec 9:17 how great is his beauty. Mt 11:25; Joh 15:21; 16:3 because. Mt 13:52 which. Mt 20:27 whosoever. Mt 23:8be. Mt 25:40 Inasmuch. Lu 22:53 the power. Joh 8:19 if. Joh 9:39 that they. Joh 12:26 serve. Joh 12:38revealed. Joh 13:18I know. Joh 13:31 and God. Ac 7:2 the God. Ac 13:25; Col 1:28whom. Ac 16:14 whose. Ac 17:23 TO. Ac 28:26 Hearing. Ro 1:1 a servant. Ro 1:28as they did. Ro 15:30 for the. Ro 16:25 and the. 1Co 1:2 our Lord. 1Co 2:14 neither. 1Co 3:5 ministers. 1Co 3:22 Paul. 1Co 4:1 the ministers. 1Co 9:18when. 1Co 9:19 I made. 2Co 8:5 unto. 2Co 12:10 for Christ's. Ga 5:13 but. Php 1:15 preach. 1Pe 5:3 as. 2Pe 1:19 the day. 1Jo 2:8the darkness. 2Jo 1:2 the truth's. 3Jo 1:7 that'.

Start of Chapter, Chapter Summary

C4-S4 (Verse 6) God gave us light so that we could have the knowledge of the glory of God.

For God,
who commanded the light to shine out of darkness,
hath shined in our hearts,
to give the light of the knowledge of the glory of God in the face of Jesus Christ..

The second sentence, of this chapter, started with the word But, which ties it to the first sentence of this chapter. Now the prior sentence and this start with For which means that they are giving us reasons why what was said in the first two sentences is true. Finally, our fifth sentence starts with the word But, which means it is giving an exception to the reasons provided. Thus, all five sentences must be considered together in order to understand the context.

in this sentence we have a precept ("truth that never changes regardless of circumstances') which tells us why the reason in the prior sentence is true along with why everything said, so far, within this chapter is true. That precept is that God gives us spiritual truths for the purpose of having our life be a witness of God and of the changes that He brings into the live of all who are truly saved. Thus, this sentence could be taken completely out of context and, as long as the entire sentence is preached, be true and applied to other circumstances.

The phrase who commanded the light to shine out of darkness is a direct reference to creation (Genesis 1:3, Genesis 1:14-15). The phrase hath shined in our hearts is a reference to where this truth is applied within scripture, such as pointed out by the Treasury of Scripture Knowledge (Psalms 74:16; Psalms 136:7-9; Isaiah 45:7). Just as light conquered darkness in creation; and as scripture recognizes that God's way conquers the way of the world, the flesh and darkness; so also are we to let God's way conquer the sin and darkness of our own personal life. As others see how this happens within our own life then they will be able to see how God can do the same within their life. That is what This ministry, from the first sentence of the chapter, is talking about. That is: our life before salvation projected darkness. When we looked in the face of Jesus Christ, for our initial salvation and for our spiritual growth after our initial profession, we received the light of the knowledge of the glory of God. If we truly received that knowledge, then the light of the knowledge of the glory of God will also shine out of our personal life.

As explained in the note for this verse within the Lord Jesus Christ Study, the phrase to give the light of the knowledge of the glory of God in the face of Jesus Christ means that we have to look to the Son of God, within His roles as Jesus and as Christ, in order to receive this knowledge of the glory of God. Unless He personally shines His light on this knowledge, we won't see it. That is part of the reason why lost people don't give God the glory that is due to Him. However, this phrase also ties back to our second sentence where we read the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. God's light is received through accepting the glorious gospel of Christ and the change of that gospel is what lets the light from God to shine in our life.

The gospel of Christ is 'the good news that Christ can change your life after your initial profession'. Part of that change is to make us more righteous and all of that change is to make us more like God. The glorious part of it is that God gets glory from our changed life while we are in this world and we receive glory in eternity in direct proportion to how much glory God gets from our life now. However, that only happens when we look in the face of Jesus Christ and obey what He shows us through his face. His face, and our face, shows the world what we want it to see. The face of Jesus Christ shows us what God wants the world to see when they look at our life.

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. This word is also used in the following sentences: 8:8.

Please see the note for 4:3-4 for links to every sentence in 2Corinthians where we find the word light along with links to other Studies which provide a lot of additional doctrinal discussion; the dictionary definition and links from other commentators.

Please seethe notes for Light and Darkness in 1John and Romans C13S15 about light and darkness. The note for Romans has links to every place where we find light and darkness in the same verse. The only place that we find darkness in 2Corinthians is our current sentence and 6:14.

We find forms of the word face occurring 489 times in 444 verses of the Bible, 63 times in 57 verses of the New Testament, and in 2Corinthians, in: 3:7-8; 3:13; 3:18; our current sentence and 11:20. Webster's 1828 dictionary defines face as: 'n. L., to make. 1. In a general sense, the surface of a thing, or the side which presents itself to the view of a spectator; as the face of the earth; the face of the waters. 2. A part of the surface of a thing; or the plane surface of a solid. thus, a cube or die has six faces an octahedron has eight faces. 3. the surface of the for part of an animals head, particularly of the human head; the visage. In the sweat of thy face shalt thou eat bread. Genesis 3. Joseph bowed himself with his face to the earth. Genesis 48. 4. Countenance; cast of features; look; air of the face. We set the best face on it we could. 5. the front of a thing; the forepart; the flat surface that presents itself first to view; as the face of a house. Ezekiel 41. 6. Visible state; appearance. This would produce a new face of things in Europe. 7. Appearance; look. Nor Heaven, nor sea, their former face retained. His dialogue has the face of probability. 8. State of confrontation. the witnesses were presented face to face. 9. Confidence; boldness; impudence; a bold front. He has the face to charge others with false citations. 10. Presence; sight; as in the phrases, before the face, in the face, to the face, from the face. 11. the person. I had not thought to see thy face. Genesis 48. 12. In scripture, face is used for anger or favor. Hide us from the face of him that sitteth on the throne. Revelations 6. Make thy face to shine on thy servant. Psalm 31. How long wilt thou hide thy face from me? Psalm 8. Hence, to seek the face, that is, to pray to, to seek the favor of. Toset the face against, is to oppose. Toaccept ones face, is to show him favor or grant his request. So, to entreat the face, is to ask favor; but these phrases are nearly obsolete. 13. A distorted form of the face; as in the phrase, to make faces, or to make wry faces. Face to face 1. When both parties are present; as, to have accusers face to face. Acts 25. 2. Nakedly; without the interposition of any other body. Now we see through a glass, darkly; but then face to face. 1 Corinthians 13'. Easton's Bible Dictionary defines face as: 'means simply presence, as when it is recorded that Adam and Eve hid themselves from the "face [R.V., 'presence'] of the Lord God" (Ge 3:8; comp. Ex 33:14-15, where the same Hebrew word is rendered "presence"). the "light of God's countenance" is his favour (Ps 44:3; Da 9:17). "Face" signifies also anger, justice, severity (Ge 16:6,8; Ex 2:15; Ps 68:1; Re 6:16). to "provoke God to his face" (Isa 65:3) is to sin against him openly.
The Jews prayed with their faces toward the temple and Jerusalem (1Ki 8:38,44,48; Da 6:10). to "see God's face" is to have access to him and to enjoy his favour (Ps 17:15; 27:8). this is the privilege of holy angels (Mt 18:10; Lu 1:19). the "face of Jesus Christ" (2Co 4:6) is the office and person of Christ, the revealer of the glory of God (Joh 1:14,18)'. A functional Biblical definition of face, as applied to beings, is: 'The power, position, authority and presence of the being that is presented to us'.

Nave's Topical Bible provides references for the word face as: 'Character revealed in: Isa 3:9. Transfiguring of: Moses: Ex 34:29-35. Jesus: Mt 17:2; Lu 9:29. Covering of: Isa 6:2. Disfiguring of, in fasting: Mt 6:16.'

Thompson Chain Topics provides references for the word face as: 'God's Hidden: God's FACE HIDDEN on account of Sin: De 31:18; Ps 44:24; Isa 1:15; 59:2; 64:7; Eze 39:23; Mic 3:4. Of Christ: His Personal Appearance figuratively Described: Ps 45:2; Song 5:16; Isa 52:14; 53:2; Da 7:9; Mt 17:2; Re 1:14; 4:3. Shining: SHINING FACES, general references to: Ex 34:30; Ec 8:1; Mt 17:2; 28:3; Ac 6:15; 2Co 3:7.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Ge 1:3,14-15; Ps 74:16; 136:7-9; Isa 45:7. hath. Gr. is he who hath. shined. Eph 1:17; 5:8; 2Pe 1:19. The light. 2Co 4:4; 3:18; Ex 33:18-23; 34:5-7; Ps 63:2; 90:16; Isa 6:1-3; 35:2; 40:5; 60:2; Joh 11:40; Ac 7:55-56; 1Pe 2:9. in the. Lu 10:22; Joh 1:14; 12:41; 14:9-10; Php 2:6; Col 1:15; Heb 1:3; 1Pe 1:12. General references. exp: Ex 33:18; Isa 32:3; 43:8; Eze 8:4; Mt 13:16; Lu 24:45; Joh 12:45. See also on exp: Ge 1:3 Let. Ge 32:30 I have. Ex 24:16; Isa 40:5; 2Co 3:18the glory. Ex 27:21 Aaron. Ex 29:43 sanctified. Ex 34:33 a vail. Le 24:2 the lamps. Nu 12:8similitude. De 4:15 of similitude. 1Ki 8:11 for the glory. 1Ch 28:9 know thou. 2Ch 30:22 the good. Ne 9:5 thy glorious. Job 22:21 Acquaint. Ps 9:10; 100:3 know. Ps 25:8teach. Ps 27:4 behold. Ps 36:9 in thy. Ps 63:2 to see. Ps 67:1 cause. Ps 119:18; Isa 42:7; Ac 26:18Open. Ps 119:130 entrance. Ps 119:144 give me. Ps 138:5 for great. Pr 10:14 lay. Pr 20:27 spirit. Song 5:9 What is. Isa 4:2 beautiful and glorious. Isa 29:18the deaf. Isa 33:21; Tit 2:13 the glorious. Isa 35:2 they shall. Isa 45:7 form. Isa 49:9 to them. Isa 53:11 by his. Isa 60:2; Mic 7:8the Lord. Isa 66:18and see. Jer 9:3 they know. Jer 9:24 knoweth. Jer 31:34 for they. Da 11:32 the people. Ho 2:20 and. Ho 4:6; Joh 16:14 for. Mic 2:9 my glory. Zec 9:17 how great is his beauty. Mt 11:25; Joh 15:21; 16:3 because. Mt 13:52 which. Mr 4:11 Unto you. Lu 2:9 and the. Lu 6:45 treasure. Lu 9:33 it is. Lu 10:22 and no. Lu 11:36 the whole. Lu 22:53 the power. Joh 1:14 we. Joh 2:11 manifested. Joh 6:40 seeth. Joh 7:28; Col 1:27 whom. Joh 8:19 if. Joh 8:55 ye have not. Joh 9:30 and yet. Joh 9:39 that they. Joh 10:14 am. Joh 11:40 see. Joh 12:38revealed. Joh 12:41 saw. Joh 13:31 and God. Joh 14:7 ye. Joh 14:21 and will. Joh 17:3 this. Joh 17:6 have manifested. Joh 17:24 may. Ac 7:2 the God. Ac 7:55 and saw. Ac 9:18immediately. Ac 16:14 whose. Ac 17:23 TO. Ac 26:18and o. Ac 28:26 Hearing. Ro 1:28as they did. Ro 5:5 shed. Ro 10:2 but not. 1Co 1:5 and in. 1Co 1:30 wisdom. 1Co 2:14 neither. 2Co 1:20 unto. 2Co 3:14 which vail. 2Co 4:4 lest. 2Co 4:4 shine. 2Co 6:6; Col 3:10; 2Pe 3:18knowledge. Ga 1:16 reveal. Ga 4:9 ye have. Eph 1:18eyes. Eph 4:13; 2Pe 1:2 the knowledge. Eph 5:8but. Eph 5:14 Christ. Php 3:8the excellency. Col 1:10 increasing. Col 1:15 the image. 1Ti 1:11 glorious. Heb 1:3 the brightness. Heb 10:32 after. Jas 1:17 from the. 2Pe 1:19 the day. 1Jo 2:3 we know. 1Jo 2:8the darkness. 1Jo 2:13 ye have known. 1Jo 3:6 whosoever. 1Jo 4:7 and knoweth. 1Jo 5:20 and hath'.

Start of Chapter, Chapter Summary

C4-S5 (Verse 7) Each phrase below has equal importance.

But we have this treasure in earthen vessels,
that the excellency of the power may be of God,
and not of us..

The second sentence, of this chapter, started with the word But, which ties it to the first sentence of this chapter while giving an exception to that sentence. Then the next two sentences started with the word For which means that they are giving us reasons why what was said in the first two sentences is true. Finally, our current sentence starts with the word But, which means it is giving an exception to the reasons provided. Thus, all five sentences must be considered together in order to understand the context. That is: our prior sentences told us what God does through our life in this world so that people can see God's work while our current sentence tells us that we can not claim credit for the work of God.

Within our sentence, the phrase This treasure is referring to the light of God which was the subject of the immediately prior sentence. The phrase earthen vessels is referring to our bodies which Genesis 2:7 tell us: And the LORD God formed man of the dust of the ground. Our body is considered a vessel because it holds our soul and our spirit which are separate from our body. Our body is earthen because it was formed...of the dust of the ground. Our sentence deliberately uses this phrase to distinguish our body, and any glory which is attributed to our body, from the glory of God, Who is a Spirit.

Our sentence continues with the phrase excellency of the power. Our Bible tells us that there are many different types and levels of power. (Please see below for notes on the word power.). Physical man has no excellency of anything including power. However, our sinful nature would lead us to claim things which belong to others, including claiming what belongs to God. Our sentence makes it clear that if anyone uses the brain that God gave them, they would see that such claims must be false. Thus, the phrase may be of God, and not of us is understood to mean that excellency of the power belongs to (of) God and does not belong to (of) us.

We find forms of the word treasure occurring 107 times in 98 verses of the Bible, 22 times in 20 verses of the New Testament, but only in our current sentence within 2Corinthians. The verses within the New Testament are worth studying for a better understanding of what God means with this word. Please see the note for Hebrews 12:2-LJC about the phrase treasure in Heaven. Webster's 1828 dictionary defines treasure as: 'n. trezh'ur. L. thesaurus. 1. Wealth accumulated; particularly, a stock or store of money in reserve. Henry VII. was frugal and penurious, and collected a great treasure of gold and silver. 2. A great quantity of anything collected for future use. We have treasures in the field, of wheat and of barley, and of oil and of honey. Jer.41. 3. Something very much valued. Ps.135. Ye shall be a peculiar treasure to me. Ex.19. 4. Great abundance. In whom are hid all the treasures of wisdom and knowledge. Col.2.
TREASURE, v.t. trezh'ur. to hoard; to collect and reposit, either money or other things, for future use; to lay up; as, to treasure gold and silver; usually with up. Sinners are said to treasure up wrath against the day of wrath. Rom.2'.

Nave's Topical Bible provides references for the word treasure as: '. A thing of highly-estimated value. Money: Ge 42:25,27-28,35; 43:23,18,21-22. Precious stones: 1Ch 29:8. Jesus forbids the hoarding of: Mt 6:19; 19:21; Lu 12:33. Hidden: Mt 13:44: FIGURATIVE: Of the graces of the spirit: Pr 21:20; Isa 33:6. Of spiritual understanding: Mt 13:52; Col 2:3. Of the object of the affections: Mt 6:21; Lu 12:34. Of spiritual calling: 2Co 4:6-7. Gospel called: 2Co 4:7. Parable of Mt 13:44.'

Please see the note for Philippians 2:9-11 about the word earth. It has a definition from Easton's Bible Dictionary and links from other commentators. There are several different perspectives of this word which are often taken as different definitions. A 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'. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. The word earthen only occurs 10 times within the Bible in: Leviticus 6:28; Leviticus 11:33; Leviticus 14:5, Leviticus 14:50; Numbers 5:17; 2Samuel 17:28; Jeremiah 19:1; Jeremiah 32:14; Lamentations 4:2 and our current sentence. Webster's 1828 dictionary defines earthen as: 'Made of earth; made of clay; as an earthen vessel; earthen ware'.

We find forms of the word vessel occurring 200 times in 171 verses of the Bible, 22 times in 21 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines vessel as: ', n. L. vas, vasis. this word is probably the English vat. 1. A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, etc. 2. In anatomy, any tube or canal, in which the blood and other humors are contained, secreted or circulated, as the arteries, veins, lymphatics, spermatics, etc. 3. In the physiology of plants, a canal or tube of very small bore, in which the sap is contained and conveyed; also, a bag or utricle, filled with pulp, and serving as a reservoir for sap; also, a spiral canal, usually of a larger bore, for receiving and distributing air. 4. Any building used in navigation, which carries masts and sails, from the largest ship of war down to a fishing sloop. In general however, vessel is used for the smaller ships, brigs, sloops, schooners, luggers, scows, etc. 5. Something containing. Vessels of wrath, in Scripture, are such persons as are to receive the full effects of God's wrath and indignation, as a punishment for their sins. Vessels of mercy, are persons who are to receive the effects of God's mercy, or future happiness and glory. chosen vessels, ministers of the gospel, as appointed to bear the glad news of salvation to others; called also earthen vessels, on account of their weakness and frailty'.

Thompson Chain Topics provides references for the word vessel as: 'Holy (of the temple): Nu 3:31; 1Ki 7:45; 8:4; 2Ki 25:14; 2Ch 36:18; Eze 1:7; Jer 28:3; Da 1:2; 5:2.'

Please see the note for Philippians 1:9-11 about the word excellent. The functional definition is: 'Being of great virtue or worth and distinguished for superior attainments'. This word is used only within our current sentence within 2Corinthians. Please also see the note for 1Corinthians C14S13 about the word excel. The functional definition for this word is: 'Being of great virtue or worth and distinguished for superior attainments'.

Please see the note for Romans C13S2 about the word power. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. We find forms of the word power occurring 289 times in 275 verses of the Bible, 168 times in 156 verses of the New Testament, and in 2Corinthians, in: our current sentence; 6:7; 8:3; 10:10; 12:9; 13:4 and 13:10. The functional definition is: ' the faculty of doing or performing anything'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 2Co 4:1; 6:10; Mt 13:44,52; Eph 3:8; Col 1:27; 2:3. in. 2Co 5:1; 10:10; Jg 7:13-14,16-20; La 4:2; 1Co 1:28; 4:9-13; Ga 4:13-14; 2Ti 2:20. That. 2Co 3:5-6; 12:7-9; 13:4; 1Co 2:3-5; Eph 1:19-20; 2:5,8-9; Col 2:12; 1Th 1:5 exp: 2Co 1:9. General references. exp: Ge 27:35; 1Co 1:27; 2:3; 15:30. See also on exp: Ge 2:7 dust. Le 14:5 earthen vessel. Jos 6:3 ye shall. Jg 7:2 too many. Jg 7:16 empty. Jg 7:20 brake. Jg 7:22 blew. 1Sa 13:22 there was neither. 1Ki 17:9 widow woman. Job 4:19 dwell. Ps 34:19 Many. Ps 44:3 for. Pr 10:14 lay. Pr 13:7 that maketh himself poor. Jer 19:1 Go. La 4:2 how. Zec 12:7 save. Mt 13:52 which. Lu 6:45 treasure. Ac 20:19 temptations. 1Co 2:5 but. 1Co 3:5 ministers. 2Co 1:8of our. 2Co 5:1 our. 2Co 6:10 making. 2Co 10:4 mighty. 2Co 13:4 we also. Eph 1:19 exceeding. Col 1:11 his. 2Ti 2:20 vessels. Heb 1:3 the word. 1Pe 1:6 manifold'.

Start of Chapter, Chapter Summary

C4-S6 (Verse 8-10) We have all of these problems in life, and the protection of God.

First Step: Problems just starting.

We are troubled on every side,
yet not distressed;.

Second Step: We are trying to find a solution to our troubles.

we are perplexed,
but not in despair;.

Third Step: Our trouble becomes a deliberate ongoing attempt at destruction by others.

Persecuted,
but not forsaken;.

Fourth Step: We now have personally suffered in a significant way.

cast down,
but not destroyed;.

Fifth Step: We understand why God allows these things.

Always bearing about in the body the dying of the Lord Jesus,
that the life also of Jesus might be made manifest in our body..

In the first five sentences off this chapter Paul explained why God's people have problems while using non-personal wording. Now, in this sentence, we see these general principles applied to us personally. Paul continues this personal application until C4-S10 where he starts giving us the results that God intends us to receive if we cooperate with God's plan. With this sentence we are starting the second section of the chapter outline given in the general note for this chapter.

Within our sentence we see 5 Steps with each of the first 4 Steps having a worse thing happen to us than happened in the prior Step. These Steps express the precept which is called 'progressive revelation'. 1Corinthians 10:13 tells us 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.. We see this worked out in our sentence with God making sure that we are given a chance to learn how to handle the First Step before He lets us experience the Next Step. Of course, if we refuse the learn the lesson of the First Step we may find ourselves moved onto the Next Step and not prepared for it because of our own refusal to accept God's help. In such a case, it is not that God failed to provide but that we refused to take the way to escape.

With our Fifth Step we see why God allows these things. Please see the note for this sentence within the Lord Jesus Christ Study which explains the progression found within this sentence and why our Fifth Step uses Lord Jesus in the first phrase and uses Jesus in the second phrase of our Fifth Step. We go through these Steps of increasing levels of problems but we can react as this sentence says only when we do our Fifth Step.

We are to obey all of the commandments which come from our Lord Jesus about how we are to act in this body and that we are to accept all that God does to our body (1Corinthians 6:20; 1Corinthians 7:23). Since He is our leader and He died for our sins, we are to be willing to also die so that God can remove the sins of others. In addition, we are to do this with the attitude (that the life also of Jesus..) so that people see how Jesus would deal with these worldly problems when they look at how we act within our body ('What Did Jesus Do?').

Please see the note for Romans C8S37 about the word distress. That note has links to every place where we find that exact word within the Bible. We find the word distressed in: Genesis 32:7; Numbers 22:3; Judges 2:15; Judges 10:9; 1Samuel 13:6; 1Samuel 14:24; 1Samuel 28:15; 1Samuel 30:6; 2Samuel 1:26; 2Chronicles 28:20 and our current sentence. The functional Biblical definition is: 'To pain; to afflict with pain or anguish; applied to the body or the mind. Literally, to press or strain'.

We find forms of the word perplex in: Esther 3:15; Isaiah 22:5; Joel 1:18; Micah 7:4; Luke 9:7; Luke 21:25; Luke 24:4 and our current sentence. Webster's 1828 dictionary defines perplexed as 'to make intricate; to involve; to entangle; to make complicated and difficult to be understood or unraveled. What was thought obscure, perplexed and oo hard for our weak parts, will lie open to the understanding in a fair view. 2. to embarrass; to puzzle; to distract; to tease with suspense, anxiety or ambiguity. We can distinguish no general truths, or at least shall be apt to perplex the mind. We are perplexed, but not in despair. 2 Cor. 4. 3. to plague; to vex'.

Please see the note for 1:8-11 about the word despair. That is the only other place in this epistle where this word is used. That note has the definition from Webster's 1828 Dictionary and links from other commentators. The functional Biblical definition is: 'Hopelessness; a hopeless state; a destitution of hope or expectation'.

Please see the notes for Romans C8S37; Galatians 1:13-14 about the word persecute. Please see the note for Romans C8S37 about the word persecution. That note has links to every place in the Bible where this exact word is used. The note for Galatians 1:13-14 has the definition from Webster's 1828 and links from other commentators. This word is only used here and in 12:10. The functional Biblical definition is: 'The infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

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 note that Paul writes We are...cast down. He does not say that We are...cast away. Please also see 2Corinthians 7:6 about this word.

We find forms of the phrase cast down occurring 39 times in the Bible and, in the New Testament, in: Matthew 27:5; our current sentence; 7:6; 10:5 and Revelation 12:10. Please notice that our first usage in the New Testament (Matthew) tells us that Satan's tool (Judas Iscariot) cast down his reward for betraying Jesus because he finally realized how useless the rewards from Satan are. Then the next three (of 5) usages are in our current epistle with our current sentence telling us that even though we may be cast down, we will not be destroyed. Then 7:6 tells us how God, that comforteth those that are cast down, comforted us. In that chapter Paul explains the provision of God for those people who walk by faith. God does not prevent our being cast down but provides for our needs while we are in that condition. Then 10:5 tells us what to cast down so that we will have the victory. And finally, Revelation 12:10 tells us that, eventually, Satan will be cast down. The functional definition is: 'Forcibly remove from an exalted position and placed under foot'.

We find forms of the word forsake occurring 142 times in 138 verses of the Bible, 11 times in the New Testament, but only in our current sentence within in 2Corinthians. Webster's 1828 dictionary defines forsaken as: 'Deserted; left; abandoned'.

Thompson Chain Topics provides references for the word forsake as: 'Forsaken: the righteous apparently: Ps 22:1; 77:8; Isa 49:14; 54:7; Mt 27:46. The Wicked, 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. Forsaking Christ: Mt 19:22; 26:56; Joh 6:66; 1Jo 2:19. Forsaking God: General References to: 2Ch 15:2; Ezr 8:22; Jer 1:16; 2:13; 5:19; 15:6; Eze 6:9; 2Pe 2:15. Rejected, Examples of: De 28:20; Jg 10:13; 1Sa 8:8; 1Ki 11:33; 2Ch 12:1; 21:10; Ezr 9:10; Isa 43:22; Jer 17:13. Forsaking Sin: Job 11:14; Pr 28:13; Isa 55:7; Eph 4:22; Col 2:11; Heb 12:1; 1Pe 2:11.'

Torrey's Topical Textbook provides references for the word Forsaking God as: 'Idolaters guilty of: 1Sa 8:8; 1Ki 11:33. The wicked guilty of: De 28:20. Backsliders guilty of: Jer 15:6. IS FORSAKING. His house: 2Ch 29:6. His covenant: De 29:25; 1Ki 19:10; Jer 22:9; Da 11:30. His commandments: Ezr 9:10. The right way: 2Pe 2:15. Trusting in man is: Jer 17:5. Leads men to follow their own devices: Jer 2:13. Prosperity tempts to: De 31:20; 32:15. Wickedness of: Jer 2:13; 5:7. Unreasonableness and ingratitude of: Jer 2:5-6. Brings confusion: Jer 17:13. Followed by remorse: Eze 6:9. Brings down His wrath: Ezr 8:22. Provokes God to forsake men: Jg 10:13; 2Ch 15:2; 24:20,24. Resolve against: Jos 24:16; Ne 10:29-39. Curse pronounced upon: Jer 17:5. Sin of, to be confessed: Ezr 9:10. Warnings against: Jos 24:20; 1Ch 28:9. Punishment of: De 28:20; 2Ki 22:16-17. Exemplified: Children of Israel, 1Sa 12:10. Saul, 1Sa 15:11. Ahab, 1Ki 18:18. Amon, 2Ki 21:22. Kingdom of Judah, 2Ch 12:1; 21:10; Isa 1:4; Jer 15:6. Kingdom of Israel, 2Ch 13:11; 2Ki 17:7-18. Many disciples, Joh 6:66. Phygellus, etc. 2Ti 1:15. Balaam, 2Pe 2:15.'

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The note for Romans C14S22 warns us to not do this to another saved person. The note for 1Corinthians C3-S17 which has links to everywhere that the 1Corinthians uses any form of the word destroy along with an explanation of the use of that word within the verses of 1Corinthians. This sentence is the only place in 2Corinthians where this word is used. The functional Biblical 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 see the note for Romans C15S1 about the word bear (verb). The functional definition is: 'to carry a load over a period of time'. Please also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance.

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 2Corinthians, in: our current sentence; 5:6,8; 5:10; 12:2 and 12:3. Please see the note for Romans C7S30 about the word body. Please see the note for Colossians C1S6 about the phrase body of Christ. The functional Biblical definition 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 see the notes for Romans C16S33; 1John-Manifest about the word manifest. Please see the note for Romans C3S20 about the word manifested. The functional Biblical definition is: 'Revealed to our physical senses in every way possible'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'troubled. 2Co 1:8-10; 6:4; 7:5; 11:23-30. yet. 2Co 4:16-17; 12:10; 1Sa 28:15; 30:6; Ps 56:2-3; Pr 14:26; 18:10; Ro 5:3-5; 8:35-37; Jas 1:2-4; 1Pe 1:6-7; 4:12-14. not in despair. or, not altogether without help, or means. 1Sa 31:4; Job 2:9-10; Ps 37:33; Joh 14:18; 1Co 10:13. General references. exp: Ps 25:17; 1Co 2:3; 15:30. See also on exp: Jg 2:15 greatly. Jg 8:4 faint. Jg 15:18he was sore. 1Sa 30:6 was greatly. Job 19:10 destroyed. Ps 34:19 Many. Ps 62:2 I shall. Ps 71:7 as a wonder. Ps 73:26 flesh. Pr 24:16 a just. Isa 40:31 renew. Jer 38:6 into. Jer 49:29 Fear. Zec 12:7 save. Mt 5:10 are. Joh 14:1 not. Ac 16:25 sang. Ac 16:40 they comforted. Ac 20:19 temptations. Ac 20:24 none. Ac 26:17 Delivering. Ac 27:22 I exhort. Ro 5:4 patience. Ro 5:4 and experience. Ro 8:17 if so be. 1Co 4:9 I. 1Co 4:11 unto. 2Co 1:8of our. 2Co 6:4 distresses. 2Co 7:5 our. 2Co 12:10 I take. 2Co 13:4 we also. Col 1:24 fill. 1Ti 4:10 therefore. 2Ti 3:11 Persecutions. Heb 12:5 nor faint. 1Pe 1:6 manifold.
Verse 9 but. Ps 9:10; 22:1; 37:25,28; Isa 62:4; Heb 13:5. cast. 2Co 7:6; Job 5:17-19; 22:29; Ps 37:24; 42:5,11; Isa 43:2. General references. exp: Ps 25:17; 1Co 2:3; 15:30. See also on exp: Jg 8:4 faint. Jg 15:18he was sore. 1Sa 2:4 stumbled. Job 19:10 destroyed. Ps 34:19 Many. Ps 37:25 yet. Ps 62:2 I shall. Ps 71:7 as a wonder. Ps 73:26 flesh. Ps 102:10 thou hast. Pr 24:16 a just. Isa 40:31 renew. Jer 38:6 into. Zec 12:7 save. Mt 5:10 are. Joh 14:1 not. Ac 16:25 sang. Ac 16:40 they comforted. Ac 20:19 temptations. Ac 20:24 none. Ac 26:17 Delivering. Ac 27:22 I exhort. Ro 5:4 patience. Ro 5:4 and experience. Ro 8:17 if so be. 1Co 4:9 I. 2Co 1:8of our. 2Co 7:5 our. 2Co 12:10 I take. 2Co 13:4 we also. Col 1:24 fill. 1Ti 4:10 therefore. 2Ti 3:11 Persecutions. Heb 12:5 nor faint. 1Pe 1:6 manifold.
Verse 10 bearing. 2Co 1:5,9; Ro 8:17-18; Ga 6:17; Php 3:10-11; Col 1:24. That. 2Co 13:4; Joh 14:19; Ac 18:9-10; Ro 8:17; 2Ti 2:11; 1Pe 4:13; Re 1:17. General references. exp: 1Co 2:3; 15:13,30. See also on exp: 1Sa 2:4 stumbled. Ps 34:19 Many. Ps 71:7 as a wonder. Ps 73:26 flesh. Pr 24:16 a just. Isa 40:31 renew. Zec 12:7 save. Mt 5:10 are. Joh 14:1 not. Joh 14:19 because. Ac 14:19 supposing. Ac 16:40 they comforted. Ac 20:19 temptations. Ac 26:17 Delivering. Ro 5:4 patience. Ro 5:4 and experience. Ro 5:10; 1Co 15:49 we shall. Ro 6:8we believe. Ro 8:17 if so be. 1Co 4:9 I. 1Co 15:31 die. 2Co 1:5 as. 2Co 1:8of our. 2Co 6:9 behold. 2Co 7:5 our. 2Co 12:10 I take. 2Co 13:4 we also. Ga 2:20 but. Ga 6:17 I bear. Php 1:20 whether. Php 3:10 and the power. Col 1:24 fill. 1Ti 4:10 therefore. 2Ti 2:11 for. 2Ti 3:11 Persecutions. 1Pe 1:6 manifold. 1Pe 4:13 ye are'.

Start of Chapter, Chapter Summary

C4-S7 (Verse 11) Each phrase below has equal importance.

For we which live are alway delivered unto death for Jesus' sake,
that the life also of Jesus might be made manifest in our mortal flesh..

Please see the note above and the related note within the Lord Jesus Christ Study as this sentence is a continuation of that sentence and the two need to be considered together for context. Our current sentence starts with the word For, which means that it is giving us the reason why what we were told in the prior sentence is true.

Basically, the prior sentence told us that we are to obey the Lord Jesus when His commands cause us trouble, being perplexed, persecution and being cast down within our physical life. We were also told that this was that the life also of Jesus might be made manifest in our body. Simply put, Jesus can not show the world how He will get them out of the consequences of sin unless He demonstrates it to people because people will not believe words. People demand proof and the only way that Jesus can display that proof, today, is by using our bodies. Therefore, we are to allow these things so that Jesus can continue His ministry today. Jesus shows us how to live in the Body using the power of the Holy Ghost and He does that demonstration by using our bodies.

Please notice our second phrase of that the life also of Jesus might be made manifest. Paul is making clear how God does this before he warns that if he that cometh preacheth another Jesus...ye might well bear with him (11:4). People are deceived by religious people who speak doctrinal error. Yes, some of these are motivated by the devil (11:13-14), but some are saved people who are trying to serve God but who have been deceived themselves. That's why we need evidence that is greater than words and the force of our persuasion. We were already warned, within our chapter (C4-S2) that the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them and we know that the gospel of Christ is preached to saved people. Thus, part of the danger is that saved people will believe not. Therefore, Jesus must live through our body in order to manifest the life also of Jesus which includes the power of God providing proofs that those people who follow doctrinal error can not reproduce.

The word unto means 'up to and including'. God does not have all of His people experience death like He had Paul experience, but He does have all that will live Godly in Christ Jesus...suffer persecution (2Timothy 3:12-LJC). Only after we get into a condition that it is obvious that no human power can get us out of the condition does God act in our behalf. Now the most critical can not deny that it was the power of God that got us out of trouble, unless they get us to keep our mouth shut while they tell lies. However, both Jesus and Paul told the truth even when it offended people (John 8:43-47 and Galatians 4:16-17). Therefore, when we personally experience these types of things, we have a responsibility to testify of them so that we stop the voice of doctrinal error and so that we can even avoid their starting to tell doctrinal error when they know that people already know of evidence for the truth.

Please see the note for 1:8-11 for the word deliver. That is the only other place this word is used within this epistle and it has the definition from Webster's 1828 .

Please see the notes for 2:10-11 about the word sake. The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'.

Please see the note for 1Corinthians C15S48 about the word mortal. The functional definition is: 'Subjection to death or the necessity of dying'. Please also see the note for Romans C2S5 about the word immortality.

Please see the note for 1:12 for places where flesh is used in this epistle. It also has links to other Studies which use this word. The basic Biblical definition of flesh is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are alway. Ps 44:22; 141:7; Ro 8:36; 1Co 15:31,49. our. 2Co 5:4; Ro 8:11; 1Co 15:53-54 exp: 2Co 7:5. General references. exp: 1Co 2:3; 15:13,30. See also on exp: Ps 34:19 Many. Ps 71:7 as a wonder. Pr 24:16 a just. Zec 12:7 save. Mt 5:10 are. Mt 5:11; 10:22; Lu 21:17 for. Joh 14:19 because. Ac 14:19 supposing. Ac 16:40 they comforted. Ac 20:19 temptations. Ro 5:4 patience. Ro 5:10; 1Co 15:49 we shall. Ro 6:8we believe. Ro 6:12; 8:11 mortal. Ro 8:10 the body. Ro 8:17 if so be. Ro 8:36 forthy. Ro 15:30 for the. 1Co 4:9 I. 1Co 15:31 die. 1Co 15:54 this mortal. 2Co 1:5 as. 2Co 1:8of our. 2Co 6:9 behold. 2Co 11:23 in deaths. 2Co 12:10 for Christ's. 2Co 13:4 we also. Ga 2:20 but. Ga 2:20 the life. Php 3:10 and the power. Col 1:24 fill. 2Ti 3:11 Persecutions. 1Pe 1:6 manifold'.

Start of Chapter, Chapter Summary

C4-S8 (Verse 12) Each phrase below has equal importance.

So then death worketh in us,
but life in you..

Here is our conclusion (So then) of what Paul is explaining. Most people don't want to experience anything related to death, which includes the corruption of disease and of old age. Most prayer requests in America are, basically, requests for prayer that God will remove these circumstances from their life or from the life of another. This shows spiritual immaturity. I've said that this epistle is the application of the gospel of Christ. When we receive spiritual maturity from Christ then we can have the same attitude that Paul displays in this chapter. Reread this chapter and Chapter 11 and Chapter 12 and concentrate on Paul's attitude about suffering in the flesh so that he can gain spiritual reward. Paul is saying that he and Timothy are willing to have death worketh in us for the express purpose that they would have life in you. This attitude is an evidence of spiritual maturity.

We see that John 10:10 says: The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. please note that the word and means that the life...more abundantly is different from the initial life. When we get saved we receive God's life. However, we must grow spiritually in order to receive life...more abundantly. Again, Romans 5:17 says: For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. The abundance of grace and of the gift of righteousness and the promise to reign in life is only given to those people who spiritually mature through their personal relationship with Jesus Christ because it is only by ('how we get from the place of want to the place of fulfillment') Jesus Christ.

Simply put, Paul was sending Timothy to this church in order to teach them how to grow spiritually and, thereby, receive the life...more abundant.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works. Please see the note for Romans C3S27 about the phrase law of works. Please see the note for Philippians 3:2 about the phrase evil workers. Please see the note for Romans C11S10 about the phrase works are seen of men. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Forms of the word work are found in 2Corinthians in: our current sentence; 4:17; 7:10; 9:8 and 11:15. The basic Biblical definition of work is: 'to move, or to labor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'death. 2Co 12:15; 13:9; Ac 20:24; 1Co 4:10; Php 2:17,30; 1Jo 3:16. General references. exp: 1Co 2:3; 15:13,30. See also on exp: Ps 34:19 Many. Ps 71:7 as a wonder. Pr 24:16 a just. Zec 12:7 save. Mt 5:10 are. Joh 14:19 because. Ac 14:19 supposing. Ac 16:40 they comforted. Ro 5:4 patience. Ro 6:8we believe. Ro 8:17 if so be. 1Co 4:9 I. 2Co 1:8of our. 2Co 7:5 our. 2Co 13:4 we also. Php 3:10 and the power. Col 1:24 fill'.

Start of Chapter, Chapter Summary

C4-S9 (Verse 13-14) God's way to get God's blessings.

First Step: Determine to have the same spirit as reported for Godly people in the Bible.

We having the same spirit of faith,
according as it is written,
I believed,
and therefore have I spoken;.

Second Step: Do the same actions as reported for Godly people in the Bible.

we also believe,
and therefore speak;.

Third Step: Receive the same blessings as reported for Godly people in the Bible.

Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus,
and shall present us with you..

This sentence quotes Psalms 116:10 and reading that whole Psalm helps understand what is being said here and how it applies to what is said within this chapter. Part of what that chapter says is: The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. I said in my haste, All men are liars. I will pay my vows unto the LORD now in the presence of all his people. What we see in this Psalm is that God blessed the psalmist when he determined that I will pay my vows unto the LORD now in the presence of all his people. However, when he said I said in my haste, All men are liars, and effectively blamed other people for his circumstances, he did not get the blessings and protection of God. A basic truth is 'If God is not Lord of all then He is not Lord at all'. Forpeople who are truly saved God is 'Lord at all'. That means that God deter4mines every little thing that happens in the lives of saved people. When we start blaming men we are not looking at our Lord in order to find our what He is trying to do in our life by allowing these circumstances which we object to. As 1Peter 2 teaches us, we are to have a Godly attitude while suffering in the flesh. If we do then we bring God honor when He delivers us and it establishes our testimony of being saved and having the protection and provision of God. However, if we don't act Godly then we destroy our testimony and do not let God use our life to show people His protection and provision.

When we consider the context of this sentence, within the chapter and within the epistle, we see that our current sentence is telling us the same thing as Psalms 116:10 and 1Peter 2. Back in 1:8 Paul told us For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead. In addition, our current sentence tells us: For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.. In spite of having the sentence of death in ourselves, we are to do as these other places in the Bible tell us to do and look at what God is doing. Even when we don't understand what God is doing, we are to pay our vows. We are to do what we are told to do by God and trust God to deliver us in His time and in His way. This is the basic message of this entire chapter.

The titles of each Step, in our sentence outline above, tell us the three Steps we are to take when we find ourselves in 'bad circumstances'. we are to 'determine to obey with the right spirit', 'obey with the right spirit', know that God will bless even if it is not until after our resurrection.

The functional definition of the word faith is: 'an action verb which requires us to produce evidence of what we claim to believe'. Please see the notes for Romans C3S25; 1Corinthians C1S3; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C9S28 about the phrase live / walk by faith. Please see the note for Romans C11S6 about the phrase the just shall live by his faith. Please see the note for about the word . Please see the note for Romans C3S29 about the phrase justification by faith. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the note for Romans C3S25 about Law and faith. Please see the note for 2Timothy C1S2 about faith: unfeigned.

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)'.

We find forms of the word present occurring 140 times in 136 verses of the Bible, 48 times in 47 verses of the New Testament, and in 2Corinthians, in: our current sentence; 5:8; 5:9; 10:2; 10:11; 11:2; 11:9; 13:2 and 13:10. Please see the note for 2Corinthians 4:13-14 about the word present. Webster's 1828 dictionary defines present as: 'Being in a certain place; opposed to absent. 2. Being before the face or near; being in company. Inquire of some of the gentlemen present. These things have I spoken unto you, being yet present with you. John 14. 3. Being now in view or under consideration. In the present instance, facts will not warrant the conclusion. the present question must be decided on different principles. 4. Now existing, or being at this time; not past or future; as the present session of congress. the court is in session at the present time. We say, a present good, the present year or age. 5. Ready at hand; quick in emergency; as present wit. 'Tis a high point of philosophy and virtue for a man to be present to himself. 6. Favorably attentive; not heedless; propitious. Nor could I hope in any place but there to find a god so present to my prayer. 7. Not absent of mind; not abstracted; attentive. The present, an elliptical expression for the present time. At present, elliptically for, at the present time. Present tense, in grammar, the tense or form of a verb which expresses action or being in the present time, as I am writing; or something that exists at all times, as virtue is always to be preferred to vice; or it expresses habits or general truths, as plants spring from the earth; fishes swim; reptiles creep; birds fly; some animals subsist on herbage, others are carnivorous.
PRES'ENT, n. that which is presented or given; a gift; a donative; something given or offered to another gratuitously; a word of general application. Gen.32. Presents' in the plural, is used in law for a deed of conveyance, a lease, letter of attorney or other writing; as in the phrase, "Know all men by these presents," that is, by the writing itself, per presentes. in this sense, it is rarely used in the singular'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the same. Ac 15:11; Ro 1:12; 1Co 12:9; Heb 11; 2Pe 1:1. I believed. Ps 116:10. we also. 2Co 3:12; Pr 21:28. General references. exp: 1Co 15:13. See also on exp: Pr 21:28the man. Ac 4:2 preached. Ro 6:8we believe. Ro 8:38For I. 1Co 12:9 faith. 2Co 1:9 in God. 2Co 3:12 we use. Php 3:10 and the power. 1Th 4:14 if we. Tit 1:4 the common. Tit 3:8that thou. 2Pe 1:1 have.
Verse 14 that. 2Co 5:1-4; Isa 26:19; Joh 11:25-26; Ro 8:11; 1Co 6:14; 15:20-22; 1Th 4:14. shall present. 2Co 11:2; Eph 5:27; Col 1:22,28; Jude 1:24. General references. exp: Ac 10:40; 1Co 15:13. See also on exp: Ge 47:2 presented. Ps 89:48shall. Joh 11:25 I am. Ac 2:24; 1Co 6:14 God. Ac 4:2 preached. Ro 6:8we believe. Ro 8:11 he that raised. 2Co 1:9 in God. Eph 5:27 he. 1Th 4:14 if we. 1Th 4:15 which are. 1Ti 4:15 give. Heb 13:20 brought. Jude 1:24 present'.

Start of Chapter, Chapter Summary

C4-S10 (Verse 15) Each phrase below has equal importance.

For all things are for your sakes,
that the abundant grace might through the thanksgiving of many redound to the glory of God..

Our sentence starts with For and tells us why the prior sentence is true. That is: spiritual leaders, like Paul and Timothy, are to accept suffering in the flesh so that God can use them as an example of how God provides and protects when God does what ho human does to solve the circumstances that they are in. Further, as our sentence says, God does this to demonstrate HIs protection and provision to the less spiritually mature. That is what our first phrase (For all things are for your sakes) is talking about.

Please notice the next phrase of: that the abundant grace might through the thanksgiving of many. The result (that) of God providing these lessons are supposed to cause the people receiving the lesson to give thanksgiving to God for the lesson and for the deliverance of their leaders. (Without deliverance of the leaders the followers would have to find new leaders and teachers.)

In addition, to the followers giving thanksgiving to God, the leaders also give thanksgiving to God, as seen in Paul's letters. Thus, we see the phrase the thanksgiving of many explained. The King James Bible Companion defines redound as: 'Produce a result; to return'. (This is the only place in the Bible where We find this word.) therefore we see that the phrase that the abundant grace might through the thanksgiving of many redound to the glory of God means: 'God gives abundant grace to His servants who are in terrible circumstances in order to produce thanksgiving of many and a result which will is the glory of God seen in this physical world'. God's glory, as seen here, is the provision and protection of His servants who are in terrible circumstances, the witness to others including the saved and the lost, thanksgiving of many, and the spiritual maturing of those saved people who see God work and learn that they can also have God work in their lives the same way.

Please see the notes for 2:10-11 about the word sake. The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'.

Please see the notes for 1:8-11 about the word thanks. The functional definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. 2Co 1:4-6; Ro 8:28; 1Co 3:21-23; Col 1:24; 2Ti 2:10. The abundant. 2Co 1:11; 8:19; 9:11-12; Ps 50:14,23; Ga 1:24; Eph 3:20-21; Col 3:16-17; Heb 13:15-16; 1Pe 2:9; 4:11; Re 4:8-11; 5:8-14; 19:4-6. General references. exp: Mr 2:27. See also on exp: Da 2:30 but. Joh 11:15; 17:19; 1Co 3:21; 4:6; 9:10; 2Ti 2:10 for. Ro 8:28we know. Ro 8:32 how. 2Co 1:6 whether. 2Co 1:11 that. 2Co 1:20 unto. 2Co 6:10 and. 2Co 8:19 to the. 2Co 9:11 which. Eph 1:6 praise. Col 3:15 and be. Jas 2:5 rich. Re 7:12 thanksgiving'.

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C4-S11 (Verse 16) Why we have the same spirit of faith.

First Step: So that we can keep going when in trouble.

For which cause we faint not;.

Second Step: We ignore the physical while looking at the spiritual.

but though our outward man perish,
yet the inward man is renewed day by day..

This is the second sentence in the row which starts with the word For. It is telling us why other people can know that both prior sentences are true when they examine the testimony of our life. Our two steps, within our current sentence, tell us how to make a testimony that others can see. This testimony is something that we can not do in our flesh but which obviously requires the power of God. After we have this testimony, people will glorify God for how He worked in our life. However, that will not happen unless people can examine our life in detail and have all the time they require to think about it and are left with undeniable evidence that only God could do such a thing.

In addition, to that, we need to remember that Satan and other devils can also do miracles. Thus, our testimony not only needs to speak of the power but also must testify of the character of God.

Look at the prior sentence where we were told that our focus has to be on others so that God will get glory. Then consider the context which told us that we have to have this focus and purpose we which live are alway delivered unto death...So then death worketh in us. This goes completely against our human nature. But that isn't enough because religious fanatics also do the same things for devils. However, our context also says We having the same spirit of faith, according as it is written. Devils do not have people search the Bible and match their actions with what we see Godly people do in the Bible. They have people do things similar, yet different, from what the Bible actually says.

Continuing on, we know that devils promise rewards in eternity or reincarnation but never promise resurrection, as C4-S9 gave as our motivation for doing the things we are told to do within this chapter. That only comes from God and the Bible. Thus, our testimony not only must have the power of God but must also display the character of God and be based upon actual promises found within the Bible which we can point people to.

With these contextual requirements in mind, we can not look at the Steps within our sentence. Our First Step says we faint not because we can not actively participate in having the inward man is renewed day by day if we are unconscious. God does not take away our free will and will not change our inward man without our active participation which proves the all devils that God is inward man putting His 'overwhelming grace' into us unless we actively seek it first. We can not do that if we are unconscious. Therefore, no matter how afraid a devil tries to make us, we must have faith in God and courage to face the devil because we know that we have God providing for us and protection us.

After we get courage from God and face the devil and problems within our circumstances, we have to stand by doing our Second Step. Webster's 1828 dictionary defines though as: 'Grant; admit; allow'. Thus, we are to allow our outward man (to) perish with the realization that the inward man is renewed day by day. The reason why we are to allow this is given in the next sentence which also starts with the word For.

Please see the note for 2:5 for links to every place in 2Corinthians where we find forms of the word cause along with the definition from Webster's 1828 . That definition gives this word legal implications. While the word because is used when we have 'a reason that already exists', that reason does not have to be sufficient to bring legal suit. However, the Bible uses forms of the word cause for things which will end up in God's court if they are not resolved while we are still in the flesh. The functional definition is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'.

Please see the note for 4:1 about the word faint. Wright's Bible Word-Book defines faint as: 'To be discouraged, lose confidence'.

Treasury of Scripture Knowledge provides links for faint not as: '2Co 4:16; Isa 40:30; Ga 6:9; Eph 3:13; Php 4:13; 2Th 3:13 (margin) Heb 12:3; Re 2:3.'

Please see the note for 2Corinthians 10:7 about the word outward. The functional definition is: ' External; exterior; forming the superficial part; as the outward coat of an onion; an outward garment'. Our sentence is speaking about the corruption and death of our body even while our spirit and soul grow and become more like Christ.

Webster's 1828 dictionary defines perish as: '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.' Now, this definition does not match, exactly, with the usage within our sentence. This definition emphasizes the end result of death, but includes the ongoing process of destruction. Our sentence is dealing with the ongoing process of destruction. 2:15-16 emphasized the end result. Our context equates perish with the word death. The definition we have from Webster's 1820 for perish matches what this site uses for the word death with it including, according to the Bible, the ongoing process of corruption. The phrase yet the inward man is renewed day by day makes it impossible for this sentence to be using the word perish for the end result. Our sentence uses the word perish for the ongoing process of destruction. Please see the note for 2:15-16 about how it uses the word perish. That is the only other place in 2Corinthians where We find this word used.

Please see the note for 2Corinthians 7:15 about the word inward. The definition from Webster's 1828 is: 'Internal; interior; placed or being within; as the inward structure of the body. 2. Intimate; domestic; familiar. 3. Seated in the mind or soul'.

Please see the note for Colossians 3:9-11 about the word renewed. Webster's 1828 Dictionary defines renewed as: 'Made new again; repaired; re-established; repeated; revived; renovated; regenerated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 2Co 4:1; Ps 27:13; 119:81; Isa 40:29; 1Co 15:58. Though. 2Co 12:15; Job 19:26-27; Ps 73:26; Isa 57:1-2; Mt 5:29-30. The. Ro 7:22; Eph 3:16; 1Pe 3:4. is. Ps 51:10; Isa 40:31; Ro 12:2; Eph 4:23; Col 3:10; Tit 3:5. day by. Lu 11:3. General references. exp: 1Co 2:3. See also on exp: Jg 8:4 faint. Job 4:5 thou faintest. Job 29:20 renewed. Ps 27:13 fainted. Ps 41:3 strengthen. Ps 73:26 flesh. Ps 103:5 thy youth. Pr 3:11 neither. Isa 40:31 renew. Isa 40:31 not faint. Jer 45:3 I fainted. Ac 16:25 sang. Ac 16:40 they comforted. Ac 20:24 none. Ro 2:7 glory. Ro 7:22 inward. Ro 8:28we know. Ro 12:1 a living. 2Co 1:6 whether. 2Co 4:1 we faint not. 2Co 4:8yet. Ga 6:9 if. Eph 3:16 the inner. Eph 4:24 new. Eph 6:16 the shield. 2Th 3:13 be not weary. Heb 12:3 lest. 1Pe 3:4 the hidden. Re 2:3 hast not'.

Start of Chapter, Chapter Summary

C4-S12 (Verse 17-18) Chapter Summary: keep your eyes on the eternal.

Equivalent Section: Our current motivation.

First Step: Consider the cost-reward relationship.

For our light affliction,
which is but for a moment,
worketh for us a far more exceeding and eternal weight of glory;.

Second Step: Basis of our evaluation.

While we look not at the things which are seen,
but at the things which are not seen:.

Equivalent Section: Our future motivation.

First Step: Proper view of the physical.

for the things which are seen are temporal;.

Second Step: Proper view of the spiritual.

but the things which are not seen are eternal..

This is the third sentence in the row which starts with the word For. It is telling us why we should do all that we were told in the immediately prior sentences and within this chapter. The chapter is included as this sentence is the summary of the chapter in addition to being the final reason for what was said in the immediately prior sentences.

When evaluating this sentence we actually need to understand the Second Equivalent Section first because that understanding will make it easier to obey the commands within the First Equivalent Section.

The Second Equivalent Section matches the message of Hebrews 11:3. Both places tell us that this physical is not real, as it is temporal, but that the spiritual reality is what is real. Both places use this truth to support a contention that we need to base our actions upon what is spiritual and not upon what we might get in this temporal world. 'He who gives up what he can not hold onto in order to obtain what he can not lose is no fool'.

Most people have been around computers and video games to understand a virtual reality. When you play a computer or video game with characters, there is a character within the game, called an avatar, that represents you, is controlled by you, but is not you. If the game allows multiple characters then there is an avatar for each player. If multiple players are separated then the only thing that you can know about another player is what his avatar looks like and how they control it within the game.

This physical world is God's 'virtual reality' with our bodies being our avatar, our spirit being the real us and our heart/soul being created by how we play God's game. God attaches our spirit to our body at conception and our soul and spirit leave our body at death. This is all explained in the next chapter. However, the important thing for understanding our Second Equivalent Section is that the things which are seen are temporal ('Measured or limited by time. This physical reality has four dimensions: height, width, depth and time. Time is not a dimension controlling the spiritual.'). That is: the physical world (the things which are seen) only exists for a limited time (are temporal [Revelation 21:1 ]). Further, our interaction with this world is also are temporal [Hebrews 9:27 ]).

Thus, we see in the First Step of our Second Equivalent Section that this physical world, and our interaction within it, is temporal. After looking at that truth, we then consider our Second Step, which tells us that the things which are not seen are eternal. The phrase the things which are not seen is referring to the spiritual, as seen by our context where this chapter has been contrasting the physical to the spiritual. Since our Second Step tells us that the spiritual is eternal, the spiritual becomes far more important. As James 4:14 tells us: Whereas ye know not what shall be on the morrow. forwhat is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.. Thus, James and other places in the Bible teach the same lesson as we see here. The eternal spiritual is far more important than the temporal physical.

With this perspective in mind, we can now look at our First Equivalent Section and see that the commands found within it make perfect sense. If we look at our First Equivalent Section from another perspective then we might find the commands to be objectionable. However, the equivalency tells us that the message of each Equivalent Section is the same while the expression of that message differs. Therefore, our First Equivalent Section must be limited to the perspective of our Second Equivalent Section. That is: our time here in this physical world, is so small when we compare it to eternity that it really doesn't matter what happens in the physical world. When we consider the totality of events over their life-span, the time difference reduces anything experienced in this world to having no significant value.

Our First Step, of our First Equivalent Section, tells us that our light affliction...worketh for us a...eternal weight of glory. That is: it literally tells us that the eternal glory, which we get in Heaven, is directly related to how much we suffer (our light affliction) in this world doing This ministry (4:1). Not only that, but the word worketh lets us know that the relationship is also proportional with more work producing more eternal glory. In addition, our Second Step adds the qualifier of While we look... This Second Step is telling us that we must literally keep our eyes on the things which are not seen. It is NOT telling us to do this 'because we love Jesus/God so much'.

Human love will fail. It is pure pride that says that my love is sufficient motivation to keep me serving God by doing This ministry while I suffer things in the flesh which can include everything up to and including death. Hyper Spiritual people teach this doctrine which is designed to get people to disobey the command of our sentence. When things get too rough, then people quit. When people quit they make excuses but the fact is that when faced with something like a martyr's death, people can't go on for several reasons which include the fact that 'your love' will not survive death and will not carry you into eternity. Yes, people claim it will but when truly put to the test, 'human love' will fail every time because no human is perfect. Therefore, no human can produce perfect love (1John 4:18). However, when people obey the command of this sentence, they can keep going because they are looking at the eternal spiritual rewards and realizing that our light affliction...worketh for us a far more exceeding and eternal weight of glory. In addition, since they are obeying the command of God instead of letting their pride cause God to resist them (James 4:6; 1Peter 5:5), they are getting help from God.

Thus, we see that our sentence is telling us to look at the eternal reward which we will get in Heaven and to consider that all that we are risking is this light affliction. Therefore, we should do all we can to do This ministry that God has given us. However, in order to accomplish this command, we need to look not at the things which are seen, but at the things which are not seen. If we let religious people distract us with a different motivation then we will fail at the time of testing.

Most uses of the word light within the Bible use it for 'the opposite of darkness'. However, our sentence uses it for 'the opposite of weighty'. The science of Physics tells us that physical light truly does have weight, but it is so miniscule that most people think that there is no weight. Thus, the use of light within our sentence does match other usages within the Bible, in definition, but uses a different attribute of it to produce this different application.

Please see the notes for 1:6 about the word affliction. The functional definition is: 'physical, emotional and / or mental pain and suffering up to (and sometimes including) death'.

Please see the note for 4:12 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition is: 'Going beyond; surpassing; excelling; outdoing'.

We find forms of the word eternal occurring 48 times in the Bible, 45 times in the New Testament, and in 2Corinthians, in: our current sentence and 5:1. Webster's 1828 dictionary defines eternal as: 'Without beginning or end of existence. The eternal God is thy refuge. Deut.33. 2. Without beginning of existence. Toknow whether there is any real being, whose duration has been eternal. 3. Without end of existence or duration; everlasting; endless; immortal. That they may obtain the salvation which is in Christ Jesus with eternal glory. 2 Tim.2. What shall I do, that I may have eternal life? Matt.19. Suffering the vengeance of eternal fire. Jude 7. 4. Perpetual; ceaseless; continued without intermission. And fires eternal in thy temple shine. 5. Unchangeable; existing at all times without change; as eternal truth.
ETER'NAL, n. An appellation of God'.

Thompson Chain Topics provides references for the word eternal as: 'Christ: His Pre-existence: Mic 5:2; Joh 1:1; 8:58; 17:5,24; Col 1:17; Heb 7:3; Re 22:13. Death: DEATH, SPIRITUAL, general references to: Ge 2:17; Pr 8:36; Eze 18:20; Ro 6:23; 8:6; Jas 1:15; 5:20; Re 21:8. Fire: Isa 33:14; 66:24; Mt 3:12; 13:42; 18:8; 25:41; Mr 9:44; Re 14:10; 20:10,15; 21:8. Glory: the Glory will be Endless: Ps 73:24; Ro 8:18; 2Co 4:17; Eph 1:18; 2Ti 2:10; 1Pe 5:1. God: De 32:40; 33:27; Job 36:26; Ps 9:7; 135:13; 145:13; Isa 57:15; La 5:19; 1Ti 1:17; 2Pe 3:8; Re 1:8; 11:17. Hope: Cheers the Dying Hour of the Saints: Pr 14:32. Assures of Immortality: Ac 24:15. A Heavenly Treasure: Col 1:5. Anticipates Christ's Coming: Tit 2:13. The Soul's Sure Anchor: Heb 6:18-19. Grounded in the Resurrection of Christ: 1Pe 1:3. Kingdom: ETERNAL KINGDOM of God and Christ: Isa 9:7; Da 2:44; 4:3,34; 6:26; 7:13-14,27; Mic 4:7; Lu 1:32-33; 2Pe 1:11; Re 11:15. Life: General References to: Da 12:2; Mt 25:46; Joh 6:27; 10:28; Ro 2:7; 6:22; 1Ti 6:19; Tit 1:2; 1Jo 2:25; Jude 1:21. Conditions of Receiving: Renunciation of the World: Lu 18:28-30. Faith in Christ: Joh 3:14-15,36; 4:14. Spiritual Service: Joh 4:35-36; 5:24; 6:40. Self-sacrifice: Joh 12:25. Knowledge of God: Joh 17:3. Sowing in the Spirit: Ga 6:8. Punishment: Future: Ps 11:6; Mal 4:1; Mt 18:9; 25:46; Mr 3:29; Lu 3:17; 2Th 1:9; 2Pe 2:9; Re 14:11; 20:15. ForPunishments, Ancient Modes of: Hell: Greek, Gehenna), the place of Punishment: Mt 5:22,29; 10:28; 18:9; 23:15,33; Mr 9:43; Lu 12:5; Jas 3:6. (Greek, Hades).: (Hebrew, Sheol).: (Greek, Tartarus). the Place of Punishment: 2Pe 2:4. Wicked: WORDS OF CHRIST concerning: Described as Banishment from God: Mt 7:23; 8:12; 22:13; 25:46. Compares the Suffering of, to Fire: Mt 5:22; 13:41-42; 25:41; Mr 9:43,45,47-48; Lu 16:22-24. Other References of Christ to: Mt 10:28; 23:33; 24:51; Joh 5:28-29. WORDS OF thE APOSTLES concerning: Ro 2:8; 1Co 3:17; 2Th 1:9; Heb 2:2-3; 10:29; 2Pe 2:4-5,9; 3:7; Jude 1:13; Re 11:8; 14:11; 20:15; 21:8. OTHER ALLUSIONS TO: Da 12:2; Mal 4:1; Mt 3:12; Joh 3:36; Ac 1:25; 1Th 5:3.'

Thompson Chain Topics provides references for the word eternal as: 'Believers' Eternal Hope: Cheers the Dying Hour of the Saints: Pr 14:32. Assures of Immortality: Ac 24:15. A Heavenly Treasure: Col 1:5. Anticipates Christ's Coming: Tit 2:13. The Soul's Sure Anchor: Heb 6:18-19. Grounded in the Resurrection of Christ: 1Pe 1:3. Death, Eternal: the necessary consequence of sin: Ro 6:16; 8:13; Jas 1:15. The wages of sin: Ro 6:23. The portion of the wicked: Mt 25:41,46. The way to, described: Ps 9:17; Mt 7:13. Self-righteousness leads to: Pr 14:12. God alone can inflict: Mt 10:28; Jas 4:12. IS DESCRIBED AS: Banishment from God: 2Th 1:9. Society with the devil, etc: Mt 25:41. A lake of fire: Re 19:20; 21:8. The worm that dies not: Mr 9:44. Outer darkness: Mt 25:30. A mist of darkness for ever: 2Pe 2:17. Indignation, wrath, etc: Ro 2:8-9. IS CALLED: Destruction: Ro 9:22; 2Th 1:9. Perishing: 2Pe 2:12. The wrath to come: 1Th 1:10. The second death: Re 2:11. A resurrection to damnation: Joh 5:29. A resurrection to shame, etc: Da 12:2. Damnation of hell: Mt 23:33. Everlasting punishment: Mt 25:46. Shall be inflicted by Christ: Mt 25:31,41; 2Th 1:7-8. Christ, the only way of escape from: Joh 3:16; 8:51; Ac 4:12. Saints shall escape: Re 2:11; 20:6. Strive to preserve others from: Jas 5:20. Illustrated: Lu 16:23-26.'

Please see the note for 2Corinthians 10:10 about the word weight. The functional definition of it is: 'Important; forcible; momentous; adapted to turn the balance in the mind, or to convince'.

We find forms of the word temporal only occurrs in our current sentence. Webster's 1828 defines this word as: 'time. 1. Pertaining to this life or this world or the body only; secular; as temporal concerns; temporal affairs. in this sense, it is opposed to spiritual. Let not temporal affairs or employments divert the mind from spiritual concerns, which are far more important. in this sense also it is opposed to ecclesiastical; as temporal power, that is, secular, civil or political power; temporal courts, those which take cognizance of civil suits. Temporal jurisdiction is that which regards civil and political affairs. 2. Measured or limited by time, or by this life or this state of things; having limited existence; opposed to eternal. The things which are seen are temporal, but the things which are not seen are eternal. 2 Cor.4. 3. In grammar, relating to a tense; as a temporal augment. 4. Pertaining to the temple or temples of the head; as the temporal bone; a temporal artery or vein; temporal muscle.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our. 2Co 11:23-28; Ps 30:5; Isa 54:8; Ac 20:23; Ro 8:18,34,37; 1Pe 1:6; 4:7; 5:10. worketh. Ps 119:67,71; Mt 5:12; Ro 5:3-5; Php 1:19; 2Th 1:4,6; Heb 12:10-11; Jas 1:3-4,12. far. 2Co 3:18; Ge 15:1; Ps 31:19; 73:24; Isa 64:4; Lu 6:23; Ro 2:7; 1Co 2:9; 1Pe 1:7-8; 5:10; 1Jo 3:2; Jude 1:24. General references. exp: Isa 38:16; Heb 13:14. See also on exp: Ge 42:36 all these things are against me. Nu 5:28And if. De 8:16 to do thee. De 23:5 Nevertheless. Jg 14:14 Out of the eater. 2Sa 16:12 require. Ps 16:11 in thy. Ps 30:5; 1Pe 1:6 for. Ps 34:19 Many. Ps 41:3 strengthen. Ps 73:26 flesh. Ps 84:6; 2Th 1:7 Who. Ps 84:11 the Lord. Ps 94:13 mayest. Ps 111:10 his praise. Ps 119:175 and let thy. Pr 3:11 neither. Pr 12:21 no. Ec 7:3 by. Isa 26:20 for a. Isa 28:5 shall the. Isa 51:11; 2Th 2:16 everlasting. Isa 54:7 a small. Isa 61:7 your shame. Da 3:23 fell. Da 4:36 added. Mt 5:10 are. Mt 5:12; 1Pe 4:13 Rejoice. Mt 11:30 burden. Lu 4:5 in. Lu 16:9 into. Joh 2:11 beginning. Joh 15:2 and. Joh 16:7; 1Jo 3:2 It. Ac 16:25 sang. Ac 16:40 they comforted. Ac 20:24 none. Ro 2:7; Php 4:19; Heb 2:10 glory. Ro 5:2 the glory. Ro 5:3 knowing. Ro 8:18I reckon. Ro 8:28we know. Ro 8:30 he justified. Ro 8:35 shall tribulation. 2Co 1:6 whether. 2Co 1:6 effectual. 2Co 4:8yet. 2Co 5:5 wrought. 2Co 6:4 afflictions. 2Co 12:10 I take. Eph 6:16 the shield. Php 3:14 press. Col 1:27 the hope. Col 3:4 ye. 1Ti 6:6 godliness. 2Ti 2:10 with. Heb 12:11 peaceable. Jas 1:3 that. 1Pe 5:10 eternal. 1Pe 5:10 after. Jude 1:24 exceeding.
Verse 18 we. 2Co 5:7; Ro 8:24-25; Heb 11:1,25-27; 12:2-3. For. Mt 25:46; Le 16:25-26; 2Th 2:16; 1Jo 2:16-17,25. General references. exp: 2Co 5:7; Heb 13:14. See also on exp: Ps 73:26 flesh. Ps 94:13 mayest. Isa 33:17 that is very far off. Isa 51:11; 2Th 2:16 everlasting. Mt 6:21 where. Lu 16:9 into. Joh 6:27 the meat. Joh 15:2 and. Ac 16:40 they comforted. Ac 20:24 none. Ro 2:7 glory. Ro 8:18I reckon. Ro 8:24 but hope. 1Co 6:2 the smallest. 2Co 1:6 whether. Eph 6:16 the shield. Php 3:14 press. Php 3:20 our. Col 3:1 seek. 1Ti 6:6 godliness. Heb 11:1 the evidence. Heb 11:14 they seek. Heb 11:27 seeing. 1Pe 1:8 having'.

Start of Chapter, Chapter Summary

2Corinthians Study Chapters 1-4

Spirit led life vs Fleshly life

Chapter 1 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Why Paul is writing.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 2 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: What has been going on.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 3 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: the Spirit of the Lord used Paul to change their lives.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 4 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Basics of ministry for all saved people.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

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