2Corinthians Study Chapters 5-8

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 5 Sentence-by-Sentence

links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2-3), C5-S3 (Verse 4), C5-S4 (Verse 5), C5-S5 (Verse 6-8), C5-S6 (Verse 9), C5-S7 (Verse 10), C5-S8 (Verse 11), C5-S9 (Verse 12), C5-S10 (Verse 13), C5-S11 (Verse 14-15), C5-S12 (Verse 16), C5-S13 (Verse 17), C5-S14 (Verse 18-19), C5-S15 (Verse 20), C5-S16 (Verse 21).

The Chapter theme is: the purpose of our current life.

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 that in his assured hope of immortal glory,
9 and in expectation of it, and of the general judgment, he labours to keep a good conscience;
12 not that he may herein boast of himself, 14 but as one that, having received life from Christ, endeavors to live as a new creature to Christ only,
18and by his ministry of reconciliation, to reconcile others also in Christ to God.

Word Counts in Chapter.

GOD (9), US (8), CHRIST (7), HATH (7), ALL (6), HIM (5), MADE (5).

C5-S1 (Verse 1) Why all of the problems of the prior chapter don't matter.

For we know that if our earthly house of this tabernacle were dissolved,
we have a building of God,
an house not made with hands,
eternal in the Heavens..

We don't have to worry about problems in this world, even ones that end in death, because God has prepared a new body for us. 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. Repeatedly the Bible teaches us that this life is short and, essentially, only a test to determine our position in eternity. Either we will be saved and in Heaven, or we will be in the lake of fire (Revelation 19:20; Re 20:10, 14-15). However, beyond that, saved people can be in poverty and far from Jesus Christ or close to Jesus Christ and a leader or any place between. It is all determined by how close we get to Jesus Christ in this life and how much we let God use our life.

(Matthew 16:25; Mark 8:35; Luke 9:24 and Luke 17:33) tell us For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. Also, Colossians 3:1-4 says, If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. forye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Simply put, we are to be willing to suffer anything in this life in order to increase our eternal position because our current physical life is not our true life but what we have in eternity, with Christ is our true life. Therefore, use this physical life for God's glory and for our eternal reward.

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.

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 2Corinthians 4:7 about the word earthen. The word earthly only occurs in: John 3:12, 31; our current sentence; Philippians 3:19 and James 3:15. Webster's 1828 dictionary defines earthen as: 'Pertaining to the earth, or to this world. Our earthly house of this tabernacle. 2 Cor.5. 1. Not Heavenly; vile; mean, this earthly load Of death called life. 2. Belonging to our present state; as earthly objects; earthly residence. 3. Belonging to the earth or world; carnal; vile; as opposed to spiritual or Heavenly. Whose glory is in their shame, who mind earthly things. Phil.3. 4. Corporeal; not mental'.

Thompson Chain Topics provides references for the word earthly as: 'Heritage: Earthly: Ps 37:11,22; Isa 57:13; Mt 5:5; Ro 4:13. Of Priests.: Honour: General References to: Offered as a Bribe: Nu 22:17; 1Ch 29:28; 2Ch 17:5; 32:27. A Tribute to Success or Wealth: Job 29:8. Transitory: Ps 49:12. A King's Gift: Da 2:6. A Hindrance to Faith: Joh 5:44. JOY, EARTHLY: General References to: Job 20:5; Pr 14:13; Ec 2:10; 7:6; Isa 16:10; Jas 4:9. Reward: Earthly, a Source of Temptation: Nu 22:7,17; De 16:19; 1Ki 13:7; 2Ki 5:15; Isa 1:23; Da 5:17; Mic 3:11; 7:3. Refused.: EARTHLY (Select Readings): Lu 12:16-21; 16:19-31. Are Deceptive Treasures: Hag 1:6; Lu 12:21; 1Ti 6:7; Heb 11:26; Re 3:17. Vision: A Source of Temptation: to Eve: Ge 3:6. ToLot: Ge 13:10,12. ToAchan: Jos 7:21; Ps 119:37. ToChrist: Mt 4:8; 1Jo 2:16'.

We find forms of the word house occurring 2162 times in 1825 verses of the Bible, 219 times in 194 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines house as: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. 2. An edifice or building appropriated to the worship of God; a temple; a church; as the house of God. 3. A monastery; a college; as a religious house. 4. the manner of living; the table. He keeps a good house, or a miserable house. 5. In astrology, the station of a planet in the Heavens, or the twelfth part of the Heavens. 6. A family of ancestors; descendants and kindred; a race of persons from the same stock; a tribe. It particularly denotes a noble family or an illustrious race; as the house of Austria; the house of Hanover. So in Scripture, the house of Israel, or of Judah. Two of a house few ages can afford. 7. One of the estates of a kingdom assembled in parliament or legislature; a body of men united in their legislative capacity, and holding their place by right or by election. thus, we say, the house of lords or peers of Great Britain; the house of commons; the house of representatives. In most of the United States, the legislatures consist of two houses, the senate, and the house of representatives or delegates. 8. the quorum of a legislative body; the number of representatives assembled who are constitutionally empowered to enact laws. Hence we say, there is a sufficient number of representatives present to form a house. 9. In Scripture, those who dwell in a house and compose a family; a household. Cornelius was a devout man, and feared God with all his house. Acts.10. 10. Wealth; estate. Ye devour widows' houses. Matt.23. 11. the grave; as the house appointed for all living. Job.30. 12. Household affairs; domestic concerns. Set thy house in order. 2 Kings.20. 13. the body; the residence of the soul in this world; as our earthly house. 2 Cor.5. 14. the church among the Jews. Moses was faithful in all his house. Heb.3. 15. A place of residence. Egypt is called the house of bondage. Ex.13. 16. A square, or division on a chess board. HOUSE, v.t. houz. to cover from the inclemencies of the weather; to shelter; to protect by covering; as, to house wood; to house farming utensils; to house cattle. 1. to admit to residence; to harbor. Palladius wished him to house all the Helots. 2. to deposit and cover, as in the grave. 3. to drive to a shelter.
HOUSE, v.i. houz. to take shelter or lodgings; to keep abode; to reside. Tohouse with darkness and with death. 1. to have an astrological station in the Heavens. Where Saturn houses.'

Nave's Topical Bible provides references for the word house as: 'Built of: Stone: Le 14:40-45; Isa 9:10; Am 5:11. Brick: Ge 11:3; Ex 1:11-14; Isa 9:10. Wood: Song 1:17; Isa 9:10. Built into city walls: Jos 2:15. Used for worship: Ac 1:13-14; 12:12; Ro 16:5; 1Co 16:19; Col 4:15; Phm 1:2. "A man's castle,": De 24:10-11. ARCHITECTURE OF: Foundations of stone: 1Ki 5:17; 7:9; Ezr 6:3; Jer 51:26. Figurative: Ps 87:1; Isa 28:16; 48:13; Ro 15:20; 1Co 3:11; Eph 2:20; 1Ti 6:19; Heb 6:1; Re 21:14. Cornerstone: Job 38:6; Ps 144:12. Figurative: Ps 118:22; Isa 28:16; Eph 2:20; 1Pe 2:6. Porches: Jg 3:23; 1Ki 7:6-7. Courts: Es 1:5. Summer apartment: Jg 3:20; Am 3:15; 1Ki 17:19. Inner chamber: 1Ki 22:25. Chambers: Ge 43:30; 2Sa 18:33; 2Ki 1:2; 4:10; Ac 1:13; 9:37; 20:8. Guest chamber: Mr 14:14. Pillars: Pr 9:1. With courts: Ne 8:16. Lattice: Jg 5:28. Windows: Jg 5:28; Pr 7:6. Ceiled and plastered: Da 5:5. Hinges: Pr 26:14. Roofs, flat: Jos 2:6; Jg 16:27; 1Sa 9:25; 2Sa 11:2; 16:22; Isa 15:3; 22:1; Mt 24:17; Lu 12:3. Battlements required in Mosaic law: De 22:8. Prayer on: Ac 10:9. Altars on: 2Ki 23:12; Jer 19:13; 32:29; Zep 1:5. Booths on: Ne 8:16. Used as place to sleep: Jos 2:8; Ac 10:9. Used as dwelling place: Pr 21:9; 25:24. Painted: Jer 22:14; Eze 8:10,12. Chimneys of: Ho 13:3. Texts of Scripture on doorposts of: De 6:9. Laws regarding sale of: Le 25:29-33; Ne 5:3. Dedicated: De 20:5; Ps 30. FIGURATIVE: 2Sa 7:18; Ps 23:6; 36:8; Joh 14:2; 2Co 5:1; 1Ti 3:15; Heb 3:2'

Torrey's Topical Textbook provides references for the word house as: 'Antiquity of: Ge 12:1; 19:3. Deep and solid foundations required for: Mt 7:24; Lu 6:48. Sometimes built without foundation: Mt 7:26; Lu 6:49. BUILT OF: Clay: Job 4:19. Bricks: Ex 1:11-14; Isa 9:10. Stone and wood: Le 14:40,42. Hewn or cut stone: Isa 3:10; Am 5:11. In cities, built in streets: Ge 19:2; Jos 2:19. Often built on city walls: Jos 2:15; 2Co 11:33. ThE FLAT ROOFS OF: Surrounded with battlements: De 22:8. Had often booths on them: 2Sa 16:22; Ne 8:16; Pr 21:9. Had often idolatrous altars on them: 2Ki 23:12; Jer 19:13; Zep 1:5. Used for drying flax, etc: Jos 2:6. Used for exercise: 2Sa 11:2; Da 4:29. Used for devotion: Ac 10:9. Used for making proclamations: Lu 12:3. Used for secret conference: 1Sa 9:25-26. Resorted to in grief: Isa 15:3; Jer 48:38. Often covered with week grass: Ps 129:6-7. Accessible from the outside: Mt 24:17. The courts of, large and used as apartments: Es 1:5; Lu 5:19. Entered by a gate or door: Ge 43:19; Ex 12:22; Lu 16:20; Ac 10:17. Doors of, low and small for safety: Pr 17:19. Doors of, how fastened: 2Sa 13:18; Song 5:5; Lu 11:7. Admission to, gained by knocking at the door: Ac 12:13; Re 3:20. Walls of, plastered: Le 14:42-43. Serpents often lodged in walls of: Am 5:19. Custom of fastening nails, etc., in walls of, alluded to: Ec 12:11; Isa 22:23. Had often several stories: Eze 41:16; Ac 20:9. Divided into apartments: Ge 43:30; Isa 26:20. APARTMENTS OF, WERE OFTEN: Large and airy: Jer 22:14. Ceiled and painted: Jer 22:14; Hag 1:4. Inlayed with ivory: 1Ki 22:39; Am 3:15. Hung with rich tapestries: Es 1:6. Warmed with fires: Jer 36:22; Joh 18:18. Upper apartments of, the best, and used for entertainments: Mr 14:15. Had often detached apartments for secrecy and for strangers: Jg 3:20-23; 2Ki 4:10; 9:2-3. Lighted by windows: 1Ki 7:4. Street windows of, high and dangerous: 2Ki 1:2; 9:30,33. OF thE RICH: Great: Isa 5:9; Am 6:11; 2Ti 2:20. Goodly: De 8:12. Pleasant: Eze 26:12; Mic 2:9. OF BRICK OR CLAY: Plastered: Eze 13:10-11. Easily broken through: Job 24:16; Eze 12:5. Often swept away by torrents: Eze 13:13-14. When finished were usually dedicated: De 20:5; Ps 30:1 (title): forsummer residence: Am 3:15. Liable to leprosy: Le 14:34-53. Not to be coveted: Ex 20:17; Mic 2:2. Were hired: Ac 28:30. Were mortgaged: Ne 5:3. Were sold: Ac 4:34. Law respecting the sale of: Le 25:29-33. Of criminals, desolated: Da 2:5; 3:29. Desolation of, threatened as a punishment: Isa 5:9; 13:16,21-22. Often broken down to repair city walls before sieges: Isa 22:10. ILLUSTRATIVE: Of the body: Job 4:19; 2Co 5:1. Of the grave: Job 30:23. Of the church: Heb 3:6; 1Pe 2:5. Of saints' inheritance: Joh 14:2; 2Co 5:1. (On sand,) of the delusive hope of hypocrites: Mt 7:24-25. (On a rock,) of the hope of saints: Mt 7:24-25. (Insecurity of,) of earthly trust: Mt 6:19-20. (Building of,) of great prosperity: Isa 65:21; Eze 28:26. (Built and not inhabited,) of calamity: De 28:30; Am 5:11; Zep 1:13. (To inhabit those, built by others,) of abundant blessings: De 6:10-11.'

We find forms of the word tabernacle occurring 358 times in 327 verses of the Bible, 25 times in the New Testament, and in 2Corinthians, in: our current sentence and 5:4. Webster's 1828 dictionary defines tabernacle as: 'A tent. Num.24. Matt.17. 2. A temporary habitation. 3. Among the Jews, a movable building, so contrived as to be taken to pieces with ease and reconstructed, for the convenience of being carried during the wanderings of the Israelites in the wilderness. It was of a rectangular figure, thirty cubits long, ten broad, and ten high. the interior was divided into two rooms by a vail or curtain, and it was covered with four different spreads or carpets. It is also applied to the temple. Ps.15. 4. A place of worship; a sacred place. 5. Our natural body. 2 Cor.5. 2 Pet. 1. 6. God's gracious presence, or the tokens of it. Rev.21. 7. An ornamented chest placed on Roman catholic altars as a receptacle of the ciborium and pyxis.
TAB'ERNACLE, v.i. to dwell; to reside for a time; to be housed; as we say, Christ tabernacled in the flesh.'

Thompson Chain Topics provides references for the word tabernacle as: 'Ex 25:8; 26:1; 39:32; 40:34; Le 8:10; 16:16; Nu 1:51; 2:17; 7:1; Jos 18:1; 1Ki 8:4; 1Ch 21:29; 2Ch 1:3; 5:5; 24:6; Heb 9:11.'

Nave's Topical Bible provides references for the word tabernacle as: 'One existed before Moses received the pattern authorized on Mount Sinai: Ex 33:7-11. The one instituted by Moses was called: SANCTUARY: Ex 25:8: TABERNACLE (A. V.), TENT OF MEETING (R. V.): Ex 27:21. TABERNACLE (A. V.), TENT (R. V.): Ex 33:7; 2Ch 5:5. OF TESTIMONY: Ex 38:21; Nu 1:50. TENT OF TESTIMONY (R. V.): Nu 17:7-8; 2Ch 24:6. TEMPLE OF thE LORD: 1Sa 1:9; 3:3. HOUSE OF thE LORD: Jos 6:24 Pattern of, revealed to Moses: Ex 25:9; 26:30; 39:32,42-43; Ac 7:44; Heb 8:5. Materials for, voluntarily offered: Ex 25:1-8; 35:4-29; 36:3-7. Value of the substance contributed for: Ex 38:24-31. Workmen who constructed it were inspired: Ex 31:1-11; 35:30-35. Description of: the frame: Ex 26:15-37; 36:20-38. The outer covering: Ex 25:5; 26:7-14; 36:14-19. The second covering: Ex 25:5; 26:14; 35:7,23; 36:19; 39:34. The curtains of: Ex 26:1-14,31-37; 27:9-16; 35:15,17; 36:8-19,35,37. The courtyard of: Ex 27:9-17; 38:9-16,18; 40:8,33. The Holy Place of: Ex 26:31-37; 40:22-26; Heb 9:2-6,8. The Most Holy Place: Ex 26:33-35; 40:20-21; Heb 9:3-5,7-8. The furniture of: Ex 25:10-40; 27:1-8,19; 37; 38:1-8. Completed: Ex 39:32. Dedicated: Nu 7. Sanctified: Ex 29:43; 40:9-16; Nu 7:1. Anointed with holy oil: Ex 30:25-26; Le 8:10; Nu 7:1. Sprinkled with blood: Le 16:15-20; Heb 9:21,23. Filled with the cloud of glory: Ex 40:34-38. How prepared for removal during the travels of the Israelites: Nu 1:51; 4:5-15. How and by whom carried: Nu 4:5-33; 7:6-9. Strangers (foreigners) forbidden to enter: Nu 1:51. Duties of the Levites concerning: Defilement of, punished: Le 15:31; Nu 19:13,20; Eze 5:11; 23:38. Duties of the priests in relation to: Israelites worship at: Nu 10:3; 16:19,42-43; 20:6; 25:6; 1Sa 2:22; Ps 27:4. Offerings brought to: Le 17:4; Nu 31:54; De 12:5-6,11-14. Causes tried at: De 12:5-6,11-14. Tribes encamped around, while in the wilderness: Nu 2. All males required to appear before, three times each year: Ex 23:17. Tabernacle tax: Ex 30:11-16. Carried in front of the people of Israel in the line of march: Nu 10:33-36; Jos 3:3-6. The Lord reveals himself at: Le 1:1; Nu 1:1; 7:89; 12:4-10; De 31:14-15. Pitched: At Gilgal: Jos 4:18-19. At Shiloh: Jos 18:1; 19:51; Jg 18:31; 20:18,26-27; 21:19; 1Sa 2:14; 4:3-4; Jer 7:12,14. At Nob: 1Sa 21:1-6. At Gibeon: 1Ch 21:29. Renewed by David, and pitched upon Mount Zion: 1Ch 15:1; 16:1-2; 2Ch 1:4. Solomon offers sacrifice at: 2Ch 1:3-6. Brought to the temple by Solomon: 2Ch 5:5; 1Ki 8:1,4-5. Symbol of spiritual things: Ps 15:1; Heb 8:2,5; 9:1-12,24.'

Torrey's Topical Textbook provides references for the word tabernacle as: 'Moses was commanded to make, after a divine pattern: Ex 25:9; 26:30; Heb 8:5. Made of the free-will offerings of the people: Ex 25:1-8; 35:4-5,21-29. Divine wisdom given to Bezaleel, etc. to make: Ex 31:2-7; 35:30-35; 36:1. CALLED thE: Tabernacle of the Lord: Jos 22:19; 1Ki 2:28; 1Ch 16:39. Tabernacle of testimony or witness: Ex 38:21; Nu 1:50; 17:7-8; 2Ch 24:6; Ac 7:44. Tabernacle of the congregation: Ex 27:21; 33:7; 40:26. Tabernacle of Shiloh: Ps 78:60. Tabernacle of Joseph: Ps 78:67. Temple of the Lord: 1Sa 1:9; 3:3. House of the Lord: Jos 6:24; 1Sa 1:7,24. Was a moveable tent suited to the unsettled condition of Israel: 2Sa 7:6-7. Designed for manifestation of God's presence and for His worship: Ex 25:8; 29:42-43. ThE BOARDS OF: Made of shittim wood: Ex 26:15; 36:20. Ten cubits high by one and a half broad: Ex 26:16; 36:21. Had each two tenons fitted into sockets of silver: Ex 26:17; 36:22-24. Twenty on south side: Ex 26:18; 36:23. Twenty on north side: Ex 26:20; 36:25. Six, and two corner boards for west side: Ex 26:22-25; 36:27-30. Supported by bars of shittim wood resting in rings of gold: Ex 26:26-29; 36:31-33. With the bars, covered with gold: Ex 26:26-29; 36:34. The door of, a curtain of blue and purple suspended by gold rings from five pillars of shittim wood, etc: Ex 26:36; 36:37-38. COVERINGS OF: the first or inner, ten curtains of blue, purple, etc. joined with loops and golden taches: Ex 26:1-6; 36:8-13. The second, eleven curtains of goats' hair, etc: Ex 26:7-13; 36:14-18. The third of rams' skins dyed red: Ex 26:14; 36:19. The fourth or outward of badgers' skins: Ex 26:14; 36:19. Divided by a vail of blue, purple, etc. suspended from four pillars of shittim wood by gold hooks: Ex 26:31-33; 36:35; 40:21. DIVIDED INTO: the holy place: Ex 26:33; Heb 9:2-6. The most holy place: Ex 26:34; Heb 9:3,7. Had a court round about: Ex 40:8. The table of show-bread, the golden candlestick, and the altar of incense were place in the holy place: Ex 26:35; 40:22,24,26. The ark and mercy-seat put in the most holy place: Ex 26:33; 40:20-21. COURT OF: One hundred cubits long and fifty cubits wide: Ex 27:18. Surrounded by curtains of fine linen suspended from pillars in sockets of brass: Ex 27:9-15; 38:9-16. The gate of, a hanging of blue, purple, etc. twenty cubits wide, suspended from four pillars, etc: Ex 27:16; 38:18. Contained the brazen altar and laver of brass: Ex 40:29-30. All the pillars of, filleted with silver, etc: Ex 27:17; 38:17. All the vessels of, made of brass: Ex 27:19. First reared, on the first day of the second year after the exodus: Ex 40:2,17. WAS SET UP: By Moses at Mount Sinai: Ex 40:18-19. At Gilgal: Jos 5:10-11. In Shiloh: Jos 18:1; 19:51. In Nob: 1Sa 21:1-6. Finally at Gibeon: 1Ch 16:39; 21:29. Anointed and consecrated with oil: Ex 40:9; Le 8:10; Nu 7:1. Sprinkled and purified with blood: Heb 9:21. Sanctified by the glory of the Lord: Ex 29:43; 40:34; Nu 9:15. The Lord appeared in, over the mercy-seat: Ex 25:22; Le 16:2; Nu 7:89. The cloud of glory rested on, by night and day during its abode in the wilderness: Ex 40:38; Nu 9:15-16. The journeys of Israel regulated by the cloud on: Ex 40:36-37. ThE PRIESTS: Alone could enter: Nu 18:3,5. Performed all services in: Nu 3:10; 18:1-2. Were the ministers of: Heb 8:2. ThE LEVITES: Appointed over, and had charge of: Nu 1:50; 8:24; 18:2-4. Did the inferior service of: Nu 3:6-8. Took down, and put up: Nu 1:51. Carried: Nu 4:15,25,31. Pitched their tents around: Nu 1:53; 3:23,29,35. Free-will offerings made at the first rearing of: Nu 7:1-9. Free-will offerings made at the dedication of the altar of: Nu 7:10-87. All offerings to be made at: Le 17:4; De 12:5-6,11,13-14. Punishment for defiling: Le 15:31; Nu 19:13. A permanent house substituted for, when the kingdom was established: 2Sa 7:5-13. ILLUSTRATIVE: Of Christ: Isa 4:6; Joh 1:14; Heb 9:8-9,11. Of the church: Ps 15:1; Isa 16:5; 54:2; Heb 8:2; Re 21:2-3. Of the body: 2Co 5:1; 2Pe 1:13. (The holy of holies,) of Heaven: Heb 6:19; 9:12; 10:19. (The vail,) of Christ's body: Heb 10:20. (The vail,) of the obscurity of the Mosaic dispensation: Heb 9:8,10.'

We find forms of the word dissolved occurring only 11 times in the Bible, in: Job 30:22; Psalms 75:3; Isaiah 14:31; Isaiah 24:19; Isaiah 34:4; Daniel 5:12; 16; Nahum 2:6; our current sentence and 2Peter 3:11-12. Webster's 1828 dictionary defines dissolved as: 'Melted; liquefied; disunited; parted; loosed; relaxed; wasted away; ended.'

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

Please see the notes for 1Corinthians C12S12 and Colossians 2S7 about the word hand. The note for 1Corinthians C12S12 has the definition from Webster's 1828 . The note for Colossians 2S7 has the definition from Fausset's Bible Dictionary, which is closer to the true Biblical usage. The functional definition is: ' the extremity of the arm, consisting of the palm and fingers and all that it can do'.

Please see the note for 2Corinthians 4:8-17-18 about the word eternal. The functional definition is: 'Without beginning or end of existence'

We find forms of the word Heaven occurring 716 times in 670 verses of the Bible, 275 times in 25 verses of the New Testament, and in 2Corinthians, in: our current sentence; our next sentence and 12:2. Please see the note for Philippians 2:9-11 about the word Heaven. Please see the note for 1Peter 1:2-LJC about things in Heaven. Please see the note for Hebrews 12:2-LJC about treasure in Heaven. The functional definition is: 'God's personal home'

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: 'we know. Job 19:25-26; Ps 56:9; 2Ti 1:12; 1Jo 3:2,14,19; 5:19-20 exp: Ro 8:28. our. 2Co 5:4; 4:7; Ge 3:19; Job 4:19; 1Co 15:46-48; 2Pe 1:13-14 exp: Php 3:20. dissolved. Job 30:22; 2Pe 3:11. a building. Joh 14:2-3; 1Co 3:9; Heb 11:10. an. Col 2:11; Heb 9:11,24; 1Pe 1:4.'

Start of Chapter, Chapter Summary

C5-S2 (Verse 2-3) We want that new body so much that we groan in this one.

Equivalent Section: We desire a better body.

For in this we groan,
earnestly desiring to be clothed upon with our house which is from Heaven:.

Equivalent Section: We do not want to be found naked.

If so be that being clothed we shall not be found naked..

Our sentence starts with the word For and tells us why the prior sentence is true. In addition, it adds a second reason why the prior chapter is true. Our sentence says that we groan, which lets us know that there has to be a better existence. That better existence will happen when we are clothed upon with our house which is from Heaven. Here we see that the true us is our spirit and soul with our body being nothing more than clothing. Therefore. our body is not as important as the person within the body.

As a side note: please notice that this sentence talks about our body being clothing. That makes prejudice as stupid as someone claiming they are a better person because they wear a white shirt and the other person wears a brown shirt. Proverbs 18:13 says, He that answereth a matter before he heareth it, it is folly and shame unto him.. Prejudice is judging a person before we know them (answereth a matter before he heareth it). Prejudice proves a person to be a Biblical fool.

Notice that our Second Equivalent section starts with the word if. That makes our being clothed and not be found naked conditional. As bad as our current physical condition may be, we see devils desiring to inhabit these bodies, which makes me think that they may be found naked. We also see in Revelation 19:7-8 that the bride should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. We have no righteousness except what God gives to us after we let Him work through our life on the Earth. Saved people who do not let God use their life will have no righteousness, and, apparently, may be found naked. Bottom line: let God use your life as this chapter and the prior chapter are telling us to do.

We find forms of the word groan occurring only 21 times in the Bible, in: Exodus 2:24; Exodus 6:5; Judges 2:18; Job 23:2; Job 24:12; Psalms 6:6; Psalms 38:9; Psalms 102:5; Psalms 102:20; Jeremiah 51:52; Ezekiel 30:24; Joel 1:18; John 11:33; John 11:38; Acts 7:34; Romans 8:22; Romans 8:23; Romans 8:26; our current sentence and 5:4. Webster's 1828 dictionary defines groan as: 'to breathe with a deep murmuring sound; to utter a mournful voice, as in pain or sorrow. Forwe that are in this tabernacle, do groan, being burdened. 2 Cor.5. 2. to sigh; to be oppressed or afflicted; or to complain of oppression. A nation gro and under the weight of taxes.
GROAN, n. A deep mournful sound, uttered in pain, sorrow or anguish. 1. Any low, rumbling sound; as the gro and of roaring wind.'

Please see the note for 1:21-22 about the word earnest. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'

We find forms of the word desire occurring 185 times in 181 verses of the Bible, 65 times in 62 verses of the New Testament, and in 2Corinthians, in: our current sentence; 7:7; 7:11; 8:6; 11:12; 11:32; 12:6 and 12:18. Please see the notes for Romans C10S1; Galatians 4:19-20; Philippians 1:23-24 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

We find forms of the word cloth occurring 232 times in 225 verses of the Bible while the exact words of cloth and cloths are used 22 times. All other references use forms of the word clothed. This word is found in 2Corinthians, in: our current sentence and 5:4. Please also use the following links to find where this word is used in other books of the nwe Testament: Matthew 6:30; Mark 1:6; Luke 2:7; John 11:44; Acts 7:58; James 2:3; 1Peter 5:5; Revelation 1:13. Webster's 1828 dictionary defines clothed as: 'Covered with garments; dressed; invested; furnished with clothing.'

Thompson Chain Topics provides references for the word clothing as: 'General References to: Ge 3:21; 27:15; 2Sa 1:24; Da 5:29; Mt 3:4; Mr 12:38; Ac 9:39; Jas 2:3. Rich Apparel, the Wearing of: Es 6:8; 8:15; Ps 45:13; Isa 3:22; Eze 27:24; Da 5:7; Lu 16:19; Ac 12:21. Coats: Ge 37:3; Ex 28:40; Da 3:21; Mt 10:10; Ac 9:39 Mantles: 1Ki 19:13; 2Ki 2:8,13; Ezr 9:3; Job 1:20. Robes: 1Sa 18:4; 2Sa 13:18. Sandals: Mr 6:9; Ac 12:8. Admonitions in Regard to: Of the two sexes not to be alike: De 22:5,11. Duty of cleanliness and care in: Ec 9:8. Of the ancient priests: Eze 44:17. Undue anxiety concerning, forbidden: Mt 6:28. Modesty in, enjoined: 1Ti 2:9. The inward adorning: 1Pe 3:3. Of Priests: General References: Ex 28:2; 29:5,29; 31:10; 39:1; Le 8:7; Nu 20:26; Eze 44:17. Rending of: in grief or anger: Ge 37:29,34; 44:13; Nu 14:6; Jos 7:6; Jg 11:35; 2Sa 13:19; 1Ki 21:27; 2Ki 2:12; 5:8; 18:37; 2Ch 34:19; Ezr 9:5; Es 4:1; Job 1:20; Jer 41:5; Mt 26:65; Ac 14:14. Spiritual: 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. White Raiment, the Heavenly Garment: Mt 17:12; Re 3:5,18; 4:4; 7:9; 19:8.
Clothes Rent: in grief or anger: Ge 37:29,34; 44:13; Nu 14:6; Jos 7:6; Jg 11:35; 2Sa 13:19; 1Ki 21:27; 2Ki 2:12; 5:8; 18:37; 2Ch 34:19; Ezr 9:5; Es 4:1; Job 1:20; Jer 41:5; Mt 26:65; Ac 14:14'

Please see the note for 5:1 about the word house. The functional definition is: 'a building or edifice for the habitation of man'.

We find forms of the word Heaven occurring 716 times in 670 verses of the Bible, 275 times in 25 verses of the New Testament, and in 2Corinthians, in: our current sentence; our prior sentence and 12:2. Please see the note for Philippians 2:9-11 about the word Heaven. Please see the note for 1Peter 1:2-LJC about things in Heaven. Please see the note for Hebrews 12:2-LJC about treasure in Heaven. The functional definition is: 'God's personal home'

Please see the note for Romans C8S37 about the word nakedness. The functional definition is: 'Want of covering or clothing; nudity; bareness. 2. Want of means of defense'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 2Co 5:4; Ro 7:24; 8:23; 1Pe 1:6-7. earnestly. Php 1:23. clothed. 2Co 5:3-4; 1Co 15:53-54 exp: Job 10:11.
(verse 3): being. Ge 3:7-11; Ex 32:25; Re 3:18; 16:15.'

Start of Chapter, Chapter Summary

C5-S3 (Verse 4) Why it is important to get a new body.

Equivalent Section: Why we want a new body.

For we that are in this tabernacle do groan,
being burdened:.

Equivalent Section: Why that new body is important.

not for that we would be unclothed,
but clothed upon,
that mortality might be swallowed up of life..

Our sentence starts with the word For and tells us why the prior sentence is true. In addition, it adds a third reason why the prior chapter is true. In the equivalency of our sentence we see that mortality is a burden and is not what the Bible considers to be life. Thus, we see that we do not currently have true Biblical life, which is why we were told that our true Biblical life is hid with Christ in God (Colossians 3:3). This is a perspective that very few saved people truly embrace, which is one reason why they are pursuing things of the flesh instead of the things of Christ.

Please see the note for 5:1 about the word tabernacle. The functional definition is: 'A tent or a temporary habitation.'

Please see the note for 5:2 about the word groan. The functional definition is: 'A deep mournful sound, uttered in pain, sorrow or anguish'.

We find forms of the word burden occurring 101 times in 94 verses of the Bible and, in the New Testament, in: Matthew 11:30; Matthew 20:12; Matthew 23:4; Luke 11:46; Acts 15:28; Acts 21:3; our current sentence; 8:13; 11:9; 12:13; 12:14; 12:16; Galatians 6:2, Galatians 6:5; 1Thessalonians 2:6 and Revelation 2:24. Easton's Bible Dictionary defines burden as: '(1.) A load of any kind (Ex 23:5). (2.) A severe task (Ex 2:11). (3.) A difficult duty, requiring effort (Ex 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa 13:1; 17:1; Hab 1:1, etc.).'

Thompson Chain Topics provides references for the word burden as: 'Burdens: Nu 11:11; 2Co 5:4. Burden-bearer: (Christ carried the burdens of humanity): Isa 53:4; Mt 8:17; Joh 19:17. Burden of Prophecy: 2Ki 9:25; Isa 13:1; 14:28; 15:1; 17:1; 19:1; 23:1; Zec 12:1; Mal 1:1.'

Nave's Topical Bible provides references for the word burden as: 'FIGURATIVE: Of oppressions: Isa 58:6; Mt 23:4; Lu 11:46; Ga 6:2. Of the prophetic message: Isa 13:1; 15:1; 17:1; 19:1.'

Please see the note for 5:2 about the word clothed. The functional definition is: 'Covered with garments; dressed; invested; furnished with clothing.'

Please see the note for 1Corinthians C15S48 about the word mortal. It has the definition from Webster's 1828 along with links from other commentators. The functional definition is: 'Subjection to death or the necessity of dying.'

We find forms of the word swallow occurring 51 times in 50 verses of the Bible and, in the New Testament, in: Matthew 23:24; 1Corinthians 15:54; 2Corinthians 2:7; our current sentence and Revelation 12:16. Webster's 1828 dictionary defines swallowed as: 'Taken into the stomach; absorbed; received without scruple; engrossed; wasted; exhausted.'

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: 'we that. 2Pe 1:13. do. 2Co 5:2. but. 2Co 5:3. That mortality. Isa 25:8; 1Co 15:53-54'.

Start of Chapter, Chapter Summary

C5-S4 (Verse 5) We have the earnest of the Spirit in this life as an assurance of our new body in Heaven.

Now he that hath wrought us for the selfsame thing is God,
who also hath given unto us the earnest of the Spirit..

Please see the note for this verse in the Word Study on Spirit. It has links to other verses which give us the same application of the word Spirit, along with the Biblical definition and the explanation of the three types of spirits which are in the Bible. As that note explains, our sentence uses a capitalized Spirit, which means it is talking about God's Holy Spirit. God's Holy Spirit uses the word of God to show us the promises of God and assure us of receiving them. However, He does that by speaking to our personal spirit, which means we have to be paying attention or we will not receive the message and the assurances of God's promises.

Our current sentence is part of a chapter that tells us to not think about any loss which we might suffer within our flesh or this world because our true life and reward is after we receive our house which is from Heaven (our spiritual body). The earnest of the Spirit is not just 'the down payment' but it is our God given evidence of spiritual reward and that we will receive our house which is from Heaven. That is what our sentence is telling us. The first phrase tells us that God hath wrought us (our house which is from Heaven) and also hath given unto us the earnest of the Spirit. Further, our sentence directly links the earnest of the Spirit to the promise that we will receive our house which is from Heaven (our spiritual body). Therefore, anyone who denies this truth does not have the earnest of the Spirit (is not saved) or is not listening to God's Holy Spirit or is calling God a liar.

Please see the note for 1:21-22 which is the only other place in the Bible where we find the phrase earnest of the Spirit.

We find forms of the word wrought occurring 101 times in 98 verses of the Bible, 23 times in the New Testament, and in 2Corinthians, in: our current sentence; 7:11 and 12:12. Webster's 1828 dictionary defines wrought as: 'Worked; formed by work or labor; as wrought iron. 2. Effected; performed. She hath wrought a good work upon me. Matthew 26. 3. Effected; produced. He wrought the public safety. A great change was wrought in his mind. This wrought the greatest confusion in the unbelieving Jews. 4. Used in labor. The elders of that city shall take a heifer that hath not been wrought with. Deuteronomy 21. 5. Worked; driven; as infection wrought out of the body. Not used. 6. Actuated. Vain Morat, by his own rashness wrought-- 7. Worked; used; labored in. the mine is still wrought. 8. formed; fitted. He that hath wrought us for the self-same thing is God. 2 Corinthi and 5. 9. Guided; managed. Not used. 10. Agitated; disturbed. My dull brain was wrought with things forgot. Wrought on or upon, influenced; prevailed on. His mind was wrought upon by divine grace. Wrought to or up to, excited; inflamed. their minds were wrought up to a violent passion. She was wrought up to the tenderest emotion of pity.'

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.

Please see the note for 1:21-22 about the word earnest. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wrought. 2Co 4:17; Isa 29:23; 60:21; 61:3; Eph 2:10 exp: Ps 31:19. The earnest. 2Co 1:22; Nu 13:23-27; Ro 8:23; Eph 1:13-14; 4:30; 1Jo 3:24'.

Start of Chapter, Chapter Summary

C5-S5 (Verse 6-8) Conclusion from what was already said in this chapter.

The included section of this sentence is separated below.

Equivalent Section: We can have confidence because of what was said in this chapter.

Therefore we are always confident,
knowing that,
whilst we are at home in the body,
we are absent from the Lord :.

Equivalent Section: Why we can have confidence.

(See Below):.

Equivalent Section: We can willingly face death because of what was said in this chapter.

We are confident,
I say,
and willing rather to be absent from the body,
and to be present with the Lord..

Below is the part of the sentence from the parenthesis.

(For we walk by faith,
not by sight).

Our sentence has three Equivalent Sections with the Second Equivalent Section being in parenthesis. Our First Equivalent Section tells us that while we live in the flesh we are absent from the Lord. Our Second Equivalent Section tells us that our willingness to die is based upon a walk by faith. Our third Equivalent Section tells us that Paul and others are willing to die so that they can be present with the Lord. With that in mind, we need to consider our context and how the message of this sentence fits within that context.

In each Equivalent Section of this sentence, Paul is comparing our physical state to our future spiritual state. This is a continuation of what we read in Chapter 4. However, where Chapter 4 talked about our testimony here in this world, Chapter 5 talks about the results we will find in Heaven when we get there. The main thing that we will find when we get there is judgment by our Lord at the Judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). After warning us of judgment, Paul tells us how that our Lord gives us personal ministries in Christ that will get us reward or punishment depending how we each do in our own personal ministry.

Returning to our current sentence, we see that it starts with Therefore, which means it a conclusion is based upon what was just said. In addition, the next sentence starts with Wherefore, which means it also provides a conclusion that is based upon what has been said before this in this epistle and elsewhere within the Bible. The sentence after that starts with For, which means it is giving the reason for what is said in the sentences prior to it. in this analysis, we see that several sentences in Chapter 5 start with connecting words: [For (5:1), For (5:2), For (5:4), Now (5:5), Therefore (5:6), Wherefore (5:9)]. These all provide us with one continuous logical argument, which means that they must all be considered together. Then, the sentence in 5:9 gives us a conclusion of this sequence by starting with Knowing, but it also starts the next sequence of a logical argument because the sentences following it start with connecting words: [For (5:12), For (5:13), For (5:14), Wherefore (5:16), Therefore (5:17), And (5:18), Now (5:20) and For (5:2 1)].

Hopefully the reader can see how that all of these sentences in our chapter are connected in logical arguments and why it would not be proper to try to interpret any of them outside of the context of the whole chapter. In addition, we need to recognize that this chapter is a different point of view about the same subject as Paul talked about in Chapter 4. Therefore, both chapters need to be considered together. There is a difference between the spiritual point of view of events in life and the fleshly point of view of those same events. Those are the two points of view presented within these two chapters.

Within the included part of this sentence Paul said For we walk by faith, not by sight. This entire chapter is giving us several reasons to take the spiritual point of view of events in life (For we walk by faith) and reject the fleshly point of view of those same events (not by sight). Further, Paul says that the main reason that we are to do this is because we will be judged by our Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). With that in mind, we see that our next sentence starts with a Wherefore. That means it is an even broader conclusion than our current sentence (starting with Wherefore instead of Therefore). In addition, it is based upon what is said in this sentence. In particular, as explained in the next note, that sentence is giving us details of how we are to walk by faith, not by sight. Since the sentence after that starts with For, and has judgment seat of Christ, the connection of our sentences tell us that our personal results at judgment seat of Christ will result from how well we obey this command to walk by faith, not by sight.

Since this sentence is broken into three Equivalent Sections by colons, and we've already said that For we walk by faith, not by sight means that we are to take the spiritual point of view of events in life and reject the fleshly point of view of those same events, the other two Equivalent Sections will tell us the same message only from a different point of view.

In the First Equivalent Section of this sentence, Paul is telling us the results of viewing our current life position from a spiritual point of view. He says we are always confident. Paul was confident through all of the trials that he lists in chapter 11. Compared to Paul's life, we have it easy. The only way that Paul could be confident through all of those trials was to walk by faith, not by sight. Again, if we look at the rest of the First Equivalent Section, we see why Paul was confident. He said knowing that, whilst we are at home in the body, we are absent from the Lord.

First his confidence was based upon knowing. Faith is different from hope in that faith is based upon a known promise. Those who do not know what the word of God says can't be confident in their faith. In addition, when Paul says whilst we are at home in the body, we are absent from the Lord, he is saying that we haven't yet got to the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). and, therefore, are not living in conditions that we will be in after get with our Lord and receive our reward. I do not have my reward now, because I am not yet with my Lord, but by faith I am confident that I will receive my reward.

In addition, since this sentence started with Therefore, it is based upon the prior sentence where we were told Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. (Please see the note above for those details.) Based upon that sentence, we can say that God...hath given unto us the earnest of the Spirit, Therefore I can know (based upon the Spirit) that I will receive the reward that is promised for my walking by faith.

In the third Equivalent Section of our sentence, Paul is saying We are confident and willing rather to be absent from the body, and to be present with the Lord. Most of this should be pretty self-evident based upon analysis of the other two Equivalent Sections. Paul is saying that those who truly walk by faith, not by sight are ready to go get their reward from our Lord anytime that he decides to take them.

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'.

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 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 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 note for Mark 5:19 about the word home. The functional definition for this word is: 'A dwelling house; the house or place in which one resides. He was not at home. then the disciples went away again to their own home. John 20. Home is the sacred refuge of our life'.

Please see the note for 4:10 for links to where body is used in this epistle. That note also has links to other Studies which use forms of this word and provide further information about it. The functional 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 also see the note for Romans C7S30 about the word body. Please see the note for Colossians C1S6 about the phrase body of Christ.

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.

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 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 note for Romans 11:1 about the phrase I say. Paul uses this phrase when he introduces his own point into an ongoing discussion. We see this phrase in: our current sentence; 9:6 and 11:16.

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'.

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'.

Please see the note for Philippians 1:27-28 and Philippians 2:12 about the word absent / absence. Those notes have the full definition from Webster's 1828 and links to every place in the Bible where we find forms of this word. The functional definition is: 'Not present; not in company; at such a distance as to prevent communication'.

Please see the note for 2:17 for links to where present is used in this epistle along with the full dictionary definition. The functional Biblical definition is: 'Being before the face or near; being in company'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we are always. 2Co 5:8; Ps 27:3-4; Pr 14:26; Isa 30:15; 36:4; Heb 10:35; 1Pe 5:1; Re 1:9. whilst. 2Co 5:1; 1Ch 29:15; Ps 39:12; 119:19; Php 3:20-21; Heb 11:13; 13:14.
(verse 7): General references. 2Co 1:24; 4:18; De 12:9; Ro 8:24-25; 1Co 13:12; Ga 2:20; Heb 10:38; 11:1-27; 1Pe 1:8; 5:9 exp: 1Co 13:10.
(verse 8): and willing. 2Co 5:6; 12:2-3; Lu 2:29; Ac 21:13; Php 1:20-24; 2Ti 4:7-8; 2Pe 1:14-15; 3:11-12. present. 2Co 5:9; Ps 16:11; 17:15; 73:23-26; Mt 25:21,23; Joh 14:3; 17:24; 1Th 4:17-18; 1Jo 3:2; Re 7:14-17; 22:3. General references. exp: 1Co 13:10.'

Start of Chapter, Chapter Summary

C5-S6 (Verse 9) Results which should be seen everywhere.

Wherefore we labour,
that,
whether present or absent,
we may be accepted of him..

Please also see the Messages called Labor for Everlasting Life, Labourers for the Harvest-1, and Labourers for the Harvest-2; for the application of these verses in the life of the believer.

The first three sentences of this chapter started with For and gave us spiritually based reasons why the prior chapter is true. Then C5-S4 started with Now and started a new subject which required our accepting and understanding what came before it (Now) in order to understand that God hath given unto us the earnest of the Spirit. That should lead us to further accept and understand that our true life is not now in this present physical world but is after we get our new spiritual body. In addition, we are to accept and understand that we are to concentrate on doing the ministry of Chapter 4 during this life, regardless of circumstances, because that is going to accomplish God's purpose and get us rewards in eternity which we will enjoy when we get our new spiritual body and life after we become present with the Lord (C5-S5). All of this led up to our prior sentence which gave us the conclusion (Therefore) of: We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

Further, the conclusion of the prior sentence had an Equivalent Section which told us For we walk by faith, not by sight. It is this walk by faith which leads to the Wherefore of our current sentence because it takes a walk by faith in order to constantly labour, that (For this reason), whether present or absent, we may be accepted of him (the Lord). Please remember that the functional definition of Wherefore is that it 'tells us a result (for) that occurs where ever you look'. (Please see the note for Romans intro about the word wherefore.) this means that no matter when or where in our life people look, they should see us labouring in the ministry that God has given us and doing so with the attitude that our present circumstances don't matter but being accepted of him is all that matters because that is what will get us our eternal rewards. This is not to say that we can't enjoy life and the things we find in life. However, our vacations and enjoyments should not keep us from doing our ministry at the same time. In addition, we should be willing to go wherever God sends us so that we can minister and the circumstances of where God sends us should not prevent our obedience.

Our sentence tells us that our primary focus in eternity (present with the Lord) will be that we may be accepted of him and that will be the only motivation of our labour. In addition, our sentence tells us that this should be true of our present life and labour.

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'.

We find forms of the word labour occurring 145 times in 131 verses of the Bible, 55 times in 49 verses of the New Testament, and in 2Corinthians, in: our current sentence; 6:5; 10:15 and 11:23. The functional definition is: 'work of God's ministry'. Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

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

Please see the note for 5:6-8 about the word absent / absence. The functional definition is: 'Not present; not in company; at such a distance as to prevent communication'

We find forms of the word accept occurring 87 times in 86 verses of the Bible and, in the New Testament, in: Luke 4:19; Luke 4:24; Luke 20:21; Acts 10:35; Acts 24:3; Romans 12:1; Romans 12:2; Romans 14:18; Romans 15:16; Romans 15:31; 2Corinthians 5:9; 2Corinthians 6:2; 2Corinthians 8:12; 2Corinthians 8:17 and 2Corinthians 11:4; Galatians 2:6; Ephesians 1:6; Ephesians 5:10; Philippians 4:18; 1Timothy 1:15; 1Timothy 2:3; 1Timothy 4:9; 1Timothy 5:4; Hebrews 11:35; Hebrews 12:28; 1Peter 2:5; 1Peter 2:20. Please also see the note for Romans C12S1 about the word acceptable. Webster's 1828 dictionary defines accepted as: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange.'

Thompson Chain Topics provides references for the word accept as: 'Acceptable Offerings: Le 1:4; Isa 56:7; Ro 12:1; Php 4:18; Heb 13:16; 1Pe 2:5. Accepted of God: Ex 28:38; 2Sa 24:23; Job 42:9; Eze 20:40; 43:27; Ac 10:35; 2Co 5:9; Eph 1:6. Accepted Time (the time favourable for seeking God): Ps 32:6; 69:13; 95:7; Isa 49:8; 2Co 6:2. To-day, Accepted Time: (the time favourable for seeking God): Ps 32:6; 69:13; 95:7; Isa 49:8; 2Co 6:2.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we labour. or, we endeavour. Joh 6:27; Ro 15:20; 1Co 9:26-27; 15:58; Col 1:29; 1Th 4:11 (Gr) 1Ti 4:10; Heb 4:11; 2Pe 1:10-11; 3:14. whether. 2Co 5:6,8; Ro 14:8. accepted. Ge 4:7; Isa 56:7; Ac 10:35; Eph 1:6; Heb 12:28.'

Start of Chapter, Chapter Summary

C5-S7 (Verse 10) Why we should always labour in the work of the Lord.

Step: We will be judged.

For we must all appear before the judgment seat of Christ;.

Step: We will receive results.

that every one may receive the things done in his body,
according to that he hath done,
whether it be good or bad..

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

As pointed out in prior notes, every sentence within this chapter is connected to the rest of the chapter in a logical progression that starts from the first sentence and continues to the last sentence. Every sentence starts with a connecting word (For, Now, Therefore, Wherefore, Knowing therefore, And.) In addition, since our first sentence started with the word For, All of this chapter is given to supply reasons for us to obey the commands of Chapter 4.

In addition, to what was just said, C5-S4 started with the word Now (after understanding what cam before that sentence), with the next 9 sentence starting with connecting words which give a reason why God...hath given unto us the earnest of the Spirit. Our current sentence is included within those 9 sentences. This means that when we get to the judgment seat of Christ, God's Holy Spirit, will be there to testify about our every word, thought action and motive since He is in the saved and experiences all of these things at the same time as we do. Think about that truth and we will move on.

The note for this verse in the Lord Jesus Christ Study explains a doctrinal error which is often taught about this verse by 'good Godly Bible believing fundamental KJV only preachers'. That is that the judgment seat of Christ is a 'Bema Seat judgment' where we will be given rewards, or denied them, but where there will be no punishment. That teaching proves these preachers to be liars or incompetent to the point that they should not be preaching because the very next sentence starts with Knowing therefore the terror of the Lord. Most of these 'good Godly Bible believing fundamental KJV only preachers', who preach this doctrinal error, also criticize Roman Catholics for believing religious doctrinal error which they failed to verify against what the Bible literally says. Romans 2 warns that such action brings greater judgment upon such a person because their judging another person removes any ability to claim ignorance. Bottom line: don't believe, preach nor teach the doctrinal error about the 'Bema Seat judgment'.

The only other place where the Bible has the phrase judgment seat of Christ is Romans 14:10 where we are warned to not set at nought thy brother...for we shall all stand before the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Judging the saved belongs to the Lord and He will hurt even His children if they try to do anything that belongs to His role as Lord.

Moving on, we see the word of in the phrase judgment seat of Christ. (Please see the Study called Relational Prepositions for more verses which use of with a role of God.) the word of means 'belongs to'. Since this judgment seat 'belongs to' Christ, many people make the mistake of thinking that we will be judged by Christ. However, 'Kiddies Court' has that name because children are judged there, not because the judge is a child. Likewise, because within the Bible all judgment is done by God within His role as Lord, we will be judged by our Lord. It is called the judgment seat of Christ because all saved people who 'belongs to' Christ will be judged there.

Further, within the Bible, Christ is used for 'the ongoing personal relationship between God and a saved person during the Church Age'. That means that the primary focus of the judgment is our 'ongoing personal relationship with God'. It will not be focused on our keeping religious rules that everyone has to keep but on our attitude and obedience to personal commands. Thus, I might suffer punishment for something that you do not receive punishment for, even though we did that thing together.

Our sentence has two Steps with the judgment in the First Step and the punishment or reward in the Second Step. This is standard practice of all righteous courts and should be no surprise to anyone. The phrase that people want to deny is in our Second Step and says whether it be good or bad. Not only do they deny that phrase, they also deny the First Step of the next sentence (Knowing therefore the terror of the Lord), which is a direct result of our current sentence. This deliberate leaving out of part of the sentence is the exact method used by Satan when tempting Jesus (Matthew 4:6; Luke 4:10-11) and brings a curse from God (Deuteronomy 4:2; Jeremiah 26:2; Revelation 22:19). It is absolutely impossible to keep the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). within context and claim that there is no punishment attached to it. Therefore, anyone who does this, and teaches this sentence as the 'Bema Seat judgment', has been warned of the consequences from God.

Once we accept this truth, the next question that comes up is: 'What about no tears in Heaven?' the face is that the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). happens before the 1,000-years of Christ. I can't remember the exact verse which tells us this but it should be obvious. Since the saved going to be part of that kingdom, they have to be given their positions within it before they can do their job. That means that rewards, such as positions, are given out before the 1,000-yearss. However, according to Revelation 21, God doesn't wipe away all tears from their eyes until after the 1,000-yearss. So, saved people can be crying for 1,000-yearss. You add into this the true interpretation of the parables about the pounds and the talents, as explained elsewhere on this site, and you straighten out a whole lot of Bible that has been perverted in order to come up with this lie from Satan which claims that there are 'no tears in Heaven?'.

We find forms of the word according occurring 810 times in 731 verses of the Bible, 141 times in 135 verses of the New Testament, and in 2Corinthians, in: our 1:17; 4:13; current sentence; 8:12; 8:17; 9:7; 10:2; 10:13; 10:15; 11:15 and 13:10. The functional definition of according is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

Now that we have that definition, we can looks at or Second Step which tells us that that every one may receive the things done in his body 'in a way that agrees and harmonizes with' that he hath done, whether it be good or bad. Anyone who claims to not be able to understand this is a liar or they do not have the capacity to preach and teach.

We find forms of the word appear occurring 180 times in 159 verses of the Bible, 65 times in 62 verses of the New Testament, and in 2Corinthians, in: our current sentence; 5:12; 7:12; 10:7 and 13:7. Webster's 1828 dictionary defines appear as: 'to come or be in sight; to be in view; to be visible. The leprosy appeareth in the skin of the flesh. Lev. 13. And God said, Let the dry land appear. Gen. 1. 2. to become visible to the eye, as a spirit, or to the apprehension of the mind; a sense frequent in scripture. The Lord appeared to Abram, and said. Gen 12. The angel of the Lord appeared to him in a flame of fire out of the midst of the bush. Ex. 3. 3. to stand in presence of, as parties or advocates before a court, or as persons to be tried. the defendant, being called, did not appear. We must all appear before the judgment seat of Christ. 2Cor. 5. 4. to be obvious; to be known, as a subject of observation or comprehension. Let thy work appear to thy servant. Ps. 90. It doth not yet appear what we shall be. 1John 3. 5. to be clear or made clear by evidence; as, this fact appears by ancient records. But sin that it might appear sin. Rom 7. 6. to seem, in opposition to reality. They disfigure their faces, that they may appear to men to fast. Mat. 6. 7. to be discovered, or laid open. That they shame may appear. Jer. 13.
APPE'AR, n. Appearance. Obs'. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Thompson Chain Topics provides references for the word appear as: 'Appearance, 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.
Appearances: Deceitful: General References to: 1Sa 9:2; 16:6; 2Sa 14:25; Mr 11:13. ToMen who Look on the Outward Only: 1Sa 16:7; Mt 23:27; Joh 7:24; 2Co 5:12; 10:7; Jas 2:2-4. Of Angels: (Appear to Men): Ge 32:1; Nu 22:31; Jg 2:1; 6:11; 13:3,13; Zec 1:9; 2:3; Mt 1:20; 2:13; 28:2; Lu 1:11,28; 2:9; Joh 20:12; Ac 8:26; 10:3. ToMen who Look on the Outward Only: 1Sa 16:7; Mt 23:27; Joh 7:24; 2Co 5:12; 10:7; Jas 2:2-4. Of God: (of God to Men): Ge 12:7; 17:1; 18:1; 26:2; 35:9; Ex 3:16; 1Ki 3:5; 9:2; 2Ch 3:1.
Appears, Christ. Appearances of Christ after his Resurrection: to Mary Magdalene: Mr 16:9. Tothe other women: Mt 28:9. Totwo disciples: Lu 24:15. Tothe eleven disciples: Lu 24:36. (to Peter): 1Co 15:5. Tothe ten, thomas absent: Joh 20:19. Tothe eleven disciples: Joh 20:26. at the Sea of Galilee: Joh 21:1. Tofive hundred brethren: 1Co 15:6. Toeleven disciples in Galilee: Mt 28:17. ToJames: 1Co 15:7. at the time of his ascension: Lu 24:50. ToPaul at his conversion: Ac 9:5; 1Co 15:8.
Outward Appearance: to Men who Look on the Outward Only: 1Sa 16:7; Mt 23:27; Joh 7:24; 2Co 5:12; 10:7; Jas 2:2-4.'

We already saw the link to the only other place in the Bible where we find the phrase judgment seat of Christ. In addition, within the Bible, we find the phrase judgment seat in: Matthew 27:19; John 19:13; Acts 18:12; Acts 18:16-17; Acts 25:6; Acts 25:10; Acts 25:17 and James 2:6. Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

Please see the note for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The note in Romans has the fill definition from Webster's 1828 the note in Colossians has links from other studies and all have some discussion and links within those epistles. 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 receive occurring 382 times in 348 verses of the Bible, 294 times in 263 verses of the New Testament, and in 2Corinthians, in: 4:1; our current sentence; 6:1; 6:17; 7:2; 7:9; 7:15; 8:4; 11:4; 11:16 and 11:24.

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 good occurring 856 times in 778 verses of the Bible, 281 times in 247 verses of the New Testament, and in 2Corinthians, in: our current sentence; 6:8; 9:8 and 13:11. Please see the notes for Romans C7S16 and Romans C11S26 about the word good. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 2:28-LJC about the word Good Friday. The functional definition of the word good is: 'that which comes from God'. 'Original Sin' was eating from the tree of knowledge of good and evil (Genesis 3). Since then men have thought they could define good, but their definitions have been wrong and have been sin (Matthew 7:23; Luke 13:27). Therefore, the Biblical definition of good does not match what men think it should be.

Please see the note for Matthew 22:10 about the word bad. The functional definition for this word is: 'Ill; evil; opposed to good; a word of general use, denoting physical defects and moral faults'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Ge 18:25; 1Sa 2:3,10; Ps 7:6-8; 9:7-8; 50:3-6; 96:10-13; 98:9; Ec 11:9; 12:14; Eze 18:30; Mt 25:31-46; Ac 10:42; 17:31; Ro 14:10-12; 1Pe 4:5; Jude 1:14-15; Re 20:11-15. receive. 2Co 7:3; 1Ki 8:32,39; Job 34:11; Ps 62:12; Isa 3:10-11; Mt 16:27; Ro 2:5-10; 1Co 4:5; Ga 6:7-8; Eph 6:8; Col 3:24-25; Re 2:23; 20:12,13; 22:12. in. Ro 6:12-13,19; 12:1-2; 1Co 6:12-20. General references. exp: Ec 12:14; Lu 12:2; Joh 5:22; Ro 2:6; Ga 6:5.'

Start of Chapter, Chapter Summary

C5-S8 (Verse 11) How we are to act because of future judgment.

First Step: Realize the potential consequences.

Knowing therefore the terror of the Lord,
we persuade men;.

Second Step: Realize the absolute result.

but we are made manifest unto God;.

Third Step: Realize our testimony.

and I trust also are made manifest in your consciences..

Saved people who don't use this life to prepare for the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). are going to experience the terror of the Lord. Please notice that our sentence starts with Knowing therefore. That means that what follows that phrase, in this sentence, is a direct result of what was in the prior sentence. There we were told about the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Only saved will be there and only after they get to Heaven. Therefore, the terror of the Lord will only be experienced by saved people after they get to Heaven. No, all saved will not experience this but some will. The distinction between who will experience this, and who will not experience this, is explained in the note above, the notes linked to the note above, and the note for this verse within the Lord Jesus Christ Study. Please see those notes for further details.

In addition, the note above explains how all of the sentences within this chapter are connected and how the entire chapter must be considered together in order to keep things within context. Please see the note above for those details.

Moving on, we see that our sentence has three Steps, each of which has title which should be self-explanatory. In addition, these Steps are discussed in the note for this verse within the Lord Jesus Christ Study. Simply put: we will face judgment by God, we will be revealed in every way that is possible (we are made manifest unto God), and we will live with the consequences of that judgment for eternity. Therefore, we would be wise to do all that we can to assure that we have the best eternal results which are possible. That is accomplished by doing the third Step. We are made manifest in your consciences when we do everything that we can to honestly witness for God and to fulfill the ministry which was mentioned at the start of this entire section, back in 4:1.

We find forms of the word terror occurring in 44 verses of the Bible and, in the New Testament, in: Romans 13:3; our current sentence and 1Peter 3:14-16. Webster's 1828 dictionary defines terror as: 'Extreme fear; violent dread; fright; fear that agitates the body and mind. The sword without, and terror within. Deut.32. The terrors of God do set themselves in array against me. Job.6. 2. that which may excite dread; the cause of extreme fear. Rulers are not a terror to good works, but to the evil. Rom.13. Those enormous terrors of the Nile. 3. In Scripture, the sudden judgments of God are called terrors.Ps.73. 4. the threatenings of wicked men, or evil apprehended from them. 1 Pet.3. 5. Awful majesty, calculated to impress fear. 2 Cor.5. 6. Death is emphatically styled the king of terrors.'

Thompson Chain Topics provides references for the word terror as: '(of the Wicked): Le 26:36; Nu 22:3; Job 18:11; Ps 14:5; 73:19; Pr 1:27; Re 6:16. The Divine Presence a Source of Fear to the Wicked.'

Please see the note for Romans C8S40 about the word persuade. The functional definition is: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'

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'.

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'.

Please see the note for Romans C9S1 about the word conscience. It has the full definition from Webster's 1828 , links to every place in the Bible where We find this word along with a small note for each verse. The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the terror. Ge 35:5; Job 6:4; 18:11; 31:23; Ps 73:19; 76:7; 88:15-16; 90:11; Isa 33:14; Na 1:6; Mt 10:28; 25:46; Mr 8:35-38; 9:43-50; Lu 12:5; Heb 10:31; Jude 1:23; Re 20:15. we persuade. 2Co 5:20; 6:1; Lu 16:31; Ac 13:43; 18:4,13; 19:26; 20:18-27; 26:26; 28:23; Ga 1:10; Col 1:28-29; 2Ti 2:24-26. but. 2Co 1:12-14; 2:17; 4:1-2; 1Co 4:4-5; 1Th 2:3-12. General references. exp: Ps 90:11; Eze 32:32; Ga 6:5.'

Start of Chapter, Chapter Summary

C5-S9 (Verse 12) Why Paul testifies.

For we commend not ourselves again unto you,
but give you occasion to glory on our behalf,
that ye may have somewhat to answer them which glory in appearance,
and not in heart..

Paul is telling them about how God blessed him, not to lift himself up, but to give them an answer for the people who are lying about Paul. This is something we need to be careful about.

This sentence starts with For and gives a reason why the prior sentence is true. There Paul ended the sentence with and I trust also are made manifest in your consciences. Since manifest means 'revealed in every possible way', Paul is saying that they already know everything about what Paul and Timothy and Silvanus care like and there is absolutely no need for them to be commended to this church. However, there were people telling lies about Paul and Timothy and Silvanus and, as Paul states in our sentence, they needed facts which to use when exposing the lies from others.

In 1Samuel 17:36 we read where David said Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. David said moreover, the LORD that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. However, in 1Samuel 17:28 we read And Eliab his eldest brother heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle. David's eldest brother was a shepherd before David and learned to use the sling before David did. But he didn't develop the skill that David did because he looked forward to the day that he passed the sheep to the next youngest brother and he could learn 'the man's weapons of sword and spear'. However, even with those weapons he could not do what David did, nor was he willing to try to do so. Think about what it takes to let a lion and a bear get close enough that you can knock them out with a stone and then walk up to them and slit their throat with a knife (1Samuel 17:35). Like David's older brother, people would rather see God's people go into slavery to vicious and cruel people / sin than see someone else show that God works through their life in a way that God will not work through the life of a jealous person.

These people who were criticizing Paul did not have God working in their life like God worked in Paul's life or they would have started their own ministry instead of trying to steal Paul's ministry. They lifted up their man given credentials, like the religious leaders who crucified our Lord did. However, Paul responded like Jesus did (Matthew 13:54; Mark 6:2; John 5; John 10:25; John 14) and old people that the works which God did through his life (Chapter 4; Chapter 11 and Chapter 12) were the witness that he spoke the word of God. The people who criticized Paul were like David's older brother who accused David of his own sin of pride when he claimed authority that he did not have and used a witness which is rejected by God.

God's preachers warn God's people against preachers who teach doctrinal error. It is not if a preacher speaks against others that determines if he speaks for God but it is the evidence within his life of God working through his life. Look at the credentials that a person uses to verify their claim to authority. Beware of those who rely upon positions and man-given things like a Bible School education. Verify claims of God working in and through a person's life and, after verification, put your trust in the people who have evidence like Paul had and like Jesus had.

While I did not go through each phrase of this sentence, like I normally do, the reader should be able to see where what I did present matches the message of this sentence. The people that I warned you to beware of ('those who rely upon positions and man-given things like a Bible School education') are the people who glory in appearance like our sentence warns you against. Also, those people who 'have God working in their life like God worked in Paul's life and in the life of Jesus' are the people who give you occasion to glory on our behalf. As explained elsewhere on this site, we are to boast about how God works in and through the life of saved people so that other people know who to listen to. This is known as 'giving glory to God'. The people who teach doctrinal error tells us to 'never boast' because God did not give them anything to boast about and they want to drag God's true messengers down so that they can them claim greater authority based upon the wrong unit of measure.

We can see the truth of these statements in what is literally said in 10:18 (For not he that commendeth himself is approved, but whom the Lord commendeth.).

Please see the note for 3:1 about the word commend. Please see the note Romans C16S1. The functional definition is: 'To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend'.

We find forms of the word occasion occurring 25 times in 23 verses of the Bible and, in the New Testament, in: Romans 7:8, Romans 7:11; Romans 14:13; our current sentence; 8:8; 11:12; Galatians 5:13; 1Timothy 5:14 and 1John 2:10. Webster's 1828 dictionary defines occasion as: 'Properly, a falling, happening or coming to; an occurrence, casualty, incident; something distinct from the ordinary course or regular orders of things. 2. Opportunity; convenience; favorable time, season or circumstances. I'll take the' occasion which he give to bring him to his death. Use not liberty for an occasion to the flesh. Gal. 5. Sin taking occasion by the commandment, deceived me. Rom. 7. 3. Accidental cause; incident, event or fact giving rise to something else. What was the occasion of this custom? Her beauty was the occasion of the war. 4. Incidental need; casual exigency; opportunity accompanied with need or demand. So we say, we have occasion for all our resources. We have frequent occasions for assisting each other. The ancient canons were well fitted for the occasion of the church in its purer ages. My occasions have found time to use them toward a supply of money.
OCCA'SION, v.t. 1. to cause incidentally; to cause; to produce. the expectation of war occasions a depression in the price of stocks. Consumptions are often occasioned by colds. Indigestion occasions pain in the head. Heat occasions lassitude. 2. to influence; to cause. If we inquire what it is that occasions men to make several combinations of simple ideas into distinct modes.'

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.

We find forms of the word answer occurring 679 times in 663 verses of the Bible, 272 times in 267 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines answer as: 'to speak in return to a call or question, or to a speech, declaration or argument of another person; as, "I have called and ye have not answered." "He answered the question or the argument." this may be in agreement and confirmation of what was said, or in opposition to it. 2. to be equivalent to; to be adequate to, or sufficient to accomplish the object. "Money answereth all things," noting, primarily, return. 3. to comply with, fulfill, pay or satisfy; as, he answered my order; to answer a debt. 4. to act in return, or opposition; as, the enemy answered our fire by a shower of grape shot. 5. to bear a due proportion to; to be equal or adequate; to suit; as, a weapon does not answer the size and strength of the man using it; the success does not answer our expectation. 6. to perform what was intended; to accomplish; as, the measure does not answer its end; it does not answer the purpose. 7. to be opposite to; to face; as, fire answers fire. 8. to write in reply; to reply to another writing, by way of explanation, refutation or justification; as, to answer a pamphlet. 9. to solve, as a proposition or problem in mathematics. This word may be applied to a great variety of objects, expressing the idea of a return; as the notes, or sounds of birds, and other animals; an echo, etc.
'ANSWER, v.i. 1. to reply; to speak by way of return; as, there is none to answer. 1Kings 18. 2. to be accountable, liable or responsible; followed by to before the person, and for before the thing for which one is liable; as, the man must answer to his employer for the money entrusted to his care; we can not answer to God for our offenses. 3. to vindicate, or give a justificatory account of; followed by for; as, a man cannot answer for his friend. 4. to correspond with; to suit with; followed by to. In water face answereth to face, so the heart of man to man. Prov. 27. 5. to act reciprocally, as the strings of an instrument to the hand. 6. to stand as opposite or correlative; as, allegiance in the subject answers to protection on the part of the prince or government. 7. to return, as sound reverberated; to echo. The noise seems to fly away, and answer at a great distance. 8. to succeed; to effect the object intended; to have a good effect; as, gypsum answers as a manure on a dry soil'. The functional definition for this word is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the note for 2:4 about the word appear. The functional definition is: 'The act of coming into sight; the act of becoming visible to the eye.'

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: 'we. 2Co 3:1; 6:4; 10:8,12,18; 12:11; Pr 27:2. give. 2Co 1:14; 11:12-16; 12:1-9. appearance. Gr. the face. Ga 6:12-14. General references. exp: Php 1:26.'

Start of Chapter, Chapter Summary

C5-S10 (Verse 13) Why Paul and Timothy and Silvanus do or do not show emotion.

Equivalent Section: they showed emotion while praising God.

For whether we be beside ourselves,
it is to God :.

Equivalent Section: they did not show emotion while teaching.

or whether we be sober,
it is for your cause..

This sentence starts with For and gives a reason why the prior sentence is true and gives a second reason why the second prior sentence is true. In the prior sentence Paul said that he and Timothy and Silvanus did not need to commend not ourselves again unto this church. When he says, in our current sentence: whether we be beside ourselves, it is to God, he is saying that they had seen Paul and Timothy and Silvanus truly praising God with no concern about what others thought about them while they praised God. 1Chronicles 15:29 says, And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.. Those people who know this story know that God cursed Michal for her reaction but the point here is that David was so full of joy and praise for God that he didn't care what others thought and the people in this church had seen Paul and Timothy and Silvanus do the same thing.

With that in mind, we can look at the Second Equivalent Section where we see that they were sober and Paul says that it is for your cause. Yes, people get excited with 'hard preaching' but then they are reacting emotionally and not really thinking and reasoning. Another person who also gets them excited can also get them to change their mind. However, which are truths shown and truly understood with cold sober reasoning can not be changed by an emotional appeal. Paul and Timothy and Silvanus use the method which was best to show these people God's truth in a way that they would hold onto them (it is for your cause). Thus, we see two different ways to reveal God's truth. We are to show true emotions in our praise to God and we are to be sober when teaching and reasoning with people about God's truths.

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 beside occurring 140 times in 135 verses of the Bible and, in the New Testament, in: Matthew 14:21; Matthew 15:38; Matthew 25:20; Matthew 25:22; Mark 3:21; Luke 16:26; Luke 24:21; Acts 26:24; 1Corinthians 1:16; 2Corinthians 5:13; 2Corinthians 11:28; Philemon 1:19 and 2Peter 1:5. Webster's 1828 dictionary defines beside as: 'prep. be and side, by the side. 1. be and side, by the side. 2. Over and above; distinct from. Beside all this, between us and you, there is a great gulf fixed. Luke 16. 3. On one side; out of the regular course or order; not according to, but not contrary. It is beside my present business to enlarge upon this speculation. 4. Out of; in a state deviating from; as, to put one beside his patience. Hence, 5. With the reciprocal pronoun, beside one's self is out of the wits or senses; out of the order of reason, or of rational beings. Paul, thou are beside thyself. Act 26.' thus, Our First Equivalent Section tells us that Paul and Timothy and Silvanus were 'at the side of' their normal behaviour, or not acting normally when they were acting to God (praising God). The functional definition for this word is: 'be and side, by the side'.

Please see the note for Romans C12S3 about the word soberly. It has the full definition from Webster's 1828 along with links to every place in the Bible where we find forms of this word along with a note on each verse. The definition from Webster's 1828 is: 'Without intemperance. 2. Without enthusiasm. 3. Without intemperate passion; coolly; calmly; moderately. 4. Gravely; seriously'.

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. 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'. That is: when Paul and other preachers were beside ourselves, it was to encourage God's people to act in a way what would get them rewards when they were judged at the judgment seat of Christ. 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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we be beside. 2Co 11:1,16-17; 12:6,11; Ac 26:24-25; 1Co 4:10-13; 1Th 2:3-11. it is to. 2Sa 6:21-22. sober. Ac 26:25; Ro 12:3. For. 2Co 7:12; Col 1:24; 1Th 1:5; 2Ti 2:10.'

Start of Chapter, Chapter Summary

C5-S11 (Verse 14-15) the love of Christ.

Equivalent Section: How the love of Christ affects us.

First Step: Realize that the love of Christ affects us.

For the love of Christ constraineth us;.

Second Step: Why the love of Christ affects us.

because we thus judge,
that if one died for all,
then were all dead:.

Equivalent Section: Consequence of the love of Christ.

And that he died for all,
that they which live should not henceforth live unto themselves,
but unto him which died for them,
and rose again..

The note for this verse in the Lord Jesus Christ Study explains how the love of Christ constraineth us without taking away our free will. Webster's 1828 tells us that Constrain means 'to compel or force; to urge with irresistible power' or 'to confine by force'. However, we choose to be in Christ and can step out of this relationship at any time. Thus, we have not lost our free will. However, if we are not in Christ, then we don't get the blessings which are limited to those people who are in Christ. If we want the blessings then we must accept the restrictions imposed by God and old to us By this sentence and chapter. That is: we can't do religious things which excuse our living in sin but must live a life which displays the love of Christ to the world (should not henceforth live unto themselves, but unto him which died for them, and rose again).

Please notice that our First Equivalent Section has two Steps. In our First Step we see that the love of Christ 'compels' us to 'Stop Our Sinning' and stop acting in ways which are not compatible with the love of Christ. Then in or Second Step we understand why this change in behaviour is required. When something is dead, it does not respond no matter how hard you poke it. Since Christ does not respond to temptation (one died for all) and the given result (then) is that were all dead, our understanding is that all, who are in Christ and have the love of Christ also do not respond to sin (were all dead). This non-response is the result of how the love of Christ constraineth us in our First Step.

Now that we understand our First Equivalent Section, and 'How the love of Christ affects us', we can now look at our Second Equivalent Section, and see the 'Consequence of the love of Christ'.

Please notice that our Second Equivalent Section starts with And, which means that it is added unto the First Equivalent Section. However, since the two are equivalent, the Second Equivalent Section is a direct result from the First Equivalent Section and can only come from the First Equivalent Section. That is: the cause and result have a one-to-one relationship.

Our Second Equivalent Section says that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. We already saw this message, with slightly different wording, in the first sentence of this chapter. (Please see the note for 5:1.) that is: since the temptations from the world, our flesh and the Devil have been removed from motivating us in this life (they which live should not henceforth live unto themselves), then our motivations in this life should only come from Christ (but unto him which died for them, and rose again).

Having dealt with most of this sentence, we need to look at the word of in the phrase the love of Christ. The word of means 'belongs to'. It is not our own love, which is imperfect, because it will fail and it will motivate us to do the wrong thing the wrong way and at the wrong time. However, Christ does not make these mistakes. Therefore, we need to let the love which 'belongs to' Christ control our behaviour. Please also see this section in the Relational Prepositions in order to find links to other places in the Bible which talk about things which 'belongs to' Christ.

Now that we have looked at what our sentence is saying, we can consider that it starts with the word For. Therefore, it provides a reason for what was said in the prior sentence and a second reason for what was said in the second prior sentence and a third reason for what was said in the third prior sentence. In our prior sentence we saw that Paul was saying that he and Timothy and Silvanus were beside ourselves when praising God but were sober when teaching doctrine. In our prior sentence we saw that Paul was saying that he and Timothy and Silvanus tld how God worked in their life for your cause. The reason that their behaviour was controlled by what was for your cause is given in our current sentence as For the love of Christ constraineth us. The rest of our sentence goes on and explains why (because) and how the love of Christ controlled their behaviour. However, that is in addition to the fact that their behaviour, as stated in the prior sentence, was controlled and that the reason (For) that it was controlled was the love of Christ. That sentence also told us that the direction of their behaviour was to God and for your cause. Now our current sentence tells us that the love of Christ constraineth us. That is: the direction that different types of behaviour took, as explained in the prior sentence, was controlled (constraineth) by the love of Christ.

Continuing backward to our second prior sentence, we read that ye may have somewhat to answer them which glory in appearance, and not in heart. Now our current sentence explains how the love of Christ is supposed to control the responses of our heart and our second prior sentence told us that we were to glory...in heart. Putting these together we see that we were to glory in how the love of Christ is demonstrated by the responses of our heart and we are not to glory in appearance (not henceforth live unto themselves) which show the promptings of religion and other things because we are supposed to be dead with Christ.

Several of the notes for this chapter, and several in the Lord Jesus Christ Study which are related to this chapter, point out how these sentences are started with connecting words and how these sentences are related to each other and how we can not have a proper interpretation of the things within this chapter unless we keep those things within the context of the entire chapter. Hopefully, the prior couple of paragraphs and similar ones within these notes show the reader these connections which God wants them to keep in mind because we are to have an every word belief (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4).

Moving on to our third prior sentence, we see that it starts with Knowing therefore. It started a new subject that was based upon our understanding of what came before it, but while we do need to connect our current sentence to it, we do not need to go further back within our chapter for the immediate linkage of our current sentences. Within our third prior sentence we read that we are to do three things: we persuade men and we are made manifest unto God and we... are made manifest in your consciences. Hopefully the reader does not need me to explain how the love of Christ convinces us persuade men or how it requires us to reveal ourselves ( are made manifest) the consciences of men. The reader should also understand how we are made manifest unto God and how the love of Christ reveals this to us so that we are prepared for the time of our judgment.

Having pointed out these linkages, I hope the reader understands the structure and interpretation of this sentence and how it fits within the context of this chapter. With that completed, we will look at word definitions related to this sentence.

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'.

Please see the note for Galatians C6-S12 about the word constrain. It has links to every place in the Bible where We find this word. The functional definition is: 'Compel with irresistible force'.

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 5:10 about the word judge. It has links to several notes on this site which deal with this doctrine. While many people believe the doctrinal error that we are to 'judge not', the truth is that that doctrine comes from people using the method of Satan to take things out of context. Our current sentence literally says we thus judge.

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.

We find forms of the word henceforth occurring 37 times in ?36 verses of the Bible and, in the New Testament, in: Matthew 5:13; Matthew 23:39; Matthew 26:29; Luke 1:48; Luke 5:10; Luke 12:52; John 14:7; John 15:15; John 19:12; Acts 4:17; Acts 18:6; Romans 6:6; our current sentence; Galatians 6:17; Ephesians 4:14, 17; 2Timothy 4:8; Hebrews 10:13 and Revelation 14:13. Webster's 1828 dictionary defines henceforth as: 'from this time forward.'

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)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the love. 2Co 8:8-9; Song 1:4; 8:6-7; Mt 10:37-38; Lu 7:42-47; Joh 14:21-23; 21:15-17; 1Co 16:22; Eph 3:18-19; 6:24; Heb 6:10; 1Pe 1:8. constraineth. Job 32:18; Lu 24:29; Ac 4:19-20. because. Ro 2:2; 1Co 2:14 exp: Joh 16:27. one. Isa 53:6; Mt 20:28; Joh 1:29; 11:50-52; 1Ti 2:6; Heb 2:9; 1Jo 2:1-2. Then. 2Co 3:7,9; Lu 15:24,32; Joh 5:25; 11:25; Ro 5:15; 14:7-9; Eph 2:1-5; Col 2:13; 1Ti 5:6; Tit 3:3; 1Jo 5:19. General references. exp: Ps 116:12; Joh 14:15; Eph 4:20; 1Jo 4:19.
(Verse 15) that they. 2Co 3:6; Eze 16:6; 37:9,14; Hab 2:4; Zec 10:9; Joh 3:15-16; 5:24; 6:57; Ro 6:2,11-12; 8:2,6,10; 14:7-8; 1Co 6:19-20; Ga 2:20; 5:25; Eph 5:14; Col 2:12; 3:1; 1Pe 4:6; 1Jo 4:9. henceforth. 2Co 5:16; 2Ki 5:17; Ro 6:6; Eph 4:17; 1Pe 1:14-15; 4:2-4. live unto. Lu 1:74; Ro 6:13; 12:1; 14:7-9; 1Co 6:20; 10:33; Ga 2:19; Php 1:20-21; Col 3:17,23; 1Th 5:10; Tit 2:14; Heb 13:20-21; Re 1:18. General references. exp: Ps 116:12; Joh 14:15; Ro 14:7; Eph 4:20; 1Jo 4:19.'

Start of Chapter, Chapter Summary

C5-S12 (Verse 16) the effect of love of Christ upon our actions in the flesh.

Equivalent Section: Don't base our knowledge of people on the flesh.

Wherefore henceforth know we no man after the flesh:.

Equivalent Section: Don't base our knowledge of Christ on the flesh.

yea,
though we have known Christ after the flesh,
yet now henceforth know we him no more..

Our sentence starts with the word Wherefore and tells us a conclusion that can be seen wherever you look and that conclusion is based upon what was said in the prior sentences. As explained in the note for this verse in the Lord Jesus Christ Study, the criteria by which we are to judge spiritual claims is how much Christ has ministered to others through a person's life. We are to judge a person's authority based upon the fruit of Christ in their personal life, and not by any fleshly standard. Paul, as an apostle, had seen the resurrected Jesus Christ in the flesh. However, as our sentence tells us, that was not his true basis of authority. Yes, there were times that he had to magnify mine office (Romans 11:13), however his office gave him personal authority from God and that was more authority than any religious experience gave.

Our sentence is telling us that no fleshly religious experience confirms authority to speak for God. A person must have a God given office, such as pastor, or they must have evidence of Christ working in and through their life. Unfortunately many pastors ignore this second source of authority and it is actually a higher authority. In our chapter Paul is speaking of his authority which comes from Christ working trough his life, and does not mention his office, in this chapter because the authority from having Christ working trough his life is the greater authority. This claim is backed by the fact that Paul had other religious leaders attacking his authority and Paul did not use his office to dispute them but used how Christ worked in and through his personal life.

Our sentence has two Equivalent Sections and our First Equivalent Section tells us that based upon the prior sentences (Wherefore) Paul and Timothy and Silvanus are not relying upon their relationship to any man (know we no man after the flesh). But, as Paul explains in the rest of this chapter and especially in the prior sentences, their authority comes from their testimony of how the love of Christ constraineth us and how that constraint changed their testimony, their attitudes, their actions and caused them to 'Stop their Sinning' while they increased their suffering in the flesh for the gospel and as an example to the saved.

Our Second Equivalent Section starts with yea, which means that it is in agreement with the message of the First Equivalent Section while expressing the same truth in a different way which might be easier for people to understand the emphasis of what Paul is saying. For example, there is no office in the church which is higher than Christ. Yet our Second Equivalent Section says though we have known Christ after the flesh, yet now henceforth know we him no more. The main phrase in this Second Equivalent Section is after the flesh because, obviously, they knew Christ in the spirit. Thus, the emphasis is on the inadequacy of knowing something after the flesh. Within that emphasis Paul says yet now henceforth know we him no more because such fleshly knowledge is not enough. Well, since Christ is the highest office within the church, and that office is not sufficient if it is known after the flesh, then no lesser office is sufficient if it is known after the flesh. Further, the conclusion is that a man who holds a lesser office can not claim authority if it is after the flesh. He must do as Paul and Timothy and Silvanus did and demonstrate how Christ works through their life as they fulfill the responsibilities of that office.

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 2Corinthians 5:14-16 about the word henceforth. That note has links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines henceforth as: 'from this time forward.'

Please see the note for 1:12 for the only other 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'know we no. De 33:9; 1Sa 2:29; Mt 10:37; 12:48-50; Mr 3:31-35; Joh 2:4; 15:14; Ga 2:5-6; 5:6; Php 3:7-8; Col 3:11; 1Ti 5:21-22; Jas 2:1-4; 3:17. yet. Joh 6:63. General references. exp: Nu 10:30; Eze 44:25; Mt 4:22.'

Start of Chapter, Chapter Summary

C5-S13 (Verse 17) Let Christ make you into a new creature.

Equivalent Section: Conditional result of truths just said.

Therefore if any man be in Christ,
he is a new creature:.

Equivalent Section: Let Christ change our life.

First Step: Let Christ kill things in our life.

old things are passed away;.

Second Step: Let Christ add things to our life.

behold,
all things are become new..

The note for This verse, within the Lord Jesus Christ Study, was written a few years before this book Study was written. It is good sized and covers some doctrinal errors which are taught about this sentence. First of all, it points out that these doctrinal errors require people treating this sentence as a verse which they then take out of context. As that note, and several notes within this book Study point out, every sentence within this chapter is connected by the use of connecting words that start each sentence within this chapter. The entire chapter is a single logical argument which must be considered in the entirety in order to properly interpret the chapter and all parts of it. In addition, since the first sentence of the chapter started with For, our current chapter is giving the spiritual reasons why the commands of the prior chapter are true and part of proper interpretation is understanding why an answer, or explanation, is given. In particular, that note points out that the proper interpretation of this particular sentence must be related to the prior chapter.

Our sentence is giving the conclusion (Therefore) of a series of reasons (sentences starting with For and Wherefore) why we need to pay attention to the phrase Knowing therefore the terror of the Lord and do the three actions found within C5-S8. (See that note for details.) What we find within our current sentence is the word if which makes being a new creature conditional upon his being in Christ. In addition, the evidence of our being in Christ is our doing the three things we were told to do back in C5-S8. The emphasis of this part of the note, found within the Lord Jesus Christ Study, is: Therefore, if someone is saved, but does not mature after salvation, he is not in Christ and we do not see a new creature. related to this truth is all of the verses found within the Bible which use the phrase in Christ and each teaches this conditional requirement of spiritual maturity after salvation, and maintaining our ongoing personal relationship with God in order to receive additional blessings. Please use This link to find other verses which use the phrase in Christ and each teaches this same truth.

Our note for This verse, within the Lord Jesus Christ Study, refers the reader to this note for consideration of the rest of this sentence and consideration of contextual requirements before concluding that our sentence uses Christ because it is talking about our current relationship with the Son of God that is ongoing before we go to Heaven where we will be judged by our Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

With that in mind we must start with the fact that our sentence is divided into two Equivalent Sections by a colon. That means that Therefore if any man be in Christ, he is a new creature is giving the same message, but from a different perspective, as old things are passed away; behold, all things are become new. Our First Equivalent Section gave is a conditional statement (If) which was the conclusion (Therefore) of the prior sentences within this chapter. Our Second Equivalent Section tells us the evidence which is required in order to claim that the condition of the First Equivalent Section has been met. We will look at the evidence before considering the conditional requirement and the context which it summarizes.

The phrase old things are passed away, within our Second Equivalent Section, is referring to things within our life which we are to cause to die (are passed away). (Please see Romans 6 and the notes for that chapter for more on this doctrine). We see the same teaching, with different words, in Ephesians 4 and in Colossians 3 where we are told to put off concerning the former conversation the old man. In addition, the phrase behold, all things are become new is teaching the same thing as Ephesians 4 and in Colossians 3 where we are told to put on the new man, which after God is created in righteousness and true holiness. In all three cases we see two Steps where we must put off before we can put on. Please see those two other Book Studies for the detailed teaching which is there but which is only summarized here.

Returning to our sentence, please note that it says behold, all things are become new. The word are is defined by Webster's 1828 as: 'The plural of the substantive verb'. Within this definition, the word 'substantive' means that it has 'substance which can be detected by our physical senses'. In addition, we have two types of verbs: action and existence. Within this definition, the word 'verb' tells us the type of word it is and since it is not an action, it is a verb of existence. Thus, the things of our phrase must exist in a manner which can be detected by our physical senses. Continuing on, within this definition, the word 'plural' means that there must be more than one thing thus, our Second Equivalent Section tells us that having all things...become new is an absolute condition and evidence which is required for someone to claim that they be in Christ.

For someone to claim that they be in Christ and not have this condition met proves that they are a liar. In addition, the word behold is defined by Webster's 1828 as: 'To fix the eyes upon; to see with attention; to observe with care'. Our phrase is telling us to look very carefully and over a period of time in order to be positive about our conclusion that this other person has met the requirement of: all things are become new. Thus, someone who has some things which are become new, and some which are not, but who also shows more things in their life which are become new, only shows that Christ isn't done changing them yet. Indeed, since we continue to live, the verb are continues to be true for different things over a period of time. Therefore, our phrase is telling us what must be currently true and must continue to be currently true so long as we are in this physical life.

Putting all of this together we see an ongoing current condition of our putting off / causing to pass away old sinful things of the flesh while Christ causes all things are become new, which means that, in an ongoing continually present process, the sins of our flesh are replaced by the righteousness of Christ in a manner that these changes can be detected by the physical senses of other people. The result of this ongoing continually present process is that this person is a new creature, which is what the equivalency of our sentence is telling us. Further, the verb be, in the phrase if any man be in Christ is also a verb of ongoing existence. The conditional word if tells us that this ongoing existence may or may not be true and that is it is true then others will be able to use their physical senses and determine that this person has the required ongoing continually present process that that makes them be a new creature.

Having covered the details of our sentence we can return to the face that this sentence starts with the word Therefore and provides a conclusion of what was said previously. In the prior sentences we saw that we are to not judge people after the flesh. Now our current sentence, as a continuation of that prior sentence, tells us that we are to judge them by evidence of spiritual changes. Thus, Paul does not remove one method without also providing the proper replacement method.

Continuing backward, we see that the next prior sentence tells us that the true Christian is constrained from sinning and to not...live unto themselves, but unto him which died for them, and rose again (C5-S11). The meaning of that sentence is the same as we see here with our phrase of: old things are passed away; behold, all things are become new. Therefore, what we have is the same thing said two different ways and when we find God literally saying something twice, it is the basis of doctrine for all of God's churches. This is not optional but a commandment and Law of God to Christians. That is, every saved person has a commandment from their Lord to let Christ minister to others through their life and to receive spiritual maturing by the ministry of Christ in their personal life.

In the next prior sentence we saw that Paul and Timothy and Silvanus had their actions controlled by Christ to give praise to God but to be sober...for your cause while teaching them. This is a definite change in Paul who was beside himself towards the church when he was going from city to city in order to murder the saved. I doubt that anyone can honestly deny that Paul was a new creature. In addition, from what we read about Timothy, he was naturally shy and not the type of person to be an 'in your face aggressive preacher'. Yet we see that he took over the ministry from Paul, which also shows us that he became a new creature.

In the next prior sentence we saw that Paul said we commend not ourselves again unto you. He also made the distinction between them which glory in appearance and them which glory in...heart. I can't comment on Timothy's life but there was no question about the change in Paul's life with his conversion and in what he used as his basis of authority (glory in). Again ,we see evidence which can be detected by our senses within this physical life that show that Pau became a new creature and that old things are passed away; behold, all things are become new.

That brings us to our next prior sentence and, while we could continue to the start of Chapter 4, we will stop at this sentence because it started a new subject when it started with the words Knowing therefore. That sentence told us about the terror of the Lord which would be a result of the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). It also told us three things to do in order to avoid the terror of the Lord. First it told us; we persuade men and anyone who is actively involved in the ministry, which we first heard about in the start of Chapter 4, definitely has become a new creature. Then our sentence told us that we are made manifest unto God. Anyone who is constantly aware of this will purge himself, as we are told to do in 2Timothy 2:21. Doing this, of course, will also make us a new creature. Finally, that sentence told us also are made manifest in your consciences and all throughout this note we have seen how our change must be evident to the physical senses of other people.

Having gone backwards, we must also recognize that the next sentence starts with the word And, which adds it to this one. In addition, the sentence after that starts with the word Now, which means that we have to understand everything that is in this group of sentences before we can truly understand what is said in the summary of our chapter. Please consider this entire group of sentences together as the wording of them shows us that they are a group which must be kept in context if we want the true Biblical understanding of them.

Many people have preached many sermons based upon this sentence and tell us many different things about being a new creature. Some of the things which are preached are true and some are not. However, the reader can be sure that the things presented within this note are true because they come directly from the context, as I have shown within this note. As always, sticking with the context is the best way to find God's truth.

Please see the note for Colossians 1:9-17 about the word creature. The functional definition is: 'That which is created; every being besides the Creator, or every thing not self-existent. the sun, moon and stars; the earth, animals, plants, light, darkness, air, water, etc., are the creatures of God.' Please also see the note for Colossians 1:9-17 about the word create. Please also see the note for 1Peter 4:19 about the word Creator. Please also see the note for Romans 1:20-21 about the word creation. Please see the note for Revelation 4:11-LJC about the phrase God created us. Please see the note for 1Corinthians 10:9-LJC about the phrase new creatures.

We find the phrase passed away in: Job 6:15; Job 9:26; Job 11:16; Job 30:15; Job 34:20; Psalms 37:36; Psalms 58:8; Psalms 78:39; Psalms 90:9; Psalms 144:4; Proverbs 4:15; Ecclesiastes 1:4; Isaiah 29:5; Jeremiah 8:13; Jeremiah 13:24; Daniel 7:14; Hosea 13:3; Matthew 24:35; Matthew 26:42; Mark 13:31; Luke 21:32-33; 1Corinthians 7:31; our current sentence; James 1:10; 2Peter 3:10; 1John 2:17; Revelation 21:1; Revelation 21:4. The functional definition is: 'gone'. Please see the note for James 1:10 about the word away. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for John 6:67 about the phrase go away. Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for Matthew 19:3 about the phrase put away.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. 2Co 5:19,21; 12:2; Isa 45:17,24-25; Joh 14:20; 15:2,5; 17:23; Ro 8:1,9; 16:7,11; 1Co 1:30; Ga 3:28; 5:6; Eph 1:3-4; Php 4:21. he is. or, let him be. a new. Ps 51:10; Eze 11:19; 18:31; 36:26; Mt 12:33; Joh 3:3,5; Ga 6:15; Eph 2:10. old. 2Co 5:16; Isa 43:18-19; 65:17-18; Mt 9:16-17; 24:35; Ro 6:4-6; 7:6; 8:9,10; 1Co 13:11; Eph 2:15; 4:22-24; Php 3:7-9; Col 3:1-10; Heb 8:9-13; 2Pe 3:10-13; Re 21:1-5. General references. exp: Lu 5:38.'

Start of Chapter, Chapter Summary

C5-S14 (Verse 18-19) the reconciliation of God.

First Step: Realize that God reconciled us to Himself and then gave us a job.

And all things are of God,
who hath reconciled us to himself by Jesus Christ,
and hath given to us the ministry of reconciliation;.

Second Step: Realize that God reconciled the world to Himself.

To wit,
that God was in Christ,
reconciling the world unto himself,
not imputing their trespasses unto them;.

Third Step: Go tell the world.

and hath committed unto us the word of reconciliation..

Our sentence has three Steps and uses Jesus Christ in the First Step while it uses Christ in the Second Step and it tells us what we are to do in the third Step. The note for this verse in the Lord Jesus Christ Study explains the use of the different names / roles for the Son of God and their significance as related to our receiving reconciliation. Specifically, God reconciled us to himself by Jesus Christ at the time of our initial profession and all of our sins that are past (Romans 3:25) were reconciled (received remission) at that time. However, sins that we do after our initial profession also need to be reconciled and our sentence tells us that such reconciliation is done in Christ. As explained repeatedly on this site, and in the note for this verse within the Lord Jesus Christ Study, not all saved are in Christ because some walk away from their ongoing personal relationship with God. Those people do not have these additional sins reconciled and will have answer for the remaining bad, from them, when they get to the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). Again, as already mentioned, this is explained in more detail within the note for this verse within the Lord Jesus Christ Study.

In addition, to our sentence using different names / roles for the Son of God in different Steps, it also uses different Relational Prepositions. Our sentence tells us that we were initially reconciled to God by Jesus Christ. The word by tells us 'how it was done'. For example, we can go to another country by car or by boat or by plane. Thus, we see that our First Step was done completely by God and the method which He used was Jesus Christ. However, Our Second Step uses the words in Christ, which we have consistently found is used within the Bible to speak of our ongoing personal relationship with God and the Bible recognizes that we can, of our own free will, walk away from that relationship. Thus, we see, with the use of these different Relational Prepositions, that the first happened for all saved but that the second only happens for some saved. Please use the links that are within the sentence outline (above) to find links to other verses where we see the Bible use these Relational Prepositions and for access to notes which explain all that has been said only with greater detail. In addition, while reading the note within the Lord Jesus Christ Study, please not the explanation of why the third Step of our sentence only applies to saved people who have been reconciled while they were in Christ.

Our sentence starts with the word And, which means it is added to the prior sentence. There we were told about being a new creature and our current sentence adds that all things are of ('belong to') God because He creates them. That is: God makes us to be a new creature with the expectation that we realize that we 'belong to' God (1Corinthians 6:19; 2Corinthians 13:5) and are to do what He tells us to do because of that ownership.

Please see the note for Luke 2:49 about the words wist / wit. These two (2) words have the same meaning, according to dictionaries. However, the Bible usage of wit is: 'knowledge gained from being a witness' where, the true definition of the word wist is: 'knowledge gained from reasoning'. The American Tract Society Dictionary defines this word as: 'Knew; the past tense, from an obsolete present wis, Ex 16:15. Wot and wotteth, meaning know and knoweth, Ge 21:26; 39:8, and to wit, meaning to know, Ge 24:21, are also from the same Saxon root. "Do you to wit," 2Co 8:1, means, make you to know, or inform you. "To wit," in 2Co 5:19, means, that is to say'.

Once we recognize that we 'belong to' God, we can consider what the rest of our First Step is telling us. However, in order to do that we need to consider the definition of reconcile which is: 'To conciliate anew; to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'. (Please see the note for Romans C5S7 which has links to every place in the Bible where we find forms of this word, a short note for each of those verses and the full definition from Webster's 1828 .) thus, we see the plan of God when our First Step tells us that eve when we were lost God used Jesus Christ to 'call back into union and friendship the affections which have been alienated' from God by our sin nature. Notice that this definition matches with the use of Jesus Christ because, while the sacrifice by Jesus could reconcile us to God initially, our ongoing sin results in our needing new reconciliation, which is done in an ongoing basis by Christ. We see this by the First Step using the word reconciled, which is past-tense and was done by Jesus Christ while our Second Step uses reconciling, which is ongoing present-tense and that Step uses Christ.

In addition, to our First Step telling us what God did in the past, to make us reconciled, it also tells us that, in the past, God hath given to us the ministry of reconciliation. Notice that our third Step tells us that God hath committed unto us the word of reconciliation. First we are given the ministry and later we are given the word with the middle Step providing the ongoing present-tense ministry of reconciling being done by God. When we first were saved God had a plan and purpose which is identified by the ministry which God gave us. However, some things are only learned by experience and we could not take the word of ongoing reconciliation to others until after we personally experienced it.

Please notice that our Second Step starts with the phrase to wit, which means 'here is wisdom and understanding'. God does not want us taking the word of reconciliation to others until after we have the 'wisdom and understanding' that only comes from personally experiencing the ongoing action of God...in Christ, reconciling (ourselves) unto himself. This 'wisdom and understanding' requires us to personally realize the mercy of God when He did not impute (our) trespasses unto (us). Only after we have this personal experience, and receive the resulting 'wisdom and understanding', are we ready to do the third Step, which is to take the word of reconciliation to the people that God has committed to us to minister to with this particular word.

We dealt with the word reconcile earlier in this note. Forms of this word are only used in 2Corinthians within our current sentence and in the next sentence. Please also see the note for Romans C5S7 about the word reconcile. The functional definition of it is: ' to conciliate anew; to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'.

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 3:2-3 about the words minister / ministry / administration. 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 1:12 for the other places where world is used in this epistle. It also has links to other Studies which use this word. The basic Biblical definition of world is: 'all of the people in the world as a group'.

Please see the note for Romans C4S8 about the word impute. It has links to every place in the Bible where we find forms of this word, a short note for each of those verses and the full definition from Webster's 1828 . Please also see the note for Romans C4S7 about the phrase imputeth righteousness. The functional definition is: 'To charge; to attribute; to set to the account of; generally ill, sometimes good'.

Please see the note for Colossians 2:13-15 about the word trespass. That note has links to every place in the New Testament where We find this word, links from other commentators, the definition from Webster's 1828 and a discussion on the difference between trespasses and sins. The functional definition is: 'To pass over the boundary line of another's land; to commit any offense or to do any act that injures or annoys another; to violate any rule of rectitude to the injury of another'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'. Forms of this word are used, in this book, in: 2Corinthians 5:19; 2Corinthians 11:7; 2Corinthians 12:21.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Joh 3:16,27; Ro 11:36; 1Co 1:30; 8:6; 12:6; Col 1:16-17; Jas 1:17. who. Le 6:30; Eze 45:15; Da 9:24; Ro 5:1,10-11 (Gr) Eph 2:16; Col 1:20-21; Heb 2:17; 1Jo 2:2; 4:10 exp: Heb 6:18. hath given. 2Co 5:19-20; Isa 52:7; 57:19; Mr 16:15-16; Lu 10:5; 24:47; Ac 10:36; 13:38,39; Eph 2:17; Col 1:20. General references. exp: Lu 10:5.
(Verse 19) God. Mt 1:23; Joh 14:10-11,20; 17:23; 1Ti 3:16 exp: Joh 3:16; 1Th 5:23. reconciling. Ro 3:24-26; 11:15; 1Jo 2:1-2; 4:10 exp: Le 16:20. not. Ps 32:1-2; Isa 43:25; 44:22; Ro 4:6-8exp: 1Jo 4:10. committed, or, put in us. exp: Ro 3:2. The word. 2Co 5:18exp: Col 1:5. General references. exp: Nu 9:16; De 12:14; Pr 8:4; Lu 10:5.'

Start of Chapter, Chapter Summary

C5-S15 (Verse 20) this sentence has equivalent sections.

Equivalent Section: Paul and Timothy and Silvanus are ambassadors to this spiritually immature church.

Now then we are ambassadors for Christ,
as though God did beseech you by us:.

Equivalent Section: the message of God's ambassadors.

we pray you in Christ's stead,
be ye reconciled to God..

Paul and Timothy and Silvanus were ambassadors for Christ encouraging the saved to be ye reconciled to God. This is the true interpretation of this sentence and the note for this verse, within the Lord Jesus Christ Study, explains the popular doctrinal error which claims that this verse is talking about saved people going to the lost so that the lost might be saved. That note was written a few years before this book Study was done. While it is good and accurate, it deals with this doctrinal error from a general perspective. This note will add a few more details which are based upon the structure of this sentence and based upon the context of this sentence.

Our sentence has two Equivalent Sections with the First Equivalent Section saying how Paul and Timothy and Silvanus were representing God and delivering a message from God to the church. The Second Equivalent Section tells how they encouraged the saved church members to respond to the message from God.

Look at the words in the First Equivalent Section. First, this section says that they are ambassadors for Christ. The word for gives a reason, or cause, which will occur in the future. Within the Bible, Christ is a role of the Son of God that is used to maintain the ongoing personal relationship that the true Biblical Christian has with God and is pictured by the relationship between a man and his wife. An ambassador is personally approved by the head of state to represent him and his state to foreign people. In our epistle the people of this church were acting like they were foreigners to Christ because they were holding onto sin and were not in Christ. Thus, our phrase of we are ambassadors for Christ means: 'Paul and Timothy and Silvanus were God's personally approved representatives to His people who had stopped maintaining their personal relationship with God that is in Christ. As ambassadors, Paul and Timothy and Silvanus were to represent God for the purpose of building the future personal relationship between God and His people that the Bible calls being in Christ.'

Now before you start with your objections, look at the Second Equivalent Section with the realization that Equivalent Sections tell the same message only from a different perspective. The first phrase is we pray you in Christ's stead, which means they are representing Christ. In addition, just like a Godly man does not exercise the rights of a marital relationship with anyone but his wife, so also does Christ never deal with the lost. Thus, the first phrase of our Second Equivalent Section is telling us that Paul and Timothy and Silvanus were to representing Christ to the church. Now look at the second phrase of our Second Equivalent Section. There we read be ye reconciled to God. We already saw, in the prior note, that the word reconciled means 'To call back into union and friendship the affections which have been alienated'. We also saw that the sins done after our initial profession need to be reconciled because they were not taken care of when we made our initial profession. Thus, when we put these two phrases together, we see that the message is that 'Paul and Timothy and Silvanus were to representing Christ to the church for the purpose of calling them back into union and friendship with God because the affections of God have been alienated by sins done after their initial profession'.

God sent Paul and Timothy and Silvanus to restore the personal relationship that the Bible identifies as being in Christ. Look at the Second Equivalent Section and see that what I just said matches what the Equivalent Section literally says. Now look at the First Equivalent Section, and the explanation which I gave above, and see that it delivers the same message. If you do this you will see that this sentence is not talking about talking the gospel of salvation to lost people, like the doctrinal error claims, but is talking about bringing the message of reconciliation to saved people who have failed to maintain their ongoing personal relationship with God.

Before we move onto the considerations of context there is another minor thing from the Second Equivalent Section to consider. Within that Section Paul said that they pray you with the word you meaning 'the group of other people who are addressed'. That is: our first phrase tells us that Paul and Timothy and Silvanus preached to the entire church. Now our second phrase uses ye, which means 'each and every one of you personally'. Messages are delivered to the entire group but we are each personally responsible for our own personal response to the invitation.

Our sentence starts with the word Now, which means 'after you understand what was just said'. The sub-section which was completed before this sentence started in C5-S8 where we read Knowing therefore the terror of the Lord and were told three things to do in order to avoid the terror of the Lord. After that sentence were 6 sentences which started with For, Therefore, Wherefore, and And. All of these sentences are connected together and are connected to the terror of the Lord. They provide the reasoned why (For) saved people are to do the three commands of C5-S8. In addition, those sentences tell us the results (Therefore, Wherefore) of saved people obeying those commands. In addition, all of this is a result (Knowing therefore) of the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

As was shown in the notes associated with the prior sentences of this chapter, there are a lot of saved people who do not have those results in their life. Therefore, the words of those sentences make it absolutely clear that such saved people are not obeying the three commands of C5-S8 and are going to personally experience the terror of the Lord after they get to Heaven if they don't start obeying the three commands of C5-S8. As explained elsewhere on this site, they are daring God to give them at least 1,000-yearss of tears because the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) occurs 1,000-yearss before God shall wipe away all tears from their eyes (Revelation 21:4) after the great white throne judgment (Revelation 20:11). With that in mind, we now look at our current sentence, which started with the word Now and is based upon the understanding which we just discussed, and realize that our sentence says God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. When we do proper interpretation and consider the context, there is no question about this being a message of reconciliation that is given to saved people and is not a message of taking the gospel to lost people.

In addition, our next sentence starts with the word For and tells us the reason why this sentence is true. While the details of that sentence are in the next note, we must recognize that it literally says that the purpose of God the Father is that we might be made the righteousness of God in him. The in him is in Christ and we have seen throughout this chapter and all through the notes on this site that this phrase is talking about our maintaining ongoing personal relationship with God. We can not be made the righteousness of God if we are not in Christ. Since this is God's goal, we see that our current sentence is telling us Paul and Timothy and Silvanus were sent to get God's saved people back in Christ so that God could make them to be made the righteousness of God.

We find forms of the word ambassador occurring only 12 times in the Bible, in: Joshua 9:4; 2Chronicles 32:31; 2Chronicles 35:21; Proverbs 13:17; Isaiah 18:2; Isaiah 30:4; Isaiah 33:7; Jeremiah 49:14; Ezekiel 17:15; Obadiah 1:1; our current sentence and Ephesians 6:20. Easton's Bible Dictionary defines ambassador as: 'In the Old Testament the Hebrew word tsar, meaning "one who goes on an errand," is rendered thus (Jos 9:4; Pr 13:17; Isa 18:2; Jer 49:14; Ob 1:1). this is also the rendering of melits, meaning "an interpreter," in 2Ch 32:31; and of malak, a "messenger," in 2Ch 35:21; Isa 30:4; 33:7; Eze 17:15. this is the name used by the apostle as designating those who are appointed by God to declare his will (2Co 5:20; Eph 6:20). The Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Jos 9:4), to solicit favors (Nu 20:14), to remonstrate when wrong was done (Jg 11:12), to condole with a young king on the death of his father (2Sa 10:2), and to congratulate a king on his accession to the throne (1Ki 5:1). To do injury to an ambassador was to insult the king who sent him (2Sa 10:5)'. Webster's 1828 defines this word as: 'A minister of the highest rank employed by one prince or state, at the court of another, to manage the public concerns of his own prince or state, and representing the power and dignity of his sovereign. Embassadors are ordinary, when they reside permanently at a foreign court; or extraordinary, when they are sent on a special occasion. They are also called ministers. Envoys are ministers employed on special occasions, and are of less dignity. In ludicrous language, a messenger'. The functional definition for this word is: 'A representative of a government who has authority to bind the government to war or peace. This is the authority that the Apostles had but not saved people at a lesser authority'.

Thompson Chain Topics provides references for the word ambassador as: 'Nu 20:14; 21:21; Jos 9:4; 2Sa 5:11; 1Ki 5:1; 20:2; 2Ki 14:8; 16:7; Eze 17:15'.

Nave's Topical Bible provides references for the word ambassador as: 'Sent by Moses to Edom: Nu 20:14. Sent to the Amorites: Nu 21:21. Sent by Gibeonites to the Israelites: Jos 9:4. Israelites to various nations: Jg 11:12-28. Hiram to David: 2Sa 5:11. And Solomon: 1Ki 5:1. Benhadad to Ahab: 1Ki 20:2-6. Amaziah to Jehoash: 2Ki 14:8. Ahaz to Tiglath: 2Ki 16:7. Hoshea to So: 2Ki 17:4. Sennacherib through Rabshakeh to Hezekiah: 2Ki 19:9. Berodach to Hezekiah: 2Ki 20:12; 2Ch 32:31. Zedekiah to Egypt: Eze 17:15. Other references to: Pr 13:17; Isa 18:2; 30:4; 33:7; 36:11; 39:1-2; Lu 14:32. FIGURATIVE: Job 33:23; Ob 1:1; 2Co 5:20; Eph 6:20'.

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 above and the note for Romans C5S7 about the word reconcile. It has links to every place in the Bible where we find forms of this word, a short note for each of those verses and the full definition from Webster's 1828 . The functional definition is: 'To conciliate anew; to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition for this word is: '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'.

We find forms of the word stead occurring 95 times in the Bible and, in the New Testament, in: 2Corinthians 5:20; Philemon 1:13. Webster's 1828 defines this word as: 'Place; in general. Fly this fearful stead. in this sense not used. 2. Place or room which another had or might have, noting substitution, replacing or filling the place of another, as, David died and Solomon reigned in his sted. God hath appointed me another seed in stead of Abel, whom Cain slew. Genesis 4. 3. the frame on which a bed is laid. Sallow the feet, the borders and the sted. But we never use this word by itself in this sense. We always use bedstead. Tostand in sted, to be of use or great advantage. The smallest act of charity shall stand us in great stead.
STEAD, STED, in names of places distant from a river or the sea, signifies place, as above; but in names of places situated on a river or harbor, it is from Sax. Stathe, border, bank, shore, Both words perhaps are from one root.'.

Please see the note for Romans C5S7 about the word reconcile. The functional definition of it is: ' to conciliate anew; to call back into union and friendship the affections which have been alienated; to restore to friendship or favor after estrangement; as, to reconcile men or parties that have been at variance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ambassadors. 2Co 3:6; Job 33:23; Pr 13:17; Mal 2:7; Joh 20:21; Ac 26:17-18; Eph 6:20. as. 2Co 5:11; 6:1; 2Ki 17:13; 2Ch 36:15; Ne 9:29; Isa 55:6-7; Jer 44:4; Eze 18:31-32. in. Job 33:6; Lu 10:16; 1Co 4:4-5; 1Th 4:8. be. Job 22:21; Pr 1:22-33; Isa 27:5; Jer 13:16-17; 38:20; Lu 14:23. General references. exp: Pr 8:4; Lu 10:5; Joh 17:18.'

Start of Chapter, Chapter Summary

C5-S16 (Verse 21) Why God wants us to be reconciled.

First Step: God took care of our sin.

For he hath made him to be sin for us,
who knew no sin;.

Second Step: God wants us to become righteousness of God in him.

that we might be made the righteousness of God in him..

Our sentence starts with the word For and tells us why the prior sentence is true. There is a lot of doctrinal error taught about that prior sentence and the reader should understand everything that is in all of the notes associated with it so that they can properly understand the reason given within our current sentence.

The First Step of this sentence, with the pronouns replaced by the correct identifiers from the context, is For God the Father hath made Christ to be sin for us. We see this because the prior sentence said that Paul and Timothy and Silvanus were ambassadors from God the Father and were representing the message of Christ. Also, as has been preached many times, it was the Son of God who knew no sin and yet was made...to be sin for us. With this in mind I will admit that I can not match the many messages which have been preached on this sentence, nor will I try. The only thing that I will point out is that our sentence literally says that God did the First Step in order to accomplish the Second Step. That is: everything that we have been told within this chapter is aimed at this conclusion of: that we might be made the righteousness of God in him.

God is always righteous. Therefore, God could not forgive our sin debt unless it was paid for. That is the reason why God the Father hath made Christ to be sin for us. However, our sentence also tells us that God the Father did this that we might be made the righteousness of God in him. If we are going to refuse to let God make (us to be) the righteousness of God, then there is not reason for God to save us. Thus, we see that people who claim to be saved while holding onto their sin and refusing to let God make (them to be) the righteousness of God are either lost and (maybe) believing their own lie or are still spiritual babes who have not yet grown up. Either way, when people start questioning their salvation, don't give them verses to 'reassure' them more than once because you may be fighting against the Holy Ghost. Instead, tell them to obey the things that will make them to spiritually mature (to be in Him) and make them to be the righteousness of God and God will save them if they are lost or will give them the assurance that they want if they are lost. However, be sure to tell them that they will never be assured of their salvation until they are in Him and God is making (them to be) the righteousness of God.

We can not be made the righteousness of God unless we are in Him. In addition, if our religion does not make us the righteousness of God then it is a vain lie.

Please see the note for Romans C7S26 about the word sin. 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. We find forms of the word sin occurring in 2Corinthians, in: our current sentence; 12:21 and 13:2. The functional definition is: 'a violation of God's law'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Isa 53:4-6,9-12; Da 9:26; Zec 13:7; Ro 8:3; Ga 3:13; Eph 5:2; 1Pe 3:18; 1Jo 2:1-2 exp: Eph 1:6. who. Isa 53:9; Lu 1:35; Heb 7:26; 1Pe 2:22-24; 1Jo 3:5 exp: Heb 6:18. we. 2Co 5:17; Isa 45:24-25; 53:11; Jer 23:26; 33:16; Da 9:24; Ro 1:17; 3:21-26; 5:19; 8:1-4; 10:3-4; 1Co 1:30; Php 3:9. General references. exp: Le 9:15; 14:19; 15:14; 22:19; Nu 7:45; 28:30.'

Start of Chapter, Chapter Summary

Chapter 6 Sentence-by-Sentence

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 3-10), C6-S4 (Verse 11), C6-S5 (Verse 12), C6-S6 (Verse 13), C6-S7 (Verse 14), C6-S8 (Verse 14), C6-S9 (Verse 15), C6-S10 (Verse 15), C6-S11 (Verse 16), C6-S12 (Verse 16), C6-S13 (Verse 17-18).

The Chapter theme is: Wherefore come out from among them, and be ye separate, saith the Lord.

Chapter Summary from Treasury of Scripture Knowledge.

1-2 that he has approved himself a faithful minister of Christ by his exhortations,
3 and by integrity of life,
4-9 and by patient enduring all kinds of affliction and disgrace for the gospel.
10-12 Of which he speaks the more boldly amongst them because his heart is open to them,
13 and he expects the like affection from them again;
14-18exhorting them to flee the society and pollutions of idolaters, as being themselves temples of the living God.

Word Counts in Chapter.

AS (11), BY (11), YE (9), GOD (7), HATH (6), WHAT (5), YET (5).

C6-S1 (Verse 1) Don't personally receive the grace of God in vain.

We then,
as workers together with him,
beseech you also that ye receive not the grace of God in vain..

This sentence starts with We then, which means 'as a result of what we just explained to you in the prior chapter, we are going to act'. In the prior chapter Paul told us about how God changes saved people and makes them new creatures (C5-S13). Then we are told how God...hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation (C5-S13). That is: we are supposed to take what God did for us and tell others that God will do the same for them. Then Paul told us that Timothy and himself were made ambassadors for Christ because the saved people were acting like they still belonged to God's enemies (devils). God's people acted this way because they had moved away from their personal relationship with God and needed to be reconciled to God. It was the job of Paul and Timothy, as ambassadors for Christ to do this reconciliation of the saved. Notice that they did not go to lost but went to saved people who were not right with God.

In order to do this reconciliation of the saved, Paul and Timothy had to be workers together with him (Christ). The him in our current sentence is the same as the him in our prior sentence and both refer to Christ in the second prior sentence (C5-S15). Thus, we see that Paul and Timothy are working together with Christ in order to beseech you also that ye receive not the grace of God in vain.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain. We find forms of the word vain occurring 112 times in 102 verses of the Bible, 36 times in 33 verses of the New Testament, and in 2Corinthians, in: our current sentence and 9:3. The functional definition is: 'Empty; worthless; having no substance, value or importance'. As mentioned before, one of the 10 commandments is Thou shalt not take the name of the LORD thy God in vain; (Exodus 20:7; Deuteronomy 5:11). When we claim to be Christian, we are taking the name of the LORD our God (Christ). When we receive not the grace of God (receive salvation) and do not allow God to change our life so that we 'stop our sinning' and start acting like God, we have made God's salvation to be in vain. People who are lost have not received the grace of God. Therefore, they can not do what this sentence says that Paul and Timothy are warning against. People who have just been saved have not had time to let Christ change their life. Therefore, they also can not do what this sentence is warning against. Only saved people who have had to time to let Christ change their life, and refuse that change, can do what this sentence warns against.

The basic message of our sentence, which also introduces the message of this chapter, is for each and every one of us personally (ye) to receive not the grace of God in vain. We can only do this vanity by refusing to let the grace of God do what it was intended to do and change us on the inside. In order to let salvation accomplish what God intended, we must let Christ change us on the inside so that we stop responding to the temptations of sin and start responding to God's holy Spirit in a way which results in Godly holiness and righteousness which others can see within our life.

We find forms of the word worker occurring 28 times in the Bible, of which, Luke 13:27; 1Corinthians 12:29; our current sentence; 11:13 and Philippians 3:2 are in the New Testament. Webster's 1828 dictionary defines worker as: 'n. One that works; one that performs.'

Thompson Chain Topics provides references for the word workers, religious as: 'General references to women working in the church: Priscilla: Ac 18:26; Ro 16:3. Phebe: Ro 16:1-2. others: Php 4:3. As Queens: Personal: character of service rendered by: Bringing the Helpless to Christ: Mr 2:3. Winning Members of their own Household: Joh 1:41-42. Recommending Christ to Personal Friends: Joh 1:45. Inspiring other Workers: Ac 11:25-26. Saving Souls from Death: Jas 5:20. Special Promises to Religious Workers: Da 12:3; Mr 9:41; Ro 2:10; 1Co 3:14; 15:58; Heb 6:10; Jas 1:25.'

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.

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 notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain. The functional definition is: 'Empty; worthless; having no substance, value or importance'. The best example of this word, that I've found, is whited sepulchres (Matthew 23:27).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'workers. 2Co 5:18-20; 1Co 3:9. beseech. 2Co 5:20; 10:1; Mt 23:37; Ro 12:1; Ga 4:11-12 exp: Eph 4:1. ye. Jer 8:8; Ga 3:4; Heb 12:15,25. The. 2Co 8:1-2; Ac 14:3; Ga 2:21; Tit 2:11; 1Pe 4:10. General references. exp: Lu 4:19.'

Start of Chapter, Chapter Summary

C6-S2 (Verse 2) Scriptural basis of the command just given.

Equivalent Section: God's response to our prayer for salvation.

(For he saith,
I have heard thee in a time accepted,
and in the day of salvation have I succoured thee:.

Equivalent Section: the expected response from us.

First Step: Realize the time to respond is now.

behold,
now is the accepted time;.

Second Step: Salvation is not promised to be available in the future.

behold,
now is the day of salvation.).

This is a paraphrase of Isaiah 49:8 (Thus, saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;). It is given here as the scriptural basis for what is said in this chapter. This chapter of Isaiah is a Messianic prophecy about how Christ would be rejected by the Jews and would offer salvation to the Gentiles. Paul is warning us to not make the same mistakes as the Jews made when they refused to give God glory through their lives and refused to obey. Our next sentence tells us to obey no matter what circumstances we are in. Our prior sentence, which was based upon what came before it, told us to let the grace of God change our life so that we can give God glory no matter what circumstances are in our life. However, we can only do this if we are not unequally yoked together with unbelievers, as the rest of our chapter explains.

We are to respond to the grace of God because now is the day of salvation. Now is the day to increase our spiritual life by growing up spiritually. Our sentence has two Equivalent Sections with the First telling us what God did in response to our cry and the Second telling what is the required response to God's offer of salvation. Preachers quote this verse for invitations after preaching and while it does apply to that time, it is not limited to that time. This is an ongoing present now that makes this sentence presently true for all of our saved life. That is the message of our context. Our salvation is not just a one-time event. Our spirit is saved instantly when we accept Jesus as our personal Lord but from that point in time until we leave this world God is doing an ongoing job of saving our soul. (Please see the message called Body, Soul and Spirit Salvation for the details on this truth.)

Thus, the context of this quoted verse is that God wants our life to bring Him glory in an ongoing present basis and regardless of the circumstances and we are to be part of doing this so long as we are in this life. The remainder of this chapter tells us that our obedience to God's plan starts by our avoiding getting yoked with someone who will try to keep us from obeying and letting God get glory from our life.

We find the word saith occurring 1262 times in 1197 verses of the Bible, 307 times in 290 verses of the New Testament, and in 2Corinthians, in: our current sentence and 6:17-18. None of the dictionaries which I have give a definition for this word. The Bible uses this word and the word say and my impression of the difference is that saith is used for quoting scripture, telling us a promise of God, telling us a legal matter or similar serious words while say is used for any words which come out of a person's mouth, including lies and foolishness.

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

We find the word heard occurring 653 times in 631 verses of the Bible, 248 times in 242 verses of the New Testament, and in 2Corinthians, in: our current sentence and 12:4. This is the past-tense form of the word hear. The Biblical usage of this word does not mean just have the sounds go into the ear but includes the processing of those words until understanding is achieved. Please see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear. Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear.

Please see the note for 2Corinthians 5:9 about the word accept. Please see the note for Romans C12S1 about the word acceptable. The functional definition is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying'.

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.

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.

Please see the note for Romans C16S1 about the word succour. It has links to every place in the Bible where we find forms of this word. The functional definition is: ' run to support; hence, to help or relieve when in difficulty, want or distress'. Please notice that our quote uses the word thee for the recipient, which makes this quote personal.

We find forms of the word behold occurring 1349 times in 1298 verses of the Bible, 238 times in 234 verses of the New Testament, and in 2Corinthians, in: our 3:7; 3:18; 5:17; current sentence; 6:9; 7:11 and 12:14. Please see the note for Colossians 2S3 about the word behold. The functional definition is: 'to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a time. Isa 49:8; 61:2; Eze 16:8; Lu 4:19; 19:42-44; Heb 3:7,13; 4:7. General references. exp: Ex 16:21; Le 8:32.'

Start of Chapter, Chapter Summary

C6-S3 (Verse 3-10) this sentence has equivalent sections.

Equivalent Section: General statement of what to do and why.

Giving no offence in anything,
that the ministry be not blamed:.

Equivalent Section: Details of circumstances to act right in.

First Step: Act right regardless of circumstances.

But in all things approving ourselves as the ministers of God,
in much patience,
in afflictions,
in necessities,
in distresses,
In stripes,
in imprisonments,
in tumults,
in labours,
in watchings,
in fastings;.

Second Step: How to do the ministry.

By pureness,
by knowledge,
by longsuffering,
by kindness,
by the Holy Ghost,
by love unfeigned,
By the word of truth,
by the power of God,
by the armour of righteousness on the right hand and on the left,
By honour and dishonour,
by evil report and good report:.

Equivalent Section: Do right even when lied about.

First Step: Always be true.

as deceivers,
and yet true;.

Second Step: Don't worry about reputation.

As unknown,
and yet well-known;.

Third Step: Keep on until the end.

as dying,
and,
behold,
we live;.

Fourth Step: Accept God's chastening.

as chastened,
and not killed;.

Fifth Step: Rejoice when the world expects sorrow.

As sorrowful,
yet alway rejoicing;.

Sixth Step: Help others even while in need.

as poor,
yet making many rich;.

Seventh Step: Realize your spiritual possessions.

as having nothing,
and yet possessing all things..

Our sentence starts with the ongoing action word of Giving and tells us how to obey the first sentence of this chapter (ye receive not the grace of God in vain). The second sentence of this chapter gives us the Scriptural basis of this command. The sentence outline (above) makes it clear how we are to do this obedience. We see three Equivalent Sections, which tell us the same thing three different ways. The First Equivalent Section is a general statement which makes it clear what our motive is to be regardless of circumstances. The Second Equivalent Section tells us all of the methods we are to use in order to obey. The third Equivalent Section makes it clear that it doesn't matter how others treat us, we are to have the right attitude as defined by the First Equivalent Section.

We find forms of the word offence occurring 26 times in 23 verses of the Bible, 22 times in 19 verses of the New Testament, and in 2Corinthians, in: our current sentence and 11:7. Please see the note for Romans C14S27 about the word offence. The functional definition is: ' a violation or breach of a law, custom, rule, etc. Any public wrong or crime'.

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.

We find forms of the word blame occurring only in: Genesis 43:9; Genesis 44:32; our current sentence; 8:20; Galatians 2:11 and Ephesians 1:4. Webster's 1828 dictionary defines blame as: 'The Greeks have the root of this word, to blaspheme. 1. to censure; to express disapprobation of; to find fault with; opposed to praise or commend, and applicable most properly to persons, but applied also to things. I withstood him, because he was to be blamed. Gal.2. I must blame your conduct; or I must blame you for neglecting business. Legitimately, it cannot be followed by of. 2. to bring reproach upon; to blemish; to injure. See Blemish. She had blamed her noble blood.
BLAME, n. Censure; reprehension; imputation of a fault; disapprobation; an expression of disapprobation for something deemed to be wrong. Let me bear the blame forever. Gen.43. 1. Fault; crime; sin; that which is deserving of censure or disapprobation. That we should be holy and without blame before him in love. Eph. 1. 2. Hurt; injury. And glancing down his shield, from blame him fairly blest. The sense of this word, as used by Spenser, proves that it is a derivative from the root of blemish. Toblame, in the phrase, he is to blame, signifies blamable, to be blamed. Blame is not strictly a charge or accusation of a fault; but it implies an opinion in the censuring party, that the person censured is faulty. Blame is the act or expression of disapprobation for what is supposed to be wrong.' When we include the word blameless, the total occurrences increases to 24. Please see the note for Philippians 2:14-16 about the word blameless. Webster's 1828 dictionary defines blameless as: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3. Sometimes followed by of. We will be blameless of this thine oath. Josh.2'.

Please see the note for Philippians 1:9-11 about the word approve. It has links to all 14 places in the Bible where forms of this word occur. It is used in this epistle more than any other book of the Bible and those places are: our current sentence; 7:11; 10:18 and 13:7. The functional definition for this word is: 'To entertain a favorable opinion concerning. The Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill"'.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The note in Romans has links to every place in the New Testament where We find this word along with the full definition from Webster's 1828 . The note in Colossians has links from other commentators. The functional definition is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'.

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'.

Please see the note for 1Corinthians C12S20 about the word necessary. It 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: 'That must be; that cannot be otherwise; indispensably requisite'.

Please see the note for Romans C8S37 about the word distress. Please see the note for 2Corinthians 4:8-10 about the word distressed. The functional definition is: ' to pain; to afflict with pain or anguish; applied to the body or the mind. Literally, to press or strain'. Each of those notes have links to every place in the Bible where that particular word is used.

We find forms of the word stripe occurring 23 times in 20 verses of the Bible and, in the New Testament, in: Luke 12:47-48; Acts 16:23,33; our current sentence; 11:23 and 1Peter 2:24. Easton's Bible Dictionary defines stripes as: 'as a punishment were not to exceed forty (De 25:1-3), and hence arose the custom of limiting them to thirty-nine (2Co 11:24). Paul claimed the privilege of a Roman citizen in regard to the infliction of stripes (Ac 16:37-38; 22:25-29). Our Lord was beaten with stripes (Mt 27:26).'

Thompson Chain Topics provides references for the word stripe as: 'Number limited to Mosaic Law: De 25:3; 2Co 11:24. Examples of Stripes endured for Righteousness Sake: Isa 53:5; Ac 16:23; 2Co 6:5; 11:24; 1Pe 2:24. Forty: (given in beating): De 25:3; 2Co 11:24.'

Nave's Topical Bible provides references for the word stripe as: 'Inflicted on Paul: 2Co 6:5; 11:23. SCOURGING
(Corporal punishment by stripes) Prescribed in the Mosaic law for committing the sin of fornication: Le 19:20; De 22:18. Prescribed for other offenses: De 25:2. 40 Stripes was the maximum number: De 25:3. Fatal: Job 9:23. Of servants could be avenged: Ex 21:20. Foretold by Jesus as a persecution of future Christians: Mt 10:17. Of children: INSTANCES OF: Of Jesus: Mt 20:19; 27:26; Mr 15:15; Joh 19:1: Of Paul and Silas: Ac 16:23. Of Paul: Ac 21:32; 22:24; 2Co 11:24-25. Of Sosthenes: Ac 18:17. FIGURATIVE: Of the oppressions of rulers: 1Ki 12:11. Of the evil tongue: Job 5:21.'

We find forms of the word imprisonment occurring only in: Ezra 7:26; Acts 22:19; our current sentence and Hebrews 11:36. Webster's 1828 dictionary defines imprisonment as: 'To put into a prison; to confine in a prison or jail, or to arrest and detain in custody in any place. 2. to confine; to shut up; to restrain from escape; to deprive of the liberty to move from place to place; as, to be imprisoned in a cell. He imprisoned was in chains remediless. Try to imprison the resistless winds'. Please also see the note for Matthew 4:12 about the word prison. Please also see the note for Philemon 1:1 about the word prisoner.

Thompson Chain Topics provides references for the word imprisonment as: 'OF SAINTS: General References to: Ge 39:20; 1Ki 22:27; 2Ch 16:10; Jer 37:15; 38:6; La 3:53; Mr 6:17; Ac 5:18; 12:4; 16:23; 23:35; 26:10; 2Co 11:23. Of Paul: Eph 3:1; 4:1; 6:20; Php 1:7,13; Col 4:3,18; 2Ti 1:8,16; 2:9.'

Nave's Topical Bible provides references for the word imprisonment as: 'Of Joseph: Ge 39:20. Of Jeremiah: Jer 38:6. Of John the Baptist: Mt 11:2; 14:3. Of the Apostles: Ac 5:18. Of Paul and Silas: Ac 16:24. Of Peter: Ac 12:4. Of debtors: Mt 5:26; 18:30.'

Thompson Chain Topics provides references for the word prisons as: 'General references to: Ge 40:3; Nu 15:34; Jg 16:21; 2Ki 17:4; Isa 42:22; Jer 52:11; Ac 16:26. Joseph's: Ge 41:14. The Apostles': Ac 5:19. Peter's: Ac 12:10. Paul and Silas': Ac 16:26'.

Torrey's Topical Textbook provides references for the word prisons as: 'Antiquity of: Ge 39:20. KINDS OF, MENTIONED: State: Jer 37:21; Ge 39:20. Common: Ac 5:18. Dungeons attached to: Jer 38:6; Zec 9:11. Were under the care of a keeper: Ge 39:21. USED FOR CONFINING: Persons accused of crimes: Lu 23:19. Persons accused of heresy: Ac 4:3; 5:18; 8:3. Suspected persons: Ge 42:19. Condemned criminals till executed: Le 24:12; Ac 12:4-5. Enemies taken captive: Jg 16:21; 2Ki 17:4; Jer 52:11. Debtors till they paid: Mt 5:26; 18:30. Persons under the king's displeasure: 1Ki 22:27; 2Ch 16:10; Mr 6:17. Confinement in, often awarded as a punishment: Ezr 7:26. Confinement in, considered a severe punishment: Lu 22:33. PLACES USED AS: Court of the king's house: Jer 32:2. House of the king's scribe: Jer 37:15. House of the captain of the guard: Ge 40:3. Prisoner's own house, where he was kept bound to a soldier: Ac 28:16,30; 2Ti 1:16-18. The king had power to commit to: 1Ki 22:27. Magistrates had power to commit to: Mt 5:25. PERSONS CONFINED IN: Said to be in ward: Le 24:12. Said to be in hold: Ac 4:3. Often placed in dungeons: Jer 39:6; Ac 16:24. Often bound with fetters: Ge 42:19; Eze 19:9; Mr 6:17. Often chained to two soldiers: Ac 12:6. Often fastened in stocks: Jer 29:26; Ac 16:24. Often kept to hard labor: Jg 16:21. Often subjected to extreme suffering: Ps 79:11; 102:20; 105:18(marg.). Fed on bread and water: 1Ki 22:27. Clothed in prison dress: 2Ki 25:29. Sometimes allowed to be visited by their friends: Mt 11:2; 25:36; Ac 24:23. Might have their condition ameliorated by the king: Jer 37:20-21. Often executed in: Ge 40:22; Mt 14:10. The king had power to release from: Ge 40:21. Magistrates had power to release from: Ac 16:35-36. KEEPERS OF: Strictly guarded the doors: Ac 12:6. Responsible for the prisoners: Ac 16:23,27. Put to death if prisoners escaped: Ac 12:19. Often used severity: Jer 37:16,20. Sometimes acted kindly: Ge 39:21; Ac 16:33-34. Sometimes entrusted the care of the prison to well-conducted prisoners: Ge 39:22-23. ILLUSTRATIVE OF: Deep afflictions: Ps 142:7. Hell: Re 20:7. Bondage to sin and Satan: Isa 42:7; 49:9; 61:1.'

Nave's Topical Bible provides references for the word prisoners as: 'Joseph: Ge 39:20-23; 40; 41:1-44. Jeremiah: Jer 38:6-28; 39:14. John the Baptist: Mt 11:2; 14:3-12; Mr 6:17; Lu 3:20. Jesus: Mt 26:47-75; 27; Mr 14:43-72; 15; Lu 22:47-71; 23; Joh 18:3-40; 19. The apostles: Ac 5:17-42. Peter: Ac 12:3-19. Paul: Ac 16:19-40; 21:27-40; 22; 23; 24; 25; 26; 27; 28. Silas: Ac 16:19-40. Required to labor: Jg 16:21. Sustained on bread and water of affliction: 1Ki 22:27. In chains: Ac 12:6. In stocks: Pr 7:22; Jer 29:26; Ac 16:24. In the court of the palace: Jer 32:2. In the house of the scribe: Jer 37:15. In the house of the captain of the guard: Ge 40:3. Visited by friends: Mt 11:2; Ac 24:23. Bound to soldiers: Ac 12:6-7. Severe hardships of, mitigated: Jer 37:20-21. Cruelty to: Jer 38:6; La 3:53-54. Guards responsible for: Ac 12:18-19. Tortured to extort self-incriminating testimony: Ac 22:24. Scourged: Mt 27:26; Mr 15:15; Ac 16:23,33; 2Co 6:5; 11:23-24. Permitted to make defense: Ac 24:10; 25:8,16; 26:1; 2Ti 4:16. By the prison guard to Jeremiah: Jer 38:7-28. By the Philippian jailer to Paul: Ac 16:33. By Felix: Ac 24:23. By Julius, the centurion: Ac 27:1,3; 28:16,30-31. Tobe visited and ministered to: Mt 25:35-46. Released at feasts: Mt 27:15-17; Mr 15:6; Lu 23:17; Joh 18:39. Put to death: Jos 10:16-27; 1Sa 15:33; 27:11; 2Sa 12:31; 2Ki 25:7; 1Ch 20:3; Ho 13:16; Am 1:13; La 3:34. By divine command: Nu 31:9,17. Thumbs and oes cut off: Jg 1:6-7. Blinded: 2Ki 25:7. Consolations for: Ps 69:33; 79:11; 102:19-20; 146:7. FIGURATIVE: Isa 61:1; Lu 4:18.'

We find forms of the word tumult only in: 1Samuel 4:14; 2Samuel 18:29; 2Kings 19:28; Psalms 65:7; Psalms 74:23; Psalms 83:2; Isaiah 13:4; Isaiah 22:2; Isaiah 33:3; Isaiah 37:29; Jeremiah 11:16; Jeremiah 48:45; Hosea 10:14; Amos 2:2; Amos 3:9; Zechariah 14:13; Matthew 27:24; Mark 5:38; Acts 21:34; Acts 24:18; our current sentence and 12:20. Webster's 1828 dictionary defines tumult as: 'the commotion, disturbance or agitation of a multitude, usually accompanied with great noise, uproar and confusion of voices. What meaneth the noise of this tumult? 1 Sam 4. Till in loud tumult all the Greeks arose. 2. Violent commotion or agitation with confusion of sounds; as the tumult of the elements. 3. Agitation; high excitement; irregular or confused motion; as the tumult of the spirits or passions. 4. Bustle; stir.
TU'MULT, v.i. to make a tumult; to be in great commotion.'

Thompson Chain Topics provides references for the word tumult as: 'Mt 27:24; Ac 17:5; 19:29,40; 21:30,34; 1Co 14:33; Jas 3:16'.

Please see the note for Colossians C4S2 about the word watch. It has the full definition from Webster's 1828 , links from other commentators and a discussion of this word. It also has several links which show the Biblical usage of this word in the military sense. The functional definition is: 'Guard; vigilance for keeping or protecting against danger'.

We find forms of the word fast occurring 169 times in 155 verses of the Bible, 72 times in 67 verses of the New Testament, and in 2Corinthians, in: our current sentence and 11:27. (The word stedfast is also used 3 times in this epistle but the meaning of that word is dealt with in the notes for those sentences.) please see the note for Philippians 1:27-28 about the word fast. The functional definition is: 'fixed in place as something is held with a fastener'. While people will think that this does not match the definition of when we fast and pray, the fast is spiritually symbolic of not being moved even for the physical needs of food.

Please see the note for Romans C14S27 about the word pure. That note has the full definition from Webster's 1828 Dictionary, links to where forms of this word are used in the New Testament and some discussion of the Biblical usage. The functional definition is: '100%'.

Please see the note for Romans 9:22 about the word longsuffering. That note has links to every place in the Bible where We find this word along with a short note on each verse.) Further, Galatians 5:22 tells us that this is a fruit of the Spirit. Most of the other verses tell us that God is longsuffering or tell the saved to be longsuffering. The functional definition is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'.

Please see the notes for Romans C12S8 and Colossians C3S8 about the word kindness. The note for Romans has links to every place that the Bible uses the word kindly. The functional definition is: 'With good will; with a disposition to make others happy or to oblige; benevolently; favorably'.

Please see the note for 7:1 for links to every verse in 2Corinthians which uses any form of the word holy along with links to other Studies and the definition from Webster's 1828 . Please see the Word Study on Spirit for references to the Holy Ghost (God's Holy Spirit). The Biblical definition of spirit is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. While the Bible tells us about three types of spirits (God's Holy Spirit, man's spirit, and other spirits [devils]) only one belongs to God and is always holy.

We find forms of the word unfeigned only in: our current sentence;1Timothy 1:5; 2Timothy 1:5 and 1Peter 1:22. Webster's 1828 dictionary defines unfeigned as: 'Not feigned; not counterfeit; not hypocritical; real; sincere; as unfeigned piety to God; unfeigned love to man.'

Please see the Word Study on Truth for links to every place in the Bible where we find this work along with a note on each usage, the Biblical definition and the various applications. The Biblical definition is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie. Something that is true matches what God reveals in His unchanging Word'.

Please see the notes for Romans C8S40 and Ephesians C6S8 about spiritual powers. Please see the note for Romans C13S2 about the word power. The functional definition is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something'.

We find forms of the word armour occurring 45 times in 41 verses of the Bible and, in the New Testament, in:

Luke 11:22 : this is part of the answer from Jesus when people claimed that He case our devils by the power of Satan and demanded that He show them signs from Heaven even though they refused to believe what He had already done. He used armour as an example of what they trusted in to protect themselves and warned them that their armour was not sufficient. Luke 11:21-22 says: When a strong man armed keepeth his palace, his goods are in peace: But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
Romans 13:12 : is telling us the same thing as 1Thessalonians 5:8but with different words. It says The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.
our current sentence tells us to use the armour of righteousness on the right hand and on the left. That is: no matter which way we turn to deal with the circumstances of life we are to always wear the armour of righteousness.
Ephesians 6:11,13 : this is the well-known section which lists the spiritual armour which the child of God is to use as he fights spiritual battles for God's truth.
1Thessalonians 5:8 : is part of a warning to not be lulled into spiritual sleep but to put on armour and prepare to do the watch and fight of a soldier. These people had been discouraged and defeated by lies of people who served Satan. Part of putting on armour is also putting on the mentality of a soldier at war and being aware of psychological warfare.

Please notice that our armour is called: the armour of light, the armour of righteousness and the armour of God. If we are not displaying God's character, God's light and God's righteousness then we have not put on this armour.

The functional definition for this word is: 'Things used to protect a person who goes to a battle'.

Easton's Bible Dictionary defines armour as: 'is employed in the English Bible to denote military equipment, both offensive and defensive.
(1.) the offensive weapons were different at different periods of history. the "rod of iron" (Ps 2:9) is supposed to mean a mace or crowbar, an instrument of great power when used by a strong arm. the "maul" (Pr 25:18; cognate Hebrew word rendered "battle-axe" in Jer 51:20, and "slaughter weapon" in Eze 9:2) was a war-hammer or martel. the "sword" is the usual translation of hereb, which properly means "poniard." the real sword, as well as the dirk-sword (which was always double-edged), was also used (1Sa 17:39; 2Sa 20:8; 1Ki 20:11). the spear was another offensive weapon (Jos 8:18; 1Sa 17:7). the javelin was used by light troops (Nu 25:7-8; 1Sa 13:22). Saul threw a javelin at David (1Sa 19:9-10), and so virtually absolved him from his allegiance. the bow was, however, the chief weapon of offence. the arrows were carried in a quiver, the bow being always unbent till the moment of action (Ge 27:3; 48:22; Ps 18:34). the sling was a favourite weapon of the Benjamites (1Sa 17:40; 1Ch 12:2. Comp. 1Sa 25:29).
(2.) Of the defensive armour a chief place is assigned to the shield or buckler. there were the great shield or target (the tzinnah), for the protection of the whole person (Ge 15:1; Ps 47:9; 1Sa 17:7; Pr 30:5), and the buckler (Heb. mageen) or small shield (1Ki 10:17; Eze 26:8). In Ps 91:4 "buckler" is properly a roundel appropriated to archers or slingers. the helmet (Eze 27:10; 1Sa 17:38), a covering for the head; the coat of mail or corselet (1Sa 17:5), or habergeon (Ne 4; 13:31), harness or breat-plate (Re 9:9), for the covering of the back and breast and both upper arms (Isa 59:17; Eph 6:14). the cuirass and corselet, composed of leather or quilted cloth, were also for the covering of the body. Greaves, for the covering of the legs, were worn in the time of David (1Sa 17:6). Reference is made by Paul (Eph 6:14-17) to the panoply of a Roman soldier. the shield here is the thureon, a door-like oblong shield above all, i.e., covering the whole person, not the small round shield. there is no armour for the back, but only for the front.'

Thompson Chain Topics provides references for the word armour as: '(Physical, to protect the body in war): 1Sa 17:38; 31:9; 2Sa 2:21; Eze 38:4; Lu 11:22. Spiritual: WEAPONS AND ARMOUR of the Saints: Ro 13:12; 2Co 6:7; Eph 6:11; 1Th 5:8.'

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument'. in this sentence, the expression on the right hand and on the left means: 'primary and secondary positions of help'.

Please see the note for Romans C12S8 about the word dishonour and the word honour. The functional definition of honour is: 'The esteem due or paid to worth; high estimation'. Dishonour is doing the opposite of honour in order to take away the person's rightful honour.

We find forms of the word evil occurring 707 verses of the Bible, 259 times in 231 verses of the New Testament, and in 2Corinthians, in: our current sentence and 13:7. Please see the note for Romans 7:19 about the word evil. Please see the note for Romans C1S16 about the phrase inventors of evil thing. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Philippians 3:2 about the phrase evil workers. The functional definition of evil is: 'to be unjust or injurious, to defraud'.

Please see the note for 4:10 for links to where good is used in this epistle. That note also has links to other Studies which use forms of this word and provide further information about it. The functional definition is: 'that which comes from God'. That note also explains why this Biblical definition of good does not match what men think it should be.

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

We find forms of the word report occurring 42 times in 39 verses of the Bible, 20 times in 19 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines report as: 'to bear or bring back an answer, or to relate what has been discovered by a person sent to examine, explore or investigate; as, a messenger reports to his employer what he has seen or ascertained. the committee reported the whole number of votes. 2. to give an account of; to relate; to tell. They reported his good deeds before me. Neh. 6. Acts 4. 3. to tell or relate from one to another; to circulate publicly, as a story; as in the common phrase, it is reported. It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebel. Neh. 6. in this form of expression, it refers to the subsequent clause of the sentence; "that thou and the Jews think to rebel, is reported." 4. to give an official account or statement; as, the secretary of the treasury reports to congress annually the amount of revenue and expenditure. 5. to give an account or statement of cases and decisions in a court of law or chancery. 6. to return, as sound; to give back. Tobe reported, or usually, to be reported of, to be well or ill spoken of; to be mentioned with respect or reproach. Acts 16. Romans 3.
REPORT, v.i. to make a statement of facts. the committee will report at twelve o'clock.
REPORT, n. 1. An account returned; a statement or relation of facts given in reply to inquiry, or by a person authorized to examine and make return to his employer. From thetis sent as spies to make report. 2. Rumor; common fame; story circulated. Report, though often originating in fact, soon becomes incorrect, and is seldom deserving of credit. When we have no evidence but popular report, it is prudent to suspend our opinions in regard to the facts. 3. Repute; public character; as evil report and good report. 2Cor. 6. Cornelius was of good report among the Jews. Acts 10. 4. Account; story; relation. It was a true report that I heard in my own land of thy acts and of thy wisdom. 1Kings 10. 5. Sound; noise; as the report of a pistol or cannon. 6. An account or statement of a judicial opinion or decision, or of a case argued and determined in a court of law, chancery, etc. the books containing such statements are also called reports. 7. An official statement of facts, verbal or written; particularly, a statement in writing of proceedings and facts exhibited by an officer to his superiors; as the reports of the heads of departments to congress, of a master in chancery to the court, of committees to a legislative body and the like.'

We find forms of the word deceiver occurring 79 times in 73 verses of the Bible, 42 times in 39 verses of the New Testament, but only in our current sentence within 2Corinthians. Please see the note for Galatians C6S3 about the phrase deceiveth himself. Please see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The note in 1Corinthians breaks down the references, in the New Testament, by how the word is used. Webster's 1828 dictionary defines deceiver as: 'One who deceives; one who leads into error; a cheat; an impostor'.

Please also see the Word Study called False things according the Bible.

Thompson Chain Topics provides references for the word deceiver as: 'the work of: Ro 16:18; 2Co 11:13; Eph 4:14; 2Ti 3:13; Tit 1:10; 2Jo 1:13; Re 18:23. Seducers. 2Ki 21:9; Eze 13:10; Mr 13:22; Ac 20:30; 1Ti 4:1; 2Ti 3:13; 1Jo 2:26:
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.
Be Not Deceived: Mt 24:4; 1Co 6:9; 15:33; Ga 6:7; Eph 5:6; 2Th 2:3; 1Jo 3:7.'

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 1Corinthians 11:32 about the word chasten. The functional definition is: 'Corrected; punished; afflicted for correction'.

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 3:6. Please also see the notes for Romans C6S4 and Romans C13S12 about the word kill. Webster's 1828 dictionary defines killed as: 'Deprived of life; quelled; calmed.'

Please see the note for Philippians 2:27 about 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 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 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'.

We find forms of the word poor occurring 207 times in 199 verses of the Bible, 35 times in the New Testament, and in 2Corinthians, in: our current sentence; 8:9 and 9:9. Webster's 1828 dictionary defines poor as: 'Wholly destitute of property, or not having property sufficient for a comfortable subsistence; needy. It is often synonymous with indigent, and with necessitous, denoting extreme want; it is also applied to persons who are not entirely destitute of property, but are not rich; as a poor man or woman; poor people 2. In law, so destitute of property as to be entitled to maintenance from the public. 3. Destitute of strength, beauty or dignity; barren; mean; jejune; as a poor composition; a poor essay; a poor discourse. 4. Destitute of value, worth or importance; of little use; trifling. That I have wronged no man, will be a poor plea or apology at the last day. 5. Paltry; mean; of little value; as a poor coat; a poor house. 6. Destitute of fertility; barren; exhausted; as poor land. the ground is become poor. 7. Of little worth; unimportant; as in my poor opinion. 8. Unhappy; pitiable. Vex'd sailors curse the rain forwhich poor shepherds pray'd in vain. 9. Mean; depressed; low; dejected; destitute of spirit. A soothsayer made Antonius believe that his genius,which was otherwise brave, was, in the presence of Octavianus, poor and cowardly. 10. Lean; emaciated; as a poor horse. the ox is poor. 11. Small, or of a bad quality; as a poor crop; a poor harvest. 12. Uncomfortable; restless; ill. the patient has had a poor night. 13. Destitute of saving grace. Rev.3. 14. In general, wanting good qualities, or the qualities which render a thing valuable, excellent, proper, or sufficient for its purpose; as a poor pen; a poor ship; a poor carriage; poor fruit; poor bread; poor wine, etc. 15. A word oftenderness or pity; dear. Poor, little, pretty, fluttering thing. 16. A word of slight contempt; wretched. The poor monk never saw many of the decrees and councils he had occasion to use. 17. the poor, collectively, used as a noun; those who are destitute of property; the indigent; the needy; in a legal sense, those who depend on charity or maintenance by the public. I have observed the more public provisions are made for the poor, the less they provide for themselves. Poor in spirit, in a Scriptural sense, humble; contrite; abased in one's own sight by a sense of guilt. Matt.5.'

Easton's Bible Dictionary defines poor as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17.'

Thompson Chain Topics provides references for the word poor as: 'General References to: De 15:11; Zep 3:12; Mt 26:11 Divine Care for: 1Sa 2:8; Job 36:6; Ps 10:14; 35:10; Ec 5:8; Jer 20:13; Lu 16:22. Justice to, Enjoined: Ps 82:3; Pr 21:13; 29:14; Jer 22:16. Kindness to, Enjoined: Ex 23:11; Le 25:25; De 15:7; 24:12; Ps 41:1; Pr 14:21; 19:17; 28:27; Mt 19:21; Ga 2:10. Neglect and Oppression of: 2Sa 12:4; Job 24:4; Ps 10:2; 109:16; Pr 17:5; 30:14; Isa 3:15; 32:7; Eze 18:12; Am 2:6; 5:11; Hab 3:14. Despised: Pr 14:20; 19:7; Ec 9:16; Jas 2:6. Promises to: to the Poor: Job 5:15. Divine Protection: Ps 12:5; 14:6; 68:10; 69:33; 109:31; 140:12; Isa 11:4. An Overshadowing Providence: Isa 25:4. Answer to Prayer: Isa 41:17. Heavenly Inheritance: Jas 2:5.
Poor and Needy. (divine help for): Ps 35:10; 40:17; 70:5; 72:12; 74:21; 82:4; 86:1; 109:22.
Poor in Spirit. Promises Concerning: Pr 16:19; 22:4; 29:23; Isa 57:15; Mt 18:4; Lu 18:14. Enjoined: Mic 6:8; Lu 14:10; 22:26; Ro 11:20; 12:3; Php 2:5; Jas 4:10; 1Pe 5:5. General Examples of: Jacob: Ge 32:10. King Saul: 1Sa 9:21. King David: 2Sa 7:18. King Solomon: 1Ki 3:7; Ps 131:1. John the Baptist: Mt 3:14. The Centurion: Mt 8:8. The Syrophenician Woman: Mt 15:27; Joh 1:27. Paul: 1Ti 1:15. Examples of Men Humbling themselves before Men: Ge 41:16; 1Sa 18:18; 24:14; 2Sa 9:8; Da 2:30; Lu 1:43. Of Christ: General References to: Zec 9:9; Mt 11:29; Joh 13:5; 2Co 8:9; Php 2:8. He was Free from all Worldly Pride: Of Appearance He hath no form nor comeliness: Isa 53:2. Of Worldly success He is despised and rejected of men: Isa 53:3. Of Reputation He shall be called a Nazarene: Mt 2:23. Of Riches He hath not where to lay his head: Mt 8:20. Of Rank Is not this the carpenter's son?: Mt 13:55. Of Kingship He washed the disciples' feet: Joh 13:5. Penitential: (examples of): Ahab: 1Ki 21:29. Rehoboam and the Princes: 2Ch 12:6. Manasseh: 2Ch 33:12. Josiah: 2Ch 34:27. The Prodigal Son: Lu 15:18. The Publican: Lu 18:13. At Christ's Feet: Unfortunate Sufferers: Mt 15:30. An Afflicted Father: Mr 5:22-23. A Sorrowing Mother: Mr 7:25. A Sinful Woman: Lu 7:37-38. A Healed Demoniac: Lu 8:35. A Seeker after Truth: Lu 10:39. A Bereaved Sister: Joh 11:32. A Reverent Worshipper: Re 1:17. '

Torrey's Topical Textbook provides references for the word poor as: 'Made by God: Job 34:19; Pr 22:2. Are such by God's appointment: 1Sa 2:7; Job 1:21. CONDITION OF, OFTEN RESULTS FROM: Sloth: Pr 20:13. Bad company: Pr 28:19. Drunkenness and gluttony: Pr 23:21. GOD: Regards, equally with the rich: Job 34:19. Forgets not: Ps 9:18. Hears: Ps 69:33; Isa 41:17. Maintains the right of: Ps 140:12. Delivers: Job 36:15; Ps 35:10. Protects: Ps 12:5; 109:31. Exalts: 1Sa 2:8; Ps 107:41. Provides for: Ps 68:10; 146:7. Despises not the prayer of: Ps 102:17. Is the refuge of: Ps 14:6. Shall never cease out of the land: De 15:11; Zep 3:12; Mt 26:11. MAY BE: Rich in faith: Jas 2:5. Liberal: Mr 12:42; 2Co 9:12. Wise: Pr 28:11. Upright: Pr 19:1. Christ lived as one of: Mt 8:20. Christ preached to: Lu 4:18. Christ delivers: Ps 72:12. Offerings of, acceptable to God: Mr 12:42-44; 2Co 8:2,12. SHOULD: Rejoice in God: Isa 29:19. Hope in God: Job 5:16. Commit themselves to God: Ps 10:14. When converted, rejoice in their exaltation: Jas 1:9. Provided for under the Law: Ex 23:11; Le 19:9-10. NEGLECT TOWARDS, IS: A neglect of Christ: Mt 25:42-45. Inconsistent with love to God: 1Jo 3:17. A proof of unbelief: Jas 2:15-17. Rob not: Pr 22:22. Wrong not in judgment: Ex 23:6. Take no usury from: Le 25:36. Harden not the heart against: De 15:7. Shut not the hand against: De 15:7. Rule not, with rigor: Le 25:39,43. Oppress not: De 24:14; Zec 7:10. Despise not: Pr 14:21; Jas 2:2-4. Relieve: Le 25:35; Mt 19:21. Defend: Ps 82:3-4. Do justice to: Ps 82:3; Jer 22:3,16. A CARE FOR: Is characteristic of saints: Ps 112:9; 2Co 9:9; Pr 29:7. Is a fruit of repentance: Lu 3:11. Should be urged: 2Co 8:7-8. GIVE TO. Not grudgingly: De 15:10; 2Co 9:7. Liberally: De 14:29; 15:8,11. Cheerfully: 2Co 8:12; 9:7. Without ostentation: Mt 6:1. Specially if saints: Ro 12:13; Ga 6:10. Pray for: Ps 74:19,21. ThEY WHO IN FAITH, BELIEVE: Are happy: Pr 14:21. Are blessed: De 15:10; Ps 41:1; Pr 22:9; Ac 20:35. Have the favor of God: Heb 13:16. Have promises: Pr 28:27; Lu 14:13-14. By oppressing, God is reproached: Pr 14:31. By mocking, God is reproached: Pr 17:5. ThE WICKED: Care not for: Joh 12:6. Oppress: Job 24:4-10; Eze 18:12. Vex: Eze 22:20. Regard not the cause of: Pr 29:7. Sell: Am 2:6. Crush: Am 4:1. Tread down: Am 5:11. Grind the faces of: Isa 3:15. Devour: Hab 3:14. Persecute: Ps 10:2. Defraud: Am 8:5-6. Despise the counsel of: Ps 14:6. Guilt of defrauding: Jas 5:4. PUNISHMENT FOR: Oppressing: Pr 22:16; Eze 22:29,31. Spoiling: Isa 3:13-15; Eze 18:13. Refusing to assist: Job 22:7,10. Acting unjustly towards: Job 20:19; 22:6,10. Oppression of--Illustrated: 2Sa 12:1-6. Care for--Illustrated: Lu 10:33-35. Exemplified: Gideon, Jg 6:15. Ruth, Ru 2:2. Widow of Zarephath, 1Ki 17:12. Prophet's Widow, 2Ki 4:2. Saints of old, Heb 11:37. Regard for--Exemplified: Boaz, Ru 2:14. Job, Job 29:12-16. Nebuzaradan, Jer 39:10. Zaccheus, Lu 19:8. Peter and John, Ac 3:6. Dorcas, Ac 9:36,39. Cornelius, Ac 10:2. Church at Antioch, Ac 11:29-30. Paul, Ro 15:25. Churches of Macedonia and Achaia, Ro 15:26; 2Co 8:1-5.'

Nave's Topical Bible provides references for the word poor as: 'Atonement money of, uniform with that of the rich people: Ex 30:15. Inexpensive offerings of people who have very little money: Le 5:7; 12:8; 14:21-22. UNCLASSIFIED SCRIPTURES RELATING TO: Ex 23:3,6; Le 19:15; 1Sa 2:7; Ne 8:10,12; Job 29:11-13,15-16; 30:25; 31:15-22; 34:19; Ps 37:16; 82:3-4; 109:16; Pr 10:15; 13:7-8,23; 14:20-21,31; 18:23; 19:1,4,7,17,22; 20:13; 21:13; 22:2,9; 23:21; 28:6,8,11,19; 29:14; Ec 4:6,13; 6:8; 9:15-16; Jer 22:16; Eze 16:49; Mt 25:42,45; 26:11; Mr 12:43-44; 14:7; Lu 6:30-35; 16:20-21; Joh 12:6; Jas 1:9-10. DUTY TO: Ex 22:25-27; 23:11; Le 19:9-10; 23:22; 25:25-28,35-37,39-43; De 14:28-29; 15:2-14; 24:12-21; 26:12-13; Ne 8:10; Ps 37:21,26; 41:1-3; 112:4-5,9; Pr 28:27; 29:7; 31:9,20; Isa 1:17; 16:3-4; 58:7,10; Eze 18:7,16-17; Da 4:27; Zec 7:10; Mt 5:42; 19:21; 25:35-36; Mr 14:7; Lu 3:11; 6:30; 11:41; 12:33; 14:12-14; 18:22; 19:8; Ac 20:35; Ro 12:8,13,20; 1Co 13:3; 16:1-2; 2Co 6:10; 9:5-7; 8:9; Ga 2:10; 6:10; Eph 4:28; 1Ti 5:9-10,16; Heb 13:3; Jas 1:27; 2:2-9,15-16; 5:4; 1Jo 3:17-19. FIGURATIVE: Poor in spirit: Mt 5:3; Lu 6:20; Isa 66:2. God's CARE OF: 1Sa 2:7; Job 5:15-16; 31:15; 34:18-19,28; 36:6,15; Ps 9:18; 10:14; 12:5; 14:6; 34:6; 35:10; 68:10; 69:33; 72:2,4,12-14; 74:21; 102:17; 107:9,36,41; 109:31; 113:7-8; 132:15; 140:12; 146:5,7; Pr 22:2,22-23; 29:13; Ec 5:8; Isa 11:4; 14:30,32; 25:4; 29:19; 41:17; Jer 20:13; Zep 3:12; Zec 11:7; Mt 11:5; Lu 4:18; 7:22; 16:22; Jas 2:5. KINDNESS TO: INSTANCES OF: to Ruth: Ru 2:23: By Boaz: Ru 2:14-16: to the Widow of Zarephath: 1Ki 17:12-24: Prophet's widow: 2Ki 4:1-7: Jews: Es 9:22: By Job: Job 29:11-16; 31:16-21,38-40: the Temanites: Isa 21:14: Nebuzaradan: Jer 39:10: the Good Samaritan: Lu 10:33-35: Zacchaeus: Lu 19:8: Congregations: Ac 6:1; 11:29; Ro 15:25-26; 2Co 8:1-4: Dorcas: Ac 9:36: Cornelius: Ac 10:2,4: the congregation at Antioch (in Syria): Ac 11:29-30: Paul: Ro 15:25: Congregations of Macedonia and Achaia: Ro 15:26; 2Co 8:1-5. OPPRESSIONS OF: Ne 5:1-13; Job 20:19-21; 22:6-7,9-11; 24:4,7-10; Ps 10:2,8-10; 37:14; Pr 14:20; 17:5; 19:7; 22:7,16; 28:3,15; 30:14; Ec 5:8; Isa 3:14-15; 10:1-2; 32:6-7; Eze 18:12; 22:29; Am 2:6-8; 4:1-2; 5:11-12; 8:4,6; Hab 3:14; Jas 2:6. INSTANCES OF: the widow's son: 2Ki 4:1-7.'

We find forms of the word rich occurring 253 times in 236 verses of the Bible, 77 times in 72 verses of the New Testament, and in 2Corinthians, in: our current sentence; 8:2; 8:9 and 9:11. Webster's 1828 dictionary defines rich as: 'Wealthy; opulent; possessing a large portion of land, goods or money, or a larger portion than is common to other men or to men of like rank. A farmer may be rich with property which would not make a nobleman rich. An annual income of 500 sterling pounds would make a rich vicar, but not a rich bishop. Men more willingly acknowledge others to be richer, than to be wiser than themselves. Abram was very rich in cattle, in silver and in gold. Genesis 13. 2. Splendid; costly; valuable; precious; sumptuous; as a rich dress; a rich border; a rich silk; rich furniture; a rich present. 3. Abundant in materials; yielding great quantities of anything valuable; as a rich mine; rich ore. 4. Abounding in valuable ingredients or qualities; as a rich odor or flavor; rich spices. So we say, a rich description; a discourse rich in ideas. 5. Full of valuable achievements or works. Each minute shall be rich in some great action. 6. Fertile; fruitful; capable of producing large crops or quantities; as a rich soil; rich land; rich mold. 7. Abundant; large; as a rich crop. 8. Abundant; affording abundance; plentiful. The gorgeous East with richest hand pours on her sons barbaric pearl and gold. 9. Full of beautiful scenery; as a rich landscape; a rich prospect. 10. Abounding with elegant colors; as a rich picture. 11. Plentifully stocked; as pastures rich in flocks. 12. Strong; vivid; perfect; as a rich color. 13. Having something precious; as a grove of rich trees. 14. Abounding with nutritious qualities; as a rich diet. 15. Highly seasoned; as rich paste; a rich dish of food. 16. Abounding with a variety of delicious food; as a rich table or entertainment. 17. Containing abundance beyond wants; as a rich treasury. 18. In music, full of sweet or harmonious sounds. 19. In Scripture, abounding; highly endowed with spiritual gifts; as rich in faith. James 2. 20. Placing confidence in outward prosperity. Matt. 19. 21. Self-righteous; abounding, in one's own opinion, with spiritual graces. Rev. 3. Rich in mercy, spoken of God, full of mercy, and ready to bestow good things on sinful men. Eph 2. Rom. 10. The rich, used as a noun, denotes a rich man or person, or more frequently in the plural, rich men or persons. The rich hath many friends. Prov. 14.
RICH, v.t. to enrich. Not used. See Enrich.'

Please see the note for 1Corinthians C1S2 about the word enriched. That note explains how God does this and explains the differences between spiritual riches and earthly riches. Please also see the notes for Romans C11S35. That note has links to every verse in the New Testament which uses the word riches (plural) and a note for each verse. Please also see the note for Colossians C1S6 about the word riches. That note has links from other commentators which are different from those below.

Thompson Chain Topics provides references for the word rich (singular) as: 'Rich Apparel: (the Wearing of): Es 6:8; 8:15; Ps 45:13; Isa 3:22; Eze 27:24; Da 5:7; Lu 16:19; Ac 12:21.'

We find forms of the word possess occurring 274 times in 246 verses of the Bible, 29 times in the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines possessing as: 'Having or holding by absolute right or title; occupying; enjoying.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 1:12; 8:20; Mt 17:27; 18:6; Ro 14:13; 1Co 8:9-13; 9:12,22; 10:23-24,32-33 exp: Php 2:4; 1Th 5:22.
(Verse 4) in all. 2Co 2:17; 7:11; Ac 2:22; Ro 14:18; 16:10; 1Co 9:11; 1Th 2:3-11; 1Ti 2:15. approving. Gr. commending. 2Co 4:2; Ro 5:8. as. 2Co 3:6; 11:23; Isa 61:6; Joe 1:9; 2:17; 1Co 3:5; 4:1; 1Th 3:2; 1Ti 4:6. in much. 2Co 12:12; Lu 21:19; Ro 5:3-4; Col 1:11; 1Th 5:14; 1Ti 6:11; 2Ti 3:10; Heb 12:1; Jas 5:7-10; Re 1:9; 3:10. afflictions. 2Co 4:17; Ac 20:23-24; Col 1:24; 1Th 3:3; 2Ti 1:8; 3:11-12; 4:5. necessities. 2Co 11:9,27; 12:10; Ac 20:34; 1Co 4:11-12; Php 4:11-12. distresses. 2Co 4:8; Ro 8:35-36; 1Th 3:7. General references. exp: 1Co 2:3.(Verse 5) stripes. 2Co 11:23-25; De 25:3; Isa 53:5; Ac 16:23. imprisonments. 1Ki 22:27; 2Ch 16:10; Jer 33:1; 37:15-16; 38:6; Mt 14:3,10; Ac 5:18; 12:4-5; 16:24; 22:24; 23:35; 24:27; 26:10,29; 28:16-17,30; Eph 3:1; Php 1:13; 2Ti 1:8; 2:9; Heb 11:36; 13:23; Re 2:10. in tumults. or, in tossings to and fro. 2Co 1:8-10; Ac 14:19; 17:5; 18:12-17; 19:23-34; 21:27-35; 22:23; 23:10. labours. 2Co 11:23; 1Co 15:10; 1Th 2:9; 1Ti 4:10. watchings. 2Co 11:27; Eze 3:17; Mr 13:34-37; Ac 20:31; 2Ti 4:5; Heb 13:17. fastings. Mt 9:15; Ac 13:3; 14:23; 1Co 7:5 exp: 2Co 11:27.(Verse 6) pureness. 2Co 7:2; 1Th 2:10; 1Ti 4:12; 5:2; Tit 2:7. knowledge. 2Co 4:6; 11:6; 1Co 2:1-2,16; Eph 3:4; Col 1:9-10,27; 2:3. long suffering. 1Co 13:4; Ga 5:22; Eph 4:2,32; Col 1:11; 3:12; 2Ti 3:10; 4:2. by the. 2Co 3:3; 11:4; Ro 15:19; 1Co 2:4; Ga 3:2,5; 1Th 1:5-6; 1Pe 1:12. love. 2Co 2:4; 11:11; 12:15; Jg 16:15; Eze 33:31; Ro 12:9; 1Pe 1:22; 1Jo 3:18.(Verse 7) the word. 2Co 1:18-20; 4:2; 7:14; Ps 119:43; Eph 1:13; 4:21; Col 1:5; 2Ti 2:15; Jas 1:18. The power. 2Co 10:4-5; 13:4; Mr 16:20; Ac 11:21; 1Co 1:24; 2:4-5; Eph 1:19-20; 3:20; Heb 2:4. The armour. Isa 11:5; 59:17; Ro 13:12-13; Eph 6:11,13-20; 1Th 5:8; 2Ti 4:7. on the right. Ex 14:22; Pr 3:16 exp: Zec 12:6.(Verse 8) honour. Ac 4:21; 5:13,40-41; 14:11-20; 16:20-22,39; 28:4-10; 1Co 4:10-13. evil. Mt 5:11-12; 10:25; Ac 6:3; 10:22; 22:12; 24:5; 28:22; Ro 3:8; 1Ti 3:7; 4:10; Heb 13:13; 1Pe 4:14; 3Jo 1:12; Re 3:9. as. Mt 27:63; Joh 7:12,17. true. Mt 22:16; Mr 12:14; Joh 7:18.(Verse 9) unknown. Ac 17:18; 21:37-38; 25:14-15,19,26; 1Co 4:9. well. 2Co 4:2; 5:11; 11:6; Ac 19:26; Ro 15:19; Ga 1:22-24. behold. 2Co 1:8-10; 4:10-11; Ro 8:36; 1Co 4:9; 15:31. as chastened. Ps 118:17-18; 1Co 11:32. General references. exp: 1Co 15:30.(Verse 10) sorrowful. 2Co 2:4; 7:3-10; Mt 5:4,12; Lu 6:21; Joh 16:22; Ac 5:41; 16:25; Ro 5:2-3; 9:2; 12:15; 15:13; Php 4:4; 1Th 3:7-10; 5:16; Heb 10:34; Jas 1:2-4; 1Pe 1:6-8; 4:13. poor. 2Co 6:4. making. 2Co 4:7; 8:9; Ro 11:12; Eph 3:8,16; Col 3:16; 1Ti 6:18; Jas 2:5; Re 2:9. and. 2Co 4:15; Ps 84:11; Pr 16:16; Mt 6:19-20; Lu 16:11-12; 1Co 3:21-23; 1Ti 4:8; Re 21:7 exp: Pr 3:16. General references. exp: Pr 8:10.'

Start of Chapter, Chapter Summary

C6-S4 (Verse 11) Paul is encouraging them to do this for their own good.

O ye Corinthians,
our mouth is open unto you,
our heart is enlarged..

The phrase O ye Corinthians lets us know that Paul really wants their personal (ye) attention (O...Corinthians). The phrase our mouth is open unto you lets us know that he is not hiding anything but ready to reveal all of the truth. The phrase our heart is enlarged means that Paul and Timothy have greatly increased their feelings for these people, especially about the consequences that these people are heading towards if they don't change their attitudes and actions (truly Biblically repent).

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

We find forms of the word mouth occurring 442 times in 415 verses of the Bible, 76 times in 71 verses of the New Testament, and in 2Corinthians, in: our current sentence and 13:1. Webster's 1828 dictionary defines mouth as: 'the aperture in the head of an animal, between the lips, by which he utters his voice and receives food. In a more general sense, the mouth consists of the lips, the gums, the insides of the cheeks, the palate, the salival glands, the uvula and onsils. 2. the opening of a vessel by which it is filled or emptied; as the mouth of a jar or pitcher. 3. the part or channel of a river by which its waters are discharged into the ocean or into a lake. the Mississippi and the Nile discharge their waters by several mouths. 4. the opening of a piece of ordnance at the end, by which the charge issues. 5. the aperture of a vessel in animal bodies, by which fluids or other matter is received or discharged; as the mouth of the lacteals. 6. the opening or entrance of a cave, pit, well or den. Dan.8. 7. the instrument of speaking; as, the story is in every body's mouth. 8. A principal speaker; one that utters the common opinion. Every coffee house has some statesman belonging to it, who is the mouth of the street where he lives. 9. Cry; voice. The fearful dogs divide, All spend their mouth aloft, but none abide. 10. In Scripture, words uttered. Job.19. Is.49. Ps.73. 11. Desires; necessities. Ps.103. 12. Freedom and boldness of speech; force of argument. Luke 21. 13. Boasting; vaunting. Judges 9. 14. Testimony. Deut.17. 15. Reproaches; calumnies. Job.5. Tomake a mouth, to distort the mouth; to make mouths, to make a wry face; hence, to deride or treat with scorn. 1. to pout; to treat disdainfully. Down in the mouth, dejected; mortified. Tohave God's law in the mouth, to converse much on it and delight in it. Ex.13. Todraw near to God with the mouth, to make an external appearance of devotion and worship, while there is no regard to him in the heart. Is.29. A froward mouth, contradictions and disobedience. Prov.9. A smooth mouth, soft and flattering language. Prov.5. Tostop the mouth, to silence or to be silent; to put to shame; to confound. Rom.3.lay the hand on the mouth, to be struck silent with shame. Mic.7. Toset the mouth against the Heavens, to speak arrogantly and blasphemously. Ps.73.
MOUTH, v.t. to utter with a voice affectedly big or swelling; as, to mouth words or language. Twitch'd by the sleeve, he mouths it more and more. 1. to take into the mouth; to seize with the mouth. 2. to chew; to grind, as food; to eat; to devour. 3. to form by the mouth, as a bear her cub. Not used. 4. to reproach; to insult.
MOUTH, v.i. to speak with a full, round, or loud, affected voice; to vociferate; to rant; as a mouthing actor. I'll bellow out for Romeans for my country, And mouth at Caesar, till I shake the senate.'

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Thompson Chain Topics provides links for the phrase Mouth of the Righteous as: 'Ps 37:30; Pr 10:11; 31:26; Mal 2:6; Ro 15:6; 1Pe 2:22; Re 14:5'.

We find forms of the word enlarge occurring in: Genesis 9:27; Exodus 34:24; Deuteronomy 12:20; Deuteronomy 19:8; Deuteronomy 33:20; 1Samuel 2:1; 2Samuel 22:37; 1Chronicles 4:10; Esther 4:14; Job 12:23; Psalms 4:1; Psalms 18:36; Psalms 25:17; Psalms 119:32; Isaiah 5:14; Isaiah 54:2; Isaiah 57:8; Isaiah 60:5; Ezekiel 41:7; Amos 1:13; Micah 1:16; Habakkuk 2:5; Matthew 23:5; our current sentence; 6:13 and 10:15. Webster's 1828 dictionary defines enlarged as: 'Increased in bulk; extended in dimension; expanded; dilated; augmented; released from confinement or straits.'

Thompson Chain Topics provides references for the word Enlargement as: 'Spiritual: the Larger Life: 2Sa 22:37; 1Ki 4:29; 1Ch 4:10; Ps 18:36; 118:5; Isa 54:2; Joh 10:10; 2Co 6:11; Eph 3:17-18,19. National: National, of Israel: Ex 34:24; De 12:20; 19:8.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ga 3:1; Php 4:15. our mouth. 2Co 7:3-4; 1Sa 2:1; Job 32:20; 33:2-3; Ps 51:15. our heart. 2Co 2:4; 12:15; Ps 119:32; Hab 2:5; Eph 6:8; Php 1:8; Re 22:12.'

Start of Chapter, Chapter Summary

C6-S5 (Verse 12) Paul tells them that they are not causing him problems but are causing themselves problems.

Ye are not straitened in us,
but ye are straitened in your own bowels..

We find forms of the word straiten occurring in: Job 12:23; Job 18:7; Job 37:10; Proverbs 4:12; Jeremiah 19:9; Ezekiel 42:6; Micah 2:7; Luke 12:50 and our current sentence. The King James Bible Companion defines straitened as: 'Impeded or restricted; narrowed. Job 18:7; Eze 42:6 Distressed. Lu 12:50'.

When we look at the definition of the word straitened, it should be obvious that the title of this sentence tells us what Paul is actually saying. These people were not going to restrict Paul or Timothy and they were not going to force them to accept the doctrinal error which members of this church had accepted. They would only restrict themselves from the blessings of God. What's more, neither Pau7l nor Timothy were restricting their service to God or their access to the blessings of God but their own fleshly lusts (in your own bowels) restricted their service of God and their receiving blessings from God.

Please see the note for Philippians 1:8 about the word bowels. The functional definition for the word bowels is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are not. Ec 6:9 (margin) Job 36:16; Pr 4:12; Mic 2:7. in your. Php 1:8; 1Jo 3:17.'

Start of Chapter, Chapter Summary

C6-S6 (Verse 13) Grow up, spiritually, so that you can be blessed by God.

The included section of this sentence is separated below.

Now for a recompence in the same,
(See Below),
be ye also enlarged..

Below is the part of the sentence from the parenthesis.

(I speak as unto my children).

C6-S6 through C6-S11 are all linked together with C6-S12 providing the personal application of these sentences and C6-S13 providing the conclusion.

Moving on, we see that recompence means 'to pay back'. God had paid an unimaginable cost for our salvation and then Paul and Timothy went through so much in the flesh in order to deliver God's Word and to prove God's provision under any circumstance. In addition, our sentence starts with the word Now, which means 'after I explained the prior things to you'. That is: Paul explained his and Timothy's spiritual maturity in 6:3-10, which they obviously didn't have because they could not do the same things under the same circumstances. Then Paul explained that the only thing holding them back was their own fleshly lusts (straitened in your own bowels). Now he is telling them that they owe God and they owe Paul and Timothy and that they need 'to pay back' that debt by growing up (be ye also enlarged.

Please see the note for 6:11 about the word enlarged. The functional definition is: 'Increased in bulk; extended in dimension; expanded; dilated; augmented; released from confinement or straits'. Thus, the phrase be ye also enlarged 'each and every one of you personally (ye) are to get bigger (grow up)'.

With this in mind, we can look at the included section which says I speak as unto my children. Without this people could easily find fault with Paul saying what he does. However, any honest person who has ever raised children knows that there are times that a parent must tell a child to 'grow up'. Further, any parent knows that such a thing is said in love and for the good of the child.

Please see the note for 3:7-8 about forms of the word child and related phrases which are used within the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I speak. 1Co 4:14-15; Ga 4:19; 1Th 2:11; Heb 12:5-6; 1Jo 2:1,12-14; 3:7,18; 3Jo 1:4. be. 2Ki 13:14-19; Ps 81:10; Mt 9:28-29; 17:19-21; Mr 6:4-6; 11:24; Jas 1:6-7; 1Jo 5:14-15.'

Start of Chapter, Chapter Summary

C6-S7 (Verse 14) Avoid what will keep you from growing spiritually.

Equivalent Section: Avoid the wront type of yoke.

Be ye not unequally yoked together with unbelievers:.

Equivalent Section: Why.

for what fellowship hath righteousness with unrighteousness?.

C6-S6 through C6-S11 are all linked together with C6-S12 providing the personal application of these sentences and C6-S13 providing the conclusion. Our Second Equivalent Section is the first example of being unequally yoked.

Our prior sentence started with Paul telling his children 'to pay back' what God and Paul and Timothy had done for them by 'growing up'. Paul is speaking to this church like a parent telling their child to 'grow up and face reality'. We also saw that the main thing which was hindering spiritual growth was their fleshly lusts. When our current sentence tells us Be ye not unequally yoked together with unbelievers it is giving us a personal (ye) command. The main thing which causes saved people to Be (personally) unequally yoked together with unbelievers is when their fleshly lusts make them want such a permanent relationship (yoked). With this sentence we see the first of several ways that Paul tries to warn the believer that their fleshly lusts will lead them into wrong relationships while their spiritual guidance will lead them into what God wants.

Our Second Equivalent Section concentrates on spiritual fellowship because righteousness and unrighteousness are spiritual measurements. The equivalence of our sentence is telling us that the only way to prevent being (personally) unequally yoked together with unbelievers is to not follow our fleshly lusts and to follow our spiritual guidance to seek with someone who will help us to be righteous. As saved people, we are supposed to have righteousness, which means that we can not have fellowship...with unrighteousness if we wish to remain righteous.

The word fellowship is commonly defined as: 'two fellows in a ship'. But that follows the method of Satan by leaving out part of the definition and the missing part is what our section is emplacing. Remember that Satan tempted Jesus by quoting scripture. There was nothing wrong with what he quoted but the problem was with what he deliberately left out. The word fellowship would be better defined as: 'two fellows in a ship, each doing their own part and both working together to reach a common goal'. Righteousness is the opposite goal from unrighteousness. Thus, we see that if these two are in fellowship they will not be 'working together to reach a common goal'. This particular part of true Biblical fellowship is what is missing from most dictionary definitions and is why it is dangerous to build a doctrine on such dictionaries, even the Webster's 1828 or the 'Greek Dictionary'

Please see the note for Colossians 4:1 for links to every place in the New Testament where we find the word equal. The functional definition is: 'Having the same magnitude or dimensions; being of the same bulk or extent'.

Please see the note for Galatians C5-S1 about the word yoke. That note has the full definition from a couple of different dictionaries along with links to every place in the New Testament where We find this word and links from other commentators. The functional definition is: 'a bond of connection'.

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.

Please see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship. The note for Ephesians has the full definition from Webster's 1828 along with links to every place in the Bible where we fund this word. The note for Philippians 1:3-7 explains the consequence of our requirement to have fellowship in the gospel. he note for Philippians 2:1 explains the blessings of maintaining our fellowship of the Spirit. The functional definition is: 'two fellows in a ship, each doing their own part and both working together to reach a common goal'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unequally. Ex 34:16; Le 19:19; De 7:2-3; 22:9-11; Ezr 9:1-2,11-12; 10:19; Ne 13:1-3,23-26; Ps 106:35; Pr 22:24; Mal 2:11,15; 1Co 5:9; 7:39; 15:33; Jas 4:4. For. 1Sa 5:2-3; 1Ki 18:21; 2Ch 19:2; Ps 16:3; 26:4-5,9-10; 44:20-21; 101:3-5; 119:63; 139:21-22; Pr 29:27; Joh 7:7; 15:18-19; Ac 4:23; 1Co 10:21; Eph 5:6-11; 1Jo 3:12-14. General references. exp: Ex 20:23; 34:16; De 7:3; Pr 22:24; Am 3:3.'

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C6-S8 (Verse 14) and what communion hath light with darkness?

This sentence is our second example of being unequally yoked. Please notice that our sentence starts with the word And, which connects it to the prior sentence with both having the same subject. C6-S6 through C6-S11 are all linked together with C6-S12 providing the personal application of these sentences and C6-S13 providing the conclusion. Please also see this note in the Lord Jesus Christ Study for how these sentences work together. Our group of sentences started with Be ye not unequally yoked together with unbelievers and our current sentence is adding another reason to the prior reason. In addition, this reason, like all reasons in this series, involves a more formalized relationship between people and includes a larger group of people that we interact with. (See below for the difference between the definitions of words involved in this series.) thus, we see that this involves more than our personal life and involves our testimony and interaction with all people and for all of our life.

The dictionaries equate fellowship and communion. However, anyone who knows English understands that fellowship involves an informal personal relationship while communion is the formal relationship which is less personal. This distinction also fits with the things being compared. Righteousness and unrighteousness are part of our personal character. However, within the Bible, light is a description of the kingdom of God while darkness is a description of the kingdom of Satan. Thus, we see that the word communion is used to compare the relationship between people who have formal relationship with two different spiritual kingdoms which are at war.

Please see the note for 1Corinthians 10:16 about the word communion. As explained there, The functional definition for this word is: 'A formalized ongoing personal relationship'.

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 4:6.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and what. Pr 8:18-19; Ro 13:12-14; Eph 4:17-20; 5:8-14; Php 2:15; 1Th 5:4-8; 1Pe 2:9-10; 4:2-4; 1Jo 1:5-7. General references. exp: Ex 20:23; 34:16; De 7:3; Pr 22:24; Am 3:3.'

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C6-S9 (Verse 15) And what concord hath Christ with Belial?

This sentence is our third example of being unequally yoked. Please notice that our sentence starts with the word And, which connects it to the prior sentence with both having the same subject. C6-S6 through C6-S11 are all linked together with C6-S12 providing the personal application of these sentences and C6-S13 providing the conclusion. Please also see this note in the Lord Jesus Christ Study for how these sentences work together. Our group of sentences started with Be ye not unequally yoked together with unbelievers and our current sentence is adding another reason to the prior reason. In addition, this reason, like all reasons in this series, involves a more formalized relationship between people and includes a larger group of people that we interact with. (See below for the difference between the definitions of words involved in this series.) thus, we see that this involves more than our personal life and involves our testimony and interaction with all people and for all of our life.

This is the only place in the Bible where we find the word concord. Webster's 1828 dictionary defines concord as: 'Agreement between persons; union in opinions, sentiments, views or interests; peace; harmony. What concord hath Christ with Belial? 2 Corinthi and 6. 2. Agreement between things; suitableness; harmony. If, natures concord broke, among the constellations war were sprung. 3. In music, consent of sounds; harmony; the relation between tow or more sounds which are agreeable to the ear. See Chord. The man who hath not music in himself, nor is not moved with concord of sweet sounds, is fit for treasons. 4. A compact; an agreement by stipulation; treaty. 5. In law, an agreement between the parties in a fine, made by leave of the court. this is an acknowledgment from the deforciants that the land in question is the right of the complainant. 6. In grammar, agreement of words in construction; as adjectives with nouns in gender, number and case; or verbs with nouns or pronouns in number and person. Or concord may signify the system of rules for construction called syntax. Form of concord, in ecclesiastical history, is a book among the Luther and containing a system of doctrines to be subscribed as a condition of communion, composed at Torgaw in 1576'.

Paul started with fellowship which can be pictured by two employees working together in a friendly way for an employer. Then he used the word communion, which is used to describe the Lord's Supper and is a formalized agreement which can also be pictured as these two deciding to get married. Now Paul uses the word concord which gives us the picture of the two working together in harmony, which is the way that a marriage is really supposed to work. However, Christ and the nastiest spiritual image of Satan (Belial) will never work together in harmony. Thus, we see Paul working through picture words to take us from imagining two separate beings to imagining two yoked together. If two beings that are yoked don't move in harmony then the yoke will rub then raw and can cause crippling injury. Paul is trying to make us see what we are heading for if saved people, who are truly trying to serve Christ, are yoked together with unbelievers.

We also need to realize that in these sentences Paul is not just picturing our relationship in this world but is emphasizing our spiritual relationship. The words righteousness, unrighteousness, light, darkness, Christ, Belial, believeth, infidel, temple of God, and idols are all spiritually significant words and they each deal with the spiritual influence within this physical world. Thus, Paul is trying to get us to see the true spiritual significance of our relationships and to realize that the spiritual relationship is more important than the physical because the spiritual controls the physical. Our flesh, the world and devils all try to get us to ignore the spiritual and concentrate on satisfying physical lusts in order to lead us into foolish decisions and the disastrous consequences of such. Please also see the note for this sentence in the Lord Jesus Christ Study for more on how these sentences relate to our spiritual relationship with God.

We find forms of the word Belial occurring in: Deuteronomy 13:13; Judges 19:22; Judges 20:13; 1Samuel 1:16; 1Samuel 2:12; 1Samuel 10:27; 1Samuel 25:17; 1Samuel 25:25; 1Samuel 30:22; 2Samuel 16:7; 2Samuel 20:1; 2Samuel 23:6; 1Kings 21:10; 1Kings 21:13; 2Chronicles 13:7 and our current sentence. Webster's 1828 dictionary defines Belial as: 'As a noun, unprofitableness; wickedness. As an adjective, worthless; wicked. In a collective sense, wicked men'. Easton's Bible Dictionary defines Belial as: 'worthlessness, frequently used in the Old Testament as a proper name. It is first used in De 13:13. In the New Testament it is found only in 2Co 6:15, where it is used as a name of Satan, the personification of all that is evil. It is translated "wicked" in De 15:9; Ps 41:8(R.V. marg.); Ps 101:3; Pr 6:12, etc. the expression "son" or "man of Belial" means simply a worthless, lawless person (Jg 19:22; 20:13; 1Sa 1:16; 2:12)'. Fausset's Bible Dictionary defines Belial as: '("worthlessness": or "recklessness, lawlessness".) Not strictly a proper name, but used so by personification. Beli means "without" and ya'al means "usefulness," i.e. "good for nothing". "A man of Belial" is a worthless, lawless fellow (De 13:13; Jg 19:22; 1Sa 2:12). Latterly "Rake" ("vain fellows" (2Sa 6:20, harekim), and "Fool" were used instead: Mt 5:22. Nabal ("fool") is called "man of Belial" (1Sa 25:25.) In the New Testament, "Beliar" is the form in some oldest manuscripts (2Co 6:15.) As Satan is opposed to God, Antichrist to Christ, so Belial standing here in contrast to Christ must denote all anti-Christian pollutions personified.'.

Thompson Chain Topics provides references for the word Belial as: 'De 13:13; 1Sa 2:12; 10:27; 25:17; 30:22; 1Ki 21:10; 2Ch 13:7'.

What we see here is that our true relationship with God which is Biblically identified with Christ makes us more and more useful to God and man. However, the ongoing corruption of sin makes less and less useful to God or man until we are totally useless such as a 'falling down drunk who is dying from alcohol poisoning'. Such a person is identified by the world as a 'son of Belial'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what concord. 1Sa 5:2-4; 1Ki 18:21; 1Co 10:20-21. General references. exp: Ex 20:23; 34:16; De 7:3; Pr 22:24; Am 3:3.'

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C6-S10 (Verse 15) or what part hath he that believeth with an infidel?

This sentence is our fourth example of being unequally yoked. Please notice that our sentence starts with the word And, which connects it to the prior sentence with both having the same subject. C6-S6 through C6-S11 are all linked together with C6-S12 providing the personal application of these sentences and C6-S13 providing the conclusion. Please also see this note in the Lord Jesus Christ Study for how these sentences work together. Our group of sentences started with Be ye not unequally yoked together with unbelievers and our current sentence is adding another reason to the prior reason. In addition, this reason, like all reasons in this series, involves a more formalized relationship between people and includes a larger group of people that we interact with. (See below for the difference between the definitions of words involved in this series.) thus, we see that this involves more than our personal life and involves our testimony and interaction with all people and for all of our life.

We find forms of the word infidel only in our current sentence and 1Timothy 5:8. Webster's 1828 dictionary defines infidel as: 'Unbelieving; disbelieving the inspiration of the Scriptures, or the divine institution of Christianity. One who disbelieves the inspiration of the Scriptures, and the divine origin of Christianity'. The Morrish Bible Dictionary defines infidel as: 'The Greek word is pisto, 'not believing,' and hence an 'unbeliever.' 2Co 6:15; 1Ti 5:8. the word is translated 'unbeliever' in Lu 12:46; 1Co 6:6; 14:23; 2Co 6:14; and 'unbelieving' in 1Co 7:14-15; Tit 1:15; Re 21:8. thus, the scriptural use of the term does not imply the denial of the truth of Christianity, as it is now commonly understood.'

Thompson Chain Topics provides references for the word infidelity as: 'General Examples of: Ge 19:14; 2Ki 7:2; Ps 78:19; Isa 53:1; Mt 13:58; 21:32; Lu 22:67; Joh 3:11; 4:48; 6:64; 10:25; 12:37 See Unbelievers: See Scoffers: Warnings Concerning: De 32:20; Ho 8:12; Mr 16:14; Joh 3:18,36; 8:24; 16:8-9; Ro 11:20; 2Th 2:12; Heb 3:12; 4:11; Jude 1:5. Unbelievers, General References to: Lu 12:46; Joh 4:48; 5:38; 8:45; 10:26; Ac 14:2; 2Th 3:2; Re 21:8. DOUBT: Rebuked by Christ: Mt 6:30. Peter sinking in the Sea: Mt 14:31; 16:8. The Disciples Powerless to Heal: Mt 17:17. The Disciples in the Storm: Mr 4:40. The Two on the Way to Emmaus: Lu 24:25; Joh 20:27. See Distrust. Momentary Doubts cloud the Skies of Believers: Abraham, as to the Inheritance of Canaan: Ge 15:8. Gideon, as to Victory over Midian: Jg 6:17. John the Baptist, as to the Messiahship of Jesus: Mt 11:3; 28:17. Martha, as to the Resurrection of Lazarus: Joh 11:39. Thomas, as to the Resurrection of Christ: Joh 20:25. Early Christians, as to the Deliverance of Peter: Ac 12:14-15. See Sign-Seekers: ATHEISM, general references to: Ps 10:4; 14:1; 36:1; Pr 30:9; Jer 5:12; 1Jo 2:22. See Scoffers: See Despisers: See Godlessness: MATERIALISM, instances of: Mt 22:23; Ac 17:18,32; 23:8; 1Co 15:12.'

Nave's Topical Bible provides references for the word infidelity as: 'General scriptures concerning: Ge 3:1,4; Ex 5:2; 14:11-12; 16:3,7; 17:7; Nu 14:27-34; 15:30-31; 16:41; 21:5; De 29:19-21; 32:15; 1Ki 20:28; 22:24; 2Ki 2:23-24; 2Ch 30:6,10; 32:15-19; 36:16; Job 15:25-26; 21:14-15; 22:13-14,17; 34:7,9,17-19,33; 35:3; 36:23; Ps 1:1; 3:2; 4:6; 10:11,13; 12:3-4; 14:1,6; 42:3; 50:21; 53:1; 59:7; 64:5; 73:11; 78:19-22; 94:7-9; 106:24-25; 107:11-12; Pr 1:22; 3:34; 9:12; 14:6; 19:29; 24:9; Isa 3:8; 5:18-19,24-25; 10:15; 28:9-10,14-15,17-22; 29:15-16,20; 45:9-10; 47:10-11; 57:4-11; Jer 2:31; 5:12,14; 17:15; 43:2; 48:26,42; 50:24,29; La 1:7; Eze 8:12; 9:9-10; 11:3; 12:22; 18:2,29; 20:49; 33:17,20,30; 36:2; Da 3:15; 7:25; 8:10,25; 11:36-37; Ho 7:5,13,15; Am 5:18; 7:16-17; Mic 7:10; Zep 1:12; Mal 1:7; 3:13-14; Mt 12:24; 22:23; 25:24-27; 27:39-44; Mr 3:22; Lu 4:23; 11:15; 16:14; 19:14,27; Ac 2:13; 13:45; 17:18,32; 23:8; Ro 3:5; 9:20-21; Heb 10:29; 2Pe 2:1; 3:3-5; Jude 1:4,15,18-19.'

Believers are supposed to be faithful. As seen above, an infidel does not deny the Bible, he just refuses to be faithful. This is the kind of person who will promise to be faithful and help you and then sell you our to your enemies for a pittance. In Revelation 3:15-16 Jesus Christ called this type of person lukewarm and said thou art neither cold nor hot: I would thou wert cold or hot. An honest enemy is preferable to someone who claims to be on your side while they sell you out. This type of person is worse that the useless 'son of Belial' that we saw in the prior sentence.

Notice that our sentence asks What part. When people work together they divide the work and rely upon each other to do their own part. If someone doesn't do their own part then the whole is not accomplished and, usually, their failure wastes the efforts of other people. Thus, an infidel is not just useless but is actually destructive.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'or. Ezr 4:3; Mr 16:16; Ac 8:20; 1Jo 5:11-13. an. 1Ti 5:8. General references. exp: Ex 20:23; 34:16; De 7:3; Pr 22:24; Am 3:3.'

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C6-S11 (Verse 16) And what agreement hath the temple of God with idols?

This sentence is our fifth example of being unequally yoked. Please notice that our sentence starts with the word And, which connects it to the prior sentence with both having the same subject. C6-S6 through C6-S11 are all linked together with C6-S12 providing the personal application of these sentences and C6-S13 providing the conclusion. Please also see this note in the Lord Jesus Christ Study for how these sentences work together. Our group of sentences started with Be ye not unequally yoked together with unbelievers and our current sentence is adding another reason to the prior reason. In addition, this reason, like all reasons in this series, involves a more formalized relationship between people and includes a larger group of people that we interact with. (See below for the difference between the definitions of words involved in this series.) thus, we see that this involves more than our personal life and involves our testimony and interaction with all people and for all of our life.

We find forms of the word agree only in: 2Kings 18:31; Isaiah 28:15; Isaiah 28:18; Isaiah 36:16; Daniel 11:6; Amos 3:3; Matthew 5:25; Matthew 18:19; Matthew 20:2; Matthew 20:13; Mark 14:56; Mark 14:59; Mark 14:70; Luke 5:36; John 9:22; Acts 5:9; Acts 5:40; Acts 15:15; Acts 23:20; Acts 28:25; our current sentence; 1John 5:8; Revelation 17:17. Webster's 1828 dictionary defines agreement as: 'Concord; harmony; conformity. What agreement hath the temple of God with idols? 2Cor. 6. 2. Union of opinions or sentiments; as, a good agreement subsists among the members of the council. 3. Resemblance; conformity; similitude. Expansion and duration have this farther agreement. 4. Union of minds in regard to a transfer of interest; bargain; compact; contract; stipulation. Make an agreement with me by a present. 2Kings 18. He made an agreement for the purchase of a house'. The functional definition for this word is: 'Concord; harmony; conformity'.

Once more we see an example of men's dictionaries, even Webster's 1828 , causing confusion by defining one Bible word with another Bible word. This is why we have to do a proper Bible Word Study to get the true Biblical meaning. Agreement goes beyond concord. The true Biblical definition is: 'matching of minds so that one handles what the other does not handle in order to accomplish a common goal'.

There is absolutely NO way that God will agree to let idols, and the devils behind them, to handle the souls and spirits of men. Possibly the most important passage in the Bible about this non-agreement is Isaiah 28:15-18 which says Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. God does not make agreement with idols or devils but destroys any agreement which is made by religious leaders. God, and Paul, expect knowledgeable Christians to know this Bible reference and to understand it in relationship to this sentence.

We find the phrase temple of the LORD occurring in: 1Samuel 1:9; 1Samuel 3:3; 2Kings 11:10; 2Kings 11:13; 2Kings 18:16; 2Kings 23:4; 2Kings 24:13; 2Chronicles 26:16; 2Chronicles 27:2; 2Chronicles 29:16; Ezra 3:6; Ezra 3:10; Jeremiah 7:4; Jeremiah 24:1; Ezekiel 8:16; Haggai 2:15; Zechariah 6:12-15; Luke 1:9. Please notice that the only reference in the New Testament is for before the birth of John the Baptist and is, therefore, still dealing with Old Testament theology.

We find the phrase temple of God occurring in: Matthew 21:12; Matthew 26:61; 1Corinthians 3:16-17; our current sentence; 2Thessalonians 2:4; Revelation 11:1; Revelation 11:19. Please note that all of these references are in the New Testament. In Revelation it is speaking of a physical building, just like the temple of the LORD in the Old Testament but other references are speaking about our bodies.

In the Old Testament people did not understand the Trinity like we do now. Philippians 2:6 tells us Who, being in the form of God, thought it not robbery to be equal with God while John 5:18 says, Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. the Jews understood intellectually that their Messiah was the Son of God but they were not looking for a physical man who displayed the character and power of God. They had trouble believing that the Son of God is God. However, we understand this truth in the New Testament and, therefore, understand that the temple of the LORD is synonymous with the temple of God. The distinction between temple of God being a physical body versus a physical being is not that significant from a spiritual point of view. What is more important is that the change of wording acknowledges that the Son of God is God and that the temple of God and the temple of the LORD both belong to the Son of God. However, the phrase temple of the LORD excludes the Son of God in many people's mind and was, therefore, exchanged for the phrase temple of God. That relates these two phrases.

Please see the note for 1Corinthians 3:16 for a detailed on the word temple. That note has definitions from a couple of different dictionaries and links from other commentators, which together provide a lot of reference material on this word. In addition, the note also provides some discussion and links to every place in that epistle where this word is used along with links to other important verses within the New Testament that use this word. Please also see the note for 2Corinthians 6:16 about the phrases temple of the Lord and temple of God. Please also see the note for 2Corinthians 6:16 about the phrases temple of the Lord and temple of God.

Please see the note for 1Corinthians C8S1 about the word idol. Please see the note for 1Corinthians C5S8 about the word idolater. Please see the note for Galatians C5S20 about the word idolatry. The functional definition is: 'giving to anything or being the worship that is to be reserved for God'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Ex 20:3; 23:13; 34:14; De 4:23-24; 5:7; 6:14-15; Jos 24:14-24; 1Sa 7:3-4; 1Ki 18:21; 2Ki 17:33-34; 21:4-5; 23:5-7; 2Ch 33:4-5; Eze 36:25; Ho 14:8; Zep 1:5; Mt 6:24; 1Jo 5:20-21. General references. exp: Ge 5:22; Ex 20:23; 29:45; 34:16; De 7:3; Ps 114:2; Pr 22:24; Am 3:3.'

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C6-S12 (Verse 16) Why we should not be unequally yoked.

First Step: Realize your relationship to God.

for ye are the temple of the living God;.

Second Step: Realize that God dwells in you.

as God hath said,
I will dwell in them,
and walk in them;.

Third Step: Realize that you belong to God.

and I will be their God,
and they shall be my people..

Please also see the Message called Identifying the Godly for the application of these verses in the life of the believer.

This sentence tells us why (For) we do not want to be unequally yoked together with unbelievers. It follows five spiritual examples showing us the spiritual conflict that we bring into our life when we do such a thing. C6-S6 through C6-S12 are all linked together with our current sentence provides the personal application of these sentences and C6-S13 provides the conclusion. Please also see this note in the Lord Jesus Christ Study for how these sentences work together.

Where the prior sentences provided general spiritual reasons which could be applied to anyone, our surrent sentence now becomes personal with the use of the personal word of ye. This then is the personal application of all that Paul has been teaching in this chapter.

The note for our prior sentence provided links to every place that the phrase the temple of God and the phrase the temple of the LORD are used along with an explanation of their similarities and differences. Our current sentence uses a different phrase because the living is inserted within the phrase the temple of God. This places a literal emphasis on living and the difference between ye as the temple of God and a building is that ye are living while the building is not. Further, ye have a living relationship with God through Christ while the people in who will be going to a building, as the temple of God in Revelation 11:1-19, will NOT have a living relationship with God through Christ.

Thus, we see that the First Step of personally applying the five spiritual reasons that we have been given is to realize that we personally are the temple of the living God. We always have God in us because the ever-present Holy Spirit, Who gives us our personal security of salvation and sanctification, is God. The Spirit in you (Romans 8; 1Corinthians 3:16-17; Ephesians 3:16) leads us against the devils which use the lusts of our flesh to entice us to live in sin. As our referenced sections tell us, God will destroy / kill us if we keep using His temple (our body) to sin. Therefore, our seeking to be (personally)...unequally yoked together with unbelievers is actually seeking to have God destroy / kill us. Instead, we should realize that a temple is designed for Worship and we should start each day with personal worship. That way, we start our day in tune with the God that inhabits us and we avoid the error that would result in our personally being unequally yoked together with unbelievers.

Moving on to our Second Step, we see that God hath said, I will dwell in them, and walk in them. Thus, after we start our day with personal worship, we need to remain constantly aware of having God in us as we walk through our daily life. Talk to God throughout the day and if people look at you strange, use it for an opportunity to tell them that you have the indwelling Spirit to help you and then continue to witness to them.

There are many references (See the links from the Treasury of Scripture Knowledge below) that tell us that God would dwell and walk among His people. However, I do not currently have a Old Testament reference that promises the indwelling Holy Spirit during the Church Age. In fact, it pretty much was unexpected by the Jews as evidenced by their reaction to Pentecost (Acts 2). Indeed, Paul said that having Christ in us was a mystery (Ephesians 3:4; Colossians 1:27). That is; God hid it until God choose to reveal it through Paul. Thus, we see most commenter's make reference to Old Testament promises of God living and walking within His people but it is only to Paul that God hath said, I will dwell in them, and walk in them in the personal way which we see during the Church Age. With that in mind, we need to do as our Second Step tells us. We need to be aware that our God is in us and that it is supposed to be Him walking in our body within this life. (Please see the note for Colossians 3:3 which explains For ye are dead, and your life is hid with Christ in God and how this is a command to let God control our present physical life with the expectation that we will control the life we have after the return of Christ to rule the world.)

Only after we do the first two Steps are we ready to do the third Step. The promises of and I will be their God, and they shall be my people are added (by the word and) to the prior two Steps. This Step adds the promises of God's protection and God's provision to those people who have met God's requirement for personal Worship and who are obeying God's Holy Spirit so that their life will show that God dwells in them, and walks in them.

The first phrase of our third Step is and I will be their God. The main reason that people seek any spirit which presents itself as a god is to receive guidance and protection. The true Biblical God provides guidance and protection far beyond anything that a devil can give. The wisdom of God is the opposite of the wisdom of this world according to the first three chapters of 1Corinthians. The wisdom of God gives God's people guidance to avoid the consequences of foolishness and sin and, when such are not avoided, God's people can rely upon the protection of God. However, if God's people neglect the worship of the First Step and the obedience of the Second Step then there is a good chance that their flesh or the world or a devil will tempt them to follow the wisdom of this world and end up with the results of foolishness and sin.

The second phrase of our third Step is and they shall be my people. in this phrase we see God accept the responsibility to provide for the people that He calls my people. Otherwise, He would not be fulfilling the role of God. However, it must be noted that this phrase is added onto all that precedes it by the word and. If we claim that God my God and then refuse to do all that came before this phrase then we prove ourselves to be a liar. Such people have no right to expect God to provide for them. So, like all promises to God's people during the Church Age, we have a promise from God which requires us to first obey God's command. Such promises with a prerequisite of obedience is the true Biblical definition of faith.

We dealt with the phrase the temple of the living God at the start of this note.

We find forms of the word dwell occurring 501 times in 468 verses of the Bible, 67 times in 63 verses of the New Testament, but only in our current sentence within 2Corinthians. The functional definition of dwell is: 'Inhabiting; residing; sojourning; continuing with fixed attention'

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The note for Romans has the full definition from Webster's 1828 along with a good sized note that discusses the Biblical usage of the word walk. The note from Ephesians explains how our walk should follow Chrtist. The functional definition is: ' to move slowly on the feet; to advance by steps moderately repeated'.

We find the promise that God will be their God in: Genesis 17:7-8; Exodus 29:45; Leviticus 26:44-45; Jeremiah 24:7; Jeremiah 31:33; Jeremiah 32:38; Ezekiel 11:20; Ezekiel 34:24; Ezekiel 37:23; Ezekiel 37:27; Zechariah 8:8; Zechariah 10:6; our current sentence; Hebrews 8:10 and Revelation 21:3.

We find the promise that God will accept us as His people in: Leviticus 26:12; Jeremiah 7:23; Jeremiah 11:4; Jeremiah 24:7; Jeremiah 30:22; Jeremiah 31:1; Jeremiah 31:33; Jeremiah 32:38; Ezekiel 11:20; Ezekiel 11:20; Ezekiel 14:11; Ezekiel 36:28; Ezekiel 37:23; Ezekiel 37:27; Zechariah 2:11; Zechariah 8:8 and our current sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye are. 1Co 3:16-17; 6:19; Eph 2:20; Heb 3:6; 1Pe 2:5. I will dwell. Ex 29:45; Le 26:12; Ps 90:1; Eze 43:7,9; Zec 2:10-11; Joh 6:56; Ro 8:9,11; Eph 3:17; 2Ti 1:14; 1Jo 4:12,15; Re 21:3 exp: 1Ki 6:13. I will be. Ge 17:7-8; Jer 24:7; 31:33; 32:38; Eze 11:20; 36:28; 37:26-27; Ho 2:23; Zec 8:8; 13:9; Ro 9:26; Heb 8:10; Re 21:7. General references. exp: Ge 5:22; Ex 20:23; 29:45; 34:16; De 7:3; Ps 114:2; Pr 22:24; Am 3:3.'

Start of Chapter, Chapter Summary

C6-S13 (Verse 17-18) the conclusion.

First Step: What we are to do.

Wherefore come out from among them,
and be ye separate,
saith the Lord,
and ouch not the unclean thing;.

Second Step: What God will do as a result.

and I will receive you,
And will be a Father unto you,
and ye shall be my sons and daughters,
saith the Lord Almighty..

This sentence is our conclusion of this chapter. Please notice that our sentence starts with the word Wherefore. As explained in the note for Romans intro about the word wherefore, wherefore 'tells us a result (for) that occurs where ever you look'. God wants to see us obeying the command of this sentence no matter what circumstances that we might encounter within this life.

The first thing that our chapter dealt with was the instruction to receive not the grace of God in vain. Then Paul dealt with all possible circumstances where someone might claim that they can't keep this instruction, and eliminated those circumstances as possible excuses. Paul then told us to that instructions from Paul and Timothy were not restricting our life (Ye are not straitened in us) but our own fleshly lusts (ye are straitened in your own bowels) were what caused our problems with obedience. All that we needed to do was to grow up spiritually (be ye also enlarged). In order to do that, we need to avoid relationships (Be ye not unequally yoked together with unbelievers) which would keep us from obedience. Then Paul told us how to identify these wrong relationships (those that included unbelievers, unrighteousness, darkness, sons of Belial, an infidel, or idols, which includes covetousness). Finally, in the sentence before this one, we were told why (for) we were to avoid those relationships. All of this led up to the conclusion within our current sentence which provides the conclusion of this entire chapter by starting with Wherefore. With all of this in mind, please notice that our conclusion has two Steps. What we are to do is the First Step and how God will respond is the Second Step. We do not get God's response without our first obeying the First Step.

Our chapter started with Paul and Timothy telling us what to do based upon what we were shown in Chapter 5. That is, each and every one of us personally (ye) were to receive not the grace of God in vain. Paul then gave a scriptural basis for what he was saying and followed that with specific instructions on how we were to obey this command to receive not the grace of God in vain. The implication is that if we do not obey then we have received...the grace of God in vain. That is: we received the grace of God but made God's effort to be in vain because we did not allow God to accomplish His purpose in giving us His grace. Remember, God gave us each a free will and will not take it away which means that we mist willingly accept God's purpose for our life, and obey in cooperation with God, or we will receive...the grace of God in vain.

Further, with the testimony included in this epistle, we know that Paul and Timothy already lived what we are told to live. That led to Paul saying Ye are not straitened in us, but ye are straitened in your own bowels. That is: the only reason that people had trouble obeying this command was that they had not grown up spiritually (be ye also enlarged) and the thing hindering their spiritual growth was their own fleshly lusts (straitened in your own bowels). Therefore, the answer was to eliminate things in their life which prevented spiritual growth. Paul explained that the relationships with unbelievers were the source of problems and then explained what spiritually happened with these wrong relationships. These problems is why the First Step of our current sentence gives us the concluding command of Wherefore come out from among them, and be ye separate, saith the Lord, and ouch not the unclean thing.

Please notice that the First Step has four phrases. The third phrase is saith the Lord and our note for this sentence, within the Lord Jesus Christ Study, explains why Lord is used here. Basically, this is a command with the force of law and our obedience to this command is something that we will answer for when we get to the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10).

Once we realize the force behind this command, and the consequence of disobeying it, we can look at the other phrases within our First Step. Our first phrase is Wherefore come out from among them and we already discussed the meaning of wherefore. No matter what circumstances we find ourselves in, we are to not go along with the majority who are always seeking to fulfill the lusts of the flesh. In addition, our second phrase says and be ye separate, which means that each and every one of us are to personally separate ourselves from unbelievers and from the way of unbelievers so that there is no question about our 'our marching to the beat of a different drummer'. We are to 'march' to the command of our Lord as delivered to us by the Holy Spirit Who dwells within us.

This leaves the phrase and ouch not the unclean thing. Notice that it is added to the rest of this command because, after we separate ourselves from the attitudes and actions of the majority of people, we are to avoid anything that would reconnect us with what we just got separated from. Anything that would make us personally unclean would do this because unclean separate us from Christ and His cleansing power. Once we are separated from Christ the world, our flesh and the devil can tempt us back into sin and error. Therefore, one of the most important things that we can do on an ongoing basis is touch not the unclean thing in order to keep ourselves spiritually clean and in proper relationship with God.

Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Those notes explain different types of uncleanness, such as religious, moral, spiritual, defiled and more. Basically, our sentence is telling us to avoid anything that will interfere with our personal relationship with Christ because Christ is the one Who keeps us clean (1John 1:9).

If we studied the Nasserite vow (Numbers 6) and understood the symbolism and then applied that to our life today, we would achieve the results of this command. For example, the command for a Nasserite to not cut his hair made him obviously separate and showed a willingness to suffer personal shame at the command of God. Thus, we see a lot of symbolism attached to things which are unclean and that symbolism is too much to go into for this note. The reader is advised to seek guidance from God's Holy Spirit before pursuing a deeper study on this subject as there are many religious differences due to it and there is a lot of emotion attached to these religious symbols.

We have dealt with the First Step in our sentence and saw that we not only had a command to separate, which could be done one time, but also had a command to touch not the unclean thing, which requires an ongoing obedience that will keep us separated. Now we look at our Second Step and see that it starts with the word and. Thus, it is added to our First Step and we can not expect the results of the Second Step until after we obey the command of the First Step.

Our Second Step has three and in it which mean that there are three different promises within this Second Step. The first of those promises is: I will receive you. Lots of people ask 'Why doesn't God do (whatever)?'. The most basic answer is 'Because nobody, that God will listen to, has gone to God and asked Him to do (whatever)'. You can't just go up to the head of a government and demand that they listen to you anytime that you want. First, they must agree to receive you. God does not agree to receive the children of Satan (lost people). Neither does God agree to receive children of disobedience / children of wrath (Luke 1:17; Ephesians 2:2; Ephesians 5:6; Colossians 3:6).

The fact is that our Second Step starts with the word and, which means that we must do the First Step before we can expect God to receive us. However, if we personally fulfill the requirement of the First Step (as required by the use of ye), then we can expect God to personally receive us because our first phrase uses the personal pronoun of I.

Once God receives us, He then makes a second personal promise to be a Father unto you. Think about it. It's one thing to be received by the head of a government but something else to be adopted into their personal family. However, that is what our second promise entails. A father provides for his children and protects them and teaches them how to become productive citizens in their own rite. The teaching is our third promise (and ye shall be my sons and daughters). But before that notice that the last phrase of our Second Step is saith the Lord Almighty. These are promises from God the Father but not just from God the father but from God within His role as the Lord Almighty. This promise is backed by the most powerful being in existence along with all of His hosts, which are the armies (angels, etc) of God.

We need to be very careful about applying promises made in the Old Testament to the Church. In general, since the Church has a closer relationship and a more spiritual relationship than the Jewish nation had, we can (usually) expect that any spiritual promise and any promise about a relationship will also apply to the Church. In addition, since Lord Almighty is used for God the Son, as well as for God the Father, the promises related to God's power apply to the bride of Christ (church - John 3:29; Revelation 18:23; Revelation 21:2,9; Revelation 22:17) as well as they apply to the wife of the Father (Jewish nation). However, promises related to this physical world are, almost always, restricted to the physical descendants of Abraham who are also part of the Jewish Nation. With that in mind, we can see saith the Lord Almighty provides promises which also apply to the church in: Genesis 17:1; 2Samuel 7:8-14; Psalms 22:30; Hosea 1:9-10. In addition, although to original promises were made to Jews, by the wording we can see that this sentence incorporates the promises made in 1Chronicles 28:6 and Isaiah 43:6.

We have dealt with every phrase within our sentence except for and ye shall be my sons and daughters. The first thing to notice is that this phrase starts with the word and. That means it is added to the prior phrases and we must first be received by the Lord Almighty and He must become our Father. All of this also is based upon our doing our part as already explained.

Once we meet all of the prerequisites we must do this personally as evidenced by the word ye. It does not matter what someone else does or does not do. Further, this is not something done by the church as a whole, which means it must be done on a personal level when we are alone with God in our personal devotion. We can also see this truth by the use of the word son within the Bible. The functional definition is: 'a son is a person who has received the character of their father and displays the same character'. Please see the notes for Romans 8:14-LJC and Galatians C4S3 about the phrase sons of God.

Thus, we see that the final conclusion of this chapter is that we are each to personally receive the character of God and display that character.

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 1:1 about the word separate. The functional definition is: 'Divided; parted; disunited; disconnected'.

Please see the note for Colossians C2-S11 about the word touch. The functional definition is: 'To come in contact with; to hit or strike against'.

Please see the note for Hebrews 9:13-14 about word unclean. The functional definition is: 'poluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% comitted to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the notes for Galatians C5S20; Colossians C3S5 about the word uncleanness. 1John 1:9 tells us If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. When saved people refuse to confess (and forsake) sins, they are unclean.

Please see the note for 5:10 about 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.

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 note for Revelation 4:8-LJC about the word Almighty. That note explains how this word is applied to God the Son and also applied to God the Father and how we deal with the truth that it applies to both.

Please see the verses in the New Testament and Summary on the name / role of son. The functional definition for this word is: 'a Biblical son receives the chartacter of the father'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for John 8:18 about the phrase Son, beloved. Please also see the note for Hebrews 2:5 about the phrase son of man (lowercase = man). Please also see the notea for Romans 8:14-LJC; Galatians C4S3 and 1Timothy 1:2-LJC about the phrase sons of God.

We find forms of the word daughter occurring 581 times in 507 verses of the Bible, 35 times in 31 verses of the New Testament, but only in our current sentence within 2Corinthians. Please see the note for John 12:14-15 about the word daughter. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) the people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) the daughters of a tree are its boughs (Ge 49:22). (6.) the "daughters of music" (Ec 12:4) are singing women'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. 2Co 7:1; Nu 16:21,26,45; Ezr 6:21; 10:11; Ps 1:1-3; Pr 9:6; Isa 52:11; Jer 51:6; Ac 2:40; Re 18:4. and I. Joh 6:37,38Ro 15:7. General references. exp: Ex 34:16; Le 7:19; 11:24; Nu 6:8; De 7:3; 14:6; 20:18; 1Sa 8:20; Ps 26:4; 114:2; Pr 22:24; Col 2:21.
(Verse 18) a Father. Ps 22:30; Jer 3:19; 31:1,9; Ho 1:9-10; Joh 1:12; Ro 8:14-17,29; Ga 3:26; 4:5-7; Eph 1:5; 1Jo 3:1-2; Re 21:7. The Lord. Ge 17:1; 48:3; Re 1:8; 21:22. General references. exp: Nu 6:8; Ga 3:26.'

Start of Chapter, Chapter Summary

Chapter 7 Sentence-by-Sentence

links to sentences in this chapter:

C7-S1 (Verse 1), C7-S2 (Verse 2), C7-S3 (Verse 3), C7-S4 (Verse 4), C7-S5 (Verse 5), C7-S6 (Verse 6-7), C7-S7 (Verse 8), C7-S8 (Verse 9), C7-S9 (Verse 10), C7-S10 (Verse 11), C7-S11 (Verse 11), C7-S12 (Verse 12), C7-S13 (Verse 13), C7-S14 (Verse 14), C7-S15 (Verse 15), C7-S16 (Verse 16).

The Chapter theme is: Godly repentance changes relationships.

Please also see the Message called Godly Response to a Godly Leader for the application of these verses in the life of the believer.

Chapter Summary from Treasury of Scripture Knowledge.

1 He proceeds in exhorting them to purity of life;
2 and to bear him like affection as he does to them.
3 Whereof lest he might seem to doubt, he declares what comfort he took in his afflictions by the report which Titus gave of their Godly sorrow, which his former epistle had wrought in them;
13 and of their loving-kindness and obedience toward Titus, answerable to his former boastings of them.

Word Counts in Chapter.

YOU (17), WERE (8), YE (8), ALL (7), HAVE (7), WHAT (7), YEA (7).

C7-S1 (Verse 1) What to do upon realizing our promises.

Having therefore these promises,
dearly beloved,
let us cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God..

Our sentence starts with Having therefore these promises and introduces a chapter which tells us the actions which should result (therefore) from the these promises which we have and that we were told about in the prior chapter (the basis for obeying what comes after a therefore). With that in mind, the very first thing that we are told to do is: let us cleanse ourselves from all filthiness of the flesh and spirit. God will not work with a filthy vessel and we can not receive the promises of the prior chapter unless we meet God's requirements for receiving those promises. Our prior chapter told us about the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) which included the fact that every one may receive the things done in his body, according to that he hath done, whether it be good or bad and the fact that some saved people there would receive the terror of the Lord.

Further, the promise that God...hath reconciled us to himself by Jesus Christ is added (and) to the doctrinal statement of: if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. Since this statement is conditional (if), we must be in Christ in order to let God make us a new creature and we must be a new creature before God adds (and) reconciliation to our life. Thus, we see that the major promises and requirements of the prior chapter are the basis of the therefore which starts this sentence and chapter. Once we remember the promises, and the requirements and consequences of the prior chapter, we can then understand why our sentence is telling us to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. in this chapter, Paul gives us an example of how to cleanse...from all filthiness, and end up perfecting holiness in the fear of God.

Please note that Paul addresses this statement to the dearly beloved. This is a command of love.

Next, please notice that we are to do the cleansing (of) ourselves. God cleanses our sin record and removes the addiction of sin through our maintaining our ongoing personal relationship that is in Christ. However, God will not take away our free will. So while Christ will cleanse our soul, we must cleanse ourselves from all filthiness of the flesh and spirit.

Colossians 3:5-7 tells us the Mortify therefore your members which are upon the earth and goes on to list them as fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry. Galatians 5:19-21 lists these sins as Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Also, Romans 1:28-32 lists several sins of the flesh. Every one of these sins are things that the Bible tells us to remove from our own life.

Beyond the sins of the flesh, we are also told to cleanse ourselves from all filthiness of the...spirit. (Please see the note for this sentence in the Word Study on Spirit). This can only be done by God (1John 1:9). However, as we are told in that sentence, we must confess our sins and forsake those sins (Proverbs 28:13). Since these actions are done by us before God will cleanse us from all unrighteousness, we see that the result is dependent upon us and, therefore, it is we who must cleanse ourselves from all filthiness of the...spirit.

With these things in mind, we can now deal with our last phrase of perfecting holiness in the fear of God. There is a popular doctrinal error which claims that we are not to fear anything. However, as the Study called Fear the Lord shows, there are many places which tell the child of God to fear God. The truth is that we are to fear nothing but God while we fear God because if we don't 'Stop our Sinning' then God has to hurt us, in love, enough to force us to 'Stop our Sinning' or end up dead (Romans 6:16; 1John 5:16). According to our sentence, if we are doing this then we will be perfecting holiness.

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.

We find forms of the word dear in: Jeremiah 31:20; Luke 7:2; Acts 20:24; Ephesians 5:1; Colossians 1:7; Colossians 1:13; 1Thessalonians 2:8. Wright's Bible Word-Book defines this word as: 'adj. (from A. S. deóre, G. theuer), like the Latin word carus, has two meanings, 'costly or precious,' and 'beloved or endeared.' In the former sense it is used in the Prayer-Book version of Ps 116:13; 72:14, where it is not meant that the death or blood of the saints is well-pleasing to God, but that He accounts it precious, and will not let it go for nought. So in Shakespeare (All's Well, ii. I. 182): thy life is dear, for all that life can rate Worth name of life, in thee hath estimate. Compare Ac 20:24.'.

Please see the note for 2:4 about the word love. It has links to several notes on this site which deal with this doctrine. 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. Webster's 1828 dictionary defines beloved as: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'.

Please see the note James 4:8 about the word cleanse'. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. In addition to those references, the word unclean needs to also be studied in order to truly understand the conditions which this word is saying must be removed. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits. Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.

We find forms of the word filthiness occurring 33 times in 31 verses of the Bible and, in the New Testament, in: our current sentence; Ephesians 5:4; Colossians 3:8; 1Timothy 3:3, 1Timothy 3:8; Titus 1:7, Titus 1:11; James 1:21; 1Peter 5:2; 2Peter 2:7; Jude 1:8; Revelation 17:4; Revelation 22:11. Webster's 1828 dictionary defines filthiness as: 'n. 1. the state of being filthy. 2. Foulness; dirtiness; filth; nastiness. Carry forth the filthiness out of the holy place. 2Chron. 29. 3. Corruption; pollution; defilement by sin; impurity. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2Cor. 7.'

Thompson Chain Topics provides references for the word filthiness as: '(Moral): Ezr 9:11; Ps 53:3; Mt 23:27; Ro 6:19; Eph 5:4; Jas 1:21; 2Pe 2:10.' please also see the note for 1Corinthians C4S13 about the word filth. It has definitions from two dictionaries and more explanation on this word which is used for the spiritual within the Bible.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition is: 'having attained spiritual maturity or complete in the manner being addressed'. We find forms of the word perfect occurring 129 times in 124 verses of the Bible, 60 times in 57 verses of the New Testament and, in 2Corinthians, in: our current sentence; 12:9; 13:9 and 13:11.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the Holy One. We find forms of the word holy occurring 663 times in 593 verses of the Bible, 201 times in 188 verses of the New Testament, and in 2Corinthians, in: 6:6; our current sentence; 13:12 and 13:14. Webster's 1828 dictionary defines as: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'therefore. 2Co 1:20; 6:17-18; Ro 5:20-21; 6:1-11; Heb 4:1; 2Pe 1:4-8exp: 1Co 15:58. let. Ps 51:10; 119:9; Pr 20:9; 30:12; Isa 1:16; Jer 13:27; Eze 18:30-32; 36:25-26; Mt 5:8; 12:33; 23:25-26; Lu 11:39-40; Tit 2:11-14; Jas 4:8; 1Pe 1:22; 2:11; 1Jo 1:7,9; 3:3 exp: Heb 6:1. filthiness. Isa 55:7; Jer 4:14; 1Co 6:20; Eph 2:3; 1Th 5:23 exp: Eze 36:25; Jas 1:21. perfecting. Mt 5:48; Eph 4:12-13; Php 3:12-15; 1Th 3:13; 4:7; Heb 12:23; 1Pe 5:10. in. 2Ch 19:9; Ps 19:9; Pr 8:13; 16:6; Ac 9:31; Heb 12:28exp: Eph 5:21. General references. exp: Le 14:14; 15:16,21.'

Start of Chapter, Chapter Summary

C7-S2 (Verse 2) Paul tells them that they have no reason to reject what he says.

First Step: Receive our message that is in word and example.

Receive us;.

Second Step: Realize that we have not done wrong.

we have wronged no man,
we have corrupted no man,
we have defrauded no man..

We might miss the significance of the message of this sentence if we fail to consider the prior sentence. There we were told that, based upon the promises of the prior chapter, we need to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Paul had given them this message before but some of the people in this church had rejected his message in favor of false prophets who claimed that they could receive the promises without meeting God's requirements for those promises. Thus, when Paul says Receive us he is telling them (and us) to receive God's true messengers (Paul and Timothy) and their message from God and to stop receiving the false messengers with religious lies and doctrinal error from Satan.

In our First Step Paul says Receive us because you can not evaluate the messenger and the message until you receive it. However, as soon as we receive the messenger, we are to evaluate them before accepting their message. In our Second Step we see three tests to apply: have they wronged or corrupted or defrauded anyone? these are basic tests to apply before accepting the message from any person.

We find forms of the word wrong occurring 36 times in 34 verses of the Bible, and the note for Colossians 3:25 for links to every place in the New Testament where we find the word wrong. Please see it for details. The functional definition is: 'Not physically right; not fit or suitable'. We find forms of the word wrong in 2Corinthians, in: our current sentence; 7:12 and 12:13.

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 1Corinthians C6S13 about the word fraud. It has links to every place in the Bible where We find this word along with a note on each verse and the full definition from Webster's 1828 . The functional definition is: 'To deprive of right, either by obtaining something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat; to cozen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Receive. 2Co 11:16; Mt 10:14,40; Lu 10:8; Php 2:29; Col 4:10; Phm 1:12,17; 2Jo 1:10; 3Jo 1:8-10. we have wronged. 2Co 1:12; 4:2; 6:3-7; 11:9; 12:14-18; Nu 16:15; 1Sa 12:3-4; Ac 20:33; Ro 16:18; 1Th 2:3-6,10; 2Th 3:7-9. General references. exp: Ac 20:33; 1Th 2:3.'

Start of Chapter, Chapter Summary

C7-S3 (Verse 3) Paul clarifies his motives.

Equivalent Section: Remove concern for wrong motive.

I speak not this to condemn you:.

Equivalent Section: Tell true motive.

for I have said before,
that ye are in our hearts to die and live with you..

When people are doing wrong and you point it out, they can become very defensive. Paul is dealing with that human fleshly reaction in this sentence. What we find in the equivalency of our sentence is that if our correction of others is not motivated by Godly love, with a heart to die and live with the other person, then it becomes very easy to condemn them. Thus, the main message of this sentence is to warn us to check our true motivations before we try to correct the error in another person. Please also not that when Paul expressed their love (ye are in our hearts to die and live with you) he used the personal pronoun of ye.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to condemn. 2Co 7:12; 2:4-5; 13:10; 1Co 4:14-15. For. 2Co 6:11-12. ye. 2Co 3:2; 11:11; 12:15; Php 1:8-9. Todie. Ru 1:16-17; 1Th 2:8.'

Start of Chapter, Chapter Summary

C7-S4 (Verse 4) Paul says that he is speaking out of his confidence in their response.

Equivalent Section: Paul's testimony about them.

Great is my boldness of speech toward you,
great is my glorying of you:.

Equivalent Section: Paul's feelings about them.

I am filled with comfort,
I am exceeding joyful in all our tribulation..

Paul started this chapter by telling us what we had to do in order to get God's blessings. What he says disagrees with what other religious leaders say so he then gave three tests to us in order to verify who was telling the truth. Then, based upon the assumption that the reader had verified that Paul and Timothy were telling the truth, Paul went on to assure the reader that he was not criticizing them. Now, in this sentence, he is saying that his feelings are actually the opposite of criticism. in this sentence he expresses pleasure, and in the next couple of sentences he expresses why he has pleasure. Then, after that, he explains his actions which may have been confusing to some people.

In our First Equivalent Section we read about Paul's actions concerning them and in the Second Equivalent Section we read about the feelings which were the motivation for the actions. Thus, we see that true love is not just feelings but has actions which match and back the claimed feelings. There are problems with claimed love which is not backed by actions and, as many have found, there are also problems from people acting in love but not expressing their feelings.

Please see the note for Romans C15S13 about the word bold. The note in Romans has links to every place in the Bible where we find forms of this word and the note in Philippians has links from other commentators. Webster's 1828 dictionary defines bold as: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion. Requiring courage in the execution'. We find forms of the word bold occurring in 2Corinthians, in: our current sentence; 10:1-2 and 11:21. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'.

Please see the note for Romans C15S11 about the word fill. The functional definition is: 'to press; to crowd; to stuff'.

Please see the note for Philippians 2:1 about the word comfort 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: 'To strengthen; to invigorate; to cheer or enliven. Light excelleth in comforting the spirits of men'.

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

Please see the notes for Romans C14S23 and 1John C1S2 about the word joy. Please see the notes for 1:24 for links to every verse in 2Corinthians which uses any form of this word. The Bible teaches that joy comes only from God and is different from happiness.

Please see the notes for Romans C5S2 and Romans C8S37 about the word tribulation. Webster's 1828 dictionary defines tribulation as: 'to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my boldness. 2Co 3:12; 6:11; 10:1-2; 11:21; Eph 6:19-20; Php 1:20; 1Th 2:2. great. 2Co 1:14; 9:2-4; 1Co 1:4; 1Th 2:19. I am filled. 2Co 7:6-7; 1:4; 2:14; 6:10; Ac 5:41; Ro 5:3; Php 2:17; Col 1:24; 1Th 3:7-9; Jas 1:2.'

Start of Chapter, Chapter Summary

C7-S5 (Verse 5) Why Paul has great boldness.

First Step: Additional source of concern to Paul.

For,
when we were come into Macedonia,
our flesh had no rest,
but we were troubled on every side;.

Second Step: Circumstances of concern to Paul.

without were fightings,
within were fears..

Our sentence has two Steps and starts with the word For, which means it is telling us why the prior sentence is true. That is: why Paul had great boldness, great glory, he was filled with comfort and was exceeding joyful in spite of enduring tribulation. In our First Step Paul tells of his own problems in his flesh. In the Second Step he explains the source of those problems. However, our next sentence, which continues the subject of this sentence by starting with Nevertheless, tells us why Paul reacted liked he did in spite of circumstances which he was in.

Paul had a lot of problems in his flesh when he was come into Macedonia. However, our next sentence, which continues the subject of this sentence by starting with Nevertheless, tells us that Titus brought a good report about the spiritual response By this church. That response was to Paul's first letter. Back in 2:4 Paul said For out of much affliction and anguish of heart I wrote unto you with many tears. He was concerned about their response and Titus brought a report of their Godly response. Thus, the problems in the flesh added to Paul's concerns but the good report removed some of those concerns and caused Paul to truly rejoice in God and how God had His people respond properly. A lot of people don't realize it but our response makes a major difference to a Godly leader.

Please also note that in this sentence Paul confesses that he had fears. Now probably no other Christian has had all of the experiences that Paul had and none had the care of all the churches (11:28; 1Timothy 3:5) like Paul had but many have had experiences which others can not understand unless they also have personally experienced similar things. It is very easy to lift ourselves up in pride and condemn fears that others have by telling them that God says to fear not. However, when God tells us this He also gives us a reason for faith, as we see, in our next sentence, that God did for Paul and those with him. Thus, we see that unless we can give someone a basis for true Biblical faith, we really should not tell them to fear not. Instead we should advice them to ask God to increase their faith and let God deal with their fear in God's time.

Please see this note for links to every place in the Bible where we find the word Macedonia. This is the region where several of the churches which Paul started are found including the church which helped and comforted Paul the most.

Please see the note for 2:12-13 for links to where rest is used in this epistle along with links to other Studies which use this word, including a significant doctrinal discussion about the use of this word within Hebrews. The functional Biblical definition is: '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'.

Please see the note for 1:3-4 about the word trouble. That note has links to where trouble is used in this epistle and links to notes in other Studies which have links from other commentators. The functional Biblical definition is: 'To agitate; to disturb; to put into confused motion'.

We find forms of the word fight occurring 115 times in 111 verses of the Bible and, in the New Testament, in: John 18:36; Acts 5:39; Acts 23:9; 1Corinthians 9:26; our current sentence; 1Timothy 6:12; 2Timothy 4:7; Hebrews 10:32; Hebrews 11:34; James 4:1-2; Revelation 2:16. Webster's 1828 dictionary defines fighting as: 'Contending in battle; striving for victory or conquest. 2. a. Qualified for war; fit for battle. A host of fighting men. 2Chron. 26. 3. Occupied in war; being the scene of war; as a fighting field.
FIGHTING, n. Contention; strife; quarrel. Without were fightings, within were fears. 2Cor. 7.'

Thompson Chain Topics provides references for the word fight as: '(Exhortations to those Engaged in): 1Ki 2:2; 2Ch 15:7; Isa 35:4; Hag 2:4; Zec 8:9; 1Co 16:13; Eph 6:10; 2Ti 2:1.
Fighting Against God: 2Ch 13:13; Mt 27:64; Ac 5:39; 23:9.'

Nave's Topical Bible provides references for the word fight as: '2Ch 20:17; 1Ti 6:12; 2Ti 4:7; Heb 10:32; 11:34.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. 2Co 1:16-17; 2:13; Ac 20:1; 1Co 16:5. our. 2Co 4:8-12; 11:23-30; Ge 8:9; Isa 33:12; Jer 8:18; 45:3; Mt 11:28-30. troubled. 2Co 4:8; Job 18:11; Jer 6:25; 20:10. without. De 32:25; 1Co 15:31. fears. 2Co 2:3,9; 11:29; 12:20-21; Ga 4:11,19-20; 1Th 3:5. General references. exp: Ps 56:3; 1Co 2:3.'

Start of Chapter, Chapter Summary

C7-S6 (Verse 6-7) How God relived some of Paul's concern.

First Step: Recognize that God provides our comfort.

Nevertheless God,
that comforteth those that are cast down,
comforted us by the coming of Titus;.

Second Step: Recognize that testimonies are used by God to provide comfort.

And not by his coming only,
but by the consolation wherewith he was comforted in you,
when he told us your earnest desire,
your mourning,
your fervent mind toward me;.

Third Step: Realize our responsibility to rejoice when God provides comfort.

so that I rejoiced the more..

Our sentence starts with Nevertheless God and tells us how circumstances don't matter when we walk by faith as Paul described doing in the prior sentence. (Because our sentence starts with the word Nevertheless, we have this relationship between our current sentence and the prior.) please pay attention to the fact that it is God Who makes this Nevertheless true and no other being.

Our sentence has three Steps with the First Step recognizing God's provision. While the particular provision from God, in our current sentence, is comfort, these three Steps are to be followed for any provision of God which we receive when we walk by faith. That is: recognize God's provision, testify of God's provision and rejoice in God's provision.

Notice that our First Step says that are cast down, which means that God allows His people to be cast down. Please see the note for 4:9 which has links to all five places in the New Testament where we find this phrase and notes on how they all work together to encourage the faithful child of God. The functional definition is: 'Forcibly removed from an exalted position and placed under foot'. Please see the note for Romans C11S19 about the phrase cast away. The functional definition is: 'the concept is to cause the destruction of the thing that is cast away'. 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 Mark 9:28 about the phrase cast out.

God allows His people to be cast down so that, just as we see in our chapter, God can use our testimony to show others how God protects and provides for His people in any circumstance. If He didn't allow this then people might believe that God can keep His people from certain circumstances but that would not prove that God can protect and provide for people who get into these bad circumstances. Our chapter tells us of the bad circumstances that Paul was in and His testimony of God's protection and provision. We are to Be ye followers of me, even as I also am of Christ (1Corinthians 11:1). We are to let God put us in a position of being cast down so that we can also have a testimony of God's protection and provision.

Our Second Step gives us Paul's testimony of being comforted and tells us some things which should comfort any Godly leader. The first is personal encouragement from another Godly person (Titus). Next is news of Paul's converts having a good testimony of being Godly and comforting a traveling preacher. Next is news of followers submitting to God, especially when God has to correct them. Also included in is news of their having a Godly attitude in addition to their actions. Finally is news of (some of) these people sticking with the truth that Paul taught them in spite of.preachers and teachers going there to teach doctrinal error.

Our third Step is one that people often forget because 'they are busy'. Paul took the time to rejoice and thank God for how God worked in their life. The world, Satan and our flesh try to tell us that this is not important but if we fail to do this we fail to be encouraged in Godly things and can then be tempter to seek encouragement elsewhere. In addition, our failure to rejoice leads to our failure to honor and worship God and that leads to our losing the blessings of God. Thus, we see that our third Step is critical to our ongoing well-being.

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'.

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

Please see the note for 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'.

We find the word consolation in 2Corinthians, in: 1:5; 1:6 1:7 and our current sentence. 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 note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for 1:21-22 about the word earnest. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'

Please see the note for 5:2 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

We find forms of the word mourning occurring 129 times in 119 verses of the Bible, 14 times in 13 verses of the New Testament, but only in our current sentence with in 2Corinthians. Webster's 1828 dictionary defines mourning as: 'Grieving; lamenting; sorrowing; wearing the appearance of sorrow.' Our sentence tells us that they were mourning because of their sin.

Thompson Chain Topics provides references for the word mourning as: 'General References to: Ge 50:3; Nu 20:29; De 34:8; 2Sa 1:12; 3:31. Examples of 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. Hired Mourners: 2Ch 35:25; Ec 12:5; Jer 9:17; Am 5:16; Mt 9:23. Sackcloth, a coarse, or cloth, worn as a symbol of grief or penitence: Ge 37:34; 2Sa 3:31; 2Ki 6:30; 19:1; 1Ch 21:16; Es 4:1; Job 16:15; Isa 15:3; Da 9:3; Jon 3:8; Mt 11:21; Re 11:3. Clothes Rent, in grief or anger: Ge 37:29,34; 44:13; Nu 14:6; Jos 7:6; Jg 11:35; 2Sa 13:19; 1Ki 21:27; 2Ki 2:12; 5:8; 18:37; 2Ch 34:19; Ezr 9:5; Es 4:1; Job 1:20; Jer 41:5; Mt 26:65; Ac 14:14. Customs: Hired Mourners: 2Ch 35:25; Ec 12:5; Jer 9:17; Am 5:16; Mt 9:23. Sackcloth, a coarse, or cloth, worn as a symbol of grief or penitence: Ge 37:34; 2Sa 3:31; 2Ki 6:30; 19:1; 1Ch 21:16; Es 4:1; Job 16:15; Isa 15:3; Da 9:3; Jon 3:8; Mt 11:21; Re 11:3. Clothes Rent, in grief or anger: Ge 37:29,34; 44:13; Nu 14:6; Jos 7:6; Jg 11:35; 2Sa 13:19; 1Ki 21:27; 2Ki 2:12; 5:8; 18:37; 2Ch 34:19; Ezr 9:5; Es 4:1; Job 1:20; Jer 41:5; Mt 26:65; Ac 14:14'

Nave's Topical Bible provides references for the word mourning as: 'For the dead: Head uncovered: Le 10:6; 21:10. Lying on the ground: 2Sa 12:16. Personal appearance neglected: 2Sa 14:2. Cutting the flesh: Le 19:28; 21:1-5; De 14:1; Jer 16:6-7; 41:5. Lamentations: Ge 50:10; Ex 12:30; 1Sa 30:4; Jer 22:18; Mt 2:17-18. Fasting: 1Sa 31:13; 2Sa 1:12; 3:35 Priests prohibited, except for the nearest of kin: Le 21:1-11. ForNadab and Abihu forbidden: Le 10:6. Sexes separated in: Zec 12:12,14. Hired mourners: 2Ch 35:25; Ec 12:5; Jer 9:17; Mt 9:23. Abraham mourned for Sarah: Ge 23:2. The Egyptians mourned for Jacob for seventy days: Ge 50:1-3. The Israelites mourned for Aaron for thirty days: Nu 20:29. David's lamentations over: the death of Saul and his sons: 2Sa 1:17-27. The death of Abner: 2Sa 3:33-34. The death of Absalom: 2Sa 18:33. Jeremiah and the singing men and singing women lament for Josiah: 2Ch 35:25. Forcalamities and other sorrows: Ripping the garments: Ge 37:29,34; 44:13; Nu 14:6; Jg 11:35; 2Sa 1:2,11; 3:31; 13:19,31; 15:32; 2Ki 2:12; 5:8; 6:30; 11:14; 19:1; 22:11,19; Ezr 9:3,5; Job 1:20; 2:12; Isa 37:1; Jer 41:5; Mt 26:65; Ac 14:14. Wearing mourning clothes: Ge 38:14; 2Sa 14:2. Cutting or plucking off the hair and beard: Ezr 9:3; Jer 7:29. Covering. The head and the face: 2Sa 15:30; 19:4; Es 6:12; Jer 14:3-4. The upper lip: Le 13:45; Eze 24:17,22; Mic 3:7. Laying aside ornaments: Ex 33:4,6. Walking barefoot: 2Sa 15:30; Isa 20:2. Laying the hand on the head: 2Sa 13:19; Jer 2:37. Ashes put on the head: Eze 27:30. Dust on the head: Jos 7:6. Dressing in black: Jer 14:2. Sitting on the ground: Isa 3:26. Caused ceremonial defilement: Nu 19:11-16; 31:19; Le 21:1. Prevented offerings from being accepted: De 26:14; Ho 9:4.'

Please see the note for Romans C12S8 about the word fervent. That note has linbks to every place in the New Testament where We find this word. The functional definition is: 'Hot in temper; vehement'.

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.

Please see the note for 2Corinthians 1:12 about the word rejoice. The functional definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that comforteth. 2Co 1:3-4; 2:14; Isa 12:1; 51:12; 57:15,18; 61:1-2; Jer 31:13; Mt 5:4; Joh 14:16; Ro 15:5; Php 2:1; 2Th 2:16-17. comforted. 2Co 2:13; 1Co 16:17-18; 1Th 3:2,6-7; 3Jo 1:2-4. General references. exp: Ps 56:3; Jer 31:25; Php 1:26.
(Verse 7) but. Ac 11:23; Ro 1:12; Col 2:5; 1Th 3:8; 2Jo 1:4. when. 2Co 7:11; 2:9; Ps 141:5; Pr 9:8-9 exp: 3Jo 1:3. earnest. 2Co 5:2; 8:16; Lu 22:44; Php 1:20; Heb 2:1; Jas 5:17; Jude 1:3. mourning. 2Co 7:10; Jg 2:4-5; Ps 6:1-6; 30:5; 31:9-11; 38:18; 51:1; 126:5-6; Jer 31:18-20; Mt 5:4; 26:75; Jas 4:9-10. fervent. 2Co 1:14; 2:3-4; 1Th 3:6.'

Start of Chapter, Chapter Summary

C7-S7 (Verse 8) Paul knows that he upset them with his prior letter but says I do not repent.

Equivalent Section: Recognize reaction to prior letter.

For though I made you sorry with a letter,
I do not repent,
though I did repent:.

Equivalent Section: Recognize understanding of that reaction.

for I perceive that the same epistle hath made you sorry,
though it were but for a season..

This sentence through C7-S11 explain why C7-S6 says, that Paul rejoiced the more. Paul's rejoicing was because they repented...after a Godly manner and did not react with anger of some other fleshly manner.

Basically, Paul wrote and sent 1Corinthians at God's command. Then he had second thoughts and regretted sending that epistle. The world, the devil and our flesh all try to make us doubt that we were really obeying God any chance they get to do so. After Paul dealt with his doubts, he met with Titus (C7-S6) and found out how his epistle caused the people in this church to truly Biblically repent. Now, after understanding how God worked, he is glad that he did what God told him to do and that God had time to make things work out before Paul could let his second-thoughts cause him to interfere with what God was doing.

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 3:1 about the word letter. The functional definition of letter is: 'the detailed portions of the law'. in this case, Paul is talking about 1Corinthians.

Please see the note for Romans C11S32 about the word repentance. That note has links to every place in the Bible where we find the exact word of repentance. This sentence is the only place in 2Corinthians where we find the word repent. The next two sentences are the only places in 2Corinthians where we find the word repentance. The functional definition is: 'To turn from sin towards God with the intention of obeying God'. With the doubts that Paul was dealing with, he thought that he had sent the prior epistle through pride or another sinful emotion. He repented of that emotion until God assured him that his true motivation was from God. Paul explains this in the sentences further on within this chapter.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'come to understand'.

Please see the note for 1Corinthians C5S8 about the word epistle. That note has links to every place in the New Testament where We find this word. The functional 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'.

We find forms of the word season occurring 56 times in 55 verses of the Bible, 23 times in 22 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines season as: 'n. se'zn.Season literally signifies that which comes or arrives; and in this general sense, is synonymous with time. Hence, 1. A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season. this fruit is out of season. 2. Any time, as distinguished from others. The season prime for sweetest scents and airs. Milton. 3. A time of some continuance, but not long. Thou shalt be blind, not seeing the sun for a season. Acts 13. 4. One of the four divisions of the year, spring, summer, autumn, winter. the season is mild; it is cold for the season. We saw in six days' traveling, the several seasons of the year n their beauty.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'though I made. 2Co 7:6,11; 2:2-11; La 3:32; Mt 26:21-22; Lu 22:61-62; Joh 16:6; 21:17; Heb 12:9-11; Re 3:19. Though I did. Ex 5:22-23; Jer 20:7-9.'

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C7-S8 (Verse 9) Why Paul rejoiced.

Equivalent Section: What they did and Paul's reaction.

Now I rejoice,
not that ye were made sorry,
but that ye sorrowed to repentance:.

Equivalent Section: Why.

for ye were made sorry after a Godly manner,
that ye might receive damage by us in nothing..

C7-S7 through C7-S11 explain why C7-S6 says, that Paul rejoiced the more. Paul's rejoicing was because they repented...after a Godly manner and did not react with anger of some other fleshly manner.

The reason that Paul said that he rejoiced is because ye sorrowed to repentance. That is: they quit their sin. No child likes to get spanked. But, failure to do so will let the child grow spoiled and they will have problems for the rest of their life. The true Biblical motivation for all correction is to help the person being corrected and is not for our expressing an emotion such as anger. However, even while trying to be correct parents, and leaders, can end up wondering if they let their fleshly feelings become involved while they are giving correction. In our sentence Paul says that he rejoiced upon confirmation of their correct response which also confirmed that he acted properly in his correcting of them.

Please notice that Paul says ye were made sorry after a Godly manner. When the person (ye) being corrected reacts after a Godly manner we can be sure that we applied the correct amount and type of correction. If they react in any other manner then we failed and need to pray for God's guidance in order to provide the correct amount and type of correction.

Please also notice that Paul says that ye might receive damage by us in nothing. This must be a primary concern and controlling factor any time that someone applies discipline.

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 Romans C11S32 about the word repentance. That note has links to every place in the Bible where we find the exact word of repentance. The prior sentence is the only place in 2Corinthians where we find the word repent. This sentence and the next sentence are the only places in 2Corinthians where we find the word repentance. The functional definition is: 'To turn from sin towards God with the intention of obeying God'. With the doubts that Paul was dealing with, he thought that he had sent the prior epistle through pride or another sinful emotion. He repented of that emotion until God assured him that his true motivation was from God. Paul explains this in the sentences further on within this chapter.

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'. We find forms of the word Godly occurring in: Psalms 4:3; Psalms 12:1; Psalms 32:6; Malachi 2:15; 1:12; our current sentence; 7:10; 7:11; 11:2; 1Timothy 1:4; 2Timothy 3:12; Titus 2:12; Hebrews 12:28; 2Peter 2:9; 3John 1:6. Webster's 1828 dictionary defines Godly as: 'a. god-like Pious; reverencing God, and his character and laws. 1. Living in obedience to God's commands, from a principle of love to him and reverence of his character and precepts; religious; righteous; as a Godly person. 2. Pious; conformed to God's law; as a Godly life.
GOD'LY, adv. Piously; righteously. All that will live Godly in Christ Jesus shall suffer persecution. 2 Tim.3.'

Thompson Chain Topics provides references for the word Godly as: 'Godliness: Exhortations concerning: 1Ti 2:1-2; 4:7; 6:3,11; Tit 2:12; 2Pe 1:3; 3:11. Profitable, general references to: De 4:40; Ec 8:12; Isa 3:10; 65:22; Jer 7:23; 22:15; 1Ti 4:8; 6:6; Tit 3:8. Godly Ancestry: Devout Mothers: Sarah: Ge 21:6. Hannah: 1Sa 1:22. Elizabeth: Lu 1:41. Mary: Lu 1:46. Eunice: 2Ti 1:5. Godly Fear: Examples of Righteous Men Dominated by: Ne 5:15; Job 1:8; Jon 1:9,16; Ac 5:11; 9:31; 10:2. Godly Reverence: forGod and Sacred things enjoined: Ex 3:5; Jos 5:15; Ps 4:4; 33:8; 89:7; 111:9; Hab 2:20.'

Torrey's Topical Textbook provides links for Godly fear as: 'God is the object of: Isa 8:13. God is the author of: Jer 32:39-40. Searching the Scriptures gives the understanding of: Pr 2:3-5. DESCRIBED AS: Hatred of evil: Pr 8:13. Wisdom: Job 28:28; Ps 111:10. A treasure to saints: Pr 15:16; Isa 33:6. A fountain of life: Pr 14:27. Sanctifying: Ps 19:9. Filial and reverential: Heb 12:9,28. Commanded: De 13:4; Ps 22:23; Ec 12:13; 1Pe 2:17. MOTIVES TO: the holiness of God: Re 15:4. The greatness of God: De 10:12,17. The goodness of God: 1Sa 12:24. The forgiveness of God: Ps 130:4. Wondrous works of God: Jos 4:23-24. Judgments of God: Re 14:7. A characteristic of saints: Mal 3:16. Should accompany the joy of saints: Ps 2:11. NECESSARY TO: the worship of God: Ps 5:7; 89:7. The service of God: Ps 2:11; Heb 12:28. Avoiding of sin: Ex 20:20. Righteous government: 2Sa 23:3. Impartial administration of justice: 2Ch 19:6-9. Perfecting holiness: 2Co 7:1. ThOSE WHO HAVE: Afford pleasure to God: Ps 147:11. Are pitied by God: Ps 103:13. Are accepted of God: Ac 10:35. Receive mercy from God: Ps 103:11,17. Are blessed: Ps 112:1; 115:13. Confide in God: Ps 115:11; Pr 14:26. Depart from evil: Pr 16:6. Converse together of holy things: Mal 3:16. Should not fear man: Isa 8:12-13. Desires of, fulfilled by God: Ps 145:19. Days of, prolonged: Pr 10:27. SHOULD BE: Prayed for: Ps 86:11. Exhibited in our callings: Col 3:22. Exhibited in giving a reason for our hope: 1Pe 3:15. Constantly maintained: De 14:23; Jos 4:24; Pr 23:17. Taught to others: Ps 34:11. Advantages of: Pr 15:16; 19:23; Ec 8:12-13. The wicked destitute of: Ps 36:1; Pr 1:29; Jer 2:19; Ro 3:18. Exemplified: Abraham, Ge 22:12. Joseph, Ge 39:9; 42:18. Obadiah, 1Ki 18:12. Nehemiah, Ne 5:15. Job, Job 1:1,8. Primitive Christians, Ac 9:31. Cornelius, Ac 10:2. Noah, Heb 11:7.'

Please see the note for 2Corinthians 11:2 about the word Godly. The functional definition of it is: 'god-like Pious; reverencing God, and his character and laws'. Please also 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 C15S30 about the word manner. The functional definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense'.

We find forms of the word damage occurring in: Ezra 4:22; Esther 7:4; Proverbs 26:6; Daniel 6:2; Acts 27:10 and our current sentence. Webster's 1828 dictionary defines damage as: 'n.This word seems to be allied to the Greek, a fine or mulet. 1. Any hurt, injury or harm to one's estate; any loss of property sustained; any hinderance to the increase of property; or any obstruction to the success of an enterprise. A man suffers damage by the destruction of his corn, by the burning of his house, by the detention of a ship which defeats a profitable voyage, or by the failure of a profitable undertaking. Damage then is any actual loss, or the prevention of profit. It is usually and properly applied to property, but sometimes to reputation and other things which are valuable. But in the latter case, injury is more correctly used. 2. the value of what is lost; the estimated equivalent for detriment or injury sustained; that which is given or adjudged to repair a loss. this is the legal signification of the word. It is the province of a jury to assess damages in trespass. in this sense, the word is generally used in the plural. DAM'AGE, v.t. to hurt or harm; to injure; to impair; to lessen the soundness, goodness or value of. Rain may damage corn or hay; a storm may damage a ship; a house is often damaged by fire, when it is not destroyed; heavy rains damage roads.
DAM'AGE, v.i. to receive harm; to be injured or impaired in soundness, or value; as, green corn will damage in a mow or stack'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I rejoice. 2Co 7:6-7,10; Ec 7:3; Jer 31:18-20; Zec 12:10; Lu 15:7,10,17-24,32; Ac 20:21. after a Godly manner. or, according to God. 2Co 7:10-11; 1:12 (Gr). That ye. 2Co 2:16; 10:8-10; 13:8-10; Isa 6:9-11. General references. exp: Mt 5:4.'

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C7-S9 (Verse 10) Godly sorrow versus worldly sorrow.

Equivalent Section: Godly sorrow.

For Godly sorrow worketh repentance to salvation not to be repented of:.

Equivalent Section: Worldly sorrow.

but the sorrow of the world worketh death..

C7-S7 through C7-S11 explain why C7-S6 says, that Paul rejoiced the more. Paul's rejoicing was because they repented...after a Godly manner and did not react with anger of some other fleshly manner. Our current sentence starts with the word For and tells us why this is true.

Our sentence has two Equivalent Sections which are separated by a colon followed by the word but, which makes them polar opposites. In our sentence we see Godly sorrow which is the opposite of the sorrow of the world. In addition, we see that the results of Godly sorrow is repentance to salvation while the results of the sorrow of the world is death. Of course, all readers should understand that the second death (Revelation 2:11; Revelation 20:6, Revelation 20:14; Revelation 21:8) is the opposite of salvation. Finally, we see that the results of Godly sorrow is not to be repented of while the results of the sorrow of the world is repented of as shown in the tale about the rich man and Lazarus (Luke 16).

Now that we have considered all of these opposites, there are two more thing to consider. The phrase worketh death is an ongoing action. No one dies the very first time that they receive the sorrow of the world. Therefore, this sentence supports the doctrine found throughout this web site which is that true Biblical death is not a one-time event but is an ongoing process of corruption. Please see the links and definition supplied lower in this note for more details.

The second thing to consider is that not only is death an ongoing process but so is the polar opposite of salvation. 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'. Life is not just the instant of conception but continues from conception with growth. A baby adds to its physical body by eating things which were alive. That is: growth is adding life to life. Likewise, spiritual growth is adding spiritual life to spiritual life. Our First Equivalent Section tells us that when we truly Biblically repent, it adds to our salvation, which is our spiritual life.

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 4:12 about the word work. The functional definition is: 'to move, or to labor'.

Please see the note for Romans C11S32 about the word repentance. That note has links to every place in the Bible where we find the exact word of repentance. The second prior sentence is the only place in 2Corinthians where we find the word repent. This sentence and the prior sentence are the only places in 2Corinthians where we find the word repentance. The functional definition is: 'To turn from sin towards God with the intention of obeying God'. With the doubts that Paul was dealing with, he thought that he had sent the prior epistle through pride or another sinful emotion. He repented of that emotion until God assured him that his true motivation was from God. Paul explains this in the sentences further on within this chapter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'repentance. 2Co 12:21; 2Sa 12:13; 1Ki 8:47-50; Job 33:27-28; Jer 31:9; Eze 7:16; 18:27-30; Jon 3:8,10; Mt 21:28-32; 26:75; Lu 15:10; 18:13; Ac 3:19; 11:18; 2Ti 2:25-26 exp: Ac 20:21; Heb 6:1. The sorrow. the sorrow of carnal men about worldly objects, loss of fortune, fame, or friends; which, being separated from the fear and love of God, and faith in his providence and mercy, frequently drinks up their spirits, breaks their proud, rebellious hearts, or drives them to lay desperate hands on themselves. Ge 4:13-15; 30:1; 1Sa 30:6; 2Sa 13:4; 17:23; 1Ki 21:4; Pr 15:13,15; 17:22; 18:14; Jon 4:9; Mt 27:4-5; Heb 12:17. General references. exp: Mt 5:4.'

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C7-S10 (Verse 11) Paul boasts about how much they had changed due to true Godly repentance.

For behold this selfsame thing,
that ye sorrowed after a Godly sort,
what carefulness it wrought in you,
yea,
what clearing of yourselves,
yea,
what indignation,
yea,
what fear,
yea,
what vehement desire,
yea,
what zeal,
yea,
what revenge!.

C7-S7 through C7-S11 explain why C7-S6 says, that Paul rejoiced the more. Paul's rejoicing was because they repented...after a Godly manner and did not react with anger of some other fleshly manner.

The selfsame thing is the repentance to salvation of the prior sentence. We see this because our sentence starts with the word For and gives a reason why the prior sentence is true. In addition, the phrase of: that ye sorrowed after a Godly sort, in our current sentence, is matched to the phrase of: Godly sorrow, in our prior sentence. Thus, we see, in our current sentence, details of what happens when a saved person truly, and Biblically, has repentance to salvation. If the saved person does not have the things of our current sentence added to their life then they have not truly had Biblical repentance to salvation.

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 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 Philippians 2:28 about the word careful. The functional definition for this word is: 'full of care'.

Please see the note for 5:5 for links to where wrought is used in this epistle along with the full definition from Webster's 1828 . The functional definition is: 'Worked; formed by work or labor'.

Please see the note for Revelation 21:11 about the word clear. The functional definition for this word is: 'Open; free from obstruction or foreign matter; unmixed'. Please also see the note for Mark 8:25 about the word clearly.

We find forms of the word indignation occurring 41 times in the Bible and, in the New Testament, in: Matthew 20:24; Matthew 26:8; Mark 14:4; Luke 13:14; Acts 5:17; Romans 2:8; our current sentence; Hebrews 10:27 and Revelation 14:10. Webster's 1828 dictionary defines indignation as: 'Anger or extreme anger, mingled with contempt, disgust or abhorrence. When Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. Esth.5. 2. the anger of a superior; extreme anger; particularly, the wrath of God against sinful men for their ingratitude and rebellion. 2 Kings.3. 3. the effects of anger; the dreadful effects of God's wrath; terrible judgments. Is.26. 4. Holy displeasure at one's self for sin. 2 Cor. 7.' In our current sentence, which provides critical context, these people had indignation with themselves and used it to change their attitudes and actions.

Thompson Chain Topics provides references for the word indignation as: 'Man's Righteous: Ex 32:19; Le 10:16; Nu 16:15; Jg 14:19; 1Sa 11:6; Ne 5:6. Of God: Ps 69:24; 78:49; 102:10; Isa 10:5,25; 13:5; 26:20; 30:27; Jer 10:10; Na 1:6; Heb 10:27; Re 14:10.'

We find forms of the word vehement occurring only in: Song 8:6; Jonah 4:8; Mark 14:31; Luke 6:48-49; Luke 11:53; Luke 23:10 and our current sentence. Webster's 1828 dictionary defines vehement as: 'Violent; acting with great force; furious; very forcible; as a vehement wind; a vehement torrent; a vehement fire or heat. 2. Very ardent; very eager or urgent; very fervent; as a vehement affection or passion; vehement desire; vehement eloquence.'

Please see the note for 2Corinthians 5:2-3 about the word desire. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'. Now when we add the qualifier of to this definition, which our sentence does do, we see these attributes taken to as much of an extreme as it is possible to go.

Please see the note for Romans C10S2 about the word zeal. It has links to every place in the Bible where this word is used and the full definition from Webster's 1828 . The functional definition is: 'Passionate ardor in the pursuit of anything. In general, zeal is an eagerness of desire to accomplish or obtain some object, and it may be manifested either in favor of any person or thing, or in opposition to it, and in a good or bad cause'.

Please see the note for Romans C13S7 about the word revenge. It has links to every place in the Bible where this word is used and the full definition from Webster's 1828 . The functional definition is: 'One who inflicts just punishment for injuries'. in this verse we see the people who taught doctrinal err get 'What they deserved'. Please also see the note for Acts 7:24 about the word avenge.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 2Co 7:9; Isa 66:2; Zec 12:10-14; 1Co 5:2 exp: Tit 1:13. carefulness. 2Co 7:7; 1Co 12:25; Tit 3:8. clearing. Ge 44:6-7; 1Co 5:13; Eph 5:11; 1Ti 5:21-22. indignation. 2Sa 12:5-7; Ne 5:6-13; 13:25; Job 42:6; Jer 31:18-20; Da 6:14; Mr 3:5; Eph 4:26. fear. 2Co 7:1; Ps 2:11; Pr 14:16; 28:14; Ro 11:20; Php 2:12; Heb 4:1; 12:15-16; 1Pe 1:17; Jude 1:23. vehement. Ps 38:9; 42:1; 130:6; 145:19; Song 8:6; Isa 26:8; 1Pe 2:2. zeal. 2Co 9:2; Ps 69:9; 119:139; Joh 2:17; Ac 17:16. revenge. Ps 35:13; Mt 5:29-30; Mr 9:43-48; Re 3:19.'

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C7-S11 (Verse 11) In all things ye have approved yourselves to be clear in this matter.

C7-S7 through C7-S11 explain why C7-S6 says, that Paul rejoiced the more. Paul's rejoicing was because they repented...after a Godly manner and did not react with anger of some other fleshly manner.

Their change in attitude and action proved their change of heart. Paul had done what God directed him to do in correcting their sin. But then, as he explained in C7-S7, he did repent but does not repent now. Even a Godly preacher worries about the consequences of his actions. Likewise, a Godly parent worries when they let their children deal with a situation while they worry and try to have faith in God and the training that they gave to their children. When the pastor, or parent, hears that those whom they trained acted righteously, then they have rejoicing that they would not have3 had if they tried to control the followers and direct their attitudes and actions. When there is no worry due to the possibility of failure by those whom were trained, there there also is no rejoicing when the followers act right and do it on their own.

Please notice that these people personally (ye) have approved yourselves to be clear in this matter. Some people might act right while others fail the test. A test of righteousness is always personal in nature. In addition, the phrase in this matter lets us know that we might pass or fail one test but that does not assure our result for the next test. We must remain diligent for each test that God gives to us personally.

Please see the note for 6:3-10 for links to where approve is used in this epistle. Please also see the note for Philippians 1:9-11 about more information on this word. The functional definition for this word is: 'To entertain a favorable opinion concerning. The Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill"'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'approved. 2Co 6:4; 13:7; Ro 14:18; 2Ti 2:15.'

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C7-S12 (Verse 12) the results that can be seen everywhere and at all times.

Wherefore,
though I wrote unto you,
I did it not for his cause that had done the wrong,
nor for his cause that suffered wrong,
but that our care for you in the sight of God might appear unto you..

The only reason that Paul wrote what he did was that our care for you in the sight of God might appear unto you. At the beginning of the chapter there is a chapter outline called 'The response of a Godly Pastor'. This sentence is explained there and it is best understood within the context of the entire chapter and the explanation found there which shows how this entire chapter supports the interpretation of this sentence which is found there. Please see that outline.

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 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 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.

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 2:28 about the word care. The functional definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'. We find forms of this word, in this book, in: 2Corinthians 7:11; 2Corinthians 7:12; 2Corinthians 8:16; 2Corinthians 11:28.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the Resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I did. 2Co 2:9; 1Co 5:1. That our. 2Co 2:4,17; 11:11,28; 1Ti 3:5.'

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C7-S13 (Verse 13) the results of all that happened.

Equivalent Section: Paul's comfort because of their reaction.

Therefore we were comforted in your comfort:.

Equivalent Section: Paul's joy from the report by Titus.

yea,
and exceedingly the more joyed we for the joy of Titus,
because his spirit was refreshed by you all..

Our prior sentence started with Wherefore and old us the general reason ('the reason seen wherever you look') why Paul acted like he did in relationship to the sin done By this church in general. Now our current sentence starts with Therefore ('the reason seen in the place specified before the therefore') and tells us what happened in Paul and Timothy's lives as a result of this church responding in a Godly manner as specified in the immediately prior sentences. Paul and Timothy were comforted in your comfort. That is: when they responded in a Godly manner, God brought them comfort and they were comforted in the fact that God brought them comfort. This is the typical response of a Godly pastor and of a Godly parent. Many people have said that the best way to get the interest of a parent is to take an interest in their child. That type of action causes the same response.

Our sentence has a colon in it which makes the two Sections equivalent. Paul called Titus his son in Titus 1:4. Thus, our Second Equivalent Section tells us about how they treated Titus and how that caused a similar reaction in Paul and this is equivalent to the First Equivalent Section where we are told how God treated the people in this church which Paul started, and that caused an equivalent reaction in Paul since they were his spiritual children. When one (physical or spiritual) child does well to another child it encourages the parent in more than one way.

Please see the note for Philippians 2:1 about the word comfort 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 strengthen; to invigorate; to cheer or enliven. Light excelleth in comforting the spirits of men'.

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

Please see the notes for Romans C14S23 and 1John C1S2 about the word joy. We find the word joy in 2Corinthians in: 1:24; 2:2; our current sentence and 8:2.

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'.

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 this sentence within the Word Study on Spirit. Please also see the note at the start of that Study for definition of the three different kinds of spirit which are used within the Bible. Please also see the note at the start of that Study for references to other verses in the Bible which give us the same application of this word.

Please see the note for Philemon 1:7 about the word refresh. The functional definition is: 'Philemon 1:7 To give new strength to; to invigorate; to relieve after fatigue; as, to refresh the body. A man or a beast is refreshed by food and rest. Ex. 23'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we were. 2Co 2:3; Ro 12:15; 1Co 12:26; 13:5-7; Php 2:28; 1Pe 3:8exp: 1Th 3:7. because. 2Co 7:15; Ro 15:32; 1Co 16:13; 2Ti 1:16; Phm 1:20.'

Start of Chapter, Chapter Summary

C7-S14 (Verse 14) Titus found that what Paul said about the church was true.

First Step: Paul admits his boasting.

For if I have boasted anything to him of you,
I am not ashamed;.

Second Step: Proof of Paul's boasting.

but as we spake all things to you in truth,
even so our boasting,
which I made before Titus,
is found a truth..

Please see the note for Romans C3S21 about the word boast. It has a note for every place in the Bible where we see forms of this word used. Many people believe the lie of the devil that God's people are to 'never boast'. However, that is not Biblically true and the result of this lie is to keep God's people from testifying about the truth. What we see in this sentence, and throughout the Bible, is that we are to not boast about ourselves, the things of the world or the things of the flesh but we are to boast about how God works in and through the lives of His people and through the church so that other people know who to listen to. This is known as 'giving glory to God'. The people who teach doctrinal error tells us to 'never boast' because God did not give them anything to boast about and they want to drag God's true messengers down so that they can them claim greater authority based upon the wrong unit of measure.

This sentence uses the word true twice, which makes it a basis for doctrine to be applied to all of God's people. It also starts with For, which means that it gives the reason for what was said before this. That is, making saved people live lives which matches God's truth is a good thing and something to praise God for even if it causes them to be sorry, though it were but for a season. God wants His people to be men of truth and (as seen in other verses with the same application in the Word Study on Truth), we see that men of truth conform their lives to the facts of reality as presented by God.

We also see another thing which is taught in the Bible. Paul and Timothy spake all things to you in truth. Since these people truly did accept what Paul and Timothy spake, their lives revealed that truth and our boasting...is found a truth. That is: the way that we go determines the end result and the end result reveals the true way that we choose to go. Paul and Timothy gave them the Biblical truth. They choose to obey that truth and the results which Titus saw proved that they had obeyed the Biblical truth, just like Paul had boasted about them.

In our sentence we see two Steps. The First Step has a Godly prteacher boasting about the changed lives of Godly people who accepted and obeyed the truth. Notice that he did this before the test of their lives, which means he was boasting in faith. In our Second Step we see the results of an independent examination of Paul's boasting. When we, in faith, boast about how God will act, and our boast is based upon a Bible truth, an independent examination will show it to be found a truth.

In addition, to the note mentioned above, please see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for 1Corinthians 6:7 for links to every sentence in this epistle which use any form of the word shame. The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion of the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity.

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: 'if. 2Co 7:4; 8:24; 9:2-4. we. 2Co 1:18-20. General references. exp: 2Co 8:24.'

Start of Chapter, Chapter Summary

C7-S15 (Verse 15) the reaction of Titus.

And his inward affection is more abundant toward you,
whilst he remembereth the obedience of you all,
how with fear and trembling ye received him..

Titus feels more care for them because of the way that they treated him and because he remembereth the obedience of you all. The word affection is defined as: 'A verb whereby one being or thing causes a change in another being or thing'. Thus, our understanding of this sentence and the definition of this word, match. The truth taught here is that we way in which we act and how we treat others can change their feelings towards us, towards our God and owards the truth of His Word. Our attitudes and actions affect others.

Notice that our sentence uses you and you all to reference the entire church but uses ye to mention how certain people within the church acted in a personal way. A truth which is seen here is that the way some people treat visitors, in a personal way, affects the testimony of the entire church. That's why we need to encourage those people who have the spiritual gifts of mercy and of helps to be door greeters and to go out of their way to find and deal with visitors to the church. One pastor said that there was no question about my having the spiritual gift of teaching, but that it was equally true that I did not have the spiritual gift of mercy. Thus, someone like me should not meet first-time visitors but only get involved after they have made a friend to help them adjust.

Moving on, we see that the main thing that the visiting preacher remembered about the church in general was the obedience of you all while the thing he remembered about certain people, on a personal level, was how with fear and trembling ye received him. Thus, we see that testimonies are actually made at two levels. If a church has lots of nice people, but they refuse to obey the truth of the Bible, that makes one impression on the visitor. Also, if the church in general obeys the truth but they are not personal to the visitor, that makes another impression. Our church testimony needs both impressions to be Godly.

Finally, our sentence says that they received him. Too many churches are filled with people who are too busy doing 'their thing' to spend time with visitors. God sends A visitor and the devil takes hIm away because church members are too busy to received him.

We find forms of the word inward occurring 45 times in 41 verses of the Bible and, in the New Testament, in: Luke 11:39; Romans 7:22; 4:16 and our current sentence. Webster's 1828 dictionary defines inward as: '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 affect about the word affect. The definition for affection, from Webster's 1828 , is: 'the state of being affected. Little used. 2. Passion; but more generally, 3. A bent of mind towards a particular object, holding a middle place between disposition, which is natural, and passion, which is excited by the presence of its exciting object. Affection is a permanent bent of the mind, formed by the presence of an object, or by some act of another person, and existing without the presence of its object. 4. In a more particular sense, a settle good will, love or zealous attachment; as, the affection of a parent for his child. It was formerly followed by to or towards, but is now more generally followed by far. 5. Desire; inclination; propensity, good or evil; as, virtuous or vile affections. Rom. 1. Gal. 5. 6. In a general sense, an attribute, quality or property, which is inseparable from its object; as, love, fear and hope are affections of the mind; figure, weight, etc., are affections of bodies. 7. Among physicians, a disease, or any particular morbid state of the body; as, a gouty affection; hysteric affection. 8. In painting, a lively representation of passion. Shakespeare uses the word for affectation; but this use is not legitimate'. Please also 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 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'.

Please see the note for 1Corinthians C11S28 about the word remember. The functional definition is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the notes for Romans C6S12; 2Corinthians C2S9 about the word obedience. Please see the notes for Romans C6S12; Philippians 2:12 about the word disobedience. Please see the notes for Romans C1S16 about the word disobedient.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'inward affection is. Gr. bowels are. 2Co 6:12; Ge 43:30; 1Ki 3:26; Song 5:4; Php 1:8; Col 3:12; 1Jo 3:17. The obedience. 2Co 2:9; 10:5-6; Php 2:12; 2Th 3:14. with. 2Co 7:10-11; Ezr 9:4; 10:9; Job 21:6; Ps 2:11; 119:120; Isa 66:2; Ho 13:1; Ac 16:29; Eph 6:5; Php 2:12.'

Start of Chapter, Chapter Summary

C7-S16 (Verse 16) I rejoice therefore that I have confidence in you in all things.

This is the conclusion of this chapter. All that Paul has explained in this chapter causes Paul to rejoice, especially the evidence of the people he is responsible reacting in a Godly manner. Such evidence is a true source of rejoicing for a Godly pastor and Godly people will try to supply such a source of rejoicing to their pastor.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. 2Th 3:4; Phm 1:8,21. General references. exp: Phm 1:21.'

Start of Chapter, Chapter Summary

Chapter 8Sentence-by-Sentence

links to sentences in this chapter:

C8-S1 (Verse 1-2), C8-S2 (Verse 3-4), C8-S3 (Verse 5), C8-S4 (Verse 6), C8-S5 (Verse 7), C8-S6 (Verse 8), C8-S7 (Verse 9), C8-S8 (Verse 10), C8-S9 (Verse 11), C8-S10 (Verse 12), C8-S11 (Verse 13-15), C8-S12 (Verse 16), C8-S13 (Verse 17), C8-S14 (Verse 18-21), C8-S15 (Verse 22), C8-S16 (Verse 23), C8-S17 (Verse 24).

The Chapter theme is: Live the example of Christ faithfully.

Chapter Summary from Treasury of Scripture Knowledge.

1 He stirs them up to a liberal contribution for the poor saints at Jerusalem, by the example of the Macedonians;
7 by commendation of their former forwardness;
9 by the example of Christ;
14 and by the spiritual profit that shall redound to themselves thereby;
16 commending to them the integrity and willingness of Titus, and those other brethren, who upon his request, exhortation, and commendation, were purposely come to them for this business.

Word Counts in Chapter.

ALSO (8), thEIR (8), US (8), YOUR (8), this (7), YE (7), YOU (7).

C8-S1 (Verse 1-2) Paul starts a new subject which instructs them to go beyond (moreover) what they have already done.

First Step: Introduce the new subject.

Moreover,
brethren,
we do you to wit of the grace of God bestowed on the churches of Macedonia;.

Second Step: Evidence supporting the new subject.

How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality..

In starting a new subject (Moreover), Paul wants to tell them about how the grace of God was bestowed on the churches of Macedonia because of their liberality in spite of a great trial of affliction...and their deep poverty. The word moreover means 'more and over. Beyond what has been said; further; besides; also; likewise' (Webster's 1828 ). Paul has just finished praising God for their Godly submission to the word of God. Now he is going to challenge them to do even more and to go beyond (over) their prior submission to God's Word by being submissive in this new subject also. Notice Paul's wisdom in praising them for already having submitted before asking them to submit more. In addition, he also reminded them of God's grace and blessings due to their prior submission and uses that as a motivation for their further submission in this new area.

Please notice that Paul did not deal with finances in his first epistle to this church. We find forms of the word give 25 times in that epistle, but those are talking about what God gave to us and what we are to give to God (praise, thanks, etc). Paul did talk about 'the law of sowing and reaping', but only in relationship to spiritual matters. In addition, later in this epistle (11:8) Paul has to deal with lies that he treated them wrong because he deliberately avoided receiving any financial support from them.

The point being that Paul did not deal with money, tithes or any giving by these people until after they were spiritually mature enough to realize, at least to some extent, what God gave to them. 1John 4:19 says, We love him, because he first loved us. John 3:16 tells us For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. However, many people do not believeth in him and one reason is because they don't recognize that God's love was given to them personally. Therefore, 1John 4:19 implies that we realize that he first loved us, in addition to the actual fact, before We love him. That said, a wise person makes sure that the new believer understands that God loves them, and what God gave because of His love before they start asking that person to return anything to God such as money. The foolish does not do things in this Biblical manner and causes the world to claim 'That church only wants your money!'

Please notice that our First Step tells us about the grace of God bestowed on the churches of Macedonia. Paul did not start out talking about what they gave but started with the grace of God bestowed on these people. We are selfish by nature and want to know how we get things, including the grace of God. Therefore, as a wise pastor, Paul not only talked about how the Corinthi and had already received the grace of God (in the prior chapter) but he then tells them how these other people received even more (moreover) grace of God. Thus, Paul wisely uses their own desires and motivations, and the true testimony of God's blessings, to lead these people to the point where they desire to obey God in order to also receive this additional grace. Remember, we all still have a sin nature and it motivates us to do the opposite of what the wisdom of God tells us to do. The wise pastor deals with that sin nature even while motivating God's people to obey God for their own good.

The phrase, in our First Step, of: to wit is telling us how Paul wants to give them Godly wisdom. While none of the dictionaries give this definition, the usage within the Bible is 'to receive wisdom'. In addition, wit is part of the word witness and we receive the wisdom of God by receiving the witness of how God truly works. While lost people can not receive the wisdom of God (1Corinthians 2:14; James 1:23), saved people can but only if they receive it from God's Holy Spirit in a spiritual manner. This we see that our First Step tells us that Paul wanted to give then Godly wisdom about receiving the grace of God and he is going to do it by showing them the witness from the lives of these other believers. However, in order for them to receive this wisdom, they must receive in in a spiritual manner.

Our Second Step tells us how that...(they) abounded unto the riches of their liberality. The word abounded is defined as: 'To have or possess in great quantity; to be copiously supplied'. This means that they had far more than they needed, in spite of the fact that the rest of the Bible indicates that they continued to be 'dirt poor farmers'. This truth can not be understood with natural reasoning but must be understood spiritually. Spiritually is the only way to truly understand what is taught in the rest of this chapter.

Having said that, we need to look at the first part of our Second Step which tells us: in a great trial of affliction the abundance of their joy and their deep poverty. The only way that saved people can have the abundance of their joy while they are in a great trial of affliction and in deep poverty is if they are looking at things spiritually and using the spiritual to overcome concerns about physical circumstances. Thus, we see in our Second Step that these people abounded unto the riches of their liberality is by using the spiritual view to overcome the physical view of their circumstances.

The note for 1Corinthians 8:9 has links to every place in the Bible where we find the word liberty along with the definition from Webster's 1828 . The word liberality is only found here and in 1Corinthians 16:3 and both times it is talking about a very generous offering of money. There is doctrinal error taught about this word which claims that it means that people have so many goods in this world that they have no physical needs. However, that lie directly contradicts our Second Step which describes these people as in a great trial of affliction...and their deep poverty. True Biblical liberality is from trusting God for our physical needs while doing all that you can to fulfill God's spiritual desires.

While we could go into more detail about other phrases in this sentence, they should be obvious to the reader. What we have in this sentence is two Steps which introduce a new subject on how to get more of the grace of God by going beyond what the Corinthian church had done in their repenting from sin after being saved. While most people say that the subject of this chapter is giving and finances, what we really have is Godly wisdom on how to use spiritual truths to overcome any physical circumstances in order to provide a witness of the liberality which God gives to those saved people who mature spiritually enough to receive and act upon these truths. Saved people who don't receive this truth are not 'sinners' but are spiritually immature. Thus, the submission to the truths within this chapter is actually evidence of spiritual maturity and people who claim to be spiritual leaders, while failing to submit to this truth, have to be carefully examined for error in other parts of their doctrine.

Thompson Chain Topics provides references for the word liberality as: 'Examples of (Select Reading, De 26 Mal 1:6-14 3:4-12 Mt 6:1-4): De 26; Mal 1:6-14; 3:4-12; Mt 6:1-4. Gifts of Israel for the Tabernacle: Ex 35:22. Over-plus of Gifts: Ex 36:5. Offerings at the Dedication: Nu 7:3. David's Gifts for the Temple: 1Ch 29:3-4. Gifts for the Repairing of God's House: 2Ch 24:10. Offerings for the Rebuilding of the Temple: Ezr 1:6; 2:69; 8:25; Ne 7:70; Lu 19:8. The Poor Widow's Offering: Lu 21:1-4. Liberality in the Early Church: Ac 4:34-35; 11:29; 2Co 8:2; Php 4:16. Of Women.: Liberality of women: Ex 35:25; Pr 31:20; Lu 8:2-3; 21:2-4; Joh 12:3; Ac 9:39. Promises Concerning: to the Liberal: Ps 41:1; Pr 3:9-10; 11:25; 22:9; 28:27; Ec 11:1; Isa 58:10; Lu 6:38; 14:14; 2Co 9:7.
Liberty. General references to Civil: Le 25:10; Isa 9:4; 10:27; 14:25; Jer 34:8; 1Co 7:21. Spiritual, a Mark of the New Dispensation: Isa 42:7. The Mission of Christ to Proclaim: Isa 61:1; Lu 4:18. The Truth the Instrumentality: Joh 8:32; Ro 6:18. A New Law of Life Sets Free: Ro 8:2. The Bondage of Sin Broken: Ro 8:21. The Presence of the "Spirit" Secures: 2Co 3:17; Ga 2:4. The Abuse of, Warnings against: 1Co 8:9; Ga 5:13; 1Pe 2:16. Limitations of: 1Co 6:12; 9:19; 10:23.'

Nave's Topical Bible provides references for the word liberality as: 'General scriptures concerning: Ex 13:2,12; 22:29-30; 23:15; 25:1-8; 34:20; 35:4-29; 36:3-6; 38:8; Le 19:5; 22:29; Nu 35:8; De 12:11-12,17-19; 14:27-29; 15:7-18; 16:10,17; 18:1-8; 24:19-22; 2Sa 24:24; 1Ch 22:19; 28:10,20; 29:5; 2Ch 15:7,18; Ezr 1:2-4; Ps 41:1-3; 76:11; 112:5,9; 132:1-5; Pr 3:9-10; 11:24-25; 13:7; 14:21; 19:6,17; 21:26; 22:9; 28:27; 31:20; Ec 11:1-2; Isa 32:8; 60:7,9,17; Hag 1:8; 2:18-19; Mal 3:10-12; Mt 5:42; 6:1-4; 19:21-22; 25:34-40; Lu 3:10-11; 6:38; 11:41; 12:33-34; 16:9; Ac 10:4; 20:35; Ro 12:8,13; 15:27; 1Co 13:3; 16:1-3; 2Co 8:7-9,11-15,24; 9:6-13; Eph 4:28; 1Ti 5:16; 6:17-19; Phm 1:14; Heb 6:10; 13:16; 1Jo 3:17-18. INSTANCES OF: King of Sodom to Abraham: Ge 14:21. Jacob: Ge 28:22. Pharaoh to Joseph's people: Ge 45:18-20. Israelites at the erection of the tabernacle: Ex 35:21-29; 36:3-7; 38:8; Nu 7; 31:48-54; Jos 18:1. Reubenites: Jos 22:24-29. David: 2Sa 7:2; 1Ch 17:1; 2Sa 8:11; 1Ki 7:51; 8:17-18; 1Ch 21:24; 22; 26:26; 28:2; 29:2-5,17; Ps 132:1-5. Barzillai and others to David: 2Sa 17:27-29; 19:32. Araunah for sacrifice: 2Sa 24:22-23. Joab to David: 2Sa 12:26-28. Israelites' offerings for the temple: 1Ch 29:6-9,16-17. Samuel: 1Ch 26:27-28. Solomon: 1Ki 4:29; 5:4-5; 2Ch 2:1-6; 1Ki 6; 7:51; 8:13. Queen of Sheba to Solomon: 1Ki 10:10. Asa and Abijam: 1Ki 15:15. Elisha toward Elijah: 1Ki 19:21. Jehoshaphat: 2Ki 12:18. Joash and his people: 2Ki 12:4-14; 2Ch 24:4-14. David: 1Ch 16:3. Hezekiah: 2Ch 29; 30:1-12; 31:1-10,21. Manasseh: 2Ch 33:16. Josiah: 2Ki 22:3-6; 2Ch 34:8-13; 35:1-19. Jews after the captivity: Ezr 1:5-6; 2:68-69; 3:2-9; 5:2-6; 6:14-22; 8:25-35; Ne 3; 4:6; 6:3; 7:70-72; 10:32-39; 13:12,31; Hag 1:12-14; 2:18-19. Cyrus: Ezr 1:2-4,7-11; 3:7; 5:13-15; 6:3. Darius: Ezr 6:7-12. Artaxerxes: Ezr 7:13-27; 8:24-36. The Magi (wise men from the east): Mt 2:11. The centurion: Lu 7:4-5. Mary Magdalene: Lu 8:2-3. The Good Samaritan: Lu 10:33-35. The poor widow: Lu 21:2-4. Christians. In Jerusalem: Ac 2:44-45; 4:32-37. In Antioch (of Syria): Ac 11:29. In Philippi: Php 4:18. In Corinth: 2Co 8:19; 9:1-13. In Macedonia: 2Co 8:14. People of Melita (Malta) to Paul: Ac 28:10.'

Torrey's Topical Textbook provides references for the word liberality as: 'Pleasing to God: 2Co 9:7; Heb 13:16. God never forgets: Heb 6:10. Christ set an example of: 2Co 8:9. Characteristic of saints: Ps 112:9; Isa 32:8. Unprofitable, without love: 1Co 13:3. SHOULD BE EXERCISED: In the service of God: Ex 35:21-29. Toward saints: Ro 12:13; Ga 6:10. Toward servants: De 15:12-14. Toward the poor: De 15:11; Isa 58:7. Toward strangers: Le 25:35. Toward enemies: Pr 25:21. Toward all men: Ga 6:10. In leading to those in want: Mt 5:42. In giving alms: Lu 12:33. In relieving the destitute: Isa 58:7. In forwarding missions: Php 4:14-16. In rendering personal services: Php 2:30. Without ostentation: Mt 6:1-3. With simplicity: Ro 12:8. According to ability: De 16:10,17; 1Co 16:2. Willingly: Ex 25:2; 2Co 8:12. Abundantly: 2Co 8:7; 9:11-13. Exercise of, provokes others to: 2Co 9:2. Labor to be enabled to exercise: Ac 20:35; Eph 4:28. WANT OF: Brings many a curse: Pr 28:27. A proof of not loving God: 1Jo 73:17. A proof of not having faith: Jas 2:14-16. Blessings connected with: Ps 41:1; Pr 22:9; Ac 20:35. Promises to: Ps 112:9; Pr 11:25; 28:27; Ec 11:1-2. Exhortations to: Lu 3:11; 11:41; Ac 20:35; 1Co 16:1; 1Ti 6:17-18. Exemplified: Princes of Israel, Nu 7:2. Boaz, Ru 2:16. David, 2Sa 9:7,10. Barzillai, etc. 2Sa 17:28. Araunah, 2Sa 24:22. Shunammite, 2Ki 4:8,10. Judah, 2Ch 24:10-11. Nehemiah, Ne 7:70. Jews, Ne 7:71-72. Job, Job 29:15-16. Nebuzaradan, Jer 40:4-5. Joanna, etc. Lu 8:3. Zaccheus, Lu 19:8. Primitive Christians, Ac 2:45. Barnabas, Ac 4:36-37. Dorcas, Ac 9:36. Cornelius, Ac 16:2. Church of Antioch, Ac 11:29-30. Lydia, Ac 16:15. Paul, Ac 20:34. Stephanas, etc. 1Co 16:17. Extraordinary--Exemplified: Israelites, Ex 36:5. Poor widow, Mr 12:42-44. Churches of Macedonia, 2Co 8:1-5.'

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 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 1:1-2 for links to where church is used in this epistle along with links to other Studies which use this word. Please see the note for 1Corinthians C11S18 for links to where church is used in that epistle along with links from other commentators. 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 see the note for 1Corinthians 13:3 about the word bestow. The functional definition is: 'give with no strings attached'.

Please use this link to access the note with links to every place in the Bible where we find Macedonia mentioned.

We find the word trial occurring only 6 times in the Bible in: Job 9:23; Ezekiel 21:13; our current sentence; Hebrews 11:36; 1Peter 1:7 and 1Peter 4:12. Webster's 1828 dictionary defines trial as: 'n. from try. Any effort or exertion of strength for the purpose of ascertaining its effect, or what can be done. A man tries to lift a stone, and on trial finds he is not able. A team attempts to draw a load, and after unsuccessful trial, the attempt is relinquished. 1. Examination by a test; experiment; as in chemistry and metallurgy. 2. Experiment; act of examining by experience. In gardening and agriculture, we learn by trial what land will produce; and often, repeated trials are necessary. 3. Experience; suffering that puts strength, patience of faith to the test; afflictions or temptations that exercise and prove the graces or virtues of men. Others had trial of cruel mockings and scourgings. Heb.11. 4. In law, the examination of a cause in controversy between parties, before a proper tribunal. Trials are civil or criminal. Trial in civil causes, may be by record or inspection; it may be by witnesses and jury, or by the court. By the laws of England and of the United States, trial by jury, in criminal cases, is held sacred. No criminal can be legally deprived of that privilege. 5. Temptation; test of virtue. Every station is exposed to some trials. 6. State of being tried.' Notice the similarity to a test and to the law. Effectively, the Bible uses the word trial for 'a test where the results will be revealed at our judgment by God'. God gives His people trials which He wants them to pass so that he has justification for giving eternal rewards at our personal judgment that all of Heaven will witness. These trials and our judgment are also used to reveal the grace of God.

Thompson Chain Topics provides references for the word trial as: 'General References to: Ex 3:7; Job 14:1; Ps 119:50,143; Isa 63:9; Ro 8:18; 2Co 4:8. Often Blessings in Disguise: Job 5:17; 23:10; 34:31; Ps 119:67; Ec 7:2; Jon 2:2; Zec 13:9; 2Co 4:17; Heb 12:11; Re 7:14. From God: De 8:5; Ru 1:20; Job 6:4; 16:12; Ps 66:11; 90:7; 102:9-10; Eze 24:16. Of Ministers and Prophets: Eze 24:18; 1Co 4:11; 2Co 6:5; 11:23; 12:7; 1Th 3:3. Sometimes Prolonged: Ps 6:3; 13:1; 35:17; 79:5; 80:4; 89:46; 90:13; 94:3; Hab 1:2; Zec 1:12. True Believers do not Faint under: 2Co 4:1,16; Ga 6:9; Eph 3:13; Heb 12:5; Re 2:3. Cup of Suffering, Saints Drink of: Ps 73:10; 80:5; 102:9; Mt 20:22; 26:39; Joh 18:11. The Refining Influence of: Job 23:10; Ps 66:10; Isa 1:25; 48:10; Jer 9:7; Zec 13:9; Mal 3:3; 1Pe 1:7; 4:12. Chastisement, a Mark of the Father's Love: De 8:5; Job 33:19; Ps 94:12; Pr 3:11-12; Jer 10:24; Joh 15:2; 1Co 11:32; Heb 12:5; Re 3:19. Waters of Affliction: Ps 42:7; 69:1; 88:7; 124:4; Isa 30:20; Jon 2:5. Tribulation, a Part of Earthly Experience: De 4:30; Mt 24:21; Joh 16:33; Ac 14:22; Ro 5:3; 1Th 3:4; Re 2:9; 7:14.'

Nave's Topical Bible provides references for the word trial as: 'Before court: Le 24:10-14. The right of: Joh 7:51; Ac 16:37-39; 22:25-30.'

Please see the note for 1:12 about the word abundant. The functional definition is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply'.

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.

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

We find forms of the word poverty occurring only 15 times in the Bible, in: Genesis 45:11; Proverbs 6:11; Proverbs 10:15; Proverbs 11:24; Proverbs 13:18; Proverbs 20:13; Proverbs 23:21; Proverbs 24:34; Proverbs 28:19; Proverbs 28:22; Proverbs 30:8; Proverbs 31:7; our current sentence; 8:9 and Revelation 2:9. Webster's 1828 dictionary defines poverty as: 'Destitution of property; indigence; want of convenient means of subsistence. the consequence of poverty is dependence. The drunkard and the glutton shall come to poverty. Prov.23. 2. Barrenness of sentiment or ornament; defect; as the poverty of a composition. 3. Want; defect of words; as the poverty of language.'

Thompson Chain Topics provides references for the word poverty as: 'Of the Righteous, Examples of: Gideon: Jg 6:15 the Widow of Zarephath: 1Ki 17:12. The Prophet's widow: 2Ki 4:1. Christ: Mt 8:20. The widow who gave two mites: Mr 12:42. Paul: 2Co 6:10; 8:9. The church at Smyrna: Re 2:9. Contributing Causes of Sinful: Indolence: Pr 6:10-11. Parsimony: Pr 11:24. Love of Pleasure: Pr 21:17. Drunkenness and Gluttony: Pr 23:21; 24:34. Evil Associations: Pr 28:19.'

Please see the note at this link about the word abound. The functional definition is: 'To have or possess in great quantity; to be copiously supplied'.

Please see the note for 6:3-10 for links to where rich is used in the Bible. The functional definition is: 'Wealthy; opulent; possessing a large portion of land, goods or money, or a larger portion than is common to other men or to men of like rank'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 2Co 8:19. The grace. 2Co 8:2-7; 9:12; Ac 11:23; 1Co 15:10; Eph 3:8; Col 1:29. churches. 2Co 9:2,4; 11:9; Ac 16:9; Ro 15:26; 1Th 1:7-8; 4:10. General references. exp: Php 1:5.
(verse 2) in. 1Th 1:6; 2:14; 3:3-4. The abundance. Ne 8:10-12; Ac 2:45-46. Their deep. Mr 12:42-44; Lu 21:1-4; Jas 2:5; Re 2:9. The riches. 2Co 6:10; 9:11,13; De 15:4; Pr 11:25; Isa 32:5-8. liberality. Gr. simplicity. 2Co 1:12; Ro 12:8. General references. exp: Ex 36:5; Pr 3:9.'

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C8-S2 (Verse 3-4) Paul's personal knowledge in this matter.

Step: Paul's statement of their condition.

For to their power,
I bear record,
yea,
and beyond their power they were willing of themselves;.

Step: What he witnessed their doing.

Praying us with much intreaty that we would receive the gift,
and take upon us the fellowship of the ministering to the saints..

Our sentence starts with the word For and explains why these saved people who were in a great trial of affliction...and their deep poverty were able to abound unto the riches of their liberality. In our sentences we see two Steps which they took in order to accomplish this.

In our First Step we see that they did what was in their power...and beyond their power. The phrase their power is explained further on in this chapter in C8-S10 which says it is accepted according to that a man hath, and not according to that he hath not. What each hath is in his power to do what he wants with. However, our current sentence adds in the phrase and beyond their power. What was beyond their power were funds which they did not have. What they did is explained in the next sentence where we read but first gave their own selves to the Lord, and unto us by the will of God. After they gave everything that was in their power to give, they then gave their own selves to the Lord and left their homes and people and traditions so that they could go live among strangers and earn more money than if they stayed home. They did this so that they could give what was beyond their power. Many saved will give what is in their power to give. Some will promise to give anything more that God puts into their power, but are not willing to give up their current lives in order to do so. These people first gave their own selves to the Lord, and unto us by the will of God. They left homeans went to the mission field, with Paul and Timothy, in order to get jobs and support the missionary preachers on the mission field. We see Paul say this literally in 11:9.

Please notice the phrase For to their power, I bear record. God added this record to His Word in addition to recording it in Heaven. When we sacrifice to serve God He keeps a record so that it can be used to give us rewards at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10).

The last phrase, in our First Step, which we will look at is: they were willing of themselves. As many preacher has explained, they not only gave their money but also gave themselves. This phrase is so important that Paul explained it further in the next sentence where we read but first gave their own selves to the Lord, and unto us by the will of God. We have power over our own life and our own self. A lot of people like to claim that they have given their own life and their own self to the Lord, but they prove themselves to be liars when they say not so, Lord (Matthew 16:23; Mark 8:33; Luke 4:8; Acts 10:14; Acts 11:8). These people not only said 'Anywhere you want, Lord, anything you want' but they proved their claim by getting themselves unentangled and ready for the expected command to go into God's mission field and do anything, including earning money to support others to go our and preach.

Moving on, we see that the Second Step tells us the action that these people took. This action followed a change in attitude as we were told in the First Step. We see this pattern, of God correcting the attitude before He deals with our actions, throughout the Bible.

We have two action words in our Second Step: praying and taking. With the word praying we see that once these people took the attitude of they were willing of themselves, they did not just wait for God to send someone to tell them what to do but actively sought Paul (with much intreaty) and asked him to let them participate (praying). Too many people 'make a decision at the altar' and then never act upon it. People who do not actively seek to make a decision real did not really make a Biblical decision but only convinced themselves that mental agreement was sufficient. However, God judges our works, not our mental agreements which have no actions attached to them.

Our Second Step tells us that they were Praying us with much intreaty that we would receive the gift. So when was the last time that you heard of people begging the pastor to accept an offering? think about what this Step is really saying and realize that is what we are being told that these people, who were in deep poverty, were doing. We see them doing what we don't see people doing today because they understood, and acted in faith on, a Bible truth. We are to use the unrighteous mammon (Matthew 6 and Luke 16) to Lay up Treasure in Heaven. Too many people today believe the lie that they will have a mansion while they do nothing for God. These people understood that their eternal riches depended upon what they did in this life and they acted upon their true belief. They begged the pastor to take their money (Praying us with much intreaty that we would receive the gift) because they had true faith that it would make an eternal difference to themselves personally.

Having examined the rest of this sentence, we now look at the last phrase which also is the second action of the Second Step. They added (and) to their begging the preacher to take the offering a request for the preacher to take upon us the fellowship of the ministering to the saints. Fora couple of these people it meant that Paul would literally take them into his fellowship as he traveled to Jerusalem so that he could minister to the saints. However, for most of these people the fellowship was less physically immediate but still spiritually active since it involved ongoing praying. Here's a test to give to 'mission-minded Christians'. Ask them how many of the missionaries that their church supports that they can name, what mission field they are in and what details that they know about those missionaries. The answers will reveal how much they have fellowship with the missionaries by praying for them.

Many people claim that fellowship is defined as: 'two fellows in a ship'. However, that falls short of the truth. a better definition would be: 'two fellows in a ship with the same goal and agreement on how to reach that goal and each doing all that they can to reach that goal'. Many people don't think about these additional, but critical, requirements because these additions put demands and limits on the actions of people within a fellowship. It becomes easy to criticize the efforts of someone when we are outside of the effort and looking at their work with no intention of helping the effort. When we realize that all of God's work is spiritual in nature and that the hardest spiritual work which is required is usually prayer, we then lose the right to claim that we can do nothing while we criticize what others are doing. These people begged to take...the fellowship of the ministering to the saints even when they could not go and what they could do was send money and pray. If people will be honest of their participation in missions programs, most will agree that giving money is far easier than finding out about the needs of the missionaries and constantly praying about those needs.

Please see the note for 4:7 about the word power. The functional definition is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something'.

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 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 1:23. 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.'

We find forms of the word willing occurring 32 times in 31 verses of the Bible, 19 times in the New Testament, and in 2Corinthians, in: 5:8; our current sentence and 8:12. Webster's 1828 dictionary defines willing as: 'ppr. 1. Determining; resolving; desiring. 2. Disposing of by will.
WILLING, a. 1. Free to do or grant; having the mind inclined; disposed; not averse. Let every man give, who is able and willing. 2. pleased; desirous. Felix, willing to show the Jews a pleasure. Acts 24. 3. Ready; prompt. He stoopd with weary wings and willing feet. 4. choosen; received of choice or without reluctance; as, to be held in willing chains. 5. Spontaneous. No spouts of blood run wiling from a tree. 6. Consenting'. 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 see the note for 1Corinthians C4S13 about the word intreat. It has links to every place in the new Testament where we find forms of this word. The functional definition is: 'To make an earnest petition or request'.

Please see the notes for Romans C5S9 and 1:8-11 for links to every place in 2Corinthians where we find any form of the word gift along with links to notes in other Studies which have a lot more reference material on this word. The functional definition is: 'given from one person to another without compensation; a donation'.

Please see the note for 1:1-2 for links to where saint is used in this epistle along with links to other Studies which use this word and links from other commentators. The true Biblical definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to. 2Co 9:6-7; Mr 14:8; Ac 11:29; 1Co 16:2; 1Pe 4:11. I bear. Ro 10:2; Ga 4:15; Col 4:13. beyond. 2Co 8:12,16-17; Ex 35:5,21-22,29; 1Ch 29:5-6,9,13-17; Ps 110:3; 1Co 9:17; Php 2:13; 1Th 2:8; Phm 1:14; 1Pe 5:2. General references. exp: Ex 36:5; Pr 3:9.
(verse 4) that. 2Co 8:18-19; Ge 33:10-11; 2Ki 5:15-16; Ac 16:15; 1Co 16:3-4. The ministering. 2Co 9:1,12-14; Mt 10:42; 12:50; 25:40,44-45; Mr 14:7; Joh 19:26-27; Ac 6:1-7; 9:39-41; 11:29; 24:17; Ro 15:25-26; 1Co 16:1,3-4,15; Ga 2:10; 6:10; 1Ti 5:10; Phm 1:5-6; Heb 6:10; 1Jo 3:16-18. General references. exp: 1Co 16:4.'

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C8-S3 (Verse 5) Further testimony from the churches of Macedonia.

And This they did,
not as we hoped,
but first gave their own selves to the Lord,
and unto us by the will of God..

Please also see the Message called Non-Preachers involved in Missions for the application of these verses in the life of the believer.

This sentence is added to the prior by starting with the word And. It gives a more detailed explanation of one of the phrases of that sentence, as explained in the note above. This sentence explains how these people from Macedonia were able to give beyond their power. They gave more than they had, which is possible only when we let God work in and through our personal life. Notice that our sentence tells us that they first gave their own selves to the Lord. As pointed out in the note for this sentence within the Lord Jesus Christ Study, it is the Lord who gives us positions in life. God gave these people a position of a great trial of affliction...and their deep poverty. Instead of complaining about where their lord put them to serve, they gave their own selves to the Lord and served Him where he put them.

This attitude is critical to understanding how to get God's blessings while in the worst of circumstances. People don't want to be in bad circumstances and most saved people pray for God to get them out when they find themselves in bad circumstances. However, it is in bad circumstances that we have the best chance of giving the gospel to people who have never heard and for bringing glory to God. In fact, the worse the circumstances are, the better chance we have to bring God glory. Thus, the best response to bad circumstances is what these people displayed. They looked at the spiritual opportunities instead of the bad physical circumstances. They gave their own selves to the Lord, which means that they served and praised the Lord within the circumstances that He placed them in.

Please notice that our phrase adds in and unto us by the will of God. Many people want to say that they are serving the Lord but don't want to submit to God's leader. These people did what Paul told them to do. Later in this chapter we learn that some moved to the mission field in order to find jobs and support the missionary preachers. We also learn, in this section, that two men went with Paul to Jerusalem in order to be responsible for the money. However, most of these people stayed in their bad circumstances and served the Lord how they could. That included participating in the church missions giving program which Paul had set up as their pastor.

One thing to keep in mind is the attitude recorded in the words: by the will of God. They didn't do this because they liked and respected Paul, even though most probably did do that. They didn't do this because they agreed with the mission giving program, although most probably did do that. They submitted because it was the will of God. Please see This table to learn all of the places where this epistle tells us things related to God.

Our sentence can be sumarized as: 'These people heard what Paul preached to them, then they determined what the Lord commanded and what attitudes and actions He would reward, they then found out what attitudes and actions that God wants them to have that was within the limits set by the Lord, then they acted in the way that was allowed and that would get them the greatest eternal reward.'

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'.

Please 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 Philippians 1:15-17 about the word will. That note has the full definition from Webster's 1828 along with links to where this word is used in that epistle and links from ther commentators. We find forms of the word will occurring 3895 times in 2903 verses of the Bible, 581 times in 495 verses of the New Testament, and in 2Corinthians, in: 1:1; 1:10; 6:16; 6:17-18; our current sentence; 8:11; 10:11; 10:13; 11:9; 11:12; 11:18; 11:30; 12:1; 12:5; 12:6; 12:9; 12:14; 12:15; 12:21 and 13:2.

Please 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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'first. 2Co 5:14-15; 1Sa 1:28; 2Ch 30:8; Isa 44:3-5; Jer 31:33; Zec 13:9; Ro 6:13; 12:1; 14:7-9; 1Co 6:19-20. unto. 2Co 4:5; 1Ch 12:18; 2Ch 30:12.'

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C8-S4 (Verse 6) How the testimony motivated Paul.

Insomuch that we desired Titus,
that as he had begun,
so he would also finish in you the same grace also..

10:12 tells us ...but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. Even though it is not wise to compare ourselves among ourselves, saved people do it all of the time and Paul knew this. Thus, he acted to prevent the relatively rich people in Corinth from finding themselves appearing to be very cheap when compared to the 'dirt poor farmers' in the churches of Macedonia. Our sentence tells us that Paul had Titus return to this church some time before Paul returned with the men who had the money gift from the 'dirt poor farmers' in the churches of Macedonia. This gave them time to prepare and to get involved, it increased the offering for the saved people who needed help and it prevented bad feelings in this church at Corinth. This is the basis of preachers publicly asking people to make a commitment when a need is presented to the church and an offering is taken up in a public manner.

Please see the notes for C5-S2 about the word desire. It has links to where forms of this word are used in this epistle and links to other Book Studies which have further information on the Biblical usage of this word. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

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'.

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. 2Co 8:16-17; 12:18. grace. or, gift. 2Co 8:4,19 (margin) 2Co 9:5; Php 4:18; 1Pe 4:10.'

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C8-S5 (Verse 7) the resulting test.

Therefore,
as ye abound in every thing,
in faith,
and utterance,
and knowledge,
and in all diligence,
and in your love to us,
see that ye abound in this grace also..

Our sentence starts with the word Therefore and tells us what they, and we, are to do based upon what was just revealed. In addition, the word ye ('each and every one of you personally') is used here so that we know that this is a personal command. Here we see listed different spiritual gifts that people like people to know that they have. And, while it is important to have these gifts, our sentence tells us that we are also to personally see that ye abound in this grace also. It is easy to talk about your great faith and how much you know about God and the Bible and how you are such a great speaker and encourager of the brethren (utterance) and how faithful and reliable you are (diligence). However, our claims lose credibility when we can, or won't, back those claims with our money. This is especially true when there is a great need within the church and among those of the household of faith (Galatians 6:10).

Most people have heard of 'faith promise giving' and most know that James 2 tells us that faith, if it hath not works, is dead, being alone. So people wonder how good your faith really is if it can't be used to help in an offering. Likewise, if we claim to have vase knowledge of God and the Bible, how true are our claims if we have not learned how to get our needs provided for by God? And if we can truly get our needs met, then why can't God use us to meet the needs of others within the church and ministry? Further, if we have true Biblical diligence then the Bible promises that God will reward us (Hebrews 11:6) and there is no reason why we can't share that reward, especially if we truly have a heart from God. As for love, How can someone truly have Biblical love and not give? that leaves utterance among the spiritual gifts mentioned here. If you have this spiritual gift but can't scrape together enough money to participate in the offering, then, instead of sending, you should consider going to the mission field like these 'dirt poor farmers' in the churches of Macedonia did.

Please notice that our next sentence says I speak...to prove the sincerity of your love. God tells us to Prove all things; hold fast that which is good. (1Thessalonians 5:21). The testimony of the individual, and of the church, is hurt when people run their mouth and then fail to prove their claims when challenged.

Please also see the note for Matthew 13:34-35 about the word utter. Webster's 1828 defines this word as: 'speak; to pronounce; to express; as, to utter words; to utter sounds. 2. to disclose; to discover; to divulge; to publish. He never utters a syllable of what I suppose to be intended as a secret. 3. to sell; to vend; as, to utter wares. this is obsolete, unless in the law style. 4. to put or send into circulation; to put off, as currency, or cause to pass in commerce; as, to utter coin or notes. A man utters a false note, who gives it in payment, knowing it to be false'. Please also see the note for 1Corinthians 1:4-8 about the word utterance.

We find forms of the word diligence occurring 62 times in 61 verses of the Bible and, 24 times in 23 verses of the New Testament, and in 2Corinthians, in: our current sentence and 8:22. Webster's 1828 dictionary defines diligence as: 'to love earnestly; to choose. 1. Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity. Diligence is the philosophers stone that turns every thing to gold. Brethren, give diligence to make your calling and election sure. 2 Peter 1. 2. Care; heed; heedfulness. Keep thy heart with all diligence. Proverbs 4.'

Thompson Chain Topics provides references for the word diligence as: 'Business: Pr 10:4; 13:4; Ro 12:8; Heb 6:11; 2Pe 1:10; 3:14. Spiritual: (Zeal in soul winning): Mt 18:11; Joh 4:35; Ro 9:3; 10:1; 11:14; 1Co 9:22.'

Nave's Topical Bible provides references for the word diligence as: 'Jesus an example of: Mr 1:35; Lu 2:49. Required by God in seeking him: 1Ch 22:19; Heb 11:6. Obeying him: De 6:17; 11:13. Listening to him: Isa 55:2. Striving after perfection: Php 3:13-14. Cultivating proper behaviours of a true Christian: 2Pe 1:5. Keeping the soul: De 4:9. Keeping the heart: Pr 4:23. Labors of love: Heb 6:10-12. Following every good work: 1Ti 3:10. Guarding against defilement: Heb 12:15. Seeking to be found spotless: 2Pe 3:14. Making our calling sure: 2Pe 1:10. Self-examination: Ps 77:6. Lawful business: Pr 27:23; Ec 9:10. Preserving "the faith" through teaching: 2Ti 4:2; Jude 1:3. Instructing children: De 6:7; 11:19. Discharging official duties: De 19:18. Saints should abound in: 2Co 8:7. Required in the service of God: Joh 9:4; Ga 6:9. Is not in vain: 1Co 15:58. Preserves from evil: Ex 15:26. Leads to assured hope: Heb 6:11. God rewards: De 11:14; Heb 11:6. In temporal matters leads to favor: Pr 11:27. Prosperity: Pr 10:4; 13:4. Honor: Pr 12:24; 22:29. FIGURATIVE: Pr 6:6-8. Exemplified: Ruth: Ru 2:17. Hezekiah: 2Ch 31:21. Nehemiah and his helpers: Ne 4:6. Psalmist: Ps 119:60. Apostles: Ac 5:42. Apollos: Ac 18:25. Titus: 2Co 8:22. Paul: 1Th 2:9. Onesiphorus: 2Ti 1:17.'

Torrey's Topical Textbook provides references for the word diligence as: 'Christ, an example: Mr 1:35; Lu 2:49. REQUIRED BY GOD IN: Seeking him: 1Ch 22:19; Heb 11:6. Obeying him: De 6:17; 11:13. Hearkening to Him: Isa 55:2. Striving after perfection: Php 3:13-14. Cultivating Christian graces: 2Pe 1:5. Keeping the soul: De 4:9. Keeping the heart: Pr 4:23. Labors of love: Heb 6:10-12. Following every good work: 1Ti 5:10. Guarding against defilement: Heb 12:15. Seeking to be found spotless: 2Pe 3:14. Making our call, etc., sure: 2Pe 1:10. Self-examination: Ps 77:6. Lawful business: Pr 27:23; Ec 9:10. Teaching religion: 2Ti 4:2; Jude 1:3. Instructing children: De 6:7; 11:19. Discharging official duties: De 19:18. Saints should abound in: 2Co 8:7. IN thE SERVICE OF GOD: Should be preserved in: Ga 6:9. Is not in vain: 1Co 15:58. Preserves from evil: Ex 15:26. Leads to assured hope: Heb 6:11. God rewards: De 11:14; Heb 11:6. IN TEMPORAL MATTERS, LEADS TO: Favor: Pr 11:27. Prosperity: Pr 10:4; 13:4. Honor: Pr 12:24; 22:29. Illustrated: Pr 6:6-8. Exemplified: Jacob, Ge 31:40. Ruth, Ru 2:17. Hezekiah, 2Ch 31:21. Nehemiah, etc., Ne 4:6. Psalmist, Ps 119:60. Apostles, Ac 5:42. Apollos, Ac 18:25. Titus, 2Co 8:22. Paul, 1Th 2:9. Onesiphorus, 2Ti 1:17.'

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ro 15:14; 1Co 1:5; 4:7; 12:13; 14:12; Re 3:17. faith. 1Co 13:2. knowledge. 1Co 8:1-2; 13:8. in your. 2Co 7:7. see. 2Co 9:8; Php 1:9,11; 1Th 4:9-10; 2Th 1:3; 1Pe 1:22; 2Pe 1:5-8exp: Re 19:10. This. 2Co 8:6; 9:14; Eph 4:29; 2Ti 2:1; Heb 12:28; 2Pe 3:18.'

Start of Chapter, Chapter Summary

C8-S6 (Verse 8) Statement of motive for the prior sentence.

I speak not by commandment,
but by occasion of the forwardness of others,
and to prove the sincerity of your love..

Please notice that our current sentence says I speak...to prove the sincerity of your love. This is a direct reference to the prior sentence where we read: Therefore, as ye abound in...your love to us, see that ye abound in this grace also. As noted above, a love that does not give is a lie. God tells us to Prove all things; hold fast that which is good. (1Thessalonians 5:21). The testimony of the individual, and of the church, is hurt when people run their mouth and then fail to prove their claims when challenged.

Notice that our sentence starts out with: I speak not by commandment. The offering of money being discussed in this chapter is not the tithe because it is not by commandment. No, this is an offering which goes beyond the tithe and it receives rewards from God, which delivering the tithe does not, because it must come out of what is ours. That is why the offering of money proves our love while delivering the tithe does not. Luke 17:10 says, So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. When we deliver the tithe we are unprofitable servants and receive no reward. Only when we make an offering out of what belongs to us, can we prove our love and only then does God reward us.

The second phrase of our sentence is but by occasion of the forwardness of others. Paul did not often speak about money. In fact, he did not receive any support from this church while he was there as pastor. He now is talking to them about money, but notice that he waited for an occasion of the forwardness of others. Many preachers speak about money too often and the wrong way and end up hardening the heart of their people so that the people stop listening any time the pastor starts talking about money. While some people will listen, many are very sensitive about their money, especially those who appear to be rich. Notice that Paul used wisdom and let God work on the hearts of these people and said nothing until God created an occasion. Even when God created an occasion, Paul points the people to the forwardness of others. Their covetousness is now working against their pride which does not want to see a poorer person do more than they do and appear to be greater than they are. So we see in this sentence that not only does Paul wait for an occasion that is created by God, but he also points out the forwardness of others and then challenges them to prove the sincerity of your love. In all of this Paul shows wisdom in deflecting anger and other negative emotions away from himself as pastor so that he can get the message across without causing people to stop listening.

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

Please see the note for 2Corinthians 5:12 about the word occasion. The functional definition is: 'Opportunity; convenience; favorable time, season or circumstances'.

We find forms of the word forward occurring 49 times in 48 verses of the Bible but the word forwardness only occurs in: our current sentence; 8:10; 8:17 and 9:2. Webster's 1828 dictionary defines forwardness as: 'Cheerful readiness; promptness. It expresses more than willingness. We admire the forwardness of Christians in propagating the gospel. 2. Eagerness; ardor. It is sometimes difficult to restrain the forwardness of youth. 3. Boldness; confidence; assurance; want of due reserve or modesty. In France it is usual to bring children into company, and cherish in them, from their infancy, a kind of forwardness and assurance. 4. A state of advance beyond the usual degree; as the forwardness of spring or of corn.' please see the note for 8:10 for links to every place in the New Testament where we find any form of the word forward.

Please be sure to follow the link in the sentence outline above for the word prove. A lot of people make the mistake of thinking that they have proved something when they only persuaded people to believe them. This is the basis of much doctrinal error and of many splinter 'Faiths'.

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. The functional definition is: 'Honesty of mind or intention; freedom from simulation or hypocrisy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak. 2Co 8:10; 9:7; 1Co 7:6,12,25. by occasion. 2Co 8:1-3; 9:2; Ro 11:12-14; Heb 10:24. prove. 2Co 8:24; 6:6; Jos 24:14; Eze 33:31; Ro 12:9; Eph 4:15 (margin) Eph 6:24; Jas 2:14-16; 1Pe 1:22; 1Jo 3:17-19. General references. exp: Ge 44:2; De 24:22; Pr 3:9; Joh 14:15; 2Co 8:24; 1Jo 4:11.'

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C8-S7 (Verse 9) Our Lord Jesus Christ set the example when He proved His love.

For ye know the grace of our Lord Jesus Christ,
that,
though he was rich,
yet for your sakes he became poor,
that ye through his poverty might be rich..

This sentence starts with For and gives us the reason for Paul's instruction in the prior sentence. The people in the church at Corinth had said how they would give to help the poor in the Jerusalem church. Paul had used their claims to encourage other churches to do the same. The churches of Macedonia gave in a great trial of affliction the abundance of their joy and their deep poverty (8:1-2). Paul told these people at Corinth, 'after they gave based upon your claims, you had better do what you said that you would do or both of us are going to be embarrassed'. Again we see that the God of the Bible believes in put up or shut up and once we open our mouth, God expects us to back it despite any circumstances because to not back a claim would make us liars. God strongly objects to His people acting like the devil.

On this site it is repeatedly said that faith and hope are similar in that both are action words whereby we must act before we receive blessings from God so that God can shut the mouth of Satan when Satan accuses God of acting like Satan and taking away people's free will. All sin is addictive and takes away our free will. The doctrinal error that claims that 'God's Overwhelming Grace' also takes away our free will and that God forces His 'Overwhelming Grace' on us is a lie from Satan. This lie is proven to be a lie by God's requirement that we act in our own free will before He blesses us with anything including 'Overwhelming Grace'. Our free-will act being done before the blessing proves that God did not force His blessing on us. Also, our act of faith or hope does not force God to bless us because God chooses when and how He chooses to keep His promise to bless act of faith or hope.

That said, the Biblical difference between faith and hope is that faith is based upon a promise that we can literally find within the Bible while hope has no literal promise but is based upon the character of God. What we see in this verse, and the surrounding verses, is an example of how we are to act in hope. In the prior sentence Paul said I speak not by commandment. This is because Paul has no literal promise within the Bible upon which we are to base our faith. When Paul has such he quotes scripture and gives us a commandment. However, as he wrote, this time Paul does not have a commandment. Therefore, he is instructing us based upon the character of our Lord Jesus Christ and instructing us to act like Him. This type of instruction is based upon the true Biblical meaning of the word hope.

In addition, to our prior sentence saying I speak not by commandment, our next sentence says And herein I give my advice. Thus, the context of our current sentence literally makes this not a commandment...and...advice, which makes the attitude and action of our current sentence part of Biblical hope and not Biblical faith because the attitude and action are based upon the character of our Lord Jesus Christ and the attitude and action of our sentence does not have any literal Biblical promise / command attached to it.

As further evidence of this claim about how we should act in hope, please look at our current sentence where we see that how our Lord Jesus Christ acted (that, though he was rich, yet for your sakes he became poor) is presented as an example of how we should act. The next few sentences of our chapter tell us to follow the attitude and action of our Lord Jesus Christ. In addition, His attitude, which is displayed by His motivation (that ye through his poverty might be rich), is also presented as an example of the type of attitude which we should have. Our sentence presents the combination of this attitude and this action as the grace of our Lord Jesus Christ. This is a grace which we are supposed to personally seek (ye) so that it can become part of our personal life and allow us to display this same grace to the world when they see the same attitude and action in our own personal life.

The final important point that will be made here is based upon the use of the word know. As pointed out many places within this site, the Biblical use of the word know includes knowledge which can only be gained through personal experience. Anyone who is truly Biblically saved and has matured to any point beyond being a spiritual new born babe has personally experiences how the grace of our Lord Jesus Christ has spiritually, and sometimes physically, enriched them. That also know how He had to become poor in order to accomplish what He did. Thus, when our sentence says ye know, there can be no question about this being a personal (ye) knowledge which is based upon personal experience in a relationship with the grace of our Lord Jesus Christ.

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 6:3-10 for links to where poor is used in the Bible. The functional definition is: 'Wholly destitute of property, or not having property sufficient for a comfortable subsistence; needy'.

Please see the note for 8:1-2 about the word poverty. The functional definition is: 'Destitution of property; indigence; want of convenient means of subsistence. the consequence of poverty is dependence'. In our se3ntence we see that while the Son of God lived as a literal physical man He owned nothing personally and was completely dependent upon God and the Holy Spirit using other people to provide for His personal needs and for the physical needs of His followers such as when the boy provided the barley loaves and fish used to feed the multitude.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the grace. 2Co 13:14; Joh 1:14,17; Ro 5:8,20-21; 1Co 1:4; Eph 1:6-8; 2:7; 3:8,19 exp: 2Th 1:12; 1Ti 1:14. Though. Ps 102:25-27; Joh 1:1-4,10; 16:15; 1Co 15:47; Php 2:6; Col 1:16-17; Heb 1:2,6-14. For. Isa 62:1; 65:8; Joh 12:30; 17:19; Col 1:24 exp: Ps 26:3; 72:12. he became. Isa 53:2; Mt 8:20; 17:27; 20:28; Mr 6:3; Lu 2:7; 8:3; 9:58; Php 2:6-8. That ye. 2Co 6:10; Lu 16:11; Ro 8:32; 11:12; 1Co 3:21-22; Eph 3:8; 1Ti 6:18; Jas 2:5; Re 3:18; 21:7. General references. exp: Le 25:25; De 24:22; Pr 3:9; Lu 19:34; 22:27; Joh 14:15; 1Jo 4:11.'

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C8-S8 (Verse 10) Put up since you did not shut up.

Equivalent Section: Paul advices this church.

And herein I give my advice:.

Equivalent Section: You bragged a year ago about what you were going to do.

For this is expedient for you,
who have begun before,
not only to do,
but also to be forward a year ago..

Our sentence starts with the word And, which adds it to the prior sentence. The importance of this sentence to the context of this chapter is explained in the note above for the prior sentence. Please see it.

Please see the note for 1Corinthians C6S18 about the word expedient. The functional definition is: 'That which serves to promote or advance; any means which may be employed to accomplish an end'. In our sentence we see Paul tell us For this is expedient for you. That is: the reason that we should obey Paul's Advice is that it will 'serves to promote or advance'. It will 'accomplish the end' goal of our receiving the grace of our Lord Jesus Christ. Thus, while we are not commanded to obey this Advice, we will not receive the grace of our Lord Jesus Christ unless we do obey this Advice.

Please notice that the rest of the Second Equivalent Section says that they have begun before, not only to do, but also to be forward a year ago. They didn't just agree to the request of Paul but also to be forward. They 'were pushy in their demand to be included'. As a result, we see the next sentence say Now therefore perform the doing of it. Again, in these sentence we see God saying 'Put up or Shut up!'. Since they already ran their mouth, all that is left is for them to 'Put up' or suffer the consequence of being proven to be a liar and of their destroying the testimony of God's church.

Please see the note for Acts 27:12 about the word Advice. The functional definition for this word is: 'To give counsel to; to offer an opinion, as worthy or expedient to be followed'.

Thompson Chain Topics provides references for the word Advice as: 'Counsel, the importance of Seeking: Pr 11:14; 12:15; 13:10; 15:22; 20:18. COUNSELLORS: (safety in a multitude of): Pr 11:14; 15:22; 24:6.'

Nave's Topical Bible provides references for the word Advice as: 'General scriptures concerning: Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9. INSTANCES OF: By Rehoboam: 1Ki 12:8-16. By the rich young ruler: Mt 19:22.'

The word expedient was dealt with earlier within this note.

Please see the note for 8:8 about the word forward. The functional definition is: ' Cheerful readiness; promptness. It expresses more than willingness'.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I give. 1Co 7:25,40. expedient. 2Co 12:1; Pr 19:17; Mt 10:42; Joh 11:50; 16:7; 18:14; 1Co 6:12; 10:23; Php 4:17; 1Ti 6:18-19; Heb 13:16; Jas 2:15-16. Tobe. 2Co 8:8; 9:2. Forward. Gr. willing. 2Co 8:3.'

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C8-S9 (Verse 11) How to act based upon what was just discussed in this epistle.

First Step: Do what you said you would do.

Now therefore perform the doing of it;.

Second Step: Do what you said was your will to do.

that as there was a readiness to will,
so there may be a performance also out of that which ye have..

Our sentence starts with Now therefore which means it is providing a conclusion (therefore) based upon what was just presented (now). That conclusion is very simple and straightforward when it says perform the doing of it.

Our Second Step tells us to 'Do what you said was your will to do'. Notice that our first phrase, of this Second Step, says as there was a readiness to will. Thus, we see that in the past (there was) they openly expressed a readiness to will. We know this because Paul would not be reminding them of it unless that opened their own mouth by their own free will. They choose to open their mouth and make claims. Now they must do what they claimed or be proven to be liars and following a devil while claiming to be a Christian.

Please notice that our second phrase, of this Second Step, says a performance also out of that which ye have. Paul takes the next two sentences to make this phrase completely clear. That said, we need to realize that God's people sometimes don't realize what they actually have and some of God's people are talked into giving what they don't have because some preacher talked them into going beyond true Biblical faith into Biblical foolishness.

First, let's consider what people have. Many people designate money or other assets for some future purpose. In their mind and their thinking they no longer have those assets which are designated. In Matthew 15:3-6 and Mark 7:9-13 Jesus condemns the Pharisees and scribes because they claimed that a future designation of currently held assets could be used to justify disobeying the commandment of God. The phrase that which ye have is: 'what is currently your personal asset'. This includes what we are holding for our future retirement which we may not live to experience. It also includes what we plan on giving to children or others as an inheritance after we die. If we made a promise to God then keeping that promise has greater importance than any future consideration. If God put us in the hospital and our life depended upon our spending that money then people would spend it and most who would claim that they would rather die prove themselves to be liars.

One thing that people need to consider is that they will answer to God for how they handled everything that God gave them. If they give an inheritance to children who use it for sins then the parents will have to answer to God for supporting a sinful lifestyle . If the parents raised Godly children then those children will take care of the parents in their old age out of thankfulness and duty for the parents taking care of the children while they are young. The world tells us that we need to hold onto so much money that we can pay all of our bills out of the interest earned on the principal. That leaves the principal for the government to try to steal and to tempt the children to destroy family relationships while they fight over an inheritance. Godly raised children don't need more than a token inheritance to remember their parents and the ungodly don't need support for their sinful lifestyle . Psalm 1 tells us that we are blessed if we walketh not in the counsel of the ungodly . If our retirement pl and include leaving a significant amount of assets then we are probably walking in the counsel of the ungodly . We would be better to make sure that those assets are used for a Godly purpose while we are still alive so that we will have joy when our God judges us for what He put into our possession. In relationship to what this chapter is talking about, a Godly person includes everything that will be left after a reasonable life expectancy when they consider what they have, especially when they are considering what to use to support the church, missions and other work of God.

That said, we have the other side of the coin whereby people confuse faith and foolishness. A man with no job who promises more than he can reasonably expect to earn in a year is being foolish. Many preachers are starving because they went out by foolish instead of by faith. Our sentence literally says out of that which ye have. If we want to promise that we will give anything that God puts into our hand, with the understanding that if God doesn't give it to us then we have no obligation, then that is one thing. However, if someone promises to give what they do not have, and make it an absolute promise with no contingency upon God providing it, then they are being foolish. That said, there are many preachers who encourage God's people to be foolish, and even preach such behaviour as 'the will of God'. Such preachers are daring God to bring judgment upon them for leading God's children into foolishness.

Please see the note for Romans C15S23 about the word perform. The functional definition is: 'To do; to execute; to accomplish'.

We find forms of the word readiness occurring 103 times in 102 verses of the Bible and 45 times in the New Testament but the exact word only occurs in Acts 17:11; our current sentence and 10:6. Webster's 1828 dictionary defines readiness as: 'Quickness; promptness; promptitude; facility; freedom from hinderance or obstruction; as readiness of speech; readiness of thought; readiness of mind in suggesting an answer; readiness of reply. 2. Promptitude; cheerfulness; willingness; alacrity; freedom from reluctance; as, to grant a request or assistance with readiness. They received the word with all readiness of mind. Acts 17. 3. A state of preparation; fitness of condition. the troops are in readiness.'

Thompson Chain Topics provides references for the word readiness as: 'For the Future: 2Ki 20:1; Am 4:12; Mt 24:44; 25:10; Mr 13:35; Lu 12:35-36; Re 19:7. ForSpiritual Service: 2Co 8:19; 9:2; 2Ti 2:21; Tit 3:1; 1Pe 3:15; 5:2. ForDeath: 2Ki 20:1; Ec 9:10; 11:8; Mt 24:44; Lu 12:35; Joh 9:4; 1Pe 1:17.'

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: ' that faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Pr 3:28.'

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C8-S10 (Verse 12) Let each give according to what he has.

For if there be first a willing mind,
it is accepted according to that a man hath,
and not according to that he hath not..

Please notice that our sentence starts with the word For followed by the word if. This sentence is giving the reason why (For) Paul said what he did in the prior sentences since C8-S5, and especially in the immediately prior sentence. The if tells us that there is a conditional requirement to this Advice. That conditional requirement is that there be first a willing mind. When preachers talk someone into acting in foolishness by convincing the people that foolishness is faith, and that God requires them to live by faith, this condition is not met. When the condition is not met then the people do not receive the blessings of God and their heart is hardened against true Biblical giving. If preachers truly want God's blessings on the giving of people in their church then they have to avoid preaching which makes people think that God demands giving which goes beyond the tithe. A Godly pastor will be sure that people first have a willing mind.

Once the requirement of a willing mind is met, then we have the additional condition found within this sentence. Our sentence makes a very clear distinction between that a man hath and that he hath not. This distinction was discussed in the note above and will not be repeated here. (Please see the note above.) As shown in that note, many people have more than they think and some people are led into foolishness by giving what they have not but what some preacher tells them that they can 'Claim by faith!'. This is the exact method used by 'prosperity preachers' which many of these same 'fundamental Bible believing Baptist preachers' condemn. According to Romans 2, When we condemn someone else for doing something, and then do the same thing ourselves, we bring greater condemnation upon ourselves because our condemning the other person proved that we knew the action was wrong before we did it. 'Fundamental Bible believing Baptist preachers' who condemn 'prosperity preachers' and then encourage people to commit to giving what they have no reasonable expectation of receiving, bring condemnation upon themselves and their people. However, preaching that people should give based upon the condition of: 'if the Lord should provide', does not bring the condemnation because they are not encouraging people to commit to give according to that he hath not.

With this in mind, please remember the start of our chapter (8:1) which told us ...we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of...their deep poverty abounded unto the riches of their liberality. The word abounded is defined as: 'To have or possess in great quantity; to be copiously supplied'. This means that they had far more than they needed, in spite of the fact that the rest of the Bible indicates that they continued to be 'dirt poor farmers'. What we see here are people who first gave their own selves to the Lord, and unto us by the will of God (8:5). They offered to become workers to earn money to support God's work, even to the point of going to the mission field in order to do so, and then they gave all that they had and the extra that God made them capable of earning. After they made this commitment, God caused their ability to give to abound. When they went beyond giving according to that a man hath and gave their own selves to the Lord then God increased their results (fruit). This is what God wants us to do if we want to give more than we have.

Please see the note for 2Corinthians 5:9 about the word accept. The functional definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 2Co 9:7; Ex 25:2; 35:5,21-22,29; 1Ch 29:3-18; 2Ch 6:8; Pr 19:22; Mr 12:42-44; 14:7-8; Lu 7:44-46; 12:47-48; 16:10; 21:1-4; 1Pe 4:10. General references. exp: Ex 35:21.'

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C8-S11 (Verse 13-15) No one should be put into poverty but there should be an equality in having needs met.

Equivalent Section: No one should be put into poverty.

For I mean not that other men be eased,
and ye burdened:.

Equivalent Section: there should be an equality.

But by an equality,
that now at this time your abundance may be a supply for their want,
that their abundance also may be a supply for your want:.

Equivalent Section: Everyone's should be met.

that there may be equality:.

Equivalent Section: Scriptural basis of this sentence.

First Step: Tell people that the authority comes from the Bible.

As it is written,
He that had gathered much had nothing over;.

Second Step: Tell them what the Bible says.

and he that had gathered little had no lack..

Our sentence has four Equivalent Sections, which means that we have four different views of the same truth with the phrase that there may be equality stating the truth in the simplest fashion and the other Equivalent Sections giving us a more detailed explanation of this truth. In addition, since our sentence starts with the word For, our current sentence explains why the prior sentence is true and gives a second reason why the second prior sentence is true. That is: our sentence gives a reason why God uses Paul to say: it is accepted according to that a man hath, and not according to that he hath not and why God uses Paul to say: so there may be a performance also out of that which ye have. God wants each of us to do all that God gives us the ability to do. This is how God measures His equality. Since God gives each of us different spiritual gifts and different abilities to do things, there will be a difference in the performance, as men measure such things, but an equality, as God measures things, because God also considers the ability which he gives to each person.

With this in mind, please notice that our Fourth Equivalent Section give us a scriptural basis for the truth that is taught here. This is a quote of Exodus 16:18 and Jesus applied this truth in Luke 22:35, which happened prior to Paul writing this epistle. Thus, we have a scriptural basis for the basic truth and for the application of that truth. In Exodus it is talking about the children of Israel gathering manna. In Luke Jesus had sent out His disciples to preach the gospel and old them to depend upon the people that they preached to for their physical needs. God provided to other Jews with the intention that those Jews provide for the disciples of Jesus and, thereby, God had a reason to give blessings to the Jews who provided for the disciples.

What we have here and in the book of Acts is the basis for people claiming that the Bible supports Communism. Those claims ignore, and even deny, certain truths and circumstances which are involved in the Biblical accounts. Those truths and circumstances are ignored so that they can try to justify applying Communism to different circumstances. This is why we need to be careful and consider all of the context involved.

Simply put: Communism works in a family setting, in a small tribe setting and when people are ALL being totally submissive to God's Holy Spirit. Communism fails in a larger group where people don't have a personal connection to everyone within the group, and it especially fails when God's Holy Spirit is not in charge. This is because we all have a basic sin nature which is lazy, selfish and self-centered. However, no one can get away with constantly exercising his sin nature in a family or a small group of people who all have a personal connection to each other. Sinners can't hide their failure to contribute like they can hide in a large society. Neither can they hide their sin from God's Holy Spirit like they can hide it from God deniers.

Thus, we see that while we can have a Communistic society in certain circumstances, it fails when we try to apply it to a large group where sinful attitudes and actions can be hid. We also see this failure in Acts 6 which resulted in the creation of deacons who could act like the head of smaller groups within the church. We also see that the purpose of the deacons was not for them to dictate to the preacher what to preach and what to not preach but the office was created for the deacon to deal with the sin and the sin nature of those members whom they were responsible for.

We also see this truth, about Communism, in our First Equivalent Section which says For I mean not that other men be eased, and ye burdened. The failure of Communism, as a structure for large societies, is that it allows exactly what our First Equivalent Section says is not to be allowed. However, when you have a family with all small children it is understood, and expected, that the 'heavy lifting' will be done by the adults and that the children can not do as much. However, in Godly families, children are made to do what they can. Therefore, Godly families will have the type of equality which our sentence is talking about.

We see this truth explained further in our Second Equivalent Section. Here we see the division of labor that is found within a family with the phrase your abundance may be a supply for their want, that their abundance also may be a supply for your want. In Ephesians 3:14-15 we see the saved called the whole family in Heaven and earth. We also see many places where the saved are called children of God, sons of God, and daughters of God. Thus, it is proper to use the God created structure of a Godly family as a model for the church. In a family and in the church we find that different people have different abilities and that there are different levels of abilities when more than one person has the same ability. In both circumstances each person is supposed to use their particular ability to supply the need of everyone in the family / church and that each has the right to expect another to supply their need in exchange. Further, all are to be treated as equal in importance and only in matters of authority does one have precedence over another. That is: while children can not do as much as adults, they are the future potential of the family / church and are to be valued as such. Therefore, in a Godly church and in a Godly family, one supplies the want of another in the church / family and they expect their own want to be provided for in return.

Please see the note for Luke 15:26 about the words mean (singular) / meant. The functional definition for this word is: 'To have in the mind, view or contemplation; to intend. What mean you By this service? Ex.12. 2. to intend; to purpose; to design, with reference to a future act. Ye thought evil against me, but God meant it for good. Gen.1. 3. to signify; to indicate. What mean these seven ewe lambs? Gen.21. What meaneth the noise of this great shout in the camp of the Hebrews? 1 Sam.4. Go ye, and learn what that meaneth-- Matt.9.
MEAN, v.i. to have thought or ideas; or to have meaning'.

We find forms of the word ease occurring 22 times in the Bible and, in the New Testament, only in Luke 12:19 and our current sentence. Webster's 1828 dictionary defines ease as: 'Rest; an undisturbed state. Applied to the body, freedom from pain, disturbance, excitement or annoyance. He sits at his ease. He takes his ease. 2. Applied to the mind, a quiet state; tranquillity; freedom from pain, concern, anxiety, solicitude, or anything that frets or ruffles the mind. His soul shall dwell at ease. Ps.25. Wo to them that are at ease in Zion. Amos.6. 3. Rest from labor. 4. Facility; freedom from difficulty or great labor. One man will perform this service with ease. this author writes with ease. 5. Freedom from stiffness, harshness, forced expressions, or unnatural arrangement; as the ease of style. 6. Freedom from constraint or formality; unaffectedness; as ease of behaviour. At ease, in an undisturbed state; free from pain or anxiety.'

Please see the note for 2Corinthians 5:4 about the word burdened. The functional definition is: ' A load of any kind'.

Please see the note for 1:12 about the word abundant. The functional definition is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply'.

Please see the note for Philippians 1:19-20 about the word supply. It has links to every place in the Bible where We find this word, the full definition from Webster's 1828 and links from other commentators. The functional definition is: 'To fill up, as any deficiency happens; to furnish what is wanted; to afford or furnish a sufficiency'.

We find the exact word of want occurring 31 times in 30 verses of the Bible and, in the New Testament, in: Mark 12:44; Luke 15:14 our current sentence; 9:12; Philippians 4:11. The King James Bible Companion defines want as: 'Lack; be deficient. De 28:48'

We find forms of the word gather occurring 463 times in 432 verses of the Bible, 74 times in 69 verses of the New Testament, but only in our current sentence with in 2Corinthians. Webster's 1828 dictionary defines gathered as: 'Collected; assembled; contracted; plaited; drawn by inference.'

We find forms of the word lack occurring 41 times in 40 verses of the Bible, 16 times in the New Testament, and in 2Corinthians, in: our current sentence and 11:9. Webster's 1828 dictionary defines lack as: 'To want; to be destitute of; not to have or possess.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Ac 4:34; Ro 15:26-27.
(verse 14) General references. exp: Ex 16:18.
(verse 15) General references. Ex 16:18; Lu 22:35.'

Start of Chapter, Chapter Summary

C8-S12 (Verse 16) thank God that Titus wants to help you.

But thanks be to God,
which put the same earnest care into the heart of Titus for you..

In our sentence we see that it is God Who puts care for other saved people into the hearts of other people who belong to God. Every time that we experience this we are to give thanks to God. (Please see the table for the usage of God within this epistle to see the other verses which also tell us to thank God and for the other things which this epistle tell us about God.)

Our sentence starts with the word But, which means it has the same subject as the prior sentence while going in a different direction. In the prior sentence Paul was telling them his why he gave Advice of the sentences before that and he has been dealing with their giving, which is the main subject of this entire chapter. The change in direction, which is signaled by the use of the word But, is that Paul is no longer giving Advice. He is sending Titus with all of the power and authority of a pastor, which includes the power and authority to give the people commands from our Lord.

Yes, our sentence says that God...put the same earnest care into the heart of Titus for you. However, that care does not diminish his authority as a pastor. In face, it is a requirement for a Godly pastor. Thus, we see that Titus has the care from God and also has the power and authority which are required to get these people to not sin and to keep their promise so that God will bless them and not have to bring punishment.

Please see the notes for 1:8-11 about the word thanks. The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for 1:21-22 about the word earnest. The functional definition is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'.

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: 'thanks. Ezr 7:27; Ne 2:12; Jer 31:31; 32:40; Col 3:17; Re 17:17 exp: 2Co 2:14. earnest. 2Co 7:7,12; Php 2:20.'

Start of Chapter, Chapter Summary

C8-S13 (Verse 17) Titus already left to help you.

First Step: Titus responded.

For indeed he accepted the exhortation;.

Second Step: Titus acted.

but being more forward,
of his own accord he went unto you..

It would seem, from this sentence, that Paul wanted Titus to go to the church at Corinth and deal with this collection before Paul got there with the other men and the collection from the churches in Masidonia. However, apparently, Paul wanted Titus to wait untin this epistle was written but Titus left before (but being more forward) Paul finished the epistle. Further, it appears tha Titus made his decision and left without discussing his decision with Paul first (of his own accord he went unto you).

Please see the note for Luke 3:11 about the word indeed. Webster's 1828 defines this word as: 'adv. in and deed. In reality; in truth; in fact. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom.8. Indeed is usually emphatical, but in some cases more so than in others; as,This is true; it is indeed. I were a beast indeed to do you wrong. Some sons indeed; some very few we see, Who keep themselves from this infection free. There is indeed no greater pleasure in visiting these magazines of war-- It is used to note concession or admission; as, ships not so large indeed, but better manned. Indeed is used as an expression of surprise, or for the purpose of obtaining confirmation of a fact stated. Indeed! is it possible? is it so in fact?'.

Please see the note for 2Corinthians 5:9 about the word accept. The functional definition is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'.

Please see the note for 1Corinthians C14S3 about the word exhort. The functional definition is: 'the act of inciting to laudable deeds; incitement to that which is good or commendable'.

Please see the note for 8:8 about the word forward. The functional definition is: ' Cheerful readiness; promptness. It expresses more than willingness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'accepted. 2Co 8:6; Heb 13:22. but. 2Co 8:8,10.'

Start of Chapter, Chapter Summary

C8-S14 (Verse 18-21) A second man went with Titus so that there is no accusation of wrong doing.

Equivalent Section: Paul sent a second witness.

First Step: Identify the companion of Titus.

And we have sent with him the brother,
whose praise is in the gospel throughout all the churches;.

Second Step: Identify his recommendation.

And not that only,
but who was also choosen of the churches to travel with us with this grace,
which is administered by us to the glory of the same Lord,
and declaration of your ready mind:.

Equivalent Section: the second witness eliminates accusations.

Avoiding this,
that no man should blame us in this abundance which is administered by us:.

Equivalent Section: What Paul sent a second witness.

Providing for honest things,
not only in the sight of the Lord,
but also in the sight of men..

Please see the note for this sentence within the Lord Jesus Christ Study as it explains how the Lord puts people into positions of responsibility and also explains the character traits which this man had that show us why he was given this position of trust. These same character traits should be searched for before any church trusts someone with church money.

Our entire chapter is talking about giving money to help other Christians in need. Our current sentence shows us that an important part church finances is being sure that there is no possibility of wrong doing in the handling of funds within a church. One well-known and long-term pastor said that 'the three main temptations of a pastor are: maidens, money and morals'. In a mission the pastor may not have anyone else to handle the money but by the time that it becomes a small church there should be someone other than the pastor and his family who can handle the money. Please notice that neither Paul not Titus handled the money, according to our sentence. Now some pastors may feel that I am sticking my nose in their business but God uses men to do that, especially pastors. The way that we receive massages from God, that come through other men, shows God how we want others to receive messages that God sends through us. If necessary, God can use a preacher like he did Jeremiah and have the people violently oppose every message sent through the preacher.

Any time that the pastor handles money of the church he is open to accusations of wrong doing, even when it is a lie. In addition, if the pastor is truly preaching spiritual truths from the Bible, he is going to anger sinners and devils who will be tempted to make false accusations just to distract from their own sin and to get the pastor to change his preaching. What we see here is what wise pastors (Paul and Titus) did and that was find a reliable man of good reputation to handle the money. Our Second Equivalent Section says This abundance which is administered by us. While Paul and Titus did not directly handle the money, they were in charge (administered by us). In addition, we see that at least two people were involved in the handling of money. This precaution is also necessary in order to avoid accusations of wrong doing.

While more could be said about the people and the procedures for handling money within the church, we will move onto the other parts of this sentence.

Our sentence has three Equivalent Sections and, as pointed out in the note for this sentence within the Lord Jesus Christ Study, all three are dealing with the proper handling of money within the church. The purpose of having proper people and procedures is given in the third Equivalent Section which says Providing for honest things, not only in the sight of the Lord, but also in the sight of men. One of the most important things for the church to protect is the church testimony. If the church fails to Provide for honest things...in the sight of men then the church can no longer do the primary function of the church and all saved, which is to deliver the message of God to men. John 8:44 says, Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. When the church loses its testimony it can no longer make the distinction between the truth that God gives and the religious lies that come from the devil. Even when the church has done no wrong, if it fails to Provide for honest things...in the sight of men then God's message is rejected by men. Thus, the church must go well beyond just handling money properly and handle it in a way that there can not be even a false accusation made in a believable manner.

With the considerations already discussed we casn understand the purpose of these procedures, for the church as stated in our third Equivalent Section, and we saw that the same purpose existed for the pastors, as stated in the Second Equivalent Section. That primary purpose of both is to protect the testimony of the church and of the pastor. We also saw that in order to do this the church and pastor had to go beyond doing no wrong and had to provide people and procedures which would eliminate even the posibility of a believable accusation of wrong doing, even when such an accusation is a lie. Now we can return to out First Equivalent Section which identifies the man who would handle the money and the procedure used to select him. In addition, to what is in our First Equivalent Section of this sentence, we also learn more about him in the next sentence. Thatsaid, we can learn about this man from our epistle. Whhat we are told is:.

He was saved and spiritually mature enough that multiple churches knew his reputation - whose praise is in the gospel throughout all the churches (8:18).
He was trustworthy enough to travel with Paul's missionary team who was also choosen of the churches to travel with us (8:19).
He was choosen specifically for this task who was also choosen of the churches to travel...with this grace (8:19).
He was choosen for the glory of the same Lord (8:19).
His reputation was known and accepted by each church that he would be dealing with: who was also choosen [with the] declaration of your ready mind (8:19).
He was choosen because he would not blame others for any problem: Avoiding this, that no man should blame us (8:20).
He was willing and able to prove to men that the money was handled honestly: Providing for honest things...in the sight of men (8:21).
He was willing and able to prove to the Lord that the money was handled honestly: Providing for honest things...in the sight of the Lord (8:21).
He had been tested repeatedly (we have oftentimes proved) and passed all tests to prove that he was diligent (8:22).

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'.

As explained in the Word Study on Gospel, the gospel used in this sentence is the gospel of our Lord Jesus Christ. This man could not have the testimony which is presented in this chapter unless he was saved by Jesus, sanctified through his ongoing relationship that is in Christ and personally obedient to the Lord with the realization that he would be personally judged for all that the things done in his body, according to that he hath done, whether it be good or bad (5:10-11).

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

Thompson Chain Topics provides references for the word choosen as: 'MEN OF GOD: choosen Instruments to accomplish God's purposes: Hag 2:23; Joh 15:16; Ac 9:15; 1Co 1:27-28,29. Abraham: Ge 12:1. Moses: Ex 3:10; 28:1; 31:2. Gideon: Jg 6:14. Elisha: 1Ki 19:19. Isaiah: Isa 6:8; Jer 1:4; Jon 1:2; Ac 13:2; 16:10. Paul: Ac 26:16. Call Of to Special Work: Mr 1:17,20; 2:14; Lu 6:13; Joh 1:43; Ac 22:21. (God's people called): De 7:6; Ps 4:3; 1Co 1:26; Eph 1:4; Jas 2:5; 1Pe 2:10. Jehovah choosen: (as God): Ge 28:21; De 26:17; Ru 1:16; 1Ki 18:39; 2Ki 5:17; Ps 16:2; 31:14; 63:1; 73:25;.'

Nave's Topical Bible provides links for choosen, or elected as: 'General scriptures concerning: Mt 20:16; 22:14; 1Pe 2:9; Re 17:14. PREDESTINATION: General scriptures concerning: Ge 21:12-13; Ex 9:16; 33:19; De 4:37; 7:7-8; 10:15; 32:8; Jos 11:20; 1Sa 12:22; 1Ki 12:15; 20:42; 2Ki 19:25; 2Ch 6:6; Job 23:13-14; Ps 33:12; 65:4; 78:67-68,70-72; 105:17-22; 135:4; Pr 16:4; Isa 44:1-2,7; Jer 1:4-5; Mal 1:2-3; Mt 11:25-26; 20:16,23; 22:14; 24:22,40-41; 25:34; 26:24; Mr 13:20,22; 14:21; Lu 4:25-27; 8:10; 10:20; 17:34-36; 18:7; 22:22; Joh 6:37,39,44-45; 15:16,19; 17:2,6,9; 21:23; Ac 1:7; 2:23,39,47; 3:18; 4:28; 13:48; 17:26; 22:14; Ro 1:6; 8:28-30,33; 9:7-33; 11:5,7-8; 1Co 1:26-29; 2:7; Ga 1:15; Eph 1:4-5,9-11; 2:10; 3:11; Col 3:12; 1Th 1:4; 2:12; 2Th 2:13; 2Ti 1:9; Tit 1:1-2; Jas 1:18; 1Pe 1:2,20; 2Pe 1:10; Jude 1:4; Re 13:8. EXEMPLIFIED: In the destruction of: Eli's sons: 1Sa 2:25. The Hivites: Jos 11:20. The Philistines: Jg 14:4. Ahaziah: 2Ch 22:7. Amaziah and the idolatrous Jews: 2Ch 25:20. In the covenant with Abraham to have posterity: Ge 21:12; Ne 9:7-8. Zerubbabel: Hag 2:23. The apostles: Joh 13:18; 15:19. Jacob: Ro 9:12-13. Rufus: Ro 16:13. Paul: Ga 1:15.'

We find forms of the word travel in: Judges 5:6; 2Samuel 12:4; Job 31:32; Proverbs 6:11; Proverbs 24:34; Isaiah 21:13; Isaiah 63:1; Matthew 25:14; Acts 11:19; Acts 19:29; 2Corinthians 8:19. Webster's 1828 defines this word as: 'to walk; to go or march on foot; as, to travel from London to Dover, or from New York to Philadelphia. So we say, a man ordinarily travels three miles an hour. this is the proper sense of the word, which implies toil. 2. to journey; to ride to a distant place in the same country; as, a man travels for his health; he is traveling to Virginia. A man traveled from London to Edinburgh in five days. 3. to go to a distant country, or to visit foreign states or kingdoms, either by sea or land. It is customary for men of rank and property to travel for improvement. Englishmen travel to France and Italy. Some men travel for pleasure or curiosity; others travel to extend their knowledge of natural history. 4. to pass; to go; to move. News travels with rapidity. Time travels in divers paces with divers persons. 5. to labor. See Travail. 6. to move, walk or pass, as a beast, a horse, ox or camel. A horse travels fifty miles in a day; a camel; twenty.'.

In Acts 19:29, we are told that Gaius and Aristarchus, men of Macedonia, (were) Paul's companions in travel. I believe that one of these two is the man spoken of in this sentence, but can not 'take a stand' on this belief. We read about Aristarchus in: Acts 19:29; Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24. We read about Gaius Acts 19:29; Acts 20:4; Romans 16:23; 1Corinthians 1:14; 3John 1:1. Of the two, Aristarchus is called a Macedonian of thessalonica While Gaius is identified as: of Derbe and Derbe is in Lycaonia therefore, I personally believe the man spoken of here is Aristarchus, who is also identified as a non-preacher and a fellowlabourer along with Lucas.

Forms of the word administer are found only in this sentence within the Bible. Webster's 1828 dictionary defines administered as: 'Executed; managed; governed; afforded; given; dispensed.'

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 3:2-3. The functional definition is: 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

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

Please see the note for Philippians 2:14-16 about the word blameless. The definition from Webster's 1828 is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3. Sometimes followed by of. We will be blameless of this thine oath. Josh.2'.

Please see the note for 1:12 about the word abundant. The functional definition is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply'.

Please see the note for Romans C12S15 about the word honest. It 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: 'Upright; just; fair in dealing with others; free from trickishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons'. Please also see the note for 2Corinthians 4:1-2 about the word dishonesty. It has 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 is: 'Violation of trust or of justice; fraud; treachery; any deviation from probity or integrity; applied to acts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the brother. this is generally supposed to have been Said. Luke, "whose praise was in all the churches," on account of the gospel which he had written, and for many zealous services in its cause. 2Co 8:19,22-23; 12:18. Throughout. Ro 16:4.
(verse 19). but. 2Co 8:1-4; Ac 6:3-6; 15:22,25; 1Co 16:3-4. grace. or gift. 2Co 8:4,6-7; 9:8. Tothe. 2Co 8:1-2; 4:15; 9:12-14; Php 4:18-19; 1Pe 4:10-11. General references. exp: 1Co 16:4.
(verse 20). That. 2Co 11:12; Mt 10:16; Ro 14:16; 1Co 16:3; Eph 5:15; 1Th 5:22. General references. exp: Ro 14:16; 2Co 6:3; 1Th 5:22.
(verse 21). For. Ro 12:17; Php 4:8; 1Ti 5:14; Tit 2:5-8; 1Pe 2:12. not. 2Co 2:17; 5:9-11; Mt 5:16; 6:1,4; 23:5; 1Th 5:22. General references. exp: Ro 14:16; 1Th 5:22.'

Start of Chapter, Chapter Summary

C8-S15 (Verse 22) A third man also went as another witness of the handling of money.

And we have sent with them our brother,
whom we have oftentimes proved diligent in manythings,
but now much more diligent,
upon the great confidence which I have in you..

This sentence starts with the word And, which adds it to the prior sentence. Please see the note above which tells us the requirements for someone to handle the money belonging to the church. In addition, that note identifies who the brother of this sentence probably is. Even if the brother of this sentence is someone else, the prior note identifies several character traits which our epistle says that this brother had. Those character traits include phrases of our current sentence and they are required for any person choosen to handle the money of the church. Thus, it is very important for the reader to understand that sentence since it is the basis of this sentence.

The critical point that this sentence adds to the prior is that Paul and others (we) had oftentimes proved (our brother to be) diligent in manythings. The Biblical definition of the word prove is very stringent and many people lose the blessings of God because they were persuaded when God said to prove. A simple example of this is that many 'good Godly Bible believing fundamental preachers and believers' believe that the beast of Revelation is 'THE Antichrist'. They have been persuaded of this doctrinal error even they would 'take a stand' on this doctrinal error. The truth is covered in the Study called False things according to the Bible. That said, Paul tells us that he and others did what God and the Bible actually require in order to prove that our brother was diligent in manything. This proof is only one of the requirements for handling church money.

Our sentence also tells us that he was now much more diligent, upon the great confidence which I have in you. Basically, this brother expected to face an audit of his handling of the money. An honest man has no fear of an honest audit and actually looks forward to it as it verifies his honesty. As I have said many times, and wrote on this site several times, I have been through 15 tax audits and was proven in error only on my very first tax return where I did not verify my math and made a mistake in addition. Most people fear a tax audit but I don't because it verifies my integrity in a way that nothing else can. I believe that was the attitude of this brother who was trusted with the money from several churches.

We find forms of the word oftentimes in: Job 33:29; Ecclesiastes 7:22; Luke 8:29; Romans 1:13; 2Corinthians 8:22; Hebrews 10:11. Webster's 1828 defines this word as: 'adv. of'ntimes. often and times. Frequently; often; many'.

Please see the Word Study called Prove for the Biblical definition of the word of this word along with every application found within the Bible.

Please see the note for 2Corinthians 8:7 for links to every place that 2Corinthians uses the words diligence. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Php 2:20-22. I have. or, he hath. General references. exp: Phm 1:21.'

Start of Chapter, Chapter Summary

C8-S16 (Verse 23) the credentials of Titus and the other two men.

Equivalent Section: the credentials of Titus.

Whether any do inquire of Titus,
he is my partner and fellowhelper concerning you:.

Equivalent Section: the credentials of the other two men.

or our brethren be inquired of,
they are the messengers of the churches,
and the glory of Christ..

Paul has been telling them about giving and handling money in the church within this chapter. Paul has also said that he is sending Titus to act as their pastor, especially in this matter of giving and of money. Paul has just finished giving the credentials of the brother who will handle the money. Now he is giving the credentials of Titus who will administer the giving and the handling of the money and he is giving the credentials of the other men who will accompany the brother who is actually handling the money. They are his helpers in this matter. Thus, we see that there were actually several people dealing with this offering. If the reader follows the links provided in 8:18-21 for Gaius and for Aristarchus then the reader can find out more about these several men who traveled with the offering.

When Paul says that Titus is my partner and fellowhelper concerning you Paul is saying that he has the same authority as a pastor (partner) and that he is doing what Paul told him to do (fellowhelper). Thus, if anyone has any complaint about what Titus did then they had to take it up with Paul. In addition, we find the word fellowhelper only here and in 3John 1:8. Both places are talking about handling money to help people in the church. In 3John, John was writing to Gaius about another man who refused to read the letter from John to the church and both places are talking about preachers and identify the fellowhelpers as preachers. That man also refused to help missionaries and evangelists, whom Gaius did help. Thus, we see that we not only are to tell other believers who is trustworthy but we are also to identify church leaders who are acting wrong even if what they do is not a sin. We don't do this with regular members but must do it for people that church members trust and follow.

In our First Equivalent Section we read about the credentials of Titus. In our Second Equivalent Section we read about the credentials of these other brethren. Here we see that they have two qualifications. They have been choosen by the churches as messengers. Therefore, more than one church verifies their trustworthiness. In addition, they are the messengers of the glory of Christ. Please see the note for this sentence in the Lord Jesus Christ Study for more detainls on this second credential.

We find forms of the word inquire occurring 87 times in 82 verses of the Bible and, in the New Testament, in: Matthew 2:7, Matthew 2:16; Matthew 10:11; Luke 22:23; John 4:52; John 16:19; Acts 9:11; Acts 19:39; Acts 23:15; Acts 23:20; our current sentence and 1Peter 1:10. Webster's 1828 dictionary defines inquire as: 'to ask a question; to seek for truth or information by asking questions. We will call the damsel and inquire at her mouth. Gen.24. It has of before the person asked. inquire of them, or of him. It has of, concerning, or after, before the subject of inquiry. He sent Hadoram, his son, to king David to inquire of his welfare. 1 Chron.18. Forthou does not inquire wisely concerning this. Eccl. 7. When search is to be made for particular knowledge or information, it is followed by into. the coroner by jury inquires into the cause of a sudden death. When a place or person is sought, or something hid or missing, for is commonly used. Inquire for Saul of Tarsus. He was inquiring for the house to which he was directed. Inquire for the cloke that is lost. Inquire for the right road. Sometimes it is followed by after. Inquire after the right way. When some general information is sought, this verb is followed by about; sometimes by concerning. His friends inquired about him; they inquired concerning his welfare. 2. to seek for truth by argument or the discussion of questions, or by investigation. Toinquire into, to make examination; to seek for particular information. Inquire into the time, manner and place. Inquire into all the circumstances of the case.
INQUI'RE, v.t. to ask about; to seek by asking; as,he inquired the way; but the phrase is elliptical, for inquire for the way.'

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'.

We find forms of the word partner only in: Proverbs 29:24; Luke 5:7; Luke 5:10; our current sentence and Philemon 1:17. Webster's 1828 dictionary defines partner as: 'One who partakes or shares with another; a partaker; an associate; as, she is partner of my life, of my joys, of my griefs. Those of the race of Shem were no partners in the unbelieving work of the tower. 1. An associate in any business or occupation; a joint owner of stock or capital, employed in commerce, manufactures or other business. Men are sometimes partners in a single voyage or adventure, sometimes in a firm or standing company. 2. One who dances with another, either male or female, as in a contra dance. 3. A husband or wife.
Pthe words see / sightARTNER, v.t. to join; to associate with a partner. Little used. Partners, in a ship, pieces of plank nailed round the scuttles in a deck where the masts are placed; also, the scuttles themselves.'

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'. The word fellowhelper was dealt with earlier in this note.

Please see the note for Romans 1:3 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'. We find it in 2Corinthians, in: our current sentence; 11:21 and 11:30.

Please see the note for Philippians 2:25 about the word messenger. It has a discussion of this word, links to every place in the New Testament where it can be found, the definition from Webster's 1828 , and links from other commentators. The functional definition is: 'One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Titus. 2Co 8:6,16; 7:6; 12:18exp: 2Co 2:13; Ga 2:1; Tit 1:4. is my. Lu 5:7,10; Phm 1:17. and fellow-helper. Php 2:25; 4:3; Col 1:7; 1Th 2:2; Phm 1:24; 3Jo 1:8. The messengers. 2Co 8:19; Php 2:25 (Gr).'

Start of Chapter, Chapter Summary

C8-S17 (Verse 24) Now give what you promised to give a year ago.

Wherefore shew ye to them,
and before the churches,
the proof of your love,
and of our boasting on your behalf..

Our sentence starts with the word Wherefore and gives the conclusion to this chapter which should be seen anywhere and any time that Godly people obey the instructions of this chapter. As has been often said: 'You can give without loving but you can not love without giving'. Simply put: out sentence tells us to prove our claim of love by giving what we promise to give. With that said, our next chapter continues this discussion and, actually, should be considered to be the came chapter as our current chapter. Please study the next chapter as if it is a continuation of this chapter, which it really is.

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 Colossians 2S8 about the word shew. This is the Biblical spelling for the word show.

We find forms of the word proof occurring only 6 times in the Bible, in: Acts 1:3; 2:9; our current sentence; 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 Romans C3S21 about the word boast. That note has an extensive discussion and links to every place in the Bible where we find forms of this word. There is doctrinal error taught which claims that saved people should never boast. That is proven to be a lie in the note mentioned and in our current sentence where we read that Paul boasted on your behalf. The devil wants us to never boast about God so that lost people won't realize that the blessings from God are better than what we can get from the world, the devil or our flesh. While we are to never boast about ourselves, nor things from the world, the devil or our flesh, we ARE to boast about our God and how the Lord works in and through the lives of His people and through His true churches. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 8:8; 7:14; 9:2-4.'

Start of Chapter, Chapter Summary

2Corinthians Study Chapters 5-8

Chapter 5 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: the purpose of our current life.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 6 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Wherefore come out from among them, and be ye separate, saith the Lord.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 7 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Godly repentance changes relationships.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 8Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Live the example of Christ faithfully.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

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