2Corinthians Study Chapters 9-13

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 9 Sentence-by-Sentence

links to sentences in this chapter:

C9-S1 (Verse 1-2), C9-S2 (Verse 3-4), C9-S3 (Verse 5), C9-S4 (Verse 6), C9-S5 (Verse 7), C9-S6 (Verse 8-11), C9-S7 (Verse 12-14), C9-S8 (Verse 15).

The Chapter theme is: the blessings of giving.

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 He yields the reason why, though he knew their forwardness, yet he sent Titus and his brethren beforehand.
6 And he proceeds in stirring them up to a bountiful alms, as being but a kind of sowing of seed,
10 which shall return a great increase to them,
13 and occasion a great sacrifice of thanksgivings unto God.

Word Counts in Chapter.

YOU (9), YOUR (8), GOD (7), AS (6), ALL (5), this (5), WHICH (5).

Our chapter basically tells us how God can work in and through you and your life.

C9-S1 (Verse 1-2) they already understand all that they need to understand.

Equivalent Section: Paul does not need to explain.

For as touching the ministering to the saints,
it is superfluous for me to write to you:.

Equivalent Section: Details supporting prior phrase.

First Step: Why Paul does not need to write.

For I know the forwardness of your mind,
for which I boast of you to them of Macedonia,
that Achaia was ready a year ago;.

Second Step: the results of prior evidence.

and your zeal hath provoked very many..

Paul does not need to explain why and how they should help other saints because they proved that they understood what was required the previous year and made promises at that time.

Our sentence has two Equivalent Sections, each of which starts with the word For and tells us why Paul does not need to give more detailed instructions than he provided in the summary of the prior chapter. There he said what should be their testimony that was seen wherever they were (Wherefore). He told them to shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf. As explained in the note for that sentence, most people don't understand what it truly takes to prove and they think persuade is sufficient. However, our current sentence tells us that the saved people in the church at Corinth didn't have that problem. Therefore, in our current sentence, Paul is recognizing that they don't need that instruction and that Paul is skipping it to go on with other instruction in the remainder of this chapter. What we see is that while they did not need instruction in what to do physically, they did need instruction in the underlying spiritual principles.

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

Please see the note for 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 word superfluous is only found in 4 places in the Bible, in: Leviticus 21:18; Leviticus 22:23; our current sentence and James 1:21. The King James Bible Companion defines superfluous as: 'More than necessary or wanted. Le 21:18'. With this definition we can see that the First Equivalent Section literally says what I wrote in the prior paragraph. They didn't need instruction in this matter. In addition, the Second Equivalent Section says that they proved it with the forwardness of (their) mind...and (their) zeal.

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 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 2Corinthians 8:8 about the word forward. The functional definition is: ' Cheerful readiness; promptness. It expresses more than willingness'.

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 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. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

Please use this link to find all of the places in the Bible where Macedonia is mentioned.

Please use this link to find all of the places in the Bible where Achaia is mentioned.

Please see the note for Romans C10S2 about the word zeal. The functional definition of it is: 'Passionate ardor in the pursuit of anything'

Please see the note for 1Corinthians C13S4 about the word provoke. The functional definition is: ' to call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury'.

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: 'touching. ge 27:42; 1Sa 20:23; 2Ki 22:18; Job 37:23; Ps 45:1; Mt 22:31; Ro 11:28; Php 3:5-6. The ministering. 2Co 9:12-14; 8:4-15; Ga 2:10; 6:10. it is. 1Th 4:9-10; 5:1; 1Jo 2:27.
(Verse 2) the forwardness. 2Co 8:8,10,19; 1Th 1:7. I boast. 2Co 8:24. That. 2Co 1:1; 8:10; 1Co 16:15. provoked. 2Co 8:8; Heb 10:24. General references. exp: 2Co 8:24.'

Start of Chapter, Chapter Summary

C9-S2 (Verse 3-4) Paul's actions to avoid problems.

The included section of this sentence is separated below.

Equivalent Section: Paul sent brethren to be sure that there was no problem.

First Step: Paul's action.

Yet have I sent the brethren,
lest our boasting of you should be in vain in this behalf;.

Second Step: Why.

that,
as I said,
ye may be ready:.

Equivalent Section: the problem to avoid.

Lest haply if they of Macedonia come with me,
and find you unprepared,
we (See Below)
should be ashamed in this same confident boasting..

Below is the part of the sentence from the parenthesis.

Paul includes himself among those responsible.

(that we say not,
ye).

Paul sent people ahead to be sure that they were ready so that, after he boasted about them to the churches in Macedonia, they would not be embarrassed by not being ready.

While separating out the included part of this sentence (the part within the parenthesis) is not necessary to understand this sentence, it is helpful to our understanding many times when there is an included part of a sentence. In order to be consistent in the process of outlining sentences, the included part was separated in this sentence like in all other sentence outlines.

Within the included part we see an emphasis put on the word we and the distinction made from the word ye. Thus, we see the Bible literally do what I consistently do when I point out the doctrinal distinction due to specific words being used in the Bible. In addition, I make a habit to emphasize this when I know that people have taught a doctrine using a different, but similar word, and then try to tell people that the distinction isn't important. However, not only does our sentence include an example which shows us that these distinctions are important and deliberately done by God, but our Bible tells us that God literally wants us to have an every word belief (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4).

With this critical doctrinal procedure for correct interpretation pointed out, we can deal with what is actually said within the parenthesis. Paul is being clear that he also should be ashamed in this same confident boasting if they did not live up to their promise. We need to keep in mind that our failure to keep our testimony affects others besides ourselves. Once more we see that we need to do what we say we will do or we will be proven liars when our actions do not match our mouth and we need to keep in mind that our being proven a liar also affects everyone who put any confidence in us and our word.

OK. So now we can return to the main meaning of this sentence. We have two Equivalent Sections with the Second Equivalent Section explaining a problem to be avoided and the First Equivalent Section telling Paul's action that is intended to avoid this potential problem.

There is a true saying of: 'Failure to plan is Planning to fail'. When we make a commitment to do anything, especially when we commit to do something for God, we need to plan how we will accomplish that. That plan definitely needs to start with prayer and needs to be daily updated with prayer, so that God is involved in the entire process. However, making a promise with no plan to fulfill it and expecting God to 'magically' make it happen is not faith but is foolishness.

People in the Philippines do this a lot and I finally found an illustration which makes sense to them. Most Filipinos have a large bucket with a hose that fills the bucket slowly. Their toilets have no tank and are flushed by using a dipping bucket to get water from the large bucket. They take a shower by dipping water and pouring it over themselves. They could not dip water to flush the toilet or to take a shower unless they had a plan, and worked the plan, to let water collect in the large bucket first.

A lot of the things done for God are similar and the plan in this chapter is similar. Rather than trying to gather it all at the last minute, Paul implemented a plan whereby the people bring in the offering in small amounts over time, just like the water is put into the large bucket over time. We see this plan in this sentence and in the next. But the important thing here is that we accomplish large things for God only by breaking them down into manageable pieces. Different people do different parts of the plan, or we do different parts at different times, and there needs to be an administrator to see that all of the various parts are done and brought together properly. Here we see that Titus was to be the administrator and the people of the church were to bring in manageable amounts over time so that an offering could be gathered which was larger than could be gathered in one service.

As already mentioned, this plan is in this sentence and the next with most of it actually being in the next sentence. What we actually have here is the consequence of not making and following a plan and part of understanding what is said here is also understanding the rest of the context. So, our Second Equivalent Section tells us that Paul wanted to avoid being ashamed in this same confident boasting. Our First Equivalent Section, combined with the next sentence, tells us how Paul pl and to avoid being ashamed in this same confident boasting. Our First Equivalent Section tells us who is to be the administrators of this plan and what they are supposed to help the people accomplish. Our next sentence gives the details of what the people are to do in order to implement this plan.

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. This is known as 'giving glory to God'. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

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'. he best example of this word, that I've found, is whited sepulchres (Matthew 23:27).

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

Please use this link to find all of the places in the Bible where Macedonia is mentioned.

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'.

This is the only place in the Bible where we find the word unprepared. Webster's 1828 dictionary defines unprepared as: 'Not prepared; not ready; not fitted or furnished by previous measures. 2. Not prepared by holiness of life for the event of death and a happy immortality.'

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. 2Co 9:4; 7:14; 8:6,17-24. ye may. 2Co 9:5; 1Co 16:1-4; Tit 3:1. General references. exp: Pr 3:28; 2Co 8:24.
(Verse 4) they. 2Co 9:2; 8:1-5. be ashamed. 2Co 8:24; 11:17. General references. exp: 2Co 8:24.'

Start of Chapter, Chapter Summary

C9-S3 (Verse 5) Paul's conclusion.

Therefore I thought it necessary to exhort the brethren,
that they would go before unto you,
and make up beforehand your bounty,
whereof ye had notice before,
that the same might be ready,
as a matter of bounty,
and not as of covetousness..

Paul wants them to understand that the collection is to be of bounty, and not as of covetousness.

Our sentence starts with the word Therefore and provides the conclusion of what was said in the prior sentence. There we learned of a potential problem and Paul's plan to avoid the problem that they should be ashamed. That note dealt with the need for us to plan things if we are truly acting by faith and not by foolishness. That note also pointed out that this sentence was part of Paul's plan. Therefore, the prior note should be read and understood in order to completely understand how the details of this sentence are part of that plan. Our current sentence is the step-by-step procedure that the people are to do in order to implement Paul's plan.

Our sentence has 7 phrases which tell us different details of Paul's plan to avoid the problem that they should be ashamed. First, Paul made and decided on the plan as the God given authority in this church. Secondly, he put spiritually mature men in charge of implementing the plan. We saw their credentials in the prior chapter. Thirdly, we are told what they are to do with the members of this church. Fourth the members are reminded that they had already agreed to do what these men are to organize their doing. Fifth, we are told why they needed to follow this plan. The sixth and seventh phrases deal with the proper attitudes to have while doing this plan with the sixth providing the positive attitude and the seventh providing the negative attitude to avoid.

Returning to our first phrase we see Paul say I thought it necessary to exhort the brethren. Thus, the people do not have any excuse for being upset with the brethren for doing what Paul told them to do. Any upset should be directed at Paul. This matches how God works. In 1Samuel Samuel was upset by the reaction of the people to God's command and we read in 1Samuel 8:7 : And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.. If we want to be Godly then we must avoid 'shooting the messenger' and remember that they are only obeying orders from above.

Please see the note for 1Corinthians C14S3 about the word exhort. The functional definition of it is: 'the act of inciting to laudable deeds; incitement to that which is good or commendable'. What we see here is that, while Titus was ready to go do this job, the others involved probably had to be talked into it. Paul was taking any heat upon himself, as a good leader does, and was trying to protect his workers from upset by others within the church. Please notice that Paul said necessary. At times pastors will find it necessary to exhort people to do God's work because of potential problems resulting from their doing so.

In our second phrase Paul explains why they are arriving, and collecting money, before Paul shows up. Since there is a potential conflict between the workers and the members of the church, Paul is explaining why they are doing what they will do. A lot of problems can be avoided if things are explained ahead of time. As we already saw, Paul choose spiritually mature men for this job but he also reduced the potential conflict by explaining the plan before they started acting.

In our third phrase Paul we are told that these spiritually mature men will make up beforehand your bounty. They are to collect the bounty before Paul arrives and it is taken to Jerusalem. The why of this detail was explained in the note of the prior sentence and Paul's choice of the word bounty is explained in the following sentence. What we see here is that what these men will collect is not the money that these people need to live on but their 'rainy day funds'.

Moving onto our fourth phrase Paul reminds them that whereof ye had notice before. This is not something new or something suddenly put on this church but something that had been presented, discussed and agreed to. There are certain things, such as collecting money, which people will agree to when it is all 'theoretical' but which they then want to reopen discussions when it comes to implementation. Here Paul is telling them 'no more discussions, no do what was agreed'. Once a decision has been made then people need to resist the temptation to procrastinate by rediscussing decisions which are already made. If this is done often enough and people realize that discussions will not be reopened, they will get sincerely involved when it is discussion time instead of refusing to participate in the group discussion so that they can be lifted up in pride by having their own personal discussion which negates everything said by everyone else.

The phrase that the same might be ready is talking about the bounty. One of the problems in 'Third World Countries' is the culture of 'hand-to-mouth'. When missionaries try to get saved people out of this sinful lifestyle which comes from their culture (the world) people accuse the missionary of trying to force his culture on another country where in fact he is only trying to teach Biblical principles. Proverbs 6:6-8 says, Go to the ant, thou sluggard; consider her ways, and be wise: Which having no guide, overseer, or ruler, Provideth her meat in the summer, and gathereth her food in the harvest.. This matches with the example of the bucket used to gather water in the Philippines which I gave earlier. Part of the 'hand-to-mouth' culture is to spend when there is extra and not save. Part of it also is to be lazy and to quit working when they have enough for food that day. Neither of these are Godly Biblical attitudes and what we are seeing here is a plan which goes against the 'hand-to-mouth' culture. All over the world, if God's people do not have a plan to save the 'little amounts' then they will never do a great work for God. God wants His people to do great things so that He can reward them.

Moving onto our last two phrases we see the positive attitude of as a matter of bounty and the command to avoid the negative attitude of not as of covetousness. Paul already explained avoiding the negative attitude in the prior chapter. Paul will explain getting the positive attitude in the next few sentences. The important thing to recognize here is that God considers our attitude to be critical to all that we do for the Lord. That is why the phrases on attitude are last in this explanation. When a detailed plan is given, the detail that tends to be most remembered is the last that was covered. God wants His people to remember and concentrate on a proper attitude even if they forget all of the other details. God judges the heart.

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 10:3-6 about the word thought. The functional definition is: 'the past-tense form of the word think'. Please also see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

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

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 Luke 1:76 about the phrase gp before. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'.

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

We find forms of the word bounty only in: 1Kings 10:13; Psalms 13:6; Psalms 116:7; Psalms 119:17; Psalms 142:7; Proverbs 22:9; Isaiah 32:5; our current sentence; the next sentence and 9:11. Webster's 1828 dictionary defines bounty as: 'Liberality in bestowing gifts and favors; generosity; munificence. the word includes the gift or favor and the kindness of disposition with which it is bestowed; or a favor bestowed with benevolent disposition. this distinguishes it from a mere gift. It is also observed by Johnson, that it differs from charity, as a present from an alms, in not being bestowed upon persons absolutely necessitous. this is often the case; but bounty includes charity, as the genus comprehends the species; charity however does not necessarily include bounty, for charity or an alms may be given with reluctance. The word may be used also for a free gift, 2 Bor.4.5' or a disposition to give, without the gift; goodness in general. 2. A premium offered or given, to induce men to enlist into the public service; or to encourage any branch of industry, as husbandry, manufactures or commerce'. The functional definition for this word is: 'Liberality in bestowing gifts and favors; generosity; munificence'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and make. 2Co 8:6; 1Co 16:2. bounty. Gr. blessing. Ge 33:11; 1Sa 25:27; 30:26 (margin) 2Ki 5:15. whereof ye had notice before. or, which hath been so much spoken of before.'

Start of Chapter, Chapter Summary

C9-S4 (Verse 6) Consequence of sowing.

First Step: Consequence of sowing sparingly.

But this I say,
He which soweth sparingly shall reap also sparingly;.

Second Step: Consequence of sowing bountifully.

and he which soweth bountifully shall reap also bountifully..

This sentence is commonly called 'The law of sowing and reaping'. We also see it written about in Galatians C6S7; Colossians C3S17. The note in Galatians has dictionary definitions and an 8 point outline for preaching. The note for Colossian shows us how this law is applied to servants (employees). In addition, we see the same Law stated in other ways in Job 4:8; Proverbs 1:31; 6:14; 11:18; Isaiah 3:10-11; Jeremiah 17:10; 32:19; Ezekiel 18:4; Hosea 8:7; Hosea 10:12; Matthew 16:27; Luke 16:25; Romans 2:6-9; 14:10-12; 1Corinthians 3:8; 4:5; 2Corinthians 5:10-11; 9:6; Revelation 2:23; 20:12-15; 22:12. Finally, this subject, of 'Sowing and Reaping', is dealt with in the Study called Godly Financial principles. That discussion is based upon this chapter and sentence. In addition, to the rest presented here, please also see the note for 2Corinthians 9:8-11 about the word sower.

Many messages have been preached on this verse and I will not try to match them. We see the same Law stated in other ways in Job 4:8; Proverbs 1:31; 6:14; 11:18; Isaiah 3:10-11; Jeremiah 17:10; 32:19; Ezekiel 18:4; Hosea 8:7; 10:12; Matthew 16:27; Luke 16:25; Romans 2:6-9; 14:10-12; 1Corinthians 3:8; 4:5; 2Corinthians 5:10-11; 9:6; Revelation 2:23; 20:12-15; 22:12.

This 'law of sowing and reaping' goes directly against the Communistic doctrinal errors of 'No tears in Heaven' and 'We will all get a mansion in Heaven'. Getting a mansion requires someone to soweth bountifully. People who believe 'We will all get a mansion in Heaven' are sowing sparingly because they are convinced that the extra effort and sacrifice which is required to soweth bountifully do not have a reward to match the effort. They basically believe that this verse, and the others which teach 'The law of sowing and reaping', are all lies. They may deny their belief by their mouth but their actions prove their true belief. Further, the people who believe 'No tears in Heaven' also live a life which proclaims that 'The law of sowing and reaping' is a lie. Otherwise, they would stop their sinning, which interferes with their reaping. They want to believe that they can spend their life sowing sin and will never reap the consequences of sin or will only reap those consequences in this life. However, for that belief to be true, there can not be any eternal consequences to what we do in this life. Such a belief calls the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11) a lie along with lots of other doctrines which come from the Bible.

Think about the context of this sentence. The context is important because in order for people to believe the lies about 'The law of sowing and reaping', they have to take this sentence out of context. The context started back at the beginning of chapter 8 where we saw that God blessed people because of what they did in this world and those blessings were both, physical and spiritual. This context continues past our current sentence an on to where we read so let him give...And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work...For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God...for the exceeding grace of God in you. Thus, we see that our current sentence is surrounded by many sentences / verses which teach about physical and spiritual blessings coming from God in response to actions in this world. Thus, the 'law of sowing and reaping' can only be believed along with a belief in 'No tears in Heaven' and 'We will all get a mansion in Heaven' if people completely refuse to use the brain that God gave them. Our current sentence goes directly against the Communistic doctrinal errors of 'No tears in Heaven' and 'We will all get a mansion in Heaven'.

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: 5:6-8; our current sentence and 11:16.

Please see the notes for 2Corinthians 9:6; Galatians C6S7 and Colossians C3S17 about the phrase sowing and reaping. Please also see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: ' He that scatters seed for propagation'.

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

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7; Colossians C3S17 about sowing and reaping.

Please see the note for 9:5 about the word bounty. The functional definition of it is: 'Liberality in bestowing gifts and favors; generosity; munificence'.

The other significant words of this sentence were dealt with earlier within this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. 1Co 1:12; 7:29; 15:20; Ga 3:17; 5:16; Eph 4:17; Col 2:4. He which soweth sparingly. 2Co 9:10; Ps 41:1-3; Pr 11:18,24; 19:17; 22:9; Ec 11:1,6; Lu 6:38; 19:16-26; Ga 6:7-9; Heb 6:10. General references. exp: Pr 3:10; Mt 7:2.'

Start of Chapter, Chapter Summary

C9-S5 (Verse 7) the proper attitude to have about giving.

Equivalent Section: How to give.

First Step: Purpose in heart what to give.

Every man according as he purposeth in his heart,
so let him give;.

Second Step: Make sure that you have a Godly attitude about giving.

not grudgingly,
or of necessity:.

Equivalent Section: Why.

for God loveth a cheerful giver..

This sentence is one that is very popular for preaching and I will not try to match all of the preaching on it. I will point out one thing that I can't remember anyone ever preaching about. The giving in this sentence is not the tithe. That we are told to bring and it is a fixed 10%, not according as he purposeth in his heart. Please see the message called Godly Actions: three Action Verbs for Money for more details on this distinction.

In addition, to the Bible using different verb, and a different attitude about the tithe, the context makes it clear that this giving is for a different purpose and has a different reward from God. Although much of the preaching on this sentence does not mention the context, and is not required to do so, the honest Bible student must consider the context and avoid any claim which goes against the context.

Within our sentence we have two Equivalent Sections which tell us how to give and why to do so. As we see many places within the Bible, God equates the action with the reason for that action. Within our First Equivalent Section we see that Every man is supposed to give according as he purposeth in his heart. Our Second Equivalent Section tells us that this is supposed to make him a cheerful giver. Lots of preachers tell people that they are supposed to be a cheerful giver, but I don't remember anyone telling me how I am supposed to become that by purposing in my heart. Most preachers just do like a parent taking a child where they don't want to go and command that the person / child be cheerful. All that they get is rebellion or a vail outward act which is in opposition to what is in their heart.

When we return to proper consideration of the context, we realize that our current sentence immediately follows the 'law of sowing and reaping', which means it is based upon that 'law'. Paul wanted us to meditate on the 'law of sowing and reaping' and to realize that while we can not take the unrighteous mammon (Matthew 6:24; Luke 16:9; Luke 16:11; Luke 16:13) with us, we can use it to Lay up Treasure in Heaven if we obey this 'law of sowing and reaping'. Thus, the saved person who truly understands how he can trade what he can't keep for eternal riches, should be willing to purpose in his heart to give and to be cheerful about it. However, the person who does not recognize and understand this contextual relationship rarely is cheerful about such giving.

There are a lot of Hyper-Spiritual people who will tell us that our only motivation for serving God should be 'to show our love for God'. However, the truth is that our love will fail and this is really a devil motivated subtle way to get God's people to quit serving God when the going gets rough. It also is a sneaky way of getting God's people to disobey God. Hebrews 12:2 tells us that ...Jesus...for the joy that was set before him endured the cross, despising the shame. He used eternal rewards as a motivation to keep going and God tells us to do the same. Thus, God wants us to be cheerful because of the eternal rewards that God promises us and use this to purpose in (our) heart how much unrighteous mammon we want to give in exchange for promised eternal rewards. That is how we become a cheerful giver

Please see the note for 2Timothy 1:7 for links to where according is used in this epistle. Please also see the note for Philippians 2:1 about more information on this word. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

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

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

Please see the note for 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.

We find forms of the word grudge only in: Leviticus 19:18; Psalms 59:15; our current sentence; James 5:9 and 1Peter 4:9. Webster's 1828 dictionary defines grudgingly as: 'adv. Unwillingly; with reluctance or discontent; as, to give grudgingly.'

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'.

We find forms of the word cheerful occurring 17 times in the Bible, 11 times in the New Testament, but only in: our current sentence within 2Corinthians. Webster's 1828 dictionary defines cheerful as: 'Lively; animated; having good spirits; moderately joyful. this is the most usual signification of the word, expressing a degree of animation less than mirth and jollity. 2. Full of life; gay; animated; mirthful; musical; as the cheerful birds. 3. Expressive of good spirits or joy; lively; animated. A merry heart maketh a cheerful countenance. Prov. 15.'

We find forms of the word giver only in Isaiah 24:2 and our current sentence. Webster's 1828 dictionary defines giver as: 'One who gives a donor; a bestower; a grantor; one who imparts or distributes. It is the giver, and not the gift, that engrosses the heart of the christian.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. De 15:7-11,14; Pr 23:6-8; Isa 32:5,8; Jas 5:9; 1Pe 4:9. God. 2Co 8:12; Ex 25:2; 35:5; 1Ch 29:17; Pr 11:25; 22:9; Ac 20:35; Ro 12:8. General references. exp: Ex 35:21; Pr 3:10.'

Start of Chapter, Chapter Summary

C9-S6 (Verse 8-11) the promise of blessings in this life that are based upon our giving.

The included section of this sentence is separated below.

Equivalent Section: the ability to do.

First Step: Realize God's ability.

And God is able to make all grace abound toward you;.

Second Step: Realize our responsibility.

that ye,
always having all sufficiency in all things,
may abound to every good work:.

Equivalent Section: the Biblical basis for doing.

First Step: Find the Biblical basis for action.

(See Below);.

Second Step: Realize the blessings that come from obedience.

Being enriched in every thing to all bountifulness,
which causeth through us thanksgiving to God..

Below is the part of the sentence from the parenthesis.

Find the Biblical basis for action.

Equivalent Section: Scripture quoted.

First Step: Godly people disperse.

(As it is written,
He hath dispersed abroad;.

Second Step: Godly people give to the poor.

he hath given to the poor:.

Equivalent Section: Results of giving.

his righteousness remaineth for ever..

Results of obeying the Bible.

First Step: Provide immediate needs.

Now he that ministereth seed to the sower both minister bread for your food,.

Second Step: Provide future needs.

and multiply your seed sown,
and increase the fruits of your righteousness;).

Please also see the Message called Blessings According to Obedience for the application of these verses in the life of the believer.

Our sentence has a large included section which is important to the final and full understanding of this sentence, but the message of the sentence without the included section is also important. Forthose who might not realize it, proper interpretation takes the complete concept from one language to another language. The whole purpose of language is to convey a thought from the brain of one person to the brain of another person. Both written and verbal languages are designed to do this. However, languages are culturally based with different cultures having different languages and the language having words necessary to express cultural experiences. Since cultures very, the cultural experiences vary and the words which express those culturally based experiences also vary. This gives us an absolute truth that there are not two languages with a one-to-one relationship between words and that makes 'Table Lookup' a wrong method for translating between languages. I will illustrate this in a moment but people who look up a word in their 'Greek Dictionary' and use the meaning which they get from that 'Table Lookup' in order to correct their KJV1611 are teaching doctrinal error.

There is a lot more involved in correct translation between languages but what I just said can be shown quite simply. In addition, understanding this concept is critical to understanding why we must use certain methods to understanding our Bible and why we must reject some methods which are taught by some people.

There is a spiritual gift called interpretation of tongues (1Corinthians 12:10, 30. The KJV1611 translators had people with this spiritual gift. No one's physical ability can match a spiritual gift. (Tongues is plural which means that this spiritual gift works for more than one language.) If the 'Table Lookup' person wants to claim this spiritual gift then take him to where a 'native dialect' (that he has never heard before) is spoken and let him interpret it in order to prove his claim for having this spiritual gift. Failing his passing this test, anyone who accepts his 'correcting' the KJV1611 is a Biblical fool.

I will not go into all that of the rules that are involved in translating between languages but will say that I was hired as the main technical expert on such a project three times when hundreds of millions of dollars were at stake and there was a guarantee of multiple law suits if there was and error found in the results. Obviously, I would not have been put in charge a second and third time if I didn't know how to do the job correctly. With that in mind, let me give you a couple of simple illustrations, explain an important principal in a simple way and then return to the meaning of our sentence.

I have read that the native language of people who live in the Arctic includes over 30 words for 'snow'. Native dialects of people living near the equator have none. A message which includes the word 'snow' can not be interpreted from the one language to the other by 'Table Lookup' because the one language includes a word which is not in the other language. The languages are different because the cultural experiences which are the basis of words within the language forced those languages to be different.

The Spanish language has gender based words with a distinction made between male and female. English has no gender based words. There was a semi-serious joke I read about bringing the English word of 'computer' into the Spanish language. Some argued that the Spanish word should be 'computero' because of perceived male characteristics while others argued that it should be 'computera' because of perceived female characteristics. While that article was humorous, there can be a real problem translating from Spanish to English. If the gender is not very relevant to the underlying idea then the Spanish gender-based word can be interpreted with a gender-neutral English word. However, if the gender is relevant to the underlying idea then proper interpretation to the gender-neutral English requires adding English words which will convey the gender based part of the underlying idea. This necessity is why we have italicized words and parenthesis within the KJV1611. Those are used to convey a critical part of the message that is in God's Word but which can not be conveyed if a word-for-word translation were used.

There are stupid people who would lead you into error by claiming that what is in the parenthesis, within the Bible, was 'added by the KJV1611 translators and should be ignored'. They are stupid because they are ignorant ('lack knowledge') and they are Biblical fools who use Satan's method went dealing with the word of God, and they refuse to receive correction. In Matthew 4 and Luke 4 Satan quoted the Bible while tempting Jesus. There was nothing wrong with what Satan quoted. The problem was with what he left out. Likewise, people who ignore what is within the parenthesis are teaching doctrinal error by leaving out a critical part of the word of God. We look at the message within the sentence, without the part in the parenthesis, in order to get the surface meaning of what is said. We then consider the part in the parenthesis, and apply it to the outer part of the sentence, in order to appreciate the true depth of the message from the word of God.

That said, we will not return to our sentence and deal with the outer part of this sentence before considering the included part for the additional depth that God wants us to have.

Within our outer part we see two Equivalent Sections that each have two Steps. Within the Second Equivalent Section the First Step is the part within the parenthesis which basically tells us that we must 'Find the Biblical basis for action'. We will see the details supporting this summary when we deal with the included part but for the purpose of understanding the outer part of the sentence, we can use this summary. When we look at the Second Step, which does not happen until after we do the First Step, we see that we have a promise from God that we will Be enriched in every thing to all bountifulness with that enrichment...to all bountifulness happening in an ongoing manner because the actual word for be, that is in our phrase, is Being. (Being is 'the existence verb of "be" applied in an ongoing and repeating manner'.) In addition, we see that God does this so that God enriching us causeth through us thanksgiving to God. That is: God is working through us so that others will be blessed by what God is doing and, after they receive the blessing, they will give thanksgiving to God. This is in addition to the thanksgiving to God which should come from us because of God's enrichment AND because of God's bountifulness.

When we put all of this together we see true Biblical faith in action. First (in the First Step) we must find the scriptural basis for what we do for God. This is not just acting based upon what it preached but it is actually taking the time to look up in the Bible what is preached and verifying it with a proper interpretation from God's Holy Spirit showing us God's truth from God's Word. Once we have a Biblical basis that comes from God's Holy Spirit and God's Word (and not just what the preacher said), we then must act upon what God shows us with the faith that God will enrich us and make us bountiful with the expressed purpose that God will use those things to bring blessing to others as God works through us and the ultimate goal is that there is thanksgiving to God from us and from other people.

With that in mind, we can not look at the First Equivalent Section which teaches the same thing but from a different point of view. Once more, in this Equivalent Section, we have two Steps with the First Step telling us what God is able to do and the Second Step telling us what we personally (ye) will be able to do as a result (always having all sufficiency in all things) and what we are supposed to produce as a result of that enabling (may abound to every good work). Thus, we see that God enabling us followed by our personally producing every good work is another view of true Biblical faith.

We already discussed that the true context is all of Chapter 8and Chapter 9. With that in mind we can see that the word grace is used in this chapter in 8:1; 8:6; 8:7; 8:9; 8:19; our current sentence and 9:14. In every case it is talking about God using the riches of His people to provide for the needs of His other people with the most important probably being 8:9 (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.). In addition, we saw in the first couple of sentences of Chapter 8that after the people in the churches of Macedonia first gave their own selves to the Lord, and unto us by the will of God that God gave them grace that went beyond their power.

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: 'thatwhich makes the source look good'. We are given God's grace for the expressed purpose of making God look good.

When we consider this Biblical fact, which is part of our context, along with the definition of abound (' to have or possess in great quantity; to be copiously supplied'), we can see that our First Step is telling is that God is able to make us have the ability to do His work with more than we can provide on our own. The fact is that this sentence is promising that, if we are willing to first give (our) own selves to the Lord, and unto (the church leaders) by the will of God, like the people in the churches of Macedonia did, then God promises to use our life like God used their life. Thus, in our First Step, we see the promise of God and the required action of faith which is the equivalent of part of the Second Equivalent Section. As we look at the Second Step of our First Equivalent Section we will see the remainder which is required to make the two Equivalent Sections tell the same truth but in different ways. In addition, to seeing this equivalency, we see the Bible literally promise to us what God gave to others. We don't just have to assume this fact, we have the Bible literally promise it.

With the First Step dealt with, we can now look at our Second Step and see the remainder of the details which are required for true Biblical faith. Remember that our Second Step said that ye, always having all sufficiency in all things, may abound to every good work and we already discussed that this sufficiency is personal in nature because of the use of the word ye. With that in mind, we need to realize that god gives different people different abilities and spiritual gifts because God gives different people different jobs within the church and the abilities and spiritual gifts from God are given to enable us to do the job that God gave us. God dies not give us the abilities and spiritual gifts to do a job that God gave to someone else because we do not need those abilities and spiritual gifts and God does not want the confusion which would result if He did just that thing. Thus, when our Step says having all sufficiency in all things, it is to be understood that the all sufficiency is limited to the particular job that God gave to us personally (ye). God did not give the all sufficiency which would allow us to stick our nose into someone else's job.

Likewise, when our Step says that ye...may abound to every good work, that is also speaking of the good works that God gave to us personally (ye). Therefore, if God didn't give us the ability to do certain jobs then we need to keep our nose out of that job until God enables us to do it and we need to concentrate on doing every good work that God gave to us personally (ye).

When we put our First Step together with our Second Step we see a Biblical promise from God (God is able to make all grace abound toward you; that ye, always having all sufficiency in all things) that requires us personally (ye) to do (every good work) with the implied resulting blessing from God which our context supplies. This is an equivalent view, to the Second Equivalent Section, of the details of what is required for Biblical faith with our First Equivalent Section emphasizing the promise and our required acting upon it while the Second Equivalent Section emphasizes the Biblical basis and the promised blessings which result from our living by faith.

Having dealt with the message of our outer sentence, which is the details of how we are to live by faith, and seen that the context makes the application of this faith being our letting God use the riches, which He gives to us, for the needs of His other people; we can not look at the included part and see the additional meaning within this sentence.

Our included part has a sentence and a partial sentence. The partial sentence could be a sentence in its own right but it ends with a semi-colon. This is what lets us know that the entire included part is only the First Step of the Second Equivalent Section within the outer part of this complex sentence. Thus, while our partial sentence ends in a semi-colon, we see that punctuation mark is for placing the included part within the outer sentence and we will treat this partial sentence as a full second sentence while we only consider what is within the parenthesis. We have already seen that these two sentences, that are within the parenthesis, are summarized as: ' Find the Biblical basis for action'. Therefore, we will look at these sentences and verify that the summary truly represents what they tell us.

Within our included part we have two sentences with the First Sentence providing a scriptural reference and the Second Sentence providing the application of that sentence. Of course, the main purpose of preaching is to encourage God's people to apply God's Word to their life with the message (supposed to) starting with a scriptural reference and ending with a call to action and the middle showing us how the 'call to action' comes from the scriptural reference. Well, that is what we will find within our included part.

Our First Sentence comes from Psalms 112:9 which says: He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. Our Second Sentence provides us an application of the First Sentence with the application actually telling us how the last phrase (his horn shall be exalted with honour his horn shall be exalted with honour) will be made true in our life after we do the first parts of this quote. In addition, as is often true when the New Testament quotes the Old Testament, the entire Psalm is applicable to what is said here. Psalms 112 starts with Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments. It then goes on to detail how such a man that feareth the LORD will be blessed with the quoted verse being second last and the final way that this Psalm says that the man will be directly and personally blessed while the last verse, of the Psalm, tells us the effect that his testimony has upon The wicked. Since our referenced Psalm describes the man that feareth the LORD, the reader might find it worth while to at least peruse the Study called Fear the Lord.

Our quoted verse says hath dispersed, he hath given to the poor and we have already covered how the message of our outer sentence is the details of how we are to live by faith, and seen that the context makes the application of this faith being our letting God use the riches, which He gives to us, for the needs of His other people. So now we see our quoted verse telling us the same thing with the phrase hath dispersed, he hath given to the poor. However, the true additional depth that we find here is that ALL of the promises of Psalms 112 are applied to us when we become like the people in the churches of Macedonia, who are the example that our context started with and who were the people who received the grace which our current sentence is promising to us if we act like they did. Our scriptural reference is actually letting us know that the promised grace includes all of the promises found in our referenced Psalm.

Please notice that the Second Sentence of our included part starts with the word Now, which means 'after you understand what was just said'. Therefore, in order to truly understand our Second Sentence we need to understand our referenced scripture, which means that we need to understand all that is promised to us in Psalm 112, but which is also dependent upon us doing the things of Psalm 112 and doing them by faith. When our Second Sentence says he that ministereth seed to the sower it is talking about a Godly man who ministereth by doing the things found in Psalm 112. This is a person whose main ministry is to supply the needs of soul winners, missionaries and preachers and anyone else who is directly involved in an outreach ministry of the church. More than anything else, this is the faithful person who regularly supports missions and does the 'background' jobs that no one notices but which make the church run smoothly. But, more than anything else, this is the person who trains the soul winner (ministereth seed to the sower) and directly enables the people who are on the 'front lines' of church ministry.

Please notice that our Second Sentence has the words: both...and...and. The both makes what follows it and what follows the first and a single unit that the second and adds to. That is: what follows the second and is added to what follows the both and what follows the first and. Thus, increase the fruits of your righteousness is added to minister bread for your food and added to multiply your seed sown. When we minister bread for the physical and spiritual food of the sower, God adds to us an increase (of) the fruits of your righteousness. In addition, when we multiply (the) seed sown by the sower, God adds to us an increase (of) the fruits of your righteousness. So, in order for us to have God adds to us an increase (of) the fruits of your righteousness, we have to understand how we minister bread for (the sower's) food and how we multiply (the sower's) seed sown. And while preachers can use this to provide a lot of details, I will simply say that the context of Chapter 8and of Chapter 9 is about God's people doing all that they can to finance others in the church who were doing the work of God. This is all about our giving and the rewards that God promises to His children who are fully involved in God's program of giving especially when they do it with a Godly attitude.

With all of that said, it is hoped that the reader sees how there is much more involved than what they might have first thought when told that this sentence is giving us a detailed view of how to live by faith. Hopefully the reader sees the greater detail that is involved in what we are to do and in the blessings that God gives when we truly live by faith. As said, that additional detailed information comes from truly considering the scriptural reference and the application of that reference which are found in the included part of this sentence.

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 functional Biblical definition is: 'God's Riches At Christ Expense.'

Please use the link in the sentence outline (above) for the word abound. The functional definition is: ' to have or possess in great quantity; to be copiously supplied'.

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

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

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

We find forms of the word disperse occurring 19 times in the Bible and, in the New Testament, in: John 7:35; Acts 5:37 and our current sentence. Webster's 1828 dictionary defines dispersed as: 'Scattered; driven apart; diffused; dissipated.'

Thompson Chain Topics provides references for the word dispersion as: 'Of the Nations after the Flood: Ge 11:8; De 32:8. Of the Jews: Le 26:33; Ne 1:8; Es 3:8; Ps 44:11; Eze 6:8; 36:19; Joh 7:35; Jas 1:1. Of the Early Disciples: Mt 26:31; Ac 8:1,4; 11:19.'

Nave's Topical Bible provides references for the word dispersion as: 'Of the descendants of Noah: Ge 10. After building the tower of Babel: Ge 11:1-9; De 32:8. Of the Jews, foretold: Jer 16:15; 24:9; Joh 7:35.'

Please see the note for Romans C16S22 about the word abroad. It has links to every place in the New Testament where we see this word along with the full definition from Webster's 1828 . The functional definition of it is: 'In a general sense, at large; widely; not confined to narrow limits'.

We find the word given occurring 498 times in 480 verses of the Bible, 163 times in 155 verses of the New Testament, and in 2Corinthians, in: 1:11; 1:22; 5:5; 5:18; our current sentence; 10:8; 12:7 and 13:10. Webster's 1828 dictionary defines given as: 'Bestowed; granted; conferred; imparted; admitted or supposed.' 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 6:3-10 about the word poor. That note has links to every place in 2Corinthians where this wordf is used, the complete definition from several dictionaries and links from several other commentators. The functional definition of it is: 'Wholly destitute of property, or not having property sufficient for a comfortable subsistence; needy'.

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'.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition is: 'To continue; to rest or abide in a place for a time indefinite'. Please notice the eth in the actual word of our sentence, which is: remaineth. This means that their blindness 'keeps on keeping on remaining and never goes away'.

Please see the note for Galatians C3-S17 about the word seed. It has the full definition from Webster's 1828 and links from other commentators. The functional definition of it is: 'That from which anything springs; first principle; original; as the seeds of virtue or vice'. In our sentence the seed is what allows God's life to come into a person.

We find forms of the word sower only in: Isaiah 55:10; Jeremiah 50:16; Matthew 13:3, Matthew 13:18; Mark 4:3, Mark 4:14; Luke 8:5 and our current sentence. Webster's 1828 dictionary defines sower as: 'He that scatters seed for propagation. Behold, a sower went forth to sow. Matt. 13. 2. One who scatters or spreads; as a sower of words. 3. A breeder; a promoter; as a sower of suits'. Fausset's Bible Dictionary defines sower as: '(See AGRICULTURE.) Ps 126:6; Hebrew "he goeth, going and weeping, bearing the draught of seed (i.e. seed to be drawn out by him from the seed basket, Am 9:13 margin) coming he shall come with rejoicing (joyous cry), bearing his sheaves"; the long continued sorrow and the consequent longer joy are happily expressed by the repetitions. the spiritual sowing is illustrated in Pr 11:18; Mt 13:19,24; 2Co 9:6; Ga 6:7. Heavenly reward and hell are not arbitrary, but the natural and necessary development of the seed of holiness and that of sin respectively'. Morrish Bible Dictionary defines sower as: 'Besides the common reference to agriculture (for which see SEASONS), sowing is used symbolically for spreading the gospel, as in the Parable of the Sower, of which the Lord graciously gave His own explanation. When He came to Israel He found no fruit, and He became the Sower, and sowed the good seed, which fell upon different descriptions of ground, with varied results, as the Lord explains. Notwithstanding the influence of Satan to hinder any seed taking root, some fell upon good ground (not good by nature, but prepared by God), and fruit was the result. Mt 13:3-43. Whenever the gospel is preached, the seed is being sown, and doubtless falls upon different sorts of ground as in the parable. Blessed are they that sow beside all waters: God's servant will reap if he does not faint.
Sowing is also the beautiful figure used as to placing the body in the ground. forthe Christian it is sown a natural body, in corruption, dishonour, and weakness; but will be raised a spiritual body, in incorruption, in glory, and in power. 1Co 15:36-44'. Smith's Bible Dictionary defines sower as: 'The operation of a sowing with the hand is one of so simple a character as to need little description. the Egyptian paintings furnish many illustrations of the mode in which it was conducted. the sower held the vessel or basket containing the seed in his left hand, while with his right he scattered the seed broadcast. the "drawing out" of the seed is noticed, as the most characteristic action of the sower, in Ps 126:6 (Authorized Version "precious") and Am 9:13: In wet soils the seed was trodden in by the feet of animals. Isa 32:20: the sowing season began in October and continued to the end of February, wheat being put in before, and barley after, the beginning of January. the Mosaic law prohibited the sowing of mixed seed. Le 19:19; De 22:9'.

Nave's Topical Bible provides references for the word sower as: 'Parable of the: Mt 13:3-8; Mr 4:3-20; Lu 8:5-8. Sowing : Ec 11:4; Isa 28:25. FIGURATIVE: Ps 126:5; Pr 11:18; Isa 32:20; Ho 8:7; 10:12; Ga 6:7-8.'

Please also see the note for 2Corinthians 9:6 about the 'Law of Sowing and Reaping'.

We find forms of the word bread occurring 361 times in 330 verses of the Bible, 80 times in 75 verses of the New Testament, but only in our current sentence within 2Corinthians. The functional definition for this word is: 'The word signifies The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’'.

Webster's 1828 dictionary defines bread as: 'BREAD, n. bred. Gr. anything esculent. If the word signifies food in general, or that which is eaten, probably it is the Heb. and Ch., from barah, to eat or feed. 1. A mass of dough, made by moistening and kneading the flour or meal of some species of grain, and baked in an oven, or pan. 2. The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’ In the sweat of thy face shalt thou eat bread. Gen.3. Give us this day our daily bread. Lord's Prayer. 3. Support of like in general; maintenance. Is the reward of virtue, bread?'. Morrish Bible Dictionary defines bread as: 'The word signifies The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’. Bread was made of wheaten flour, or of wheat and barley mixed, or by the poor of barley only. It was generally made in thin cakes which could be baked very quickly when a visitor arrived. Ge 18:6; 19:3; 1Sa 28:24. It was usually leavened by a piece of old dough in a state of fermentation. See LEAVEN.
UNLEAVENED BREAD was to be eaten with certain of the offerings, Le 6:16-17; and for the seven days' feast connected with the Passover, often referred to as 'the Feast of Unleavened Bread,' Ex 34:18; 2Ch 8:13; Lu 22:1; 1Co 5:8; a symbol that all evil must be put away in order to keep the feast.
The Lord Jesus called Himself the BREAD OF GOD, the bread that came down from Heaven, thE BREAD OF LIFE, the living bread, of which if any man ate he should live for ever: He said "He that eateth me shall live by me." He is the spiritual food that sustains the new life. Joh 6:31-58. this was typified in Israel by the SHOWBREAD, the twelve loaves placed upon the table in the holy place, new every sabbath day: it was holy and was eaten by the priests only. Le 24:5-9. It is literally 'face or presence bread;' Ex 25:30; and 'bread of arrangement' or 'ordering,' as in the margin of 1Ch 9:32; and in the N.T. 'bread of presentation.' Mt 12:4; Heb 9:2. It typified the nourishment that God would provide for Israel in Christ, as well as the ordering of the twelve tribes before Him; in them was the administration of God's bounty through Christ for the earth, as Christ is now the sustainment for the Christian'. Easton's Bible Dictionary defines bread as: 'among the Jews was generally made of wheat (Ex 29:2; Jg 6:19), though also sometimes of other grains (Ge 14:18; Jg 7:13). Parched grain was sometimes used for food without any other preparation (Ru 2:14).
Bread was prepared by kneading in wooden bowls or "kneading troughs" (Ge 18:6; Ex 12:34; Jer 7:18). the dough was mixed with leaven and made into thin cakes, round or oval, and then baked. the bread eaten at the Passover was always unleavened (Ex 12:15-20; De 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Ho 7:4; Jer 37:21). their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1Ki 19:6). this was probably the mode in which Sarah prepared bread on the occasion referred to in Ge 18:6.
In Le 2 there is an account of the different kinds of bread and cakes used by the Jews. (See Bake.)
The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every sabbath. they were square or oblong, and represented the twelve tribes of Israel. the old loaves were removed every sabbath, and were to be eaten only by the priests in the court of the sanctuary (Ex 25:30; Le 24:8; 1Sa 21:1-6; Mt 12:4).
The word bread is used figuratively in such expressions as "bread of sorrows" (Ps 127:2), "bread of tears" (Ps 80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. the bread of "wickedness" (Pr 4:17) and "of deceit" (Pr 20:17) denote in like manner that wickedness and deceit are a part of the daily life'. Fausset's Bible Dictionary defines bread as: 'First undoubtedly mentioned in Ge 18:6. the best being made of wheat; the inferior of barley, used by the poor, and in scarcity (Joh 6:9,13; Re 4:6; 2Ki 4:38,42). An ephah or "three measures" was the amount of meal required for a single baking, answering to the size of the oven (Mt 13:33). the mistress of the house and even a king's daughter did not think baking beneath them (2Sa 13:8). Besides there were public bakers (Ho 7:4), and in Jerusalem a street tenanted by bakers (Jer 37:21); Nehemiah mentions "the tower of the furnaces," or ovens (Ne 3:11; 12:38). their loaf was thinner in shape and crisper than ours, from whence comes the phrase, not cutting, but breaking bread (Mt 14:19; Ac 20:7,11). Ex 12:34 implies the small size of their kneading troughs, for they were "bound up in their clothes (the outer garment, a large square cloth) upon their shoulders."
As bread was made in thin cakes it soon became dry, as the Gibeonites alleged as to their bread (Jos 9:12), and so fresh bread was usually baked every day, which usage gives point to "give us day by day our daily bread" (Lu 11:3). When the kneading was completed leaven was added; but when time was short unleavened cakes were hastily baked, as is the present Bedouin usage; termed in Ex 12:8-20 matsowt, i.e. pure loaves, having no leaven, which ferments the dough and so produces corruption, and is therefore symbol of mortal corruption (1Co 5:8); therefore excluded from the Passover, as also to commemorate the haste of Israel's departure. Leaven was similarly excluded from sacrifices (Le 2:11).
The leavened dough was sometimes exposed to a moderate heat all night while the baker slept: Ho 7:4-6; "as an oven heated by the baker who ceaseth from raising (rather, heating) after he hath kneaded the dough, until it be leavened; for they have made ready their heart like an oven, whiles they lie in wait... their baker sleepeth all the night; in the morning it burneth as a flaming fire." their heart was like an oven first heated by Satan, then left to burn with the pent up fire of their corrupt passions. Like the baker sleeping at night, Satan rests secure that at the first opportunity the hidden fires will break forth, ready to execute whatever evil he suggests. the bread was divided into round cakes, or "loaves," three of which sufficed for one person's meal (Lu 11:5). "Bread of affliction" or "adversity" would be a quantity less than this (1Ki 22:27; Isa 30:20). Oil was sometimes mixed with the flour.
There were also cakes of finer flour, called "heart cakes" (as our "cordial" is derived from cor, "the heart"), a heart strengthening pastry (2Sa 13:8-10 margin), a pancake, possibly with stimulant seeds in it, quickly made; such as Tamar prepared and shook out (not "poured" as a liquid) from the pan, for Amnon. the loaves used to be taken to the oven in a basket upon the head (Ge 40:16), which exactly accords with Egyptian usage, men carrying burdens on their heads, women on their shoulders. the variety of Egyptian confectionery is evident from the monuments still extant. the "white baskets" may mean "baskets of white bread."
The oven of each house was a stone or metal jar, heated inwardly, often with dried "grass" (illustrating Mt 6:30). When the fire burned down the cakes were applied inwardly or outwardly. Cakes were sometimes baked on heated stones, or between layers of dung, the slow burning of which adapts it for baking (Eze 4:15). they needed to be turned in baking, like Scotch oatcakes. Ho 7:8, "Ephraim is a cake not turned": burnt on one side, unbaked on the other, the fire spoiling, not penetrating it; so religious professors, outwardly warm, inwardly cold; on one side overdone, on the other not vitally influenced at all; Jehus professing great "zeal for the Lord," really zealous for themselves.'

Smith's Bible Dictionary provides references for the word bread as: 'The preparation of bread as an article of food dates from a very early period. Ge 18:6. The corn or grain employed was of various sorts. the best bread was made of wheat, but "barley" and spelt were also used. Joh 6:9,13; Isa 28:25. The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or "kneading-trough" until it became dough. Ex 12:34,39; 2Sa 13:3; Jer 7:18. When the kneading was completed, leaven was generally added [LEAVEN]; but when the time for preparation was short, it was omitted, and unleavened cakes, hastily baked, were eaten as is still the prevalent custom among the Bedouins. Ge 18:6; 19:3; Ex 12:39; Jg 6:19; 1Sa 28:24. The leavened mass was allowed to stand for some time: Mt 13:33; Lu 13:21 the dough was then divided into round cakes: Ex 29:23; Jg 7:13; 8:5; 1Sa 10:3; Pr 6:26 not unlike flat stones in shape and appearance: Mt 7:9 comp. Matt 4:8about a span in diameter and a finger's breadth in thickness. In the towns where professional bakers resided, there were no doubt fixed ovens, in shape and size resembling those in use among ourselves; but more usually each household poured a portable oven, consisting of a stone or metal jar, about three feet high which was heated inwardly with wood: 1Ki 17:12; Isa 44:15; Jer 7:18 or dried grass and flower-stalks: Mt 6:30.'

Thompson Chain Topics provides references for the word bread as: 'General References to: Ge 14:18; 18:5; 1Sa 16:20; 1Ki 17:6; 2Ki 4:42; Ps 104:15; Mt 6:11; 7:9. Baking of: Ge 18:6; Ex 16:23; Le 2:4; 26:26; 1Sa 28:24; 1Ki 19:6; Isa 44:15. Staff of Life: Eze 4:16; 5:16; 14:13. Breaking of: Mt 14:19; Lu 24:30; Ac 2:42; 20:11; 27:35. Unleavened: Ge 19:3; Ex 12:8; 13:7; 23:15; 29:2; Nu 6:15; 9:11; 28:17; De 16:8; 1Sa 28:24; 2Ki 23:9; Lu 22:7; 1Co 5:8. Hallowed: (hallowed bread placed in the tabernacle): Ex 25:30; Le 24:5; Nu 4:7; 1Sa 21:6; 1Ch 9:32; Ne 10:33; Mt 12:4; Heb 9:2.'

Torrey's Topical Textbook provides references for the word bread as: 'Given by God: Ru 1:6; Mt 6:11. Yielded by the earth: Job 28:5; Isa 55:10. MADE OF: Wheat: Ex 29:2; Ps 81:16. Barley: Jg 7:13; Joh 6:9. Beans, millet, etc: Eze 4:9. Manna (in the wilderness): Nu 11:8. Corn ground for making: Isa 28:28. Was kneaded: Ge 18:6; Jer 7:18; Ho 7:4. Troughs used for kneading: Ex 12:34. Usually leavened: Le 23:17; Mt 13:33. Sometimes unleavened: Ex 12:18; 1Co 5:8. WAS FORMED INTO: Loaves: 1Sa 10:3-4. Cakes: 2Sa 6:19; 1Ki 17:13. Wafers: Ex 16:31; 29:23. WAS BAKED: On hearths: Ge 18:6. On coals of fire: Isa 44:19; Joh 21:9. In ovens: Le 26:26; Ho 7:4-7. Making of, a trade: Ge 40:2; Jer 37:21. Ordinary, called common bread: 1Sa 21:4. Sacred, called hallowed bread: 1Sa 21:4,6. Nutritious and strengthening: Ps 104:15. When old, dry and mouldy: Jos 9:5,12. Often put for the whole sustenance of man: Ge 3:19; 39:6; Mt 6:11. The principal food used by the ancients: Ge 18:5; 21:14; 27:17; Jg 19:5. Broken for use: La 4:4; Mt 14:19. Kept in baskets: Ge 40:16; Ex 29:32. Publicly sold: Mt 14:15; 15:33. In times of scarcity, sold by weight: Le 26:26; Eze 4:16. Scarceness of, sent as a punishment: Ps 105:16; Isa 3:1; Eze 5:16. Plenty of, promised to the obedient: Le 26:5. Often given as a present: 1Sa 25:18; 2Sa 16:12; 1Ch 12:40. Served round after funerals: Eze 24:17-22. With water, the food of prisons: 1Ki 22:27. Crumb of, used to wipe the fingers, thrown under the table: Mt 15:27; Lu 16:21. First fruit of, offered to God: Nu 15:19-20. Offered with sacrifices: Ex 29:2,23. Placed on table of shew bread: Ex 25:30. Multitudes miraculously fed by Christ with: Mt 14:19-21; 15:34-37. ILLUSTRATIVE: Of Christ: Joh 6:33-35. (When broken,) of the death of Christ: Mt 26:26; 1Co 11:23-24. (Partaking of,) of communion of saints: Ac 2:46; 1Co 10:17. (Want of,) of extreme poverty: Pr 12:9; Isa 3:7. (Seeking of begging,) of extreme poverty: 1Sa 2:36; Ps 37:25; La 1:11. (Fulness of,) of abundance: Eze 16:49. (Eating without scarceness,) of plenty: De 8:9. (Of adversity,) of heavy affliction: Isa 30:20. (Of tears,) of sorrow: Ps 80:5. (Of deceit,) of unlawful gain: Pr 20:17. (Of wickedness,) of oppression: Pr 4:17. (Of idleness,) of sloth: Pr 31:27.'

Nave's Topical Bible provides references for the word bread as: 'Called the STAFF OF LIFE: Eze 4:16; 5:16; 14:13 KINDS OF : Bread of affliction: 1Ki 22:27; Ps 127:2; Ho 9:4; Isa 30:20. Leavened (made with yeast): Le 7:13; 23:17; Ho 7:4; Am 4:5; Mt 13:33. Unleavened (made without yeast): Ge 19:3; Ex 29:2; Jg 6:19; 1Sa 28:24. Made of wheat flour: Ex 29:2; 1Ki 4:22; 5:11; Ps 81:16. Manna: Nu 11:8. Meal: 1Ki 17:12. Barley: Jg 7:13. HOW PREPARED: Mixed with oil: Ex 29:2,23. Honey: Ex 16:31. Kneaded: Ge 18:6; Ex 8:3; 12:34; 1Sa 28:24; 2Sa 13:8; Jer 7:18; Ho 7:4. Made into loaves: 1Sa 10:3; 17:17; 25:18; 1Ki 14:3; Mr 8:14. Cakes: 2Sa 6:19; 1Ki 17:12. Wafers: Ex 16:21; 29:23. Cracknels: 1Ki 14:3. Baked in ovens: Ex 8:3; Le 2:4; 7:9; 11:35; 26:26; Ho 7:4. in pans: Le 2:5,7; 2Sa 13:6-9. on hearths: Ge 18:6. on coals: 1Ki 19:6; Isa 44:19; Joh 21:9. on coals of dung: Eze 4:12,15. Made by men: Ge 40:2. Made by women: Le 26:26; 1Sa 8:13; Jer 7:18. Traffic in: Jer 37:21; Mr 6:37. Sacrificed: Le 21:6,8,17,21-22; 22:25; 1Sa 2:36; 2Ki 23:9. By idolaters: Jer 7:18; 44:19. FIGURATIVE: Isa 55:2; 1Co 10:17; 2Co 9:10. Christ: Joh 6:32-35. SYMBOLICAL: Of the body of Christ: Mt 26:26; Ac 20:7; 1Co 11:23-24.'

We find forms of the word food occurring 55 times in 48 verses of the Bible and, in the New Testament, in: Acts 14:17; our current sentence; 1Timothy 6:8; James 2:15. Webster's 1828 dictionary defines food as: 'In a general sense, whatever is eaten by animals for nourishment, and whatever supplies nutriment to plants. 2. Meat; aliment; flesh or vegetables eaten for sustaining human life; victuals; provisions; whatever is or may be eaten for nourishment. Feed me with food convenient for me. Prov. 30. 3. Whatever supplies nourishment and growth to plants, as water, carbonic acid gas, etc. Manuring substances furnish plants with food. 4. Something that sustains, nourishes and augments. Flattery is the food of vanity.'

We find forms of the word multiply occurring 96 times in 88 verses of the Bible and, in the New Testament, in: Acts 6:1, Acts 6:7; Acts 7:17; Acts 9:31; Acts 12:24; our current sentence; Hebrews 6:14; 1Peter 1:2; 2Peter 1:2; Jude 1:2. Webster's 1828 does not give a good definition for this word. The functional definition of it is: 'To increase in number with multiple additions'.

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

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. Please see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. The note for James has every verse that contains the fruit of righteousness. The note for Philippians has an extensive doctrinal discussion and shows that the fruit of righteousness is only by Christ. Please see the Study called Relational Prepositions fror more about what is by Christ. Please also see the note for Romans C8S21 about the word firstfruits.

Please see the note for 1Corinthians C1S2 about the word enriched. The functional definition is: 'Made rich or wealthy; fertilized; supplied with that which is desirable, useful or ornamental'. Please also 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'.

Please see the note for 2Corinthians 9:5 about the word bounty. The functional definition of it is: 'Liberality in bestowing gifts and favors; generosity; munificence'.

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 Colossians 4:15 for links to every place in the 2Corinthians where we find the word thanksgiving. The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please see the note for Colossians 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. 2Ch 25:9; Ps 84:11; Pr 3:9; 10:22; 11:24; 28:27; Hag 2:8; Mal 3:10; Php 4:18. all grace. 2Co 8:19; 1Pe 4:10. always. 2Co 9:11; 1Ch 29:12-14. may. 2Co 8:2,7; Ac 9:36; 1Co 15:58; Eph 2:10; Col 1:10; 2Th 2:17; 2Ti 3:17; Tit 2:14; 3:8,14. General references. exp: Pr 3:10.
(Verse 9) He hath dispersed. Ps 112:9. his. Ps 112:3; Pr 8:18; 21:21; Isa 51:8; 1Co 13:13; Ga 5:5-6. General references. exp: Pr 3:10.
(Verse 10) he. Ge 1:11-12; 47:19,23-24; Isa 55:10. multiply. 2Co 9:6; Pr 11:18; Ec 11:6; Php 4:17. increase. Ho 10:12; Mt 6:1; Eph 5:9; Php 1:11; 1Th 3:12; 4:10. General references. exp: Pr 3:10.
(Verse 11) enriched. 2Co 8:2-3; 1Ch 29:12-14; 2Ch 31:10; Pr 3:9-10; Mal 3:10-11; 1Ti 6:17-18. bountifulness. or, liberality. Gr. simplicity. 2Co 8:2 (Gr) Ro 12:8. which. 2Co 9:12; 1:11; 4:15; 8:16,19 exp: Heb 6:10. General references. exp: Pr 3:10.'

Start of Chapter, Chapter Summary

C9-S7 (Verse 12-14) the actual results of giving.

First Step: Prayers for needs are answered and thanks are given to God.

For the administration of this service not only supplieth the want of the saints,
but is abundant also by many thanksgivings unto God;.

Second Step: God is glorified by the recievers.

Whiles by the experiment of this ministration they glorify God for your professed subjection into the gospel of Christ,
and for your liberal distribution unto them,
and unto all men;.

Third Step: the giver has people praying for him.

And by their prayer for you,
which long after you for the exceeding grace of God in you..

This service not only not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God and prayers for the givers by the receivers.

Please also see the Message called How Missionaries are to Pray for the application of these verses in the life of the believer.

As already mentioned more than once, these Chapters 8and 9 are actually dealing with the single subject of giving (2Corinthians 9:8-11; 2Corinthians 9:7; The Law of Sowing and Reaping; How to become a cheerful giver) which is beyond the tithe. They also deal with how to have a Godly attitude about the subject so that God can bless our giving. In particular, these chapters are talking about the offering that Paul took up in mission churches for the 'mother church' in Jerusalem. God uses this particular offering to teach us the Godly attitudes which we are to have about giving.

In addition, to that truth, this sentence is the summary of both chapters. So when our sentence starts with the word For, it is giving general reasons which applies to all of these two chapters as well as applying to the prior sentence. When it says the administration of this service, it is talking about handling the money that people in these churches gave. Within this sentence we see how the financial support is to be handled by churches in a Godly manner and we see the responsibility of those who receive financial to respond in thanks to God for, and prayer for, the people providing the financial support.

Our sentence has three Steps whereby we see that: 'Prayers for needs are answered and thanks are given to God', then 'God is glorified by the testimony of the givers', then 'The giver has people praying for him'. It is important that we recognize that these Steps are done in this order by the will of God.

In our First Step we see the phrase the administration of this service. Before there is a giving service there must already exist an administration structure in order to assure the proper handling of funds. Sometimes people say 'I'm serving God so why doesn't He meet my needs' and they often fain to realize that the problem is their own failure to do things God's way. I've met poor Filipino missionaries who say they will get a bank account and start keeping formal financial records after their offerings go up to the point of being a significant amount of money. However, what we see here, and what God's Word teaches us, is that we need to have the administration structure in place first so that there is no question about the handling of the least of God's money. 1Corinthians 14:40 says, Let all things be done decently and in order. and God's order is to have the administration structure in place before it is needed. In our epistle Paul is writing about people who will handle the administration of this service, whom he has already identified even though they had not yet reached the church where they will do the administration.

In addition, to Paul saying that there is an administration structure, and his identifying the people who are in it, he also identifies two purposes for it. The first is that it supplieth the want of the saints. Remembere that in Acts 6 we have the creation of deacons because their lack of an administration structure had caused the needs of some members to be neglected. This had caused a murmuring and division within the church. Such things hurt the testimony of the church. Therefore, while one of the primary purposes of this collection was to supplieth the want of the saints, it was important to see that it was done properly so that it helped, and did not hurt, the testimony of the church.

Our First Step has a second phrase and we are told that this second reason must also be considered by the words not only...but. Our second reason is that this administration structure was also abundant also by many thanksgivings unto God. Simply put, there are times when we will have a short-term reversal in the ministry that Satan will try to use to get God's people discouraged. However, by checking the records which are to be kept by the administration, several pastors have been able to encourage their people with the long-term gains even while Satan is trying to discourage them with a short-term reversal. This is only one way that records, which are to be kept by an administration, can cause many thanksgivings unto God.

Another way that an administration, can cause many thanksgivings unto God is by recording events so that the recipients know all that God did to meet their need. Without these details people will know that God was involved but feel that it was just some general background influence by God. However, the details often reveal the direct working of God and that causes a greater thanksgivings unto God.

In addition, part of the responsibility of an administration is to report back to the original givers when they have accomplished their original task. Without this final report the original givers don't know what their gift accomplished and can not thank God for His producing the many results from their small amount. Think of the five thousand who were fed with five loaves, and two fishes (Matthew 14). While not always, many times people see similar results which cause many thanksgivings unto God by the original givers.

In addition, to all of these, when the testimony is told to others, such as when people read about these types of accounts in the Bible, the people who hear the testimony give many thanksgivings unto God because of their own encouragement and the assurance of the reliability of God.

In our Second Step we see that 'God is glorified by the testimony of the receivers. The word they, of this Second Step, is referring to the people of the First Step, who are the people receiving the offering. Please look closely at the wording of this sentence and realize that Paul is saying that the saints in the Jerusalem are going to glorify God for the professed subjection into the gospel of Christ, and for your liberal distribution unto them, and unto all men. When Paul says this he is talking about the people sending the financial support. Here we see that the people receiving support glorify God for three reasons:

The people receiving support glorify God for your professed subjection into the gospel of Christ : please follow the two links to see how Christ is used in this sentence and how the gospel of Christ is similar to other gospel while also being different. Basically, all gospel, except the another gospel, are different pictures of the same 'Good news that God loves you and wants a personal relationship with you'. While all of the points of the gospel are included, the gospel of Christ puts an emphasis on our spiritual growth after our initial profession. In addition, within the Bible, Christ is used for our ongoing personal relationship that happens after our initial profession and is pictured by the relationship between a husband and wife (Ephesians 5:32). The note for this sentence in the Word Study on Gospel identifies 6 blessings found within this sentence that come from obeying the gospel of Christ. The note for this sentence in the Lord Jesus Christ Study explains how the results found here are only possible with subjection unto the gospel of Christ. A newly saved person will not get involved in a liberal offering which goes beyond the tithe. Such actions only come after the spiritual maturing which is the result of our ongoing personal relationship with Christ.
The people receiving support glorify God for your liberal distribution unto them: the use of the word liberal means they give a lot and willingly. They are not selfish or self-centered when making an offering. Saved people only get involved in a liberal offering, which goes beyond the tithe, after they receive the spiritual maturing which is the result of our ongoing personal relationship with Christ. That said, beyond thanking God for His moving His people to provide for their needs, the people receiving the financial support are to thank God for the provision itself. Spiritually mature people try to thank God for His actions and thank God for the people that God uses. However, to be honest, when we have a dire physical need, we are most thankful for the relief which comes upon that need being met. Sometimes people get feeling guilty and non-spiritual if they are more thankful for the gift than they are for the giver. Yes, we teach that we are to be more thankful for the giver, and we should be. That said, our sentence does not tells us that we should only be thankful for the giver but it says that the receivers of the offering are to be thankful for both. With that said, sometimes we can be led into foolishness trying to meet someone else's idea of spirituality. When we are a receiver of the blessings of God, express all of the thanksgiving that you feel and leave it to God to bring about the true spiritual maturity which is required to change our personal emphasis in what we are thankful for.
The people receiving support glorify God for the support unto all men: this phrase is added to the phrase they glorify God for your professed subjection. They were in subjection...unto all men by doing all they could to help the spread of the gospel to all men. There were saved people in the early church who insisted that only Jews could be saved and that any Gentiles must become Jews and obey the Mosaic Law for sanctification. There are people today who claim 'Some people are elected/predestined to Heaven and some people are elected/predestined to Hell and no one can do anything to change that'. The Bible tells us Who (God) will have all men to be saved, and to come unto the knowledge of the truth. (1Timothy 2:4; 1Corinthians 10:33). Spiritually mature people are not prejudice and reject all religious doctrine that is based upon prejudice. Spiritually mature people are willing to support taking the gospel to all men regardless of any physical trait or attribute. Spiritually mature people understand that there is to be no exclusion where salvation and the gospel are concerned. They go out of their way to make sure that it is taken to all men and if they find a neglected group they try to support someone taking the gospel to that group. That said, we need to remember that this sentence is talking about the gospel of Christ. That means that the support is to include the teaching which is part of The Great Commission. Part of our prayer for people who provide financial support should be that they would spiritually mature through the gospel of Christ and that they would support missionaries teaching the gospel of Christ on the mission field and not just concentrate on the number of professions and churches started. God does not look at just the number of people and the number of churches started but God looks at how many finish serving Him and people making professions will not finish their race unless they learn how to spiritually mature.

One of the things which is explained in a supporting note is the use of the word experiment. The word experience is found in Genesis 30:27; Ecclesiastes 1:16 and Romans 5:4. However, the word experiment is only found here. There are a couple of possible explanations for God choosing this word. One explanation is that no one had ever done this type of thing before whereby mission churches sent support to the 'Mother Church'. As part of this experiment God was seeing how many people were responding so that He could bless them, as we are told in Chapters 8and chapter 9. Also, as part of this experiment God was seeing how many people today would follow the example so that he can bless us tday. Tothe best of my knowledge, very few people today are getting such blessings, especially from people on the mission field supporting the home church.

A second possible explanation of God choosing to use the word experiment in our sentence comes from the Morrish Bible Dictionary which defines experiment as: 'Simply 'proof'. 2Co 9:13'. The fact is that God tells us to Prove all things; hold fast that which is good. (1Thessalonians 5:21). Anyone seriously looking at the true history of America must admit that we have not held fast that which is good (what comes from God). That is because most people use the procedure of persuade when the Bible says prove. In our sentence Paul is saying that you can use the 'Scientific Method' (experiment) to test the results of a ministry. A truly Godly ministry will produce proof which can be examined independent of any input from the members such as will be done in God's court. In addition, that proof will be examined using the 'Scientific Method' and the results will show that the people in the ministry are: in subjection into the gospel of Christ, are liberal in their giving for the work of the Lord and their support of the people who led them to salvation, and are liberal in their support of taking the gospel to all men.

Personally, I believe that both applications of the word experiment are valid and Biblical. That said, we should pray that more of God's people get involved in God's experiment so that they can be blessed and we should pray that the results of this experiment produces proof in the lives of God's people that would remove any doubt about their salvation and their sanctification.

We have covered the first two Steps and must now deal with the third Step, which is supposed to happen after the first two Steps are at least started. We can have the third Step happening after the first two Steps were done even while the First and Second Step are being repeated as part of an ongoing personal relationship with God. Thus, these Steps can actually be done simultaneously and sequentially both.

In our third Step we see that 'The giver has people praying for him'. I tell missionaries whom I support financially that they are required to pray for me. I tell them that if something happens to me physically, their financial support will probably be affected in a negative way. I tell them that there is nothing wrong with them praying for God to protect and bless the people who provide their financial support and our third Step literally tells us this truth. I understand that many missionaries teach their people this truth but I also have personally experienced people believing that such prayer is somehow sinful, covetous and wrong. However, our third Step actually tells us that such a prayer is righteous and Godly. With that in mind, let's look at the details of this Step.

The first phrase of our third Step is And by their prayer for you. The word And tells us that their prayer for you is in addition to how they glorify God, which makes it just as important. Our second phrase tells us how the recipients of financial support are to pray for the people who support them. The phrase which long after you tells us that this is not a casual prayer but that it is deep felt and ongoing. This type of prayer only happens when missionaries realize that their ongoing financial support is directly dependent upon the supporting person staying in the grace of God.

Look at the phrase for the exceeding grace of God in you, which describes how these people are to pray. We already saw, back in 9:8-11, that in every case, within chapters 8and 9 where we find the word grace, that our epistle is talking about God using the riches of His people to provide for the needs of His other people. In addition, we saw in the first couple of sentences of Chapter 8that after the people in the churches of Macedonia first gave their own selves to the Lord, and unto us by the will of God. That tells us that God gave them grace which went beyond their power. Thus, when we apply this truth to our current sentence, we see that the phrase longing after you for the exceeding grace of God in you includes a prayer that God would continue to provide those people riches so that they can continue to support the work of God which is done by others. In addition, it includes a prayer that God's grace would lead their supporters to give their own selves to the Lord, and unto (the supported missionaries) by the will of God and that the supporters would continue to do so after they first started.

Not only are the missionaries to pray this way, but our sentence says that they are to pray for the exceeding grace of God in you. Webster's 1828 dictionary defines exceeding as: 'Going beyond; surpassing; excelling; outdoing. 1. Great in extent, quantity or duration; very extensive. Cities were built an exceeding space of time before the flood. this sense is unusual. 2. adv. In a very great degree; unusually; as exceeding rich. The Genoese were exceeding powerful by sea. I am thy shield, and thy exceeding great reward. Gen.15.
EXCEE'DING, n. Excess; superfluity.' this means that the missionaries are to pray that God would give so many excessive riches to their supporters that the supporter has no personal-need type of reason to drop their support. Yet we hear of missionaries leaving the field on a regular basis because they lost so much support that they had to go homeans raise more. I can't help but wonder how many of these missionaries are praying this way for their supporters.

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

Please see the note for Philippians 2:17 about the word service. The functional definition of it is: 'In a general sense, labor of body or of body and mind, performed at the command of a superior, or the pursuance of duty, or for the benefit of another'. Please also see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 for links the where that epistle uses forms of the word servant along with a definition from Webster's 1828 and links from other commentators.

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'.

Please see the note for 8:14 about the word want. The functional definition of it is: 'Lack; be deficient'

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 Colossians 4:15 for links to every place in the 2Corinthians where we find the word thanksgiving. The functional definition of thanks is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please see the note for Colossians 4:2-4 about the word thanksgiving. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans C5S2 about the word experience, which is strongly related to the word about the word experiment. The functional definition, for the word experiment, is: 'A trial; an act or operation designed to discover some unknown truth, principle or effect, or to establish it when discovered. Experiments in chimistry disclose the qualities of natural bodies. A series of experiments proves the uniformity of the laws of matter. It is not always safe to trust to a single experiment. It is not expedient to try many experiments in legislation. A political experiment cannot be made in a laboratory, nor determined in a few hours.
EXPER'IMENT, v.i. to make trial; to make an experiment; to operate on a body in such a manner as to discover some unknown fact, or to establish it when known. Philosophers experiment on natural bodies for the discovery of their qualities and combinations.
EXPER'IMENT, v.t. to try; to know by trial'.

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 profess only in: Deuteronomy 26:3; Matthew 7:23; Romans 1:22; our current sentence; 1Timothy 2:10; 1Timothy 6:12; 1Timothy 6:21; Titus 1:16; Hebrews 3:1; Hebrews 4:14; Hebrews 10:23. Webster's 1828 dictionary defines profess as: 'to make open declaration of; to avow or acknowledge. Let no man who professes himself a christian, keep so heathenish a family as not to see God by daily worshipped in it. They profess that they know God, but in works they deny him. Tit.1. 2. to declare in strong terms. Then will I profess to them, I never knew you. Matt.7. 3. to make a show of any sentiments by loud declaration. Toyour professing bosoms I commit him. 4. to declare publicly one's skill in any art or science, for inviting employment; as, to profess one's self a physician; he professes surgery.'

Please see the note for Hebrews 2:5 about the word subjection. The functional definition is: 'The act of subduing; the act of vanquishing and bringing under the dominion of another'. Please also see the note for Romans 13:1 about the word subject. Please see the note for Romans C4S13 for links to where the Romans mentions and subjection along with a short note on each verse. Please also see the notes for Romans C13S1 and Colossians 3:18 about the word submit. What has been put into subjection has been forced to submit.

We find forms of the word liberal occurring only in: Deuteronomy 15:14; Proverbs 11:25; Isaiah 32:5; Isaiah 32:8; 1Corinthians 16:3; 8:2; our current sentence and James 1:5. Webster's 1828 dictionary defines liberal as: 'Of a free heart; free to give or bestow; not close or contracted; munificent; bountiful; generous; giving largely; as a liberal donor; the liberal founders of a college or hospital. It expresses less than profuse or extravagant. 2. Generous; ample; large; as a liberal donation; a liberal allowance. 3. Not selfish, narrow on contracted; catholic; enlarged; embracing other interests than one's own; as liberal sentiments or views; a liberal mind; liberal policy. 4. General; extensive; embracing literature and the sciences generally; as a liberal education. this phrase is often but not necessarily synonymous with collegiate; as a collegiate education. 5. Free; open; candid; as a liberal communication of thoughts. 6. Large; profuse; as a liberal discharge of matter by secretions or excretions. 7. Free; not literal or strict; as a liberal construction of law. 8. Not mean; not low in birth or mind. 9. Licentious; free to excess. Liberal arts, as distinguished from mechanical arts, are such as depend more on the exertion of the mind than on the labor of the hands, and regard amusement, curiosity or intellectual improvement, rather than the necessity of subsistence, or manual skill. Such are grammar, rhetoric, painting, sculpture, architecture, music. etc. Liberal has of before the thing bestowed, and to before the person or object on which anything is bestowed; as, to be liberal of praise or censure; liberal to the poor.' please see the note for 1Corinthians 8:9 about the word liberty.

Please see the note for Romans C12S8 about the word distribute. The functional definition of it is: 'to give or divide'

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'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the administration. 2Co 9:1; 8:4. only. 2Co 8:14-15; Php 2:25; 4:18-19; Phm 1:4-7; Jas 2:14-16; 1Jo 3:17.
(Verse 13) they. Ps 50:23; Mt 5:16; Joh 15:8; Ac 4:21; 11:18; 21:19-20; Ga 1:24; 1Pe 2:9; 4:11. professed. 2Co 10:5; Lu 6:46; Ro 10:16; 16:26; Heb 5:9. and for. Heb 13:16. General references. exp: Ga 1:24.
(Verse 14) by. 2Co 1:11; Ezr 6:8-10; Ps 41:1-2; Pr 11:26; Lu 16:9; Php 4:18-19; 2Ti 1:16-18. long. 2Sa 13:29; Ro 1:11; Php 1:8; 2:26; 4:1. The exceeding. 2Co 8:1,6-7; 1Co 1:4-5; 1Ti 1:14.'

Start of Chapter, Chapter Summary

C9-S8 (Verse 15) Thanks be unto God for his unspeakable gift.

I've heard this sentence preached on more than once, and I imagine that others have also. I've heard people claim that the unspeakable gift is a number of things but mainly that it is the Son of God. While that is true, I would say that that answer is incomplete. We've just finished the summary of Chapters 8and 9 with this sentence following it as a praise from Paul for all that he has been telling us that God provided through the gospel of Christ. The unspeakable gift is everything that is involved in the gospel of Christ at every level, especially as it has been revealed in these two chapters. That includes: God the Father, God the Son and God the Holy Spirit and all that they did do and are doing for our personal salvation and our sanctification and their working in and through our personal life to build the kingdom of God and to be a blessing to others and how other saved people are used to be a blessing to us and how God's people care and support each other through prayer and thanksgiving. All of this and all more that people can claim is part of salvation and sanctification are part of God's unspeakable gift.

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.

We find forms of the word unspeakable only in: our current sentence; 12:4 and 1Peter 1:8. Webster's 1828 dictionary defines unspeakable as: 'That cannot be uttered; that cannot be expressed; unuterable; as unspeakable grief or rage. 2Cor. 12. Joy unspeakable and full of glory. 1Peter 1.'

Please see the note for 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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thanks. 2Co 9:11; 2:14; 1Ch 16:8,35; Ps 30:4,12; 92:1; Lu 2:14,38; 1Co 15:57; Eph 5:20; Jas 1:17; Re 4:9. his. Isa 9:6; 49:6; Joh 1:16; 3:16; Ro 6:23; 8:32; 1Jo 4:9-10; 5:11-12.'

Start of Chapter, Chapter Summary

Chapter 10 Sentence-by-Sentence

links to sentences in this chapter:

C10-S1 (Verse 1-2), C10-S2 (Verse 3-6), C10-S3 (Verse 7), C10-S4 (Verse 7), C10-S5 (Verse 8-9), C10-S6 (Verse 10), C10-S7 (Verse 11), C10-S8 (Verse 12), C10-S9 (Verse 13), C10-S10 (Verse 14-16), C10-S11 (Verse 17), C10-S12 (Verse 18).

The Chapter theme is: Paul's authority is from the Lord.

Chapter Summary from Treasury of Scripture Knowledge.

1	Against the false apostles, who disgraced the weakness of his person and bodily presence, he shows the spiritual might and authority with which he was armed against all adverse powers;
7	assuring them that at his coming he will be found as mighty in word as he is now in writing, being absent;
12	and withal taxing them for reaching out themselves beyond their compass, and vaunting themselves of other men's labours.

Word Counts in Chapter.

YOU (10), AS (7), OUR (7), BY (5), MEASURE (5), thEMSELVES (5), WHEN (5).

C10-S1 (Verse 1-2) Paul starts gently but warns of harshness.

Equivalent Section: How Paul appears to the members of this church.

Now I Paul myself beseech you by the meekness and gentleness of Christ,
who in presence am base among you,
but being absent am bold toward you:.

Equivalent Section: Appearance that Paul wants to avoid.

But I beseech you,
that I may not be bold when I am present with that confidence,
wherewith I think to be bold against some,
which think of us as if we walked according to the flesh..

Paul begs them by the meekness and gentleness of Christ that they don't force him to be bold when he comes to see them face-to-face.

Our sentence starts with the word Now, which means 'After you understand what was just said'. We just finished a subject that actually covered all of Chapter 8 and all of Chapter 9. There we saw that people first gave their own selves to the Lord, and unto us by the will of God. The result was that they were able to do things beyond their power because they had God working through their life. The two chapters ended with Thanks be unto God for his unspeakable gift., which includes God working in and through our personal lives. Thus, we come to this chapter based upon that understanding and we see that Paul is dealing with some saved people within this church who look on things after the outward appearance. After dealing with the people who were the best example of proper behaviour, Paul will now deal with people who are still doing wrong. In our chapter Paul warns that if they don't get right before he comes then he will straighten them our and do it publicly because they are publicly leading people astray by getting them to look on things after the outward appearance. Paul ends this chapter with For not he that commendeth himself is approved, but whom the Lord commendeth. In the end, the only thing which will matter is the judgment by our Lord which is based upon our works.

Now that we know the context we can look at the details of this sentence which introduces this new subject. Where the prior chapters dealt with people receiving the promises of God because of their obedience, this chapter deals with people receiving punishment and being embarrassed because of their disobedience and rebellion against their God appointed authority. Therefore, as we see in our sentence, Paul warns that while he has been gentle, that he will be harsh if people refuse to Biblically repent and 'Stop their Sinning!'. This is how God is. God is gentle and longsuffering and people make the mistake of believing that God is this 'wimpy old man in the sky' who will never punish sin. Then when God does bring punishment they cry 'Why does God let bad things happen to good people!?' the fact is that the Bible tells us that there is none good (Matthew 19:17; Mark 10:18). Sinners think that they are 'good' because they are using their own sinful scale to judge their actions and not using the Bible. Paul is warning these people, just like others need to be warned, that The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. (2Peter 3:9). Please note that Paul dealt with this sin in 1Corinthians 9 and it is one of the sins which Paul told them to get rid of as part of their Test of Spiritual Maturity.

Now that we have looked at the context and at the general warning that is within our sentence, we can continue with the equivalency of the two Equivalent Sections. We can see that both Equivalent Sections are dealing with an appearance. We need to be careful to not think that the appearance which we have seen someone display is the only way that they can act. God is using Paul as an example to give warning to these people. Even though they have never seen Paul be harsh and bring judgment, he is warning them that he can. Likewise, God is using Paul to warn them, and us, that just because we have never seen God bring judgment, He can. Many people believe the doctrinal error, which comes from Satan, that we should 'fear nothing'. However, there are at least 90 verses which tell the child of God to Fear the Lord. God gives us this fear so that we will 'Stop their Sinning!' and then God does not have to punish us.

So, now that we have looked at the context and at the general warning that is within our sentence, we can continue with the details of the First Equivalent Section. Here we see Paul talk about his current appearance where in the Second Equivalent Section Paul warns of another appearance that he wants to avoid but which he will use if necessary. Please notice that the appearance of the First Equivalent Section comes from Christ. However, the Second Equivalent Section warns about Paul using the authority which C10-S5 tells us that it comes from the Lord. Thus, here we see one of the doctrinal differences between the Biblical use the role of Christ and that of Lord. In the Bible, Christ is always used for our ongoing personal relationship with God whereby He is gentle and treats us as His children who need gentle instruction. However, there is no respect of persons (Romans 14:10-LJC; Romans C7S3; Romans C10S13; Ephesians C6S5; Colossians 3:24) when we are dealing with the role of Lord. Where Christ allows differences in what He requires from one person as opposed to another, the Lord does not allow such differences. Yes, the Lord does give mercy, but only after judgment, confession, and true Biblical repentance. In our sentence Paul is warning that there will be no mercy If there has not been true Biblical repentance before he arrives.

Thus, we see, in our First Equivalent Section that Paul beseeches ("To entreat; to supplicate; to implore; to ask or pray with urgency') us to accept correction while we are still dealt with by the meekness and gentleness of Christ. Our sentence also warns that if we will not accept this gentle correction then far more harsh correction will follow.

I had a pastor who once explained that the duties of a pastor matched the behaviour that we see Paul describe in our First Equivalent Section. Paul says that he is: in presence am base among you, but being absent am bold toward you. When the pastor meets a person in his office for a personal conference he is in presence with the person and is most wise if he is base among you. Howsever, when he is in the pulpit he is being absent from the congregation and must be bold toward you in delivering God's message regardless of how well people like what God says.

Please see the note for Philippians 2:12 about the word presence. The functional definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

We find forms of the word base occurring 46 times in 41 verses of the Bible and, in the New Testament, in: Matthew 23:12; Luke 14:11; Luke 18:14; Acts 17:5; 1Corinthians 1:28; our current sentence; Philippians 4:12.Wright's Bible Word-Book defines base as: 'From Fr. bas, low, humble, not necessarily worthless or wicked.' Our First Usage is when David's wife criticized him for how he worshipped God after he was allowed to bring the Ark to Jerusalem. He said that he was willing to become most base in order to worship God. In Matthew 23:12; Luke 14:11 and Luke 18:14 we find And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. this tripple witness from the Bible definately tells us what to do and, as we see in this sentence, Paul obeyed this command. Please also see the note for Philippians 4:12 for links to every place in the Bible where we find forms of the word abase. The functional definition for this word is: 'humbled, reduced to low estate'. With this in mind, we see that Paul said that when he was dealing with these church members on a personal basis he was 'low and humble but not worthless or wicked'. However, in his writing he was bold.

With this in mind, we see, in our Second Equivalent Section, that Paul did not want to be bold, but was thinking that he would have to be bold against some. Now some might say that pastors today are to be the same. However, we have places like Romans 15:19; 2Corinthians 12:12 and Galatians 2:8 that Paul was mighty in miracles which preachers of today do not have. Therefore, they need to be bold and mighty in presenting the word of God so that people will obey and let God change their lives.

In addition, to the truths already mentioned here, we see that Paul was willing to change his attitude and actions, if necessary, in order to get people to obey God and to stop encouraging others to sin. We also see that Paul was going to be this way only to those people who continued to do wrong. Thus, we see that the application of the word of God varies from person to person based upon circumstances and their particular spiritual need. in this case, Paul is only going to deal this why with people who think of us as if we walked according to the flesh. They were attributing the power of God to the flesh and taking away the glory that they were supposed to give to God. In order to attack the authority of the man of God, and to try to steal His God-given position, they ignored haw they treated God and how God would react to their treatment of God.

Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry. . We see Paul mentioned 163 times in the Bible but this is the only place in 1Timothy.

Please see the note for Romans C12S1 about the word beseech. The functional definition of it is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'

Please see the note for Galatians C6S1 about the word meek. The functional definition of it is: 'Strength under control of God's Holy Spirit'.

Please see the note for Galatians C5-S21 about the word gentleness. The functional definition of it is: 'Softness in manners'

Please see the note for Philippians 2:12 about the word presence. That note has the full definition from Webster's 1828 along with links by other commentators. The functional definition of it is: 'The existence of a person or thing in a certain place; opposed to absence'. This word is used in 2Corinthians only here and in 10:10. Please also 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 word base was dealt with earlier within this note.

Please see the note for 5:6-8 about the word absent / absence. Please also see the notes for Philippians 1:27-28 and Philippians 2:12 about the words absent / absence. Those notes provide links to every place in the Bible where we find these words along with the full definition from Webster's 1828 . The functional definition of it is: 'Not present; not in company; at such a distance as to prevent communication'. In our sentence this is contrasted with Paul being present.

Please see the note for 7:4 for links to every verse in 2Corinthians which uses any form of the word bold along with links to other Studies which have links to every usage in the Bible, links from other commentators and the full definition from Webster's 1828 . The functional definition is: 'Daring; courageous; brave; intrepid; fearless'.

Please see the note for 2Corinthians 12:19 about the word think. It has links to every place in this epistle where We find this word along with a link to a note with more details. Please also see the note for Philippians 3:4-6 about the word think. The functional definition of it is: ' to have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the 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.

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

Please see the note for 1:12 for 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.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I Paul. 1Co 16:21-22; Ga 5:2; 2Th 3:17; Phm 1:9; Re 1:9. beseech. 2Co 10:2; 5:20; 6:1; Ro 12:1; Eph 4:1; 1Pe 2:11. by. Ps 45:4; Isa 42:3-4; Zec 9:9; Mt 11:29; 12:19-20; 21:5; Ac 8:32; 1Pe 2:22-23. presence. or, outward appearance. 2Co 10:7,10. base. Rather, lowly, or humble, tapeinos G5011, which some think refers to his lowness of stature. 2Co 10:10; 11:30; 12:5,7-9; 13:4; 1Co 2:3; 4:10; Ga 4:13. bold. 2Co 3:12 (margin) 2Co 7:4; 11:21; 13:2-3; Ro 10:20; 15:15 exp: Phm 1:8. General references. exp: Mt 12:19; 1Co 2:3.
(Verse 2) that I. 2Co 12:20; 13:2,10; 1Co 4:19-21. Think. or, reckon. we walked. 2Co 11:9-13; 12:13-19; Ro 8:1,5; Ga 5:16-25; Eph 2:2-3.'

Start of Chapter, Chapter Summary

C10-S2 (Verse 3-6) the difference between walking in the flesh and walking after the flesh.

The included section of this sentence is separated below.

Equivalent Section: Statement of difference.

For though we walk in the flesh,
we do not war after the flesh:.

Equivalent Section: Details of difference.

First Step: Get spiritual weapons from God.

(See Below);

Second Step: Remove any thought that does not come from Christ.

Casting down imaginations,
and every high thing that exalteth itself against the knowledge of God,
and bringing into captivity every thought to the obedience of Christ;.

Third Step: Correct others who are going the wrong way.

And having in a readiness to revenge all disobedience,
when your obedience is fulfilled..

Below is the part of the sentence from the parenthesis.

(For the weapons of our warfare are not carnal,
but mighty through God to the pulling down of strong holds;).

Our sentence starts with the word For and tells us why Paul is going to straighten out some, which think of us as if we walked according to the flesh. He will do this if they do not get right with God before he gets there and quit challenging his authority and power. Our sentence has two Equivalent Sections and the First Equivalent Section plainly tells us that there is a difference between walking in the flesh and warring after the flesh. The Second Equivalent Section explains this distinction in detail.

We see the phrase walk in the flesh only in this sentence within the Bible. We see the phrase walk after the flesh in 2Peter 2:4-10 and the phrase is chiefly them that walk after the flesh in the lust of uncleanness. Since our sentence does not equate walk in the flesh to being in the lust of uncleanness, we can see a distinction between how the Bible uses the word in and the word after within these two phrases and once more we see the importance of paying attention to every word (Romans C13S12) within the Bible. In Addition, Romans 8:1 and Romans 8:4 tell us to walk not after the flesh while both tell us to walk after the Spirit. In the meanwhile, Galatians 5:16 and Galatians 5:25 tell us to Walk in the Spirit.

With this in mind, we can say that we walk in the flesh because we live in our flesh and have a relationship with it whereby we fulfill the needs of our flesh such as sleep and food. However, we are to walk not after the flesh because we are to not follow the lustful desires of our flesh. Likewise, the saved walk in the Spirit because they and have an ongoing relationship with God's Holy Spirit Who keeps them saved. In addition, the saved and sanctified walk after the Spirit because they do follow God's Holy Spirit in order to remain sanctified and in order to be blessed. Thus, we can see very distinct doctrinal meanings of these similar phrases and also see the importance of being very careful when we read our Bible to read what it literally says.

The details of the word study on the word war are below but most people have a good idea what this word means. What many people, even saved people, seem to forget is that there is a spiritual war between the forces of God and the forces of Satan. When we got saved, by calling on the name of the Lord (Genesis 4:26; 1Kings 18:24; 2Kings 5:11; Psalms 116:13; 17; Jeremiah 25:29; Joel 2:32; Zephaniah 3:9; Acts 2:21; Romans 10:13), we agreed to switch sides from helping Satan to fighting for God. Thus, we agreed to war and our sentence tell us to not try to do this after the flesh.

When we look at the included part of our sentence we see For the weapons of our warfare are not carnal. Thus, we can see that to use what is carnal causes us to walk after the flesh. In addition, that the weapons of our warfare are...mighty through God, which also tells us that when we use what is carnal or we walk after the flesh, we are not going to be mighty through God. Finally, our included part tells us that we can be pulling down of strong holds only when we are mighty through God. Therefore, we can not pull down the strong holds of addiction to sin using things that are carnal nor by using things that are after the flesh.

With what has already been covered the reader should understand why I say that the included part tells us t: 'Get spiritual weapons from God'. If anyone doesn't already know, the semi-colons turn the three main phrases, of out Second Equivalent Section, into Steps which must be done in the order which the Bible presents them. In addition, the included part, (the phrases within the parenthesis) are part of the thought that was in the original language but which would not have been there with a word-for-word translation because it is NEVER correct to do a word-for-word translation between two languages. Translations must properly fulfill the basic function of all languages which is to get an idea from one brain to another brain. If the idea is changed during that movement then the language / translation is in error. This basic concept should be apparent to the reader if they really consider this sentence. Our First Equivalent Section told us that we do not war after the flesh. The rest of our Second Equivalent Section tells us what to do in our warfare but only the included part tells us how we get the weapons which we need to do this warfare. Thus, the reader should understand how important it is to include the idea that is within the included part but which would be missing from a word-by-word translation.

Now, after we get our weapons the Second Step tells us to bring our thoughts under control of Christ because, as many preacher has preached, the spiritual war starts in our mind. However, we can not do this without first getting the spiritual weapons which will enable us to win this spiritual war. Then our third Step literally tells us to help others ( having in a readiness to revenge all disobedience) but only after (when) your obedience is fulfilled. Please notice that, in addition to other wording, our third Step is added to the prior by starting with an And. That means that the prior must exist before we add to it. Also, it should be obvious that, we can not help someone else win a fight until after we have won that fight in our own life. Therefore, the order of these Steps should be understandable.

As pointed out in the note for this sentence within the Lord Jesus Christ Study, each of the things found in this Second Equivalent Section require the spiritual maturing that only comes through our personal relationship, which is Biblically identified as Christ. An infant does not go to war. Likewise, we can not fight in thus spiritual war until we grow up spiritually.

In our First Step (the included part), we see that he weapons of our warfare are...mighty...to the pulling down of strong holds. A soldier does not go our and pull down strong holds without lots of training no matter how mighty His weapons are. Yes, our First Step does say that God does it but God does not do mighty works through the life of a spiritual infant but does do. mighty works through the life of a spiritually mature person.

Likewise, our first phrase, of our Second Step, says that we will be Casting down imaginations. These are 'images created in our mind based upon our pride'. We find forms of the word imagination occurring 36 times in the Bible and, in the New Testament, in: Luke 1:51; Romans 1:21 and our current sentence. The first usage within the Bible led to Noah's flood. The usages within the New Testament all speak of God bringing judgment because the people involved did not Cast down (their) imaginations.

Our second phrase, which is to be done at the same time as the other two phrases, is casting down...every high thing that exalteth itself against the knowledge of God. As said many other places on this site, the knowledge of God is not just 'head knowledge' but what comes from personal intimate experience. We don't get this type of Biblical knowledge of God while we are holding onto sin. In addition, a high thing that exalteth itself against the knowledge of God is going to be something that is attractive to our sinful pride. Therefore, this phrase is telling us to cast down anything that builds up our sinful pride and interferes with our receiving the knowledge of God that only comes through personal intimate experiences of God working through our life.

Our third phrase is bringing into captivity every thought to the obedience of Christ. OK, think of that sin which you most enjoy and then make yourself stop thinking about it. You can not stop thinking about it unless you substitute another thought into the place of the thought about the sin. Our phrase tells us that the substitution thought is to be what and how we are to be in obedience to Christ. That is: the obedience which 'belongs to' (of) Christ is to be used to bring into captivity every (other) thought.

Hopefully the reader understands how they can not do these things in their own power but can only do them after they get the power of Christ working in their life. Doing such will also bring spiritual maturity. With that in mind, we see that our third Step says when your obedience is fulfilled. We are to not move onto the third Step until we have completely done the three phrases of our Second Step. Only then are we to have in a readiness to revenge all disobedience. This phrase is actually talking about providing whatever spiritual power is required in order to intervene in another person's life and help them to overcome the addictive power of sin.

We find forms of the word war occurring 253 times in 245 verses of the Bible and 23 times in 20 verses of the New Testament. Please see the note for James 4:1 for links to all of the verses in the New Testament. We find the word warfare only in: 1Samuel 28:1; Isaiah 40:2; 1Corinthians 9:7; our current sentence and 1Timothy 1:18. Webster's 1828 dictionary defines warfare as: 'war and fare. 1. Military service; military life; war. The Philistines gathered their armies for warfare. 1 Samuel 28. 2. Contest; struggle with spiritual enemies. The weapons of our warfare are not carnal. 2 Corinthi and 10. WARFARE, v.i. to lead a military life; to carry on continual wars. In that credulous warfaring age. Little used.'

Torrey's Topical Textbook provides links for the phrase Warfare of Saints as: 'Is not after the flesh: 2Co 10:3. Is a good warfare: 1Ti 1:18-19. Called the good fight of faith: 1Ti 6:12. IS AGAINST: the devil: Ge 3:15; 2Co 2:11; Eph 6:12; Jas 4:7; 1Pe 5:8; Re 12:17. The flesh: Ro 7:23; 1Co 9:25-27; 2Co 12:7; Ga 5:17; 1Pe 2:11. Enemies: Ps 38:19; 56:2; 59:3. The world: Joh 16:33; 1Jo 5:4-5. Death: 1Co 15:26; Heb 2:14-15. Often arises from the opposition of friends or relatives: Mic 7:6; Mt 10:35-36. ToBE CARRIED ON: Under Christ, as our captain: Heb 2:10. Under the Lord's banner: Ps 60:4. With faith: 1Ti 1:18-19. With a good conscience: 1Ti 1:18-19. With steadfastness in the faith: 1Co 16:13; 1Pe 5:9; Heb 10:23. With earnestness: Jude 1:3. With watchfulness: 1Co 16:13; 1Pe 5:8. With sobriety: 1Th 5:6; 1Pe 5:8. With endurance of hardness: 2Ti 2:3,10. With self-denial: 1Co 9:25-27. With confidence in God: Ps 27:1-3. With prayer: Ps 35:1-3; Eph 6:18. Without earthly entanglements: 2Ti 2:4. Mere professors do not maintain: Jer 9:3. SAINTS: Are all engaged in: Php 1:30. Must stand firm in: Eph 6:13-14. Exhorted to diligence in: 1Ti 6:12; Jude 1:3. Encouraged in: Isa 41:11; 51:12; Mic 7:8; 1Jo 4:4. Helped by God in: Ps 118:13; Isa 41:13-14. Protected by God in: Ps 140:7. Comforted by God in: 2Co 7:5-6. Strengthened by God in: Ps 20:2; 27:14; Isa 41:10. Strengthened by Christ in: 2Co 12:9; 2Ti 4:17. Delivered by Christ in: 2Ti 4:18. Thank God for victory in: Ro 7:25; 1Co 15:57. ARMOR FOR: Girdle of truth: Eph 6:14. Breastplate of righteousness: Eph 6:14. Preparation of the gospel: Eph 6:15. Shield of faith: Eph 6:16. Helmet of salvation: Eph 6:17; 1Th 5:8. Sword of the Spirit: Eph 6:17. Called armor of God: Eph 6:11. Called armor of righteousness: 2Co 6:7. Called armor of light: Ro 13:12. Not carnal: 2Co 10:4. Mighty through God: 2Co 10:4-5. The whole, is required: Eph 6:13. Must be put on: Ro 13:12; Eph 6:11. Tobe on right hand and left: 2Co 6:7. VICTORY IN, IS: From God: 1Co 15:57; 2Co 2:14. Through Christ: Ro 7:25; 1Co 15:27; 2Co 12:9; Re 12:11. By faith: Heb 11:33-37; 1Jo 5:4-5. Over the devil: Ro 16:20; 1Jo 2:14. Over the flesh: Ro 7:24-25. Over the world: 1Jo 5:4-5. Over all that exalts itself: 2Co 10:5. Over death and the grave: Isa 25:8; 26:19; Ho 13:14; 1Co 15:54-55. Triumphant: Ro 8:37; 2Co 10:5. ThEY WHO OVERCOME IN, SHALL: Eat of the hidden manna: Re 2:17. Eat of the tree of life: Re 2:7. Be clothed in white raiment: Re 3:5. Be pillars in the temple of God: Re 3:12. Sit with Christ in His throne: Re 3:21. Have a white stone, and, in it a new name written: Re 2:17. Have power over the nations: Re 2:26. Have the name of God written upon them by Christ: Re 3:12. Have God as their God: Re 21:7. Have the morning-star: Re 2:28. Inherit all things: Re 21:7. Be confessed by Christ before God the Father: Re 3:5. Be sons of God: Re 21:7. Not be hurt by the second death: Re 2:11. Not have their names blotted out of the book of life: Re 3:5. Illustrated: Isa 9:5; Zec 10:5.'

Thompson Chain Topics provides links for spiritual warfare as: '(Characteristics of): An Inward Battle: Ro 7:23. Spiritual Weapons: 2Co 10:4. Invisible Foes: Eph 6:12. Young Soldiers Enlisted: 1Ti 1:18. A Fight of Faith: 1Ti 6:12. Demands Entire Consecration: 2Ti 2:4; Heb 10:32; Re 12:17.'

We find forms of the word weapon occurring 29 times in the Bible but only in John 18:3 and our current sentence within the New Testament. Webster's 1828 dictionary defines weapon as: 'Any instrument of offense; anything used or designed to be used in destroying or annoying an enemy. the weapons of rude nations are clubs, stones and bows and arrows. Modern weapons of war are swords, muskets, pistols, cannon and the like. 2. An instrument for contest, or for combating enemies. The weapons of our warfare are not carnal. 2 Corinthi and 10. 3. An instrument of defense. 4. Weapons, in botany, arms; thorns, prickles, and stings, with which plants are furnished for defense; enumerated among the fulcres by Linne. '

Thompson Chain Topics provides references for the word weapon as: 'ARROWS: 1Sa 20:20; 2Ki 13:15. BOWS: Ge 27:3; 2Sa 1:18; 1Ki 22:34; 2Ki 9:24; 13:15; 1Ch 5:18; Ho 7:16; Re 6:2. Spiritual: General References to Weapons: 1Sa 17:45; Mt 4:4; 2Co 10:4; Eph 6:17; Heb 4:12; Re 12:11. SWORD OF thE SPIRIT: Isa 11:4; Eph 6:17; 2Th 2:8; Heb 4:12; Re 1:16; 2:12,16. Trust in Weapons vain: 1Sa 17:45; Ps 44:6; Ho 1:7; Hag 2:22.'

Also related to weapon is armour. Please see the note for 6:7 for links to every place in the New Testament where We find this word, an explination of the usage in each of those verses, the full definition from Webster's 1828 and links from other commentators.

Please see the note for Romans C8S5 about the word carnal. It has links to every place in the Bible where we find forms of this word along with the full definition from Webster's 1828 . The functional definition of it is: 'according to the flesh; in a manner to gratify the flesh or sensual desire'. The application, from our sentence, is that we can not use selfish physical things to fight a spiritual war.

We find forms of the word mighty occurring 287 times in 280 verses of the Bible, 37 times in the New Testament, and in 2Corinthians, in: our current sentence; 12:12 and 13:3. Webster's 1828 dictionary defines mighty as: 'a. Having great bodily strength or physical power; very strong or vigorous; as a mighty arm. 1. Very strong; valiant; bold; as a mighty man of valor. Judges 6. 2. Very powerful; having great command. Cush begat Nimrod; he began to be a mighty one on the earth. Gen.10. 3. Very strong in numbers; as a mighty nation. Gen.18. 4. Very strong or great in corporeal power; very able. Wo to them that are mighty to drink wine. Is.5. 5. Violent; very loud; as mighty thunderings. Ex.9. Ps.68. 6. Vehement; rushing with violence; as a mighty wind or tempest. Ex.10. Rev.6. 7. Very great; vast; as mighty waters. Neh.9. 8. Very great or strong; as mighty power. 2 Chron.26. 9. Very forcible; efficacious; as, great is truth and mighty. 10. Very great or eminent in intellect or acquirements; as the mighty Scaliger and Selden. 11. Great; wonderful; performed with great power; as mighty works. Matt.11. 12. Very severe and distressing; as a mighty famine. Luke.15. 13. Very great, large or populous; as a mighty city. Rev.18. 14. Important; momentous. I'll sing of heroes and of kings, In mighty numbers mighty things.
MI'GHTY, adv. In a great degree; very; as might wise; mighty thoughtful. Colloquial'. The problem with this definition is that it focuses on the physical and yet the Bible uses the word mighty for the spiritual and for other considerations beyond the physical. The true Biblical functional definition is: 'Having great power and able to accomplish things which most people can not do'.

We find forms of the phrase pull down in: Ezra 6:11; Isaiah 22:19; Jeremiah 1:10; Jeremiah 18:7; Jeremiah 24:6; Jeremiah 42:10; Luke 12:18; and our current sentence. Please look at each of these verses within their context to understand how the Bible uses this phrase.

We find forms of the word strong occurring 278 times in 259 verses of the Bible, 31 times in 29 verses of the New Testament, and in 2Corinthians, in: our current sentence; 12:10 and 13:9. Webster's 1828 dictionary defines strong as: ', a. G., L. the sense of the radical word is to stretch, strain, draw, and probably from the root of stretch and reach. 1. Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous. A patient is recovering from sickness, but is not yet strong enough to walk. A strong man will lift twice his own weight. That our oxen may be strong to labor. Psalm 144. Orses the strong to greater strength must yield. 2. Having physical passive power; having ability to bear or endure; firm; solid; as a constitution strong enough to bear the fatigues of a campaign. 3. Well fortified; able to sustain attacks; not easily subdued or taken; as a strong fortress or town. 4. Having great military or naval force; powerful; as a strong army or fleet; a strong nation; a nation strong at sea. 5. Having great wealth, means or resources; as a strong house or company of merchants. 6. Moving with rapidity; violent; forcible; impetuous; as a strong current of water or wind; the wind was strong from the northeast; we had a strong tide against us. 7. Hale; sound; robust; as a strong constitution. 8. Powerful; forcible; cogent; adapted to make a deep or effectual impression on the mind or imagination; as a strong argument; strong reasons; strong evidence; a strong example or instance. He used strong language. 9. Ardent; eager; zealous; earnestly engaged; as a strong partisan; a strong whig or tory. Her mother, ever strong against that match-- 10. Having virtues of great efficacy; or having a particular quality in a great degree; as a strong powder or tincture; a strong decoction; strong tea; strong coffee. 11. Full of spirit; intoxicating; as strong liquors. 12. Affecting the sight forcibly; as strong colors. 13. Affecting the taste forcibly; as the strong flavor of onions. 14. Affecting the smell powerfully; as a strong scent. 15. Not of easy digestion; solid; as strong meat. Hebrews 5. 16. Well established; firm; not easily overthrown or altered; as a custom grown strong by time. 17. Violent; vehement; earnest. Who in the day of his flesh, when he offered up prayers with strong crying and tears-- Hebrews 5. 18. Able; furnished with abilities. I was stronger in prophecy than in criticism. 19. Having great force of mind, of intellect or of any faculty; as a man of strong powers of mind; a man of a strong mind or intellect; a man of strong memory, judgment or imagination. 20. Having great force; comprising much in few words. Like her sweet voice is thy harmonious song, as high, as sweet, as easy and as strong. 21. Bright; glaring; vivid; as a strong light. 22. Powerful to the extent of force named; as an army ten thousand strong.'

Please see the note for Colossians 2S10 about the word hold. The functional definition of it is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc.' A strong hold is designed to 'have the physical power to stop an attack'.

Please see the note for 1:13-14 for links to where the phrase cast down is used in this epistle. It also has links to other Studies which use this phrase. The functional definition is: 'Forcibly remove 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.

Please see the note for Luke 1:51 about the word imagination. Webster's 1828 defines this word as: 'The power or faculty of the mind by which it conceives and forms ideas of things communicated to it by the org and of sense. Imagination I understand to be the representation of an individual thought. Our simple apprehension of corporeal objects, if present, is sense; if absent, is imagination conception. Imagination, in its proper sense, signifies a lively conception of objects of sight. It is distinguished from conception, as a part from a whole. The business of conception is to present us with an exact transcript of what we have felt or perceived. But we have also a power of modifying our conceptions, by combining the parts of different ones so as to form new wholes of our own creation. I shall employ the word imagination to express this power. I apprehend this to be the proper sense of the word, if imagination be the power which gives birth to the productions of the poet and the painter. We would define imagination to be the will working on the materials of memory; not satisfied with following the order prescribed by nature, or suggested by accident, it selects the parts of different conceptions, or objects of memory, to form a whole more pleasing, more terrible, or more awful, than has ever been presented in the ordinary course of nature. The two latter definitions give the true sense of the word, as now understood. 1. Conception; image in the mind; idea. Sometimes despair darkens all her imaginations. His imaginations were often as just as they were bold and strong. 2. Contrivance; scheme formed in the mind; device. Thou hast seen all their vengeance, and all their imaginations against me. Lam.3. 3. Conceit; an unsolid or fanciful opinion. We are apt to think that space, in itself, is actually boundless; to which imagination, the idea of space of itself leads us. 4. First motion or purpose of the mind. Gen.6.'. Please also see the note for Acts 4:25 about the word imagine.

We find forms of the word exalt occurring 100 times in 95 verses of the Bible and, in the New Testament, in: Matthew 11:23; Matthew 23:12; Luke 1:52; Luke 10:15; Luke 14:11; Luke 18:14; Acts 2:33; Acts 5:31; Acts 13:17; 2Corinthians 10:5; 2Corinthians 11:7; 2Corinthians 11:20; 2Corinthians 12:7; Philippians 2:9; 2Thessalonians 2:4; James 1:9 and 1Peter 5:6. Webster's 1828 dictionary defines exalt as: 'to raise high; to elevate. 2. to elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric. 3. to elevate with joy or confidence; as, to be exalted with success or victory. We now use elate. 4. to raise with pride; to make undue pretensions to power, rank or estimation; to elevate too high or above others. He that exalteth himself shall be abased. Luke 14. Matt.23. 5. to elevate in estimation and praise; to magnify; to praise; to extol. He is my father's God, and I will exalt him. Ex. 15. 6. to raise, as the voice; to raise in opposition. 2 Kings 19. 7. to elevate in diction or sentiment; to make sublime; as exalted strains. 8. In physics, to elevate; to purify; to subtilize; to refine; as, to exalt the juices or the qualities of bodies.' please note that our actual word is exalteth, which means that he 'keeps on keeping on exalting himself'.

Thompson Chain Topics provides references for the word exalt as: 'Of Christ: His Exaltation, to Heavenly Places: Mr 16:19; Lu 22:69; Ac 2:36; 5:31; Eph 1:20; Php 2:9; Heb 1:9; 1Pe 3:22; Re 5:12. Christ; Honoured Of God: Ps 21:13; 47:9; 57:11; 99:5; 108:5; 118:28; Isa 12:4; 25:1; 33:5. Glorifying God Of Israel: Exalted to a High Position when obedient. A type of the true church.: De 26:19; 28:1,13; 32:13; 33:29; Isa 14:2; 45:14; 49:23; 60:14. DOMINION OF, over the natural world: Ge 1:26; 9:2; Ps 8:6; Heb 2:8; Jas 3:7. Examples of Earthly: Ge 39:5; 41:40; 1Ki 11:28; Es 6:11; Da 2:48; 3:30; 5:29; 6:2. Of Unworthy Men: Es 3:1; 5:11; Pr 3:35; 19:10; 30:22; Ec 10:7. Of Saints: Of the Saints promised: Ps 91:14; Isa 33:16; 58:14; Da 12:3; Hab 3:19; Mt 19:28; Lu 19:17; 1Co 6:2; Re 3:21; 5:10; 11:12. SELF-EXALTATION, the folly of: Pr 17:19; 25:6-7,27; Isa 14:13-14; 47:10; Eze 28:2; 31:10; Ob 1:4; Mt 23:12; Mr 10:37. God: Ge 45:8; 1Sa 2:7; 2Sa 7:8; 1Ki 14:7; Ps 75:7; Da 2:21.'

Please see the note for Romans C7S28 about the word captive. That note has links to every place inthe New Testament where We find this word, an explination of the use within each verse and the full definition from Webster's 1828 . The functional definition of it is: 'The state of being a prisoner, or of being in the power of an enemy by force or the fate of war. A state of being under control'.

We find forms of the word thought occurring 139 times in 134 verses of the Bible, 46 times in 45 verses of the New Testament, and in 2Corinthians, in: our current sentence and 9:5. Webster's 1828 dictionary defines thought as: 'a. thaut. primarily the passive participle of think, supra. 1. Properly, that which the mind thinks. thought is either the act or operation of the mind, when attending to a particular subject or thing or it is the idea consequent on that operation. We say, a man's thoughts are employed on government, on religion, on trade or arts, or his thoughts are employed on his dress or his means of living. By this we mean that the mind is directed to that particular subject or object; that is, according to the literal import of the verb think, the mind, the intellectual part of man, is set upon such an object, it holds it in view or contemplation, or it extends to it, it stretches to it. Thought cannot be superadded to matter, so as in any sense to render it true that matter can become cogitative. 2. Idea; conception. I wish to convey my thoughts to another person. I employ words that express my thoughts, so that he may have the same ideas; in this case, our thoughts will be alike. 3. Fancy; conceit; something framed by the imagination. Thoughts come crowding in so fast upon me, that my only difficulty is to choose or reject. 4. Reflection; particular consideration. Why do you keep alone? Using those thoughts which should have died With them they think on. 5. Opinion; judgment. Thus, Bethel spoke, who always speaks his thoughts. 6. Meditation; serious consideration. Pride, of all others the most dangerous fault, Proceeds from want of sense or want of thought. 7. Design; purpose. All their thoughts are against me for evil. Ps.56. 33. Jer.29. 8. Silent contemplation. 9. Solicitude; care; concern. Hawis was put in trouble, and died with thought and anguish before his business came to an end. 10. Inward reasoning; the workings of conscience. Their thoughts the meanwhile accusing or else excusing one another. Rom.2. 11. A small degree or quantity; as a thought longer; a thought better. Not in use. Totake thought, to be solicitous or anxious. Matt.6'. The functional definition is: 'the past-tense form of the word think'. Please also see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Thompson Chain Topics provides references for the word thought as: 'Evil: De 15:9; Ps 64:6; 94:11; Pr 15:26; 23:7; 24:9; Isa 66:18; Jer 4:14; Mt 9:4; 15:19. God's : Ps 40:5,17; 139:17; Isa 55:9; Jer 29:11. Wise: Ps 48:9; 119:59; Pr 12:5; 21:5; Ro 12:3; Php 4:8. Thoughtfulness: . The Purpose for Chastisement: De 8:5. The History of the Past: De 32:7. The End of Life: De 32:29. The Blessings of Providence: 1Sa 12:24. God's Wonderful Works: Job 37:14. The Marvel of the Divine Interest in Man: Ps 8:3-4. The Disappointment of the Worldly Life: Hag 1:5-6. The Lessons of Nature: Mt 6:28-29. The Matchless Life of Christ: Heb 12:3.'

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.

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; 8:11 and our current sentence. Webster's 1828 dictionary defines readiness as: 'Quickness; promptness; promptitude; facility; freedom from hindrance 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.'

Please see the note for Romans C13S7 about the word revenge as it has links to every place in the Bible where any form of this word is used. However, that note actually concentrates on the word revenger. Webster's 1828 dictionary defines revenge as: 'to inflict pain or injury in return for an injury received. Note. this word and avenge were formerly used as synonymous, and it is so used in the common version of the Scripture, and applied to the Supreme Being. "O Lord - revenge me of my persecutors." Jer. 15. In consequence of a distinction between avenge and revenge which modern usage has introduced, the application of this word to the Supreme Being appears extremely harsh, irreverent and offensive. Revenge is now used in an ill sense, for the infliction of pain maliciously or illegally; avenge for inflicting just punishment. 2. According to modern usage, to inflict pain deliberately and maliciously, contrary to the laws of justice and humanity, in return for injury, pain or evil received; to wreak vengeance spitefully on one who injures or offends. We say, to revenge an injury or insult, or with the reciprocal pronoun, to revenge ourselves on an enemy or for an injury, that is, to take vengeance or satisfaction. 3. to vindicate by punishment of an enemy. The gods are just and will revenge our cause. According to modern usage, avenge should here be substituted for revenge.
REVENGE, n. revenj'. 1. Return of an injury; the deliberate infliction of pain or injury or a person in return for an injury received from him. 2. According to modern usage, a malicious or spiteful infliction of pain or injury, contrary to the laws of justice and christianity, in return for an injury or offense. Revenge is dictated by passion; vengeance by justice. 3. the passion which is excited by an injury done or an affront given; the desire of inflicting pain on one who has done an injury; as, to glut revenge. Revenge, as the word is now understood, is always contrary to the precepts of Christ. The indulgence of revenge tends to make men more savage and cruel.'. Please also see the note for Acts 7:24 about the word avenge.

Thompson Chain Topics provides references for the word revenge as: 'REVENGE, the Spirit of, Manifested: Jezebel, toward Elijah: 1Ki 19:2. Ahab, toward Micaiah: 1Ki 22:27. Haman, toward the Jews: Es 3:6. Philistines, toward Israel: Eze 25:15. Herodias, toward John the Baptist: Mt 14:8. Nazarenes, toward Christ: Lu 4:29. Sanhedrin, toward the Apostles: Ac 5:33. Jews, toward Paul: Ac 23:12.'

Torrey's Topical Textbook provides references for the word revenge as: 'Forbidden by our Lord: Le 19:18; Pr 24:17,29. Christ an example of forbearing: Isa 53:7; 1Pe 2:23. Rebuked by Christ: Lu 9:54-55. Inconsistent with Christian spirit: Lu 9:55. Proceeds from a spiteful heart: Eze 25:15. INSTEAD OF TAKING, WE SHOULD: Trust in God: Pr 20:22; Ro 12:16. Exhibit love: Le 19:18; Lu 6:35. Give place unto wrath: Ro 12:19. Exercise forbearance: Mt 5:38-41. Bless: Ro 12:14. Overcome others by kindness: Pr 25:21-22. Keep others from taking: 1Sa 24:10; 25:24-31; 26:9. Be thankful for being kept from taking: 1Sa 25:32-33. The wicked are earnest after: Jer 20:10. Punishment for: Eze 25:15-17; Am 1:11-12. Exemplified: Simon and Levi, Ge 34:25. Samson, Jg 15:7; 16:28-30. Joab, 2Sa 3:27. Absalom, 2Sa 13:23-29. Jezebel, 1Ki 19:2. Ahab, 1Ki 22:26. Haman, Es 3:8-15. Edomites, Eze 25:12. Philistines, Eze 25:15. Herodias, Mr 6:19-24. James and John, Lu 9:54. Chief priests, Ac 5:33. Jews, Ac 7:54; 23:12.'

Nave's Topical Bible provides references for the word revenge as: 'Forbidden: Le 19:18; Pr 24:29; Ro 12:17,19; 1Th 5:15; 1Pe 3:9. Jesus an example of forbearing: 1Pe 2:23. Rebuked by Jesus. Lu 9:54-55. Inconsistent with the will of Christ: Lu 9:55. Proceeds from a spiteful heart: Eze 25:15. Punishment for: Eze 25:15-17; Am 1:11-12. EXEMPLIFIED: By Simeon and Levi: Ge 34:25. By Samson: Jg 15:7-8; 16:28-30. By Joab: 2Sa 3:27. By Absalom: 2Sa 13:23-29. By Jezebel: 1Ki 19:2. By Ahab: 1Ki 22:27. By Haman: Es 3:8-15. By the Edomites: Eze 25:12. By the Philistines: Eze 25:15. By Herodias: Mr 6:19-24. By James and John: Lu 9:54. By the chief priests: Ac 7:54-59; 23:12.'

Please see the notes for Romans C6S12; Philippians 2:12 and Romans C1S16 about the word disobedience. Earlier in this note links were provided for the word obedience.

Please see the note for Galatians C5-S15 about the word fulfill. The functional definition of it is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'walk. Ga 2:20; 1Pe 4:1-2. we do. 2Co 10:4; Ro 8:13; 1Ti 1:18; 2Ti 2:3-4; 4:7; Heb 12:1.
(Verse 4) the weapons. 2Co 6:7; Ro 6:13 (margin) Ro 13:12; Eph 6:13-18; 1Th 5:8. our. 1Ti 1:18; 2Ti 2:3. mighty. 2Co 3:5; 4:7; 13:3-4; Jg 7:13-23; 15:14-16; 1Sa 17:45-50; Ps 110:2; Isa 41:14-16; Zec 4:6-7; Ac 7:22; 1Co 1:18-24; 2:5; 2Co 13:3; Heb 11:32-33. Through God. or, to God. Tothe. Jos 6:20; Isa 30:25; Jer 1:10; Heb 11:30. General references. exp: Mt 26:51; Lu 4:32; 22:50; 1Co 1:27; 4:20; Heb 11:30.
(Verse 5) down. Lu 1:51; Ac 4:25-26; Ro 1:21; 1Co 1:19,27-29; 3:19. imaginations. or, reasonings. and every. Ex 5:2; 9:16-17; 2Ki 19:22,28; Job 40:11-12; 42:6; Ps 10:4; 18:27; Isa 2:11-12,17; 60:14; Eze 17:24; Da 4:37; 5:23-30; Ac 9:4-6; Php 3:4-9; 2Th 2:4,8. bringing. Mt 11:29-30; Ro 7:23. every thought. Ge 8:21; De 15:9; Ps 139:2; Pr 15:26; 24:9; Isa 55:7; 59:7; Jer 4:14; Mt 15:19; Heb 4:12. The obedience. Ps 18:44; 110:2-3; Ro 1:5; 16:26; Heb 5:9; 1Pe 1:2,14-15,22 exp: 2Co 7:15. General references. exp: Isa 2:14; Lu 4:32; 1Co 1:27; 4:20; Heb 11:30.
(Verse 6) in. 2Co 13:2,10; Nu 16:26-30; Ac 5:3-11; 13:10-11; 1Co 4:21; 5:3-5; 1Ti 1:20; 3Jo 1:10. when. 2Co 2:9; 7:15.'

Start of Chapter, Chapter Summary

C10-S3 (Verse 7) Do ye look on things after the outward appearance?

Don't judge things by the outward appearance. This question is asked to lead into the explination which Paul provides in the rest of this chapter and is even a set-up for further chapters. The obvious answer to this question comes from Matthew 23:27 where Jesus said to religious leaders who taught doctrinal error: Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

Notice that our current sentence uses the word ye, this a personal question. How we personally judge the world and things of this life determines how we react to it. If someone else personally judges the world and things of this life diffewrently then they will react differently. Thus, we see that this question is leading us into a doctrine on how we are to personally personally judge the world and things of this life and how we are to use the truths of God's Word to guide us in making these decisions.

Please see the note for Philippians 2:4 about the word look. The functional definition of it is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye'. Please also see the note for Galatians C6S6 about the phrase the LORD looketh on the heart.

We find forms of the word outward occurring 16 times in 15 verses of the Bible and, in the New Testament, in: Matthew 23:27-28 Romans 2:28; 2Corinthians 4:16; our current sentence and 1Peter 3:3. Webster's 1828 dictionary defines outward as: 'External; exterior; forming the superficial part; as the outward coat of an onion; an outward garment. 2. External; visible; opposed to inward; as outward hate. 3. Extrinsic; adventitious. And outward honor for an inward toil. 4. foreign; not intestine; as an outward war. Not now used. We now say, external or foreign war. 5. Tending to the exterior part. The fire will force its outward way. 6. In Scripture, civil; public; as opposed to religious. 1Chron. 24. 7. In theology, carnal; fleshly; corporeal; not spiritual; as the outward man.'

Thompson Chain Topics provides references for the word outward as: '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.'

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition of it is: 'How we are seen in this physical world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye look. 2Co 10:1 (margin) 2Co 5:12; 1Sa 16:7; Mt 23:5; Lu 16:15; Joh 7:24; Ro 2:28-29.'

Start of Chapter, Chapter Summary

C10-S4 (Verse 7) You can't claim to belong to Christ while denying others with the same evidence.

If any man trust to himself that he is Christ's,
let him of himself think this again,
that,
as he is Christ's,
even so are we Christ's..

This sentence uses Christ's for belonging to Christ. As explained in the note for this verse within the Lord Jesus Christ Study, what belongs to Christ is spiritual in nature. Therefore, it is impossible to measure what is Christ's by using the physical outward appearance which our prior sentence asked about. As said in the prior note (above), the remainder of this chapter answers the question posed there and our current sentence is only the beginning of that answer. There Paul asked Do ye look on things after the outward appearance? and the first sentence in the answer shows us how foolish it is to claim to be Christ's based upon the outward appearance.

Paul uses the rest of this chapter to show us how foolish it is to believe someone who claims authority that comes from Christ and who provides an outward appearance as his evidence that he received his message from Christ.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. 1Co 3:23; 14:37; 15:23; Ga 3:29. even. 2Co 5:12; 11:4,18,23; 12:11; 13:3; 1Co 9:1; Ga 1:11-13; 2:5-9; 1Jo 4:6.'

Start of Chapter, Chapter Summary

C10-S5 (Verse 8-9) Paul will not be ashamed of his claiming authority from the Lord.

Equivalent Section: No shame in boasting about what the Lord does.

For though I should boast somewhat more of our authority,
which the Lord hath given us for edification,
and not for your destruction,
I should not be ashamed:.

Equivalent Section: Paul don't want them/us to believe that he wrote letters in order to terrify.

That I may not seem as if I would terrify you by letters..

Our sentence has two very important doctrines in it. The first is seen by God having Paul deliberately switch to Lord in this sentence when he is talking about where he received his authority (which the Lord hath given us) and does this immediately after a sentence talking about what comes from Christ (Christ's). All throughout this site the reader is shown that the Bible makes a very clear doctrinal distinction between what we can Biblically get from the different roles of God. Paul's deliberate switching from Christ's to which the Lord hath given us shows us that he understood this doctrinal difference. His reported claims by others show that they failed to understand this doctrinal difference. That means that they did not receive from God what they claimed to receive and were proven to be liars. However, Paul did not make this clearer than he did because this is something which requires spiritual maturity to properly understand.

The second doctrinal item is that God gives authority for edification, and not for your destruction. Use of God-given authority to cause destruction can be very tempting to our flesh but will bring judgment from God. That said, it is not the place of the church member to correct a pastor in his use of God-given authority. As we see here, God brought in an apostle to correct the preachers who were abusing authority which they claimed even when it did not come from God. (They claimed to receive authority from Christ instead of from the Lord.) As people who are under authority, we are to have faith in God and wait for God to send the correct person to end abuse of authority. God will often allow the abuse to go on as a test and if we try to act where we have not received authority from the Lord, we fail the test and bring judgment upon ourselves.

Another message that we see in our sentence is that while Paul had the authority from the Lord, he did not abuse it because he did not want to be ashamed. This is explained in much more detail in the note for this verse within the Lord Jesus Christ Study. That note also explains why the people challenging Paul's authority should be ashamed. As explained in that note, people are still claiming authority from the wrong source to lead God's people into destruction. We need to stick with people who get their authority from God the correct way.

The equivalency of our sentence tells us that Paul not only received his authority the right way but that he used it properly. We can know this because he did not use it to terrify you by letters. However, people who claim authority that they do not have or that they claimed to receive the wrong way usually do terrify their followers by claiming that God will bring terrible judgment upon the follower if they do not do all that the leader tells them to do. A truly Godly leader will do as Paul did and show people where what he claims carries a punishment from God actually is based upon a commandment that is in the Bible and not just based upon what the leader says.

We find forms of the word authority occurring 41 times in 38 verses of the Bible, 39 times in 36 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines authority as: 'Legal power, or a right to command or to act; as the authority of a prince over subjects, and of parents over children. Power; rule; sway. 2. the power derived from opinion, respect or esteem; influence of character or office; credit; as the authority of age or example, which is submitted to or respected, in some measure, as a law, or rule of action. that which is claimed in justification or support of opinions and measures. 3. Testimony; witness; or the person who testifies; as, the Gospels or the evangelists are our authorities for the miracles of Christ. 4. Weight of testimony; credibility; as a historian of no authority. 5. Weight of character; respectability; dignity; as a magistrate of great authority in the city. 6. Warrant; order; permission. By what authority dost thou these things. Mat. 21. Acts 9. 7. Precedents, decisions of a court, official declarations, respectable opinions and says, also the books that contain them, are call authorities, as they influence the opinions of others; and in law, the decisions of supreme courts have a binding force upon inferior courts, and are called authorities. 8. Government; the persons or the body exercising power or command; as the local authorities of the states. In Connecticut, the justices of the peace are denominated the civil authority'. The functional definition for this word is: 'legal power, or a right to command or to act'. Please also see the note for Hebrews 5:9 about the word author. The functional definition for the word author is: 'one who brings or causes to come forth'.

Thompson Chain Topics provides references for the word authority as: 'Of Christ: Mt 7:29; 28:18; Mr 1:27; Joh 5:27. Of the Church: Mt 16:19; 18:18; Joh 20:23; Ac 16:4; Heb 13:17.'

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 also 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 notes for Romans C14S25 and Romans C15S2 about the word edification. Please also see the notes for Romans C14S25 and Ephesians C4S7 about the word edify. The functional definition of it is: 'To instruct and improve the mind in knowledge generally, and particularly in moral and religious knowledge, in faith and holiness'

Please see the note for 1Timothy 6:9 about the word destruction. It has definitions from more than one dictionary, links to every place in the New Testament where We find this word, and links from other commentators. The functional definition is: 'The act of destroying; demolition; a pulling down; subversion; ruin, by whatever means'. Please also see the note for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition of it is: 'To demolish; to pull down'.

Please see the note for 2Corinthians 5:11 about the word terror. We find forms of the word terrify only in: Deuteronomy 20:3; Job 3:5; Job 7:14; Job 9:34; Job 31:34; Luke 21:9; Luke 24:37; our current sentence and Philippians 1:27-28. Webster's 1828 dictionary defines terrify as: 'To frighten; to alarm or shock with fear. They were terrified and affrighted. Luke 24. When ye shall hear of wars and commotions, be not terrified. Luke 21. Job.7.'

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 it can be argued that letter means 'a written discourse sent to someone'. However, the Bible uses the word epistle for that definition. Further, we know that Paul wrote Scripture under the authority of the Lord, which is exactly what Paul is claiming in the First Equivalent Section. Therefore, our functional definition of letter holds true even in this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'though. 2Co 1:24; 13:2-3,8,10; Ga 1:1. I should not. 2Co 7:14; 12:6; 2Ti 1:12. General references. exp: 2Co 13:8.
(Verse 9) terrify. 2Co 10:10; 1Co 4:5,19-21.'

Start of Chapter, Chapter Summary

C10-S6 (Verse 10) Paul repeats the criticism leveled against him which is that he is not imposing when present in person.

First Step: People pointed to a truth in order to distract from their denying another truth.

For his letters,
say they,
are weighty and powerful;.

Second Step: People pointed to a second, unrelated, truth in order to distract from their denying another truth.

but his bodily presence is weak,
and his speech contemptible..

Supposedly, the most believable lie is almost completely true. In our sentence we see people using the truth to tell lies about Paul. Here we see people using unrelated truths to lead people to a wrong conclusion. Everybody is supposed to concentrate on if the statement is true or not and ignore the relevancy. However, an unrelated truth does not support a conclusion nor does it make the conclusion true. Remember that the prior sentence told us that Paul's authority came from the Lord. The Lord used an ass to correct a preacher in Numbers 22 and the Lord used an cock to correct a Peter in the gospels. Therefore, the type of messenger choosen by the Lord has no effect upon the authority of that messenger.

Our sentence starts with the word For and tells us why Paul told us in the prior sentence that his tyrue authority came from the Lord. It is also the second For after C10-S4 and gives us a second reason why Paul had to claim that he and other preachers were also Christ's. His evidence proves that the claim of our current sentence is a lie and his proving it to be a lie is why he made the claim.

Our sentence has two Steps which show us two reasons, in the order they were presented, which the liars gave as a basis for discrediting Paul and trying to destroy his authority. When they claimed that his letters...are weighty and powerful they were claiming that he used too much force and was not merciful and loving like God is. Then when they claimed that his bodily presence is weak, and his speech contemptible, they were claiming that he did not have enough force. Basically, no matter what Paul did, or how he did it, they were going to criticize. Religious leaders, who taught doctrinal error, made the same claims about Jesus. In Matthew 11:18 and Luke 7:33 we read And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. In Matthew 11:17 and Luke 7:32 we read For John came neither eating nor drinking, and they say, He hath a devil. thus, we see that this tactic is used by religious leaders who teach doctrinal error and it is used to try and discredit people who teach Biblical truth.

Please see the note for 3:1 about the word letter. The functional definition of letter is: 'the detailed portions of the law'. Please see the note above about this word and the usage within these sentences. In our current sentence Paul is repeating the words of people who denied his authority from the Lord and rejected the truth that Paul wrote Scripture. However, we know better than to accept that lie from Satan that was passed by men who were probably saved but who were also acting in the flesh.

We find forms of the word weight occurring 67 times in 59 verses of the Bible and, in the New Testament, in: Matthew 23:23; John 19:39; 2Corinthians 4:17; our current sentence; Hebrews 12:1 and Revelation 16:21. Webster's 1828 dictionary defines weighty as: 'Having great weight; heavy; ponderous; as a weighty body. 2. Important; forcible; momentous; adapted to turn the balance in the mind, or to convince; as weighty reasons; weighty matters; weighty considerations or arguments. 3. Rigorous; severe; as our weightier judgment.'

Please see the note for 43:7 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 notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. Please also see the note for Colossians C1S6 about the body of Christ. The functional definition of it is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'.

Please see the note for Philippians 2:12 about the word presence. That note has the fill definition from Webster's 1828 along with links by other commentators. The functional definition of it is: 'The existence of a person or thing in a certain place; opposed to absence'. This word is used in 2Corinthians only here and in 10:1. Please also 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.'

Please see the notes for 11:21 about the word weak. The functional definition of it is: 'to yield, fail, give way, recede, or to be soft'. If the reader also uses the links found in that note to access the other sentences within this epistle they will see that, doctrinally, we must be weak in order for Christ to be strong through our life

We find forms of the word contempt occurring 15 times in the Bible and only in our current sentence within the New Testament. Webster's 1828 dictionary defines contemptible as: 'Worthy of contempt; that deserves scorn, or disdain; despicable; mean; vile. Intemperance is a contemptible vice. No plant or animal is so contemptible as not to exhibit evidence of the wonderful power and wisdom of the Creator. The pride that leads to dueling is a contemptible passion. 2. Apt to despise; contemptuous. Not legitimate.'

Torrey's Topical Textbook provides references for the word contempt as: 'Sin of: Job 31:13-14. Folly of: Pr 11:12. A characteristic of the wicked: Pr 18:3; Isa 5:24; 2Ti 3:3. FORBIDDEN TOWARDS: Parents: Pr 23:22. Christ's little ones: Mt 18:10. Weak brethren: Ro 14:3. Young ministers: 1Co 16:11. Believing masters: 1Ti 6:2. The poor: Jas 2:1-3. Self-righteousness prompts to: Isa 65:5; Lu 18:9,11. Pride and prosperity prompt to: Ps 123:4. Ministers should give no occasion for: 1Ti 4:12. Of ministers, is a despising of God: Lu 10:16; 1Th 4:8. ToWARDS thE CHURCH: Often turned into respect: Isa 60:14. Often punished: Eze 28:26. Causes saints to cry unto God: Ne 4:4; Ps 123:3. ThE WICKED EXHIBIT TOWARDS: Christ: Ps 22:6; Isa 53:3; Mt 27:29. Saints: Ps 119:141. Authorities: 2Pe 2:10; Jude 1:8. Parents: Pr 15:5,20. The afflicted: Job 19:18. The poor: Ps 14:6; Ec 9:16. Saints sometimes guilty of: Jas 2:6. Exemplified: Hagar, Ge 16:4. Children of Belial, 1Sa 10:27. Nabal, 1Sa 25:10-11. Michal, 2Sa 6:16. Sanballat, etc. Ne 2:19; 4:2-3. False teachers, 2Co 10:10.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'say they. Gr. saith he. 2Co 10:11. but. 2Co 10:1; 12:5-9; 1Co 2:3-4; Ga 4:13-14. and his. 2Co 11:6; Ex 4:10; Jer 1:6; 1Co 1:17,21; 2:1-4. General references. exp: 1Co 1:27; 2:3.'

Start of Chapter, Chapter Summary

C10-S7 (Verse 11) Paul warns the critics that he will be as imposing in person as he is in his letters.

Let such an one think this,
that,
such as we are in word by letters when we are absent,
such will we be also in deed when we are present..

Here Paul is giving these people one last chance to truly Biblically repent. 2Peter 3:9 tells us The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. these people were guilty of the sin which Peter warns us against and Paul, as thye representative of the Lord has been longsuffering but is now warning these people that his longsuffering is at end because he can not allow people to believew that the Lord is slack.

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

Please see the note for 3:1 about the word letter. The functional definition of letter is: 'the detailed portions of the law.' please see the two notes above about this word and the usage within these sentences. In our current sentence Paul is saying that he will represent the Lord when he is present in person, just like he did when he wrote Scripture.

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'

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'.

We find forms of the word deed occurring 123 times in 118 verses of the Bible, 73 times in 69 verses of the New Testament, and in 2Corinthians, in: our current sentence and 12:12. Webster's 1828 dictionary defines deed as: 'that which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small. And Joseph said to them, what deed is this which ye have done? Gen. x1iv. We receive the due reward of our deeds. Luke xxv. 2. Exploit; achievement; illustrious act. Whose deeds some nobler poem shall adorn. 3. Power of action; agency. With will and deed created free. 4. A writing containing some contract or agreement, and the evidence of its execution; particularly, an instrument on paper or parchment, conveying real estate to a purchaser or donee. this instrument must be executed, and the execution attested, in the manner prescribed by law. Indeed, in fact; in reality. these words are united and called an adverb. But sometimes they are separated by very, in very deed; a more emphatical expression. Ex. ix.
DEED, v.t. to convey or transfer by deed; a popular use of the word in America; as, he deeded all his estate to his eldest son'. The functional definition is: 'That which is done, acted or effected; an act'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'such. 2Co 12:20; 13:2-3,10; 1Co 4:19-20.'

Start of Chapter, Chapter Summary

C10-S8 (Verse 12) the foolishness of comparing ourselves to others.

Equivalent Section: Paul refused to be foolish.

For we dare not make ourselves of the number,
or compare ourselves with some that commend themselves:.

Equivalent Section: the actions of others proved that they were foolish.

but they measuring themselves by themselves,
and comparing themselves among themselves,
are not wise..

A preacher told a story about a boy who told his mother that he was 10 feet tall. When she told him to come over so she could measure he told her that there was no need because he had already done it using his own measuring tape. That is exactly what these people were doing and what many people do even today. Our sentence tells us that if we do this then we are not wise.

We are not supposed to be 'one of the gang going down the wide road to destruction' (we dare not make ourselves of the number). We are not supposed to compare ourselves with others but are to compare ourselves with Jesus Christ (John 8:54; Ephesians 2:11-17). The truth of this sentence is so obvious that I only have to partially quote it and people start agreeing with what it says.

Our sentence has two Equivalent Sections which are divided by a colon followed by the word but. That makes the two Equivalent Sections polar opposites. People make themselves of the number and commend themselves to make themselves look good. However, the truth is that they are just as foolish as the little boy mentioned at the start of our note. Paul ends this chapter with the Biblical truth of For not he that commendeth himself is approved, but whom the Lord commendeth. The fact is that people who seek approval from other people are Biblical fools while those who would be wise seek to have the Lord commendeth them.

Please see the note for Romans C15S15 about the word dare / durst. That note has links to every place in the Bible where we find these words along with an explanation of the use within each verse. The functional definition of it is: ' to have courage to any purpose; to have strength of mind or hardihood to undertake anything; to be bold enough; not to be afraid; to venture; to be adventurous'.

Please see the note for Matthew 10:30 about the word number. The functional definition for this word is: 'Used to count things Also used symbolically in the Bible'. That note is extensive and includes 'Numbers are used as Symbols' from the Morrish Bible Dictionary. Be very careful about the use of this information. Much doctrinal error and division has been caused in God's church by preachers claiming that the symbolicl meaning of numbers provided the single interpretation of the word of God and that the symbolic meaning actually corrected the word of God. All symbolic meanings provide the many applications, must be understood within the context where they are found, and can vary from one application to another. Be careful to not use these symbols beyond their God-given purpose. The application here is 'to be one of many'.

We find forms of the word compare occurring 12 times in 11 verses of the Bible, 5 times in 4 verses of the New Testament, but only in our current sentence within 2Corinthians. The functional definition of it is: 'To set or bring things together in fact or in contemplation, and to examine the relations they bear to each other, with a view to ascertain their agreement or disagreement'. Within our sentence Paul is talking about people who get lots of others to agree with them and then declare that they have found the truth because of agreement. Hitler did that. The religious leaders who got people to cry crucify him did the same.

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'.

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

Please see the note for 1:12 for the other places where wise / wisdom is used in this epistle. It also has links to other Studies which use this word. The basic Biblical definition of wisdom is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them.'

Please see the note for Mark 4:30 about the word compare. The functional definition for this word i

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we dare not. 2Co 3:1; 5:12; Job 12:2; Pr 25:27; 27:2; Lu 18:11; Ro 15:18. are not wise. or, understand it not. Pr 26:12. General references. exp: Pr 27:2.'

Start of Chapter, Chapter Summary

C10-S9 (Verse 13) Paul's authority came from God.

But we will not boast of things without our measure,
but according to the measure of the rule which God hath distributed to us,
a measure to reach even unto you..

The most important phrase of this sentence, for understanding the sentence, is the second phrase Paul says we will boast of things...according to the measure of the rule which God hath distributed to us. As already mentioned in notes for this chapter, we are to boast about how God works in and through our life, our church and the lives and churches of other saved people. That is part of what is meant by according to the measure of the rule which God hath distributed to us. The rule is that we are to boast about how God works in and through our life, our church and the lives and churches of other saved people. The measure is how much and where and to whom we boast about these things. I can boast about how God has worked in and through my life and of how I have seen God work in and through the lives of others. However, I can not boast about how God worked through the life of someone else and claim that God did it through my life. That is what Paul means when he says we will not boast of things without our measure. If God didn't do it in or through your life then don't boast that He did. In C10-S10 we are told that things without our measure are other men's labours. We need to keep this literal definition in mind as we look at this sentence.

We saw back in C10-S5 that the Lord gave Paul authority as an Apostle. That's the highest authority given to men. While Paul had this authority, his critics did not. When our third phrase says a measure to reach even unto you, Paul is saying that the measure of his authority reach even unto you (all Gentiles). What is implied is that his critics did not have this measure of authority and that they were doing what Paul said he would not do, which is boast of things without our measure. Paul had the measure of authority as an Apostle. His critics did not. Therefore, their criticism of Paul was boasting of things without (their) measure. In addition, since Paul started this church, they were his labour and he had the authority which comes from that labour. In C10-S10 we are told that things without our measure are other men's labours. Thus, Paul's critics di not have the authority that comes from personal labour.

Please see the note for Romans C12S8 about the word distribute. The functional definition of it is: 'To divide among two or more; to deal; to give or bestow in parts or portions'.

Please see the note for John 20:27 about the word reached. The functional definition for this word is: 'Stretched out; extended; touched by extending the arm; attained to; obtained.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we will not. 2Co 10:15; Pr 25:14. according. 2Co 10:14; Mt 25:15; Ro 12:6; 15:20; 1Co 12:11; Eph 4:7; 1Pe 4:10. rule. or, line. Ps 19:4; Isa 28:17; Ro 10:18.'

Start of Chapter, Chapter Summary

C10-S10 (Verse 14-16) Everything is about getting the gospel to people who need it.

Equivalent Section: Paul is not going beyond what God commanded him to do.

For we stretch not ourselves beyond our measure,
as though we reached not unto you:.

Equivalent Section: God commanded Paul to preach the gospel of Christ to them.

for we are come as far as to you also in preaching the gospel of Christ :.

Equivalent Section: the results that God expects.

First Step: Take credit only for what you actually do.

Not boasting of things without our measure,
that is,
of other men's labours;.

Second Step: Get converts involved in spreading the gospel.

but having hope,
when your faith is increased,
that we shall be enlarged by you according to our rule abundantly,
To preach the gospel in the regions beyond you,
and not to boast in another man's line of things made ready to our hand..

There is an extensive note for this sentence in the Lord Jesus Christ Study which was written before this book Study was started. The note is left there and provides a good overview of this sentence and how it fits within the context of this chapter. Please read it before going on with this note.

There is also a note, which should be read and considered within the context of that Word Study, on the use of the phrase, gospel of Christ, within our sentence. Understanding the true dictrinal meaning of this phrase is critical to proper understanding of the message of this sentence.

The context of this chapter is Paul dealing with people who did not want to, or probably could not, win their own converts. So they were trying to steal the fruit of Paul's labor by trying to discredit him and claim greater authority to lead this church. We still see people trying to do the same thing today and every one of them teach doctrinal error. They are willing to let others suffer the judgment of God so long as they get enough money to provide for their lusts of the flesh. Simply put: run from anyone trying to get you to abandon the person / church which led you to salvation unless that person / church has gone into terrible sin which is obvious even to a lost person.

Our sentence starts with the word For and tells us why Paul would not boast of things without our measure but would boast...according to the measure of the rule which God hath distributed to us and why he said that his critics were not following the measure of the rule which God hath distributed. Since they were not following God, these people would be foolish to follow them.

In the First Equivalent Section Paul says For we stretch not ourselves beyond our measure, as though we reached not unto you. Paul and his preachers were within their God given measure, as explained in the note above. Paul's critics were not and they had stretched...beyond (their God-given) measure, (in order to) reach...unto (This church). Understanding this, and the principal of equivalency, will help us to understand the rest of this sentence.

In our Second Equivalent Section we see our reason (For) stated another way. When Paul says we are come as far as to you also in preaching the gospel of Christ he is also saying that their doing this is within the measure of the rule which God hath distributed to us. We know that the gospel of Christ is: the 'gospel of spiritual maturing after initial profession'. Thus, teaching them after their initial profession is still within the measure of the rule which God hath distributed to us and their doing so matches Paul's claim in the First Equivalent Section where he said we stretch not ourselves beyond our measure, as though we reached not unto you.

In our third Equivalent Section we see two Steps which give us the details which support the first two Equivalent Sections. Our First Step tells us that a man's spiritual labours in the gospel give him a God-approved measure to continue to labour in the gospel of Christ. However, since this truth is expressed as a negative (Not boasting..), it is also letting us know that people who are trying to steal other men's labours are boasting of things without (their God-given) measure. Since these others are outside of their God-given measure, they are also outside of their God-given authority.

In our Second Step we see why these others wanted to steal Paul's work and why Paul wanted them to stay with him. The expression of: having hope, when your faith is increased, that we shall be enlarged by you is talking about Paul's hope that they would become involved in supporting missions (To preach the gospel in the regions beyond you). These other people were hoping to steal the mission support to use in funding their own sinful lusts. Paul was going to continue to be involved in missions but, for many reasons, he wanted to be supported by churches which he started and not have to rely on churches started by other men (not to boast in another man's line of things made ready to our hand).

Our next sentence starts with the word But, which means it is continuing the subject of this sentence while going in a different direction. It says But he that glorieth, let him glory in the Lord and is telling these people to not glory in their false teachers but to glory in what the Lord did and in the people appointed by the Lord to do the spiritual work which had been done within their lives. The, the last sentence of this chapter tells us why (For) we need to obey what we were told within this chapter.

We find forms of the word stretch occurring 135 times in 131 verses of the Bible, 15 times in 13 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines stretch as: 'to draw out to greater length; to extend in a line; as, to stretch a cord or a rope. 2. to extend in breadth; as, to stretch cloth. 3. to spread; to expand; as, to stretch the wings. 4. to reach; to extend. Stretch thine hand to the poor. 5. to spread; to display; as, to stretch forth the Heavens. 6. to draw or pull out in length; to strain; as, to stretch a tendon or muscle. 7. to make tense; to strain. So the stretchd cord the shackled dancer tries. 8. to extend mentally; as, to stretch the mind or thoughts. 9. to exaggerate; to extend too far; as, to stretch the truth; to stretch ones credit.
STRETCH, v.i. 1. to be extended; to be drawn out in length or in breadth, or both. A wet hempen cord or cloth contracts; in drying, it stretches. 2. to be extended; to spread; as, a lake stretches over a hundred miles of earth. Lake Erie stretches from Niagara nearly to Huron. Hence, 3. to stretch to, is to reach. 4. to be extended or to bear extension without breaking, as elastic substances. The inner membrane--because it would stretch and yield, remained unbroken. 5. to sally beyond the truth; to exaggerate. A man who is apt to stretch, has less credit than others. 6. In navigation, to sail; to direct a course. It is often understood to signify to sail under a great spread of canvas close hauled. in this it differs from stand, which implies no press of sail. We were standing to the east, when we saw a ship stretching to the southward. 7. to make violent efforts in running.
STRETCH, n. 1. Extension in length or in breadth; reach; as a great stretch of wings. 2. Effort; struggle; strain. Those put lawful authority upon the stretch to the abuse of power, under color of prerogative. 3. force of body; straining. By stretch of arms the distant shore to gain. 4. Utmost extent of meaning. Quotations, in their utmost stretch, can signify no more than that Luther lay under severe agonies of mind. 5. Utmost reach of power. This is the utmost stretch that nature can. 6. In sailing, a tack; the reach or extent of progress on one tack. 7. Course; direction; as the stretch of seams of coal.'

Please see the note for John 20:27 about the word reached. The functional definition for this word is: 'Stretched out; extended; touched by extending the arm; attained to; obtained.'

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. Please also see the note for Romans C10S17 about the word preacher. The functional definition of it is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture'.

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 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'.

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

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'.

We find forms of the word rule occurring 98 times in 94 verses of the Bible, 19 verses of the New Testament, and in 2Corinthians, in: our current sentence and the prior sentence. Webster's 1828 dictionary defines rule as: 'Government; sway; empire; control; supreme command or authority. A wise servant shall have rule over a son that causeth shame. Prov. 17. And his stern rule the groaning land obey'd. 2. that which is established as a principle, standard or directory; that by which anything is to be adjusted or regulated, or to which it is to be conformed; that which is settled by authority or custom for guidance and direction. thus, a statute or law is a rule of civil conduct; a canon is a rule of ecclesiastical government; the precept or command of a father is a rule of action or obedience to children; precedents in law are rules of decision to judges; maxims and customs furnish rules for regulating our social opinions and manners. the laws of God are rules for directing us in life, paramount to all others. A rule which you do not apply, is no rule at all. 3. An instrument by which lines are drawn. Judicious artist will use his eye, but he will trust only to his rule. 4. Established mode or course of proceeding prescribed in private life. Every man should have some fixed rules for managing his own affairs. 5. In literature, a maxim, canon or precept to be observed in any art or science. 6. In monasteries, corporations or societies, a law or regulation to be observed by the society and its particular members. 7. In courts, rules are the determinations and orders of court, to be observed by its officers in conducting the business of the court. 8. In arithmetic and algebra, a determinate mode prescribed for performing any operation and producing a certain result. 9. In grammar, an establish form of construction in a particular class of words; or the expression of that form in words. thus, it is a rule in English, that s or es, added to a noun in the singular number, forms the plural of that noun; but man forms its plural men, and is an exception to the rule. Rule of three, is that rule of arithmetic which directs, when three terms are given, how to find a fourth, which shall have the same ratio to the third term, as the second has to the first.
RULE, v.t. 1. to govern; to control the will and actions of others, either by arbitrary power and authority, or by established laws. the emperors of the east rule their subjects without the restraints of a constitution. In limited governments, men are ruled by known laws. If a man know not how to rule his own house, how shall he take care of the church of God? 1Tim. 3. 2. to govern the movements of things; to conduct; to manage; to control. that God rules the world he has created, is a fundamental article of belief. 3. to manage; to conduct, in almost any manner. 4. to settle as by a rule. That's a ruled case with the schoolmen. 5. to mark with lines by a ruler; as, to rule a blank book. 6. to establish by decree or decision; to determine; as a court.
RULE, v.i. to have power or command; to exercise supreme authority. By me princes rule. Prov. 8. It is often followed by over. They shall rule over their oppressors. Is. 14. We subdue and rule over all other creatures.'

Please see the note for 1:12 about the word abundant. The functional definition of it is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with'

We find forms of the word region occurring 19 times in the Bible, 14 times in the New Testament, and in 2Corinthians, in: our current sentence and 11:10. Webster's 1828 dictionary defines region as: 'A tract of land or space of indefinite extent, usually a tract of considerable extent. It is sometimes nearly synonymous with country; as all the region of Argob. Deut. 3. He had dominion over all the region on this side the river. 1Kings 4. So we speak of the airy region, the etherial regions, the upper regions, the lower regions. 2. the inhabitants of a region or district of country. Matt. 3. 3. A part of the body; as the region of the heart or liver. 4. Place; rank.'

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Act; deed; performance; external action; that is, the effect for the cause, the hand being the instrument of action'. Please also see the note for 1Peter 5:6-7 about the phrase hand of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we stretch not. 2Co 3:1-3; Ro 15:18-19; 1Co 2:10; 3:5,10; 4:15; 9:1-2. The gospel. 2Co 4:4; Mr 1:1; Ac 20:24; Ro 1:16; 2:16; 16:25; Ga 1:6-8; Col 1:5; 1Ti 1:11.
(Verse 15) boasting. 2Co 10:13; Ro 15:20. enlarged by you. or, magnified in you.
(Verse 16) preach. Ro 15:24-28. line. or, rule. 2Co 10:13.'

Start of Chapter, Chapter Summary

C10-S11 (Verse 17) Limit glory to the Lord.

But he that glorieth,
let him glory in the Lord..

This is a general sentence and verse that is a precept. This truth is always true regardless of circumstances. As explained in the note for this verse within the Lord Jesus Christ Study, there is a good doctrinal reason why this sentence uses Lord and not Christ or one of the other roles of God. In addition, to the general rule that all worship is to be directed at the Lord, our chapter made the doctrinal distinction between Lord and Christ when it comes to appointed positions and authority. This distinction was also discussed in the prior note which dealt with this sentence being a continuation of the subject of that sentence because it starts with the word But.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 105:3; 106:5; Isa 41:16; 45:25; 65:16; Jer 4:2; 9:23-24; Ro 5:11 (Gr) 1Co 1:29,31; Ga 6:13-14; Php 3:3 (Gr) Jas 1:9-10 (Gr).'

Start of Chapter, Chapter Summary

C10-S12 (Verse 18) Why we have the prior command.

For not he that commendeth himself is approved,
but whom the Lord commendeth..

This is the final conclusion of our chapter and of this subject in all circumstances. We always need to find out who the Lord commendeth and choose them. The other part of this is that sometimes people have to state their qualifications, such as when David's older brother tried to keep the king from considering letting David kill Goliath. However, when David stated his qualifications he said The LORD that delivered me. Thus, it is not the person who states the qualifications but if the person is claiming their own ability or claiming that the Lord worked through them.

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"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. 2Co 10:12; 3:1; 5:12; Pr 21:2; 27:2; Lu 16:15; 18:10-14. approved. 2Co 6:4; 13:7; Ac 2:22; Ro 14:18; 16:10; 1Co 11:19; 2Ti 2:15. but. Mt 25:20-23; Joh 5:42-44; 12:43; Ro 2:29; 1Co 4:5; 1Pe 1:7. General references. exp: Pr 27:2'.

Start of Chapter, Chapter Summary

Chapter 11 Sentence-by-Sentence

links to sentences in this chapter:

C11-S1 (Verse 1), C11-S2 (Verse 2), C11-S3 (Verse 3), C11-S4 (Verse 4), C11-S5 (Verse 5), C11-S6 (Verse 6), C11-S7 (Verse 7), C11-S8 (Verse 8), C11-S9 (Verse 9), C11-S10 (Verse 10), C11-S11 (Verse 11), C11-S12 (Verse 11), C11-S13 (Verse 11), C11-S14 (Verse 12), C11-S15 (Verse 13), C11-S16 (Verse 14), C11-S17 (Verse 15), C11-S18 (Verse 16), C11-S19 (Verse 17), C11-S20 (Verse 18), C11-S21 (Verse 19), C11-S22 (Verse 20), C11-S23 (Verse 21), C11-S24 (Verse 21), C11-S25 (Verse 22), C11-S26 (Verse 22), C11-S27 (Verse 22), C11-S28 (Verse 22), C11-S29 (Verse 22), C11-S30 (Verse 22), C11-S31 (Verse 23), C11-S32 (Verse 23), C11-S33 (Verse 24), C11-S34 (Verse 25-27), C11-S35 (Verse 28), C11-S36 (Verse 29), C11-S37 (Verse 29), C11-S38 (Verse 30), C11-S39 (Verse 31), C11-S40 (Verse 32-33).

The Chapter theme is: Paul's Worldly Credentials.

Chapter Summary from Treasury of Scripture Knowledge.

1 Out of his jealousy over the Corinthians, who seemed to make more account of the false apostles than of him, he enters into a forced commendation of himself,
5 of his equality with the chief apostles,
7 of his preaching the gospel to them freely, and without any charge to them;
13 shewing that he was not inferior to those deceitful workers in any legal prerogative;
23 and in the service of Christ, and in all kinds of sufferings for his ministry, far superior.

Word Counts in Chapter.

YOU (13), AS (10), IF (10), HAVE (9), ME (9), WHICH (9), YE (9).

C11-S1 (Verse 1) Paul starts to explain things in the way that people think in their flesh.

Equivalent Section: Ask for God's help.

Would to God ye could bear with me a little in my folly:.

Equivalent Section: Ask for people to listen.

and indeed bear with me..

As explained in the chapter summary Paul is going to get into a subject which will get some people upset. He starts by asking for God's help, and witness, while he does this. Sometimes, reminding people that God is a witness is enough to get them to control themselves. Paul also asks them to indeed bear with me. Proverbs 18:13 says, He that answereth a matter before he heareth it, it is folly and shame unto him. Paul is starting out trying to reduce the amount of shame these people feel because he knows they will feel some shame. Paul is trying to correct their error and that won't happen until after they recognize it.

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 folly occurring 37 times in the Bible and, in the New Testament, in: our current sentence and 2Timothy 3:9. Webster's 1828 dictionary defines folly as: 'Weakness of intellect; imbecility of mind. want of understanding. A fool layeth open his folly. Prov. 13. 2. A weak or absurd act not highly criminal; an act which is inconsistent with the dictates of reason, or with the ordinary rules of prudence. in this sense it may be used in the singular, but is generally in the plural. Hence we speak of the follies of youth. 3. An absurd act which is highly sinful; any conduct contrary to the laws of God or man; sin; scandalous crimes; that which violates moral precepts and dishonors the offender. Shechem wrought folly in Israel. Achan wrought folly in Israel. Gen. 34. Josh. 7. 4. Criminal weakness; depravity of mind. '

Thompson Chain Topics provides references for the word folly as: 'General References to: Ps 49:13; Pr 14:8; 15:14; 18:13; 26:11; Ec 2:13; 10:1. Revealed: Pr 12:23; 15:2; 18:2; Ec 5:3; 10:3; 2Ti 3:9. Disciples and Early Christians as: Lu 1:2; 24:48; Ac 1:22; 5:32; 10:39; 13:31; 1Pe 5:1; 2Pe 1:16.'

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?'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Would. Nu 11:29; Jos 7:7; 2Ki 5:3; Ac 26:29; 1Co 4:8exp: Ex 16:3. bear with me a. 2Co 11:4; Ac 18:14; Heb 5:2. in. 2Co 11:16-17,19,21; 5:13; 12:11; 1Co 1:21; 3:18; 4:10. bear with me. or, ye do bear with me'.

Start of Chapter, Chapter Summary

C11-S2 (Verse 2) Paul explains his motive.

Equivalent Section: Paul's true motive.

For I am jealous over you with Godly jealousy:.

Equivalent Section: Why he is explaining.

for I have espoused you to one husband,
that I may present you as a chaste virgin to Christ..

In our sentence we have two Equivalent Sections which each start with the word for and give us two different views of why Paul asks us to bear with me a little in my folly. He says that he is jealous over you with Godly jealousy and that this Godly jealousy is because he wants to present you as a chaste virgin to Christ. What he is implying is that these people who teach doctrinal error would cause them to not be a spiritual chaste virgin. That means that these people teaching doctrinal error are motivated by devils to cause these saved people to have a wrong intimate spiritual relationship with the devil. Paul goes on to explain this in C11-S4 where he says For if he that cometh preacheth another Jesus...ye might well bear with him.

John 8:41 says Ye do the deeds of your father. then said they to him, We be not born of fornication; we have one Father, even God. they understood about spiritual fornication which Paul is telling us that he is trying to prevent. Now when we look at the next sentence we read But I fear...so your minds should be corrupted from the simplicity that is in Christ. Receiving another Jesus or having our mind...corrupted from the simplicity that is in Christ is what would prevent us from being presented...as a chaste virgin to Christ according to our opening sentences of this chapter. Within the context of these sentences we find a definition for spiritual fornication.

As explained in the note for this verse within the Lord Jesus Christ Study, a chaste virgin has no preconceived fixed ideas about how her new husband is to love her. She might have ideas but they are not fixed in her mind by prior experience. However, people who have been taught doctrinal error, which claims to be Biblical Christianity but truly comes from another Jesus or a mind that is different from Christ, will have fixed ideas about how the Son of God should act in His personal intimate relationship with them. These preconceived fixed ideas will interfere with how the Son of God really wants to interact with His people. That's why we are warned to not get involved with these doctrinal errors which come from devils.

Just as Ephesians 5:31-32 tells us that the relationship between Christ and the church is pictured by the relationship between a man and his wife, so also do we see that picture in the opening sentences of this chapter. Just as certain activities outside of marriage can destroy the marriage relationship, so also can wrong spiritual activities destroy our relationship with Christ. Paul is writing this chapter to warn us about this truth and to try and preserve our proper relationship with Christ.

Please see the note for Romans C11S16 about the word jealous. It has links to every place in the New Testament where we find forms of this word, an explanation of each verse and the full definition from Webster's 1828 . The functional definition of it is: 'That passion of peculiar uneasiness which arises from the fear that a rival may rob us of the affection of one whom we love, or the suspicion that he has already done it; or it is the uneasiness which arises from the fear that another does or will enjoy some advantage which we desire for ourselves.'

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'.

We find forms of the word espouse only in: 2Samuel 3:14; Song 3:11; Jeremiah 2:2; Matthew 1:18; Luke 1:27; Luke 2:5 and our current sentence. Webster's 1828 dictionary defines espouse as: '(2Sa 3:14), to betroth. the espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people (Jer 2:2; Mt 1:18; 2Co 11:2).'

Please see the note for 1Corinthians C3S9 about the word husband. Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is husband.

Nave's Topical Bible provides references for the word husband as: 'General scriptures concerning: Ge 2:23-24; Nu 5:11-31; De 22:13-21; 24:5; Pr 5:15-19; Ec 9:9; Mal 2:14-16; Mt 19:5; Mr 10:7; 1Co 7:3,5,14,16,33; 11:3; Eph 5:22-33; Col 3:18-19; 1Ti 5:8; 1Pe 3:7. FAITHFUL: Instances of: Isaac: Ge 24:67. Joseph: Mt 1:19. UNREASONABLE AND OPPRESSIVE: Ahasuerus: Es 1:10-22. FIGURATIVE: Isa 54:5-6; Jer 3:14; 31:32; Ho 2:19-20.'

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'.

Please see the note for 1Corinthians 11:32 about the word chasten. It has links to every place in the Bible where we find forms of this word. Please see the note for 1Corinthians C11S36 about the word chastisement.

We find the exact word of chaste only in: our current sentence; Titus 2:5 and 1Peter 3:2. Webster's 1828 dictionary defines chaste as: 'Pure from all unlawful commerce of sexes. Applied to persons before marriage, it signifies pure from all sexual commerce, undefiled; applied to married persons, true to the marriage bed. 2. Free from obscenity. While they behold your chaste conversation. 1 Peter 3. 3. In language, pure; genuine; uncorrupt; free from barbarous words and phrases, and from quaint, affected, extravagant expressions'.

We find forms of the word virgin occurring 65 times in 64 verses of the Bible, 15 times in 14 verses of the New Testament, but only in our current sentence within 2Corinthians. Morrish Bible Dictionary defines virgin as: 'Used symbolically for those in separation from evil. Paul had espoused the saints at Corinth to one husband to 'present them as a chaste virgin to Christ.' 2Co 11:2: cf. Re 14:4. In their natural application the words apply to both sexes, and in 1Co 7:36-37 it is perhaps better translated 'his virginity.''

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'jealous. Ga 4:11,17-19; Php 1:8; 1Th 2:11. I have. Ge 24:2-5,58-67; Ps 45:10-11; Isa 54:5; 62:4-5; Ho 2:19-20; Joh 3:29; Ro 7:4; 1Co 4:15. I may. Eph 5:27; Col 1:28. a chaste. Le 21:13-15; Eze 44:22. General references. exp: Le 21:13; Eze 16:32; 1Co 3:11'.

Start of Chapter, Chapter Summary

C11-S3 (Verse 3) Paul's fear.

But I fear,
lest by any means,
as the serpent beguiled Eve through his subtilty,
so your minds should be corrupted from the simplicity that is in Christ..

Our sentence starts with the word But, which continues the subject of the prior sentence while going in another direction. In addition, the next sentence starts out with For, which gives us the reason for what Paul says in this sentence. There, Paul tells us the consequences of being beguiled. Specifically, Paul warns that ye might well bear with him. Ye means 'each and every one of you personally'. The church in general might not be beguiled, but individual members within the church can be. When we are beguiled, we end up listening to someone who preacheth another Jesus...or...another spirit...or another gospel. All of these exist and are preached by false apostles, deceitful workers, transforming themselves into the apostles of Christ (11:13).

Once more we see the Bible warn us that the spiritual war for our soul starts in our mind. That is where Eve was beguiled and where we can be beguiled. The first part of our sentence is a reference to Genesis 3:1-6. where Satan first questioned Eve about what God said and made her doubt the word of God.

As the first chapters of 1Corinthians warn us, the wisdom of this world / man tells us to go in the opposite direction from the wisdom of God. Our sentence and chapter are warning the saved that they can still be beguiled into following the wisdom of this world / man.

So, once we know the results of being beguiled, we can deal with how Satan beguiles us. In our current sentence, Paul tells us that Satan does it with the same methods that he used on Eve. The first thing Satan did was to get Eve to try and answer a question that she didn't have the right answer to. She should have turned over to her God given authority for the answer but failed to do so. Likewise, these people who teach doctrinal error try to get us to answer questions when we do not have the answer. Then they tell us to listen to them instead of following our God-given authority.

The entire context supporting this sentence (10:1 - 13:1) is about God's appointed authority versus the world's appointed authority. Satan then got Eve to lust things she shouldn't have lusted, and these false teachers also lead people into sin with their wrong doctrine. However, our sentence tells us to avoid this error by sticking with the simplicity that is in Christ. This is God's simple plan for us to trust God to lead us through our God appointed authority and for us to submit to that authority.

The devil wants us to look at things lots of different ways and to worry about if that authority is wrong or isn't looking at our problem the right way. Once we get into that trap, things keep getting more and more complicated. God tells us to trust His appointed authority. Yes, that authority will be wrong at times. But, as we grow spiritually, we learn that God is perfectly capable of straightening out His authority and make up for anything that we may suffer because of that authority's mistakes. However, no one makes up for what we suffer by following Satan's authority. The simplicity that is in Christ is simply to trust God and obey His appointed authority.

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'.

Please see the note for Luke 5:18 about the word means (plural). The functional definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

We find forms of the word serpent occurring 53 times in 49 verses of the Bible, 15 times in the New Testament, but only in our current sentence within 2Corinthians. We need to be careful with the use of this word within the Bible. Sometimes it is used for the physical animal, sometimes it is symbolic for Satan and sin and sometimes it is symbolic for the payment of our sin on the cross. Easton's Bible Dictionary defines serpent as: 'frequently noticed in Scripture. More than forty species are found in Syria and Arabia. the poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Ge 49:17). (See Adder.)
This word is used symbolically of a deadly, subtle, malicious enemy (Lu 10:19).
The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Ge 3). It has been well remarked regarding this temptation: "A real serpent was the agent of the temptation, as is plain from what is said of the natural characteristic of the serpent in the first verse of the chapter (Ge 3:1), and from the curse pronounced upon the animal itself. But that Satan was the actual tempter, and that he used the serpent merely as his instrument, is evident (1) from the nature of the transaction; for although the serpent may be the most subtle of all the beasts of the field, yet he has not the high intellectual faculties which the tempter here displayed. (2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (Joh 8:44; Ro 16:20; 2Co 11:3,14; Re 12:9; 20:2)." Hodge's System. theol., ii. 127.'

Smith's Bible Dictionary provides references for the word serpent as: 'The Hebrew word nachash is the generic name of any serpent. the following are the principal biblical allusions to this animal its subtlety is mentioned in: Ge 3:1. its wisdom is alluded to by our Lord in: Mt 10:18. The poisonous properties of some species are often mentioned, see: Ps 58:4; Pr 25:28. The sharp tongue of the serpent is mentioned in: Ps 140:3; Job 20:16. The habit serpents have of lying concealed in hedges and in holes of walls is alluded to in: Ec 10:8. Their dwelling in dry sandy places, in: De 8:10. Their wonderful mode of progression did not escape the observation of the author of: Pr 30:1. ... who expressly mentions it as "one of the three things which were too wonderful for him." ver. 19. the art of taming and charming serpents is of great antiquity, and is alluded to in: Ps 58:5; Ec 10:11; Jer 8:17. and doubtless intimated by St. James,: Jas 3:7. who particularizes serpents among all other animals that "have been tamed by man." It was under the form of a serpent that the devil seduced Eve; hence in Scripture Satan is called "the old serpent.": Re 12:9. and comp. 2Cor 11:3 Hence, as a fruit of the tradition of the Fall, the serpent all through the East became the emblem of the spirit of evil, and is so pictured even on the monuments of Egypt. It has been supposed by many commentators that the serpent, prior to the Fall, moved along in an erect attitude. It is quite clear that an erect mode of progression is utterly incompatible with the structure of a serpent; consequently, had the snakes before the Fall moved in an erect attitude they must have been formed on a different plan altogether. the typical form of the serpent and its mode of progression were in all probability the same before: the Fall as after it; but subsequent to the Fall its form and progression were to be regarded with hatred and disgust by all mankind, and thus the animal was cursed above all cattle," and a mark of condemnation was forever stamped upon it. Serpents are said in Scripture to "eat dust," see: Ge 3:14; Isa 65:25; Mic 7:17. These animals which for the most part take their food on the ground, do consequently swallow with it large portions of sand and dust. throughout the East the serpent was used as an emblem of the evil principle, of the spirit of disobedience and contumacy. Much has been written on the question of the "fiery serpents" of: Nu 21:6,8. with which it is usual to erroneously identify the "fiery flying serpent" of: Isa 14:29. and Isai 30:6 the word "fiery" probably signifies "burning," in allusion to the sensation produced by the bite. the Cerastes, or the Naia haje, or any other venomous species frequenting Arabia, may denote the "serpent of the burning bite" which destroyed the children of Israel. the snake that fastened on St. Paul's hand when he was at Melita,: Ac 28:5. was probably the common viper of England, Pelias berus. (See also ADDER; ASP] When God punished the murmurs of the Israelites in the wilderness by sending among them serpents whose fiery bite was fatal, Moses, upon their repentance, was commanded to make a serpent of brass, whose polished surface shone like fire, and to set it up on the banner-pole in the midst of the people; and whoever was bitten by a serpent had but to look up at it and live.: See Adder. See Asp: Nu 21:4-9: the comparison used by Christ,: Joh 3:14-15. adds a deep interest to this scene. to present the serpent form, as deprived of its power to hurt, impaled as the trophy of a conqueror was to assert that evil, physical and spiritual, had been overcome, and thus help to strengthen the weak faith of the Israelites in a victory over both. Others look upon the uplifted serpent as a symbol of life and health, it having been so worshipped in Egypt. the two views have a point of contact, for the serpent is wisdom. Wisdom, apart from obedience to God, degenerates to cunning, and degrades and envenoms man's nature. Wisdom, yielding to the divine law, is the source of healing and restoring influences, and the serpent form thus became a symbol of deliverance and health; and the Israelites were taught that it would be so with them in proportion as they ceased to be sensual and rebellious. Preserved as a relic, whether on the spot of its first erection or elsewhere the brazen serpent, called by the name of Nehushtan, became an object of idolatrous veneration, and the zeal of Hezekiah destroyed it with the other idols of his father.: 2Ki 18:4.'

Thompson Chain Topics provides references for the word serpent as: 'SATAN: Facts Concerning: Ge 3:14; Job 1:6; 2Co 11:14; Re 9:11; 20:2,7. Defeat of, by Christ: Ge 3:15; Lu 4:13; Joh 12:30-31; 14:30; 2Th 2:8; Heb 2:14; 1Jo 3:8; Re 20:10. Power of: Permitted to Afflict the Righteous: Job 1:12. Claims Authority over the World: Lu 4:6. Sinners Under the Dominion of: Ac 26:18. Blinds the Minds of Unbelievers: 2Co 4:3-4. Contends with the Saints: Eph 6:12. Inspires Lying Wonders: 2Th 2:9; Heb 2:14. The Malignant Work of: Ge 3:1. Tempting to Disobedience: Ge 3:4-5; 1Ch 21:1. Slandering Saints: Job 1:9-10,11. Inflicting Disease: Job 2:7. Opposing the Righteous: Zec 3:1. Tempting Christ: Mt 4:1,3. Removing the Good Seed: Mt 13:19. Sowing the Tares: Mt 13:38-39. Ruining the Soul and Body: Lu 9:42; 13:16. Lying: Joh 8:44. Instigating men to Sin: Joh 13:2; Ac 5:3; 2Co 12:7; Eph 2:2; 1Th 2:18. Preying upon Men: 1Pe 5:8; Re 2:10. Humbled: Ge 3:14; Zec 3:2; Lu 10:18; Re 12:9; 20:3. The Arch Deceiver attempts to Ruin Men: By lying promises: Ge 3:5. Wresting the Scriptures: Mt 4:6. Cunning plans: 2Co 2:11. Appearing as an angel of light: 2Co 11:14. Duty of Resisting: Eph 4:26-27; 6:11; Jas 4:7; 1Pe 5:8. Called the Prince of this World: Joh 12:31; 14:30; 16:11.'

Nave's Topical Bible provides references for the word serpent as: 'Satan appears to Eve in the form of: Ge 3:1-15; 2Co 11:3. Subtlety of: Ge 3:1; Ec 10:8; Mt 10:16. Curse upon: Ge 3:14-15; 49:17. Feeds upon the dust: Ge 3:14; Isa 65:25; Mic 7:17. Unfit for food: Mt 7:10. Venom of: De 32:24,33; Job 20:16; Ps 58:4; 140:3; Pr 23:31-32; Ac 28:5-6. The staff of Moses transformed into: Ex 4:3; 7:15. Fiery (poisonous), sent as a plague upon the Israelites: Nu 21:6-7; De 8:15; 1Co 10:9. The wound of, miraculously healed by looking upon the bronze snake, erected by Moses: Nu 21:8-9. The charming of: Ps 58:4-5; Ec 10:11; Jer 8:17. Mentioned in Solomon's riddle: Pr 30:19. Constriction of: Re 9:19. Sea serpent: Am 9:3. The seventy disciples (the best mss have "seventy-two") endued with power over: Lu 10:19. The apostles given power over: Mr 16:18; Ac 28:5. FIGURATIVE: Isa 14:29; 30:6; 65:25.'

Torrey's Topical Textbook provides references for the word serpent as: 'Created by God: Job 26:13. Characterized as subtle: Ge 3:1; Mt 10:16. Called crooked: Job 26:13; Isa 27:1. Unclean and unfit for food: Mt 7:10. INFEST. Hedges: Ec 10:8. Holes in walls: Am 5:19. Deserts: De 8:15. Produced from eggs: Isa 59:5. Cursed above all creatures: Ge 3:14. Doomed to creep on their belly: Ge 3:14. Doomed to eat their food mingled with dust: Ge 3:14; Isa 65:25; Mic 7:17. Many kinds of poisonous: De 32:24; Ps 58:4. All kinds of, can be tamed: Jas 3:7. Were often enchanted or fascinated: Ec 10:11. Dangerous to travellers: Ge 49:17. Man's aversion and hatred to: Ge 3:15. Often sent as a punishment: Nu 21:6; De 32:24; 1Co 10:9. MIRACLES CONNECTED WITH: Moses' rod turned into: Ex 4:3; 7:9,15. Israelites cured by looking at one of brass: Nu 21:8-9. Power over, given to the disciples: Mr 16:18; Lu 10:19. ILLUSTRATIVE: Of the devil: Ge 3:1; 2Co 11:3; Re 12:9; 20:2. Of hypocrites: Mt 23:33. Of the tribe of Dan: Ge 49:17. Of enemies who harass and destroy: Isa 14:29; Jer 8:17. (Sharp tongue of,) of malice of the wicked: Ps 140:3. (Poisonous bite of,) of baneful effects of wine: Pr 23:21,32.'

Please see the note for Colossians 2:4 about the word beguile. It has the full definition from Webster's 1828 and links to every place in the Bible where this word is used. The functional definition is: 'To delude; to deceive; to impose on by artifice or craft'.

We find forms of the word subtility only in: Genesis 27:35; 2Kings 10:19; Proverbs 1:4; Matthew 26:4; Acts 13:10 and our current sentence. We find forms of the word subtilly only in: 1Samuel 23:22; Psalms 105:25 and Acts 7:19. Both spellings have the same definition in Webster's 1828 . Webster's 1828 dictionary defines this word / these spellings as: 'thinness; fineness; exility; in a physical sense; as the subtilty of air or light; the subtilty of sounds. 2. Refinement; extreme acuteness. Intelligible discourses are spoiled by too much subtilty in nice divisions. 3. Slyness in design; cunning; artifice; usually but less properly written subtlety.'

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 1:12 for the only other place where simplicity is used in this epistle. It also has links to other Studies which use this word. The true Biblical definition is: 'Single; consisting of one thing; uncompounded; unmingled; uncombined with anything else'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I fear. 2Co 11:29; 12:20-21; Ps 119:53; Ga 1:6; 3:1; 4:11; Php 3:18-19. as. Ge 3:4,13; Joh 8:44; 1Ti 2:14; Re 12:9; 20:2. so. 2Co 11:13-15; 2:17; 4:2; Mt 24:24; Ac 20:30-31; Ga 1:6; 2:4; 3:1; Eph 4:14; 6:24; Col 2:4,8,18; 2Th 2:3-11; 1Ti 1:3; 4:1-4; 2Ti 3:1-9,13; 4:3-4; Tit 1:10; Heb 13:9; 2Pe 2:1-14; 3:3,17; 1Jo 2:18; 4:1; Jude 1:4; Re 12:9. The simplicity. 2Co 1:12; Ro 12:8; 16:18-19. General references. exp: Eze 16:32; 1Co 3:11; 2Co 2:11; 1Ti 2:14'.

Start of Chapter, Chapter Summary

C11-S4 (Verse 4) Why Paul has this fear.

For if he that cometh preacheth another Jesus,
whom we have not preached,
or if ye receive another spirit,
which ye have not received,
or another gospel,
which ye have not accepted,
ye might well bear with him..

Our sentence starts with the word For and explains why Paul is concerned that these believers should be corrupted from the simplicity that is in Christ. As the note for the sentence above says, the Bible warn us that the spiritual war for our soul starts in our mind. Within our sentence we see several different ways that our mind can be beguiled. Notice that our sentence says that this can happen if:

if he that cometh preacheth another Jesus
if he that cometh preacheth...whom we have not preached
if ye receive another spirit
if ye receive another gospel
if ye bear with a false teacher

Please bear in mind that there are several supporting verses, which teach the same thing as this sentence, in the Study called False things in the Bible.

In addition, to considering what is within our sentence, and considering that our sentence is providing a reason for what was said in the prior sentence by starting with the word For, we need to realize that the next sentence also starts with the word For. The fact is that all of the first six sentences of this chapter are linked by each sentence starting with a connection word. Thus, the true contextual consideration is all six sentences. Within these sentences we see that the critics of Paul claimed that he was not an eloquent speaker. Elsewhere in the Bible we read the opposite but that doesn't matter because Paul chooses to not argue that point. However, he does point out that he has far more knowledge (of God and the Bible) and that he has far more power of God and authority as an apostle and that he is far more clear and honest in his message. One of the things which we see in these sentences is that we need to look at the true character and the true spirit behind a person before we accept them as a Bible teacher.

Returning to the phrases of our sentence, we see that the first source of our being beguiled is if he that cometh preacheth another Jesus. Obviously, the only way that you will be able to tell If this is true is if you know the Jesus of the Bible so well that you can not be fooled or if you heed the warning of someone who does know Him that well. Paul was such as person and the foolish people of this church did not listen to the warning. I have told many people many facts, that they did not know, about the Jesus of the Bible. Yet they are still convinced that they know as much as I do. I'm not saying that I know more than anyone else, but I have provided evidence that I know more than most saved people and even more than most preachers. And, I have provided proof of this knowledge on this web site. I have published where anyone can review and criticize or correct and others have not even published anything or made their claimed knowledge open to review.

On the verses page of the Lord Jesus Christ Study is a link to a note for every place in the Bible where we find the name of Jesus. So who else has fulfilled God's every word. requirement for providing a doctrinal statement? Where is their evidence? In addition, these notes use a method of interpretation which show that there are NO problem verses while other Bible commentators use a method of interpretation which shows them that they have conflicts and errors. I tell this because while many Godly people agree with what I tell about Jesus, some disagree. However, no one who has disagreed has ever shown me a single error in what is published. Neither have they produced an error-free interpretation of every verse in the Bible which tells us about Jesus. With these credentials in mind, I will tell you a few basic facts about the Jesus of the Bible which religious men get wrong.

First of all, the name of Jesus occurs 984 times in 983 verses of the Bible. All but 2 are 'the Son of God in human flesh'. However, since the definition / true Biblical interpretation must match every word, this is the primary application of the name of Jesus. The true interpretation is: 'the name of a literal physical man'. When we see the name of Jesus in the Bible it is teaching us 'The Doctrine of the Humanity of the Son of God'. This doctrine is one of the main themes of the epistle of Hebrews. As that epistle teaches us, God could not be righteous and provide all the He did for our salvation and sanctification if the Son of God had not become a literal weak human.

Another thing to note is that 1John and 2John warn us about true Biblical antichrists who confess not that Jesus Christ is come in the flesh. The number of 'good Godly fundamental Bible believers' who believe that 'The Antichrist' is in Revelation show how many people have believed doctrinal error about the true Biblical Jesus even while they think that they are correct. Those people who believe the true Biblical Jesus understand that He is our example of how to live in this flesh using the power of the Holy Spirit. When they have problems with their flesh or with this world, they search their Bible to see 'What Did Jesus Do' (not just believe what some preacher claims), and they do what their Bible teaches them. People who fail to be this diligent can be beguiled into believing the preaching of another Jesus.

Simply put: if your knowledge of Jesus only comes from preaching then ye might well bear with someone who preaches another Jesus. As said many times on this site, true Biblical knowledge includes what is only understood from personal intimate experience. Unless you have personally sought the truth about Jesus from personal Bible Study, and have personally obeyed what you found there, then all of your knowledge of Jesus only comes from preaching then ye might well bear with someone who preaches another Jesus.

Our second source of this type of error is he that cometh preacheth...whom we have not preached. There are many people, like the Mormons and Muslims, who believe in a Jesus along with some other man. John 14:6 says, Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. these people may claim that they believe the Jesus of the Bible but they are ignoring the definition of the ('there's only one and here it is') in the way and they are denying the part of this verse which literally says no man cometh unto the Father, but by me. All religions which teach another book as being equal (superior) to the Bible are preaching whom we have not preached.

The third source of doctrinal error, found within our sentence, is: another spirit. As shown in the Word Study on Spirit, the Bible tells us about God's Holy Spirit, out human spirit, and another spirit, which is always a devil. As pointed out in that note, if the preaching does not condemn sin and lift up God and the Son of God, if it does not demand that you turn from doing sin and change your spirit to be like the Spirit of Jesus Christ, then the preaching is from a devil. Please follow the link to that Study and go to the beginning to see the true Biblical definition, the three different types of spirit found within the Bible, the various applications of each type of spirit and links and notes for each application. We need to constantly check the type of spirit that is preached to us and the main way is to see if it causes our spirit to be more like the Son of God or less like Him.

Our Next source of doctrinal error is someone preaching another gospel. As the section and links within the Word Study on Gospel show, Paul also warned about this in Galatians. That entire epistle was written because many in those churches had accepted this doctrinal error and the epistle, along with the notes in the Book Study, are worth understanding in order to understand this error. Please also understand that all five of these sources are interrelated. once we accept one the rest soon follow.

Please remember that Paul is writing to a church that he started and taught. in this sentence and chapter he is warning these people about the error of turning from the basic truth that we were taught when we were first saved. This turning is due to someone convincing us that they are a better authority than our God given authority. And we see that the fifth source of doctrinal err is if we bear with a false teacher. He is identified as preaching and teaching things which go against what we were originally taught. He: preacheth another Jesus, whom we have not preached, he causes you (ye) to personally receive another spirit, he causes you (ye) to personally receive another being to replace the Son of God as final authority in your life, and he causes you (ye) to personally accept...another gospel. Simply put, we are to reject, cast out and warn others against anyone who displays these traits. We are to condemn them as false teachers.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'preacheth. Ac 4:12; 1Ti 2:5. receive. 1Co 12:4-11; Ga 3:2; Eph 4:4-5. another gospel. Ga 1:7-8. with him. or, with me. General references. exp: Job 13:2; 1Co 3:11; 2Co 12:12'.

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C11-S5 (Verse 5) For I suppose I was not a whit behind the very chiefest apostles.

As mentioned in the note for this verse within the Word Study on Apostle, Paul literally states that he has as much power and authority as the very chiefest apostles. As shown in that Word Study, which deals with every usage within the Bible, the definition of apostle is: 'The highest human authority within the church below Christ'. There is much doctrinal dispute about the position of apostle, much of it based upon people deliberately twisting Bible truth to claim authority that they don't have. However, such people match 11:13 where we read For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. they can not provide the Biblically required evidence to be an apostle.

In addition, to Paul and the 11 living apostles who were recorded as being chosen in the gospel accounts, people like Barnabas are also claimed to be apostles based upon some questionable interpretation of scripture. However, even if we grant these claims, there is no doubt that the very chiefest apostles is limited to: Paul and the 11 living apostles who were recorded as being chosen in the gospel accounts. In particular, since Galatians 2:6-9 tells us ...But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter.., it can be argued that only Pater had as much God-provided evidence of his authority.

What our sentence is basically telling us is that none of his critics came close to Paul when it came to authority from God and that none, not even Peter, was greater. Since our sentence starts with the word For, the message of this sentence tells us why the earlier sentences of this chapter are true. In particular, Paul is stating his power and position as one of the very chiefest apostles to back his warning about the false preachers, false spirit, false gospel and other warnings of the immediately prior sentence.

In the sentences before this Paul has introduced the problem that he has to deal with. Now, in this sentence, he is starting to provide details of his testimony which they should have been aware of. However, God had him put it into writing so that we would have the means to deal with future detractors. With this testimony Paul is going to show us the proper way to evaluate a preacher and his message.

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

We find forms of the word whit occurring in the Bible in: Deuteronomy 13:16; 1Samuel 3:18; John 7:23; John 13:10 and our current sentence. Webster's 1828 dictionary defines whit as: 'n. L. A point; a jot; the smallest part or particle imaginable. It is used without a preposition. He is not a whit the wiser for experience. It does not me a whit displease. The regular construction would be by a whit, or in a whit. In these phrases, a whit may be interpreted by in the least, in the smallest degree.'

We find forms of the word chief occurring 347 times in 337 verses of the Bible and, in the New Testament, and in 2Corinthians, in: our current sentence and 12:11. Please also see the following notes for linlks to where this word is used in other books of the new Testament: Matthew 2:4; Mark 6:21; Luke 9:22; John 7:32; Acts 4:23; Ephesians 2:20; 1Timothy 1:15; 1Peter 2:6; 1Peter 5:4; Revelation 6:15. Webster's 1828 dictionary defines chief as: 'a. 1. Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9. Among the chief rulers, many believed on him. John 12. 2. principal or most eminent, in any quality or action; most distinguished; having most influence; commanding most respect; taking the lead; most valuable; most important; a word of extensive use; as a country chief in arms. The hand of the princes and rulers hath been chief in this trespass. Ezra 9. Agriculture is the chief employment of men. 3. First in affection; most dear and familiar. A whisperer separateth chief friends. Prov. 16.
CHIEF, n. 1. A commander; particularly a military commander; the person who heads an army; equivalent to the modern terms, commander or general in chief, captain general, or generalissimo. 1 Ch. 11. 2. the principal person of a tribe, family, or congregation, etc. Num. 3. Job 29. Math. 20. 3. In chief, in English law, in capite. to hold land in chief is to hold it directly from the king by honorable personal services. 4. In heraldry, chief signifies the head or upper part of the escutcheon, from side to side, representing a m and head. In chief, imports something borne in this part. 5. In Spenser, it seems to signify something like achievement, a mark of distinction; as, chaplets wrought with a chief. 6. this word is often used, in the singular number, to express a plurality. I took the chief of your tribes, wise men and known, and made them heads over you. Deut. 1:15. These were the chief of the officers, that were over Solomons work. 1 Kings 9. In these phrases, chief may have been primarily an adjective, that is, chief men, chief persons. 7. the principal part; the most or largest part, of one thing or of many. The people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed. 1 Sam. 15. He smote the chief of their strength. Ps. 68. The chief of the debt remains unpaid'. The functional definition for this word is: 'Highest in office or rank; principal as a chief priest; the chief butler. Gen 40:9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I was not. 2Co 12:11-12; 1Co 15:10; Ga 2:6-9. General references. exp: Job 13:2'.

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C11-S6 (Verse 6) Paul isn't a good speaker but he knows a lot of Bible truth.

First Step: Paul acknowledges his limits and his gift.

But though I be rude in speech,
yet not in knowledge;.

Second Step: Paul reminds them of the evidence they have already received.

but we have been thoroughly made manifest among you in all things..

Supposedly, there is another place in the Bible where Paul is said to be eloquent. It doesn't matter. The way he spoke probably varied from place to place depending upon his audience and what Christ showed him that was necessary in order to be effective. Regardless of the reason, these people thought that Paul was rude in speech and he is telling us that the level of eloquence has no effect upon a person's authority which comes from the Lord.

Our sentence starts with the word But and continues the subject of the prior sentence (Paul's authority as one of the very chiefest apostles) while going in a different direction. The change in direction is to deal with a supposedly detracting factor. We already saw that the level of eloquence doesn't matter. However, the First Step of our sentence tells us that the level of knowledge very definitely matters. That is: the level of knowledge about God and the Bible is what matters when it comes to Bible doctrine. And, not only does the writing of Paul reveal his great level of knowledge about God and the Bible, but the Second Step tells us that these people were well aware of this fact. That is what is meant by we have been throughly made manifest among you in all things. The word manifest means: 'revealed in every possible way'.

The word rude is only found in our current sentence. Webster's 1828 dictionary defines rude as: 'rough; uneven; rugged; unformed by art; as rude workmanship, that is, roughly finished; rude and unpolished stones. 2. Rough; of coarse manners; unpolished; uncivil; clownish; rustic; as a rude countryman; rude behaviour; rude treatment; a rude attack. Ruffian, let go that rude uncivil touch. 3. Violent; tumultuous; boisterous; turbulent; as rude winds; the rude agitation of the sea. 4. violent; fierce; impetuous; as the rude shock of armies. 5. Harsh; inclement; as the rude winter. 6. Ignorant; untaught; savage; barbarous; as the rude natives of America or of New Holland; the rude ancestors of the Greeks. 7. Raw; untaught; ignorant; not skilled or practiced; as rude in speech; rude in arms. 8. Artless; inelegant; not polished; as a rude translation of Virgil.'

We find forms of the word throughly only occurs in: Genesis 11:3; Job 6:2; Psalms 51:2; Jeremiah 6:9; Jeremiah 7:5; Jeremiah 50:34; Ezekiel 16:9; Matthew 3:12; Luke 3:17; our current sentence and 2Timothy 3:17. Webster's 1828 dictionary defines throughly as: 'adv. thru'ly. Completely; fully; wholly. Without reserve; sincerely.'

Please see the note for 2:4 about the word manifest. As already defined, the word manifest means: 'revealed in every possible way'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rude. 2Co 10:10; 1Co 1:17,21; 2:1-3,13. not. Eph 3:4; 2Pe 3:15-16 exp: 2Co 4:2. but we. 2Co 4:2; 5:11; 7:2; 12:12. General references. exp: 2Co 12:12'.

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C11-S7 (Verse 7) Paul wonders at their complaint that he didn't charge them for his preaching.

Have I committed an offence in abasing myself that ye might be exalted,
because I have preached to you the gospel of God freely?.

In the sentences before this Paul provided the basis for his answers to the lies from his critics. Paul had better credentials than any of his critics but he did not tell them all of his credentials because he wanted them trusting Jesus and not himself. Now his critics attacked his credentials and his methods. Our sentence is the start of his first answer to the criticism about his methods and this answer goes until C11-S13.

The people of Corinth were the rich people of the day. Those from Macedonia were the poor. Paul was supported by the people from Macedonia while he preached to the people of Corinth and now some are complaining that he committed an offence. An offence is defined as 'a violation or breach of a law, custom, rule, any public wrong or crime. So the question is what was the offence in what Paul did? When we understand what is really said here, his offence was to hurt their pride. However, both James 4:6 and 1Peter 5:5 tell us God resisteth the proud, but giveth grace unto the humble. So their actual complaint was that a Godly preacher acted Godly.

Notice that our sentence says that Paul was charged with I have preached to you the gospel of God freely. Now when we look at this, as an impartial observer, we have to wonder why is this an offence? One possible answer is that Paul did not give them a chance to participate in the spread of the gospel, and thereby limited their eternal reward. However, we already read in the prior chapter (C10-S10) that Paul told them ...but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly, to preach the gospel in the regions beyond you. Paul already told them that he let saved people support missions with the hope that the newly saved would spiritually mature (when your faith is increased) and pick up the support of missions To preach the gospel in the regions beyond you. Thus, our epistle lets us know that this was not the offence.

We see the true offence in the sentences following this one. In C11-S10 we read no man shall stop me of this boasting in the regions of Achaia. Paul was boasting about how when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied. Not only was he boasting, but he did it in the area where they lived and worked (in the regions of Achaia). He made them look cheap to their lost friends and neighbors. But, instead of their using the opportunities provided by the lost criticizing them to spread the gospel, they reacted in pride and supported the critics who were attacking Paul.

They could have done as Paul hoped and supported missions by providing the finances To preach the gospel in the regions beyond you. Then they could have told their lost friends that the God of the Bible has saved people supporting the spread of the gospel. Yes, others supported bringing the gospel to them and now they were supporting taking it to the regions beyond. However, that would have required their actually giving money to support missions. The method preferred by our sinful flesh and our pride is to complain that we were never given the opportunity, and therefore are offended, even while refusing to participate when the opportunity is offered.

Let us return to our sentence where we read Have I committed an offence in abasing myself that ye might be exalted. Compare this to 8:9 where we read 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. When our sentence speaks of abasing myself that ye might be exalted, it is Paul's way of saying that he became poor, that ye through his poverty might be rich. Thus, we see that Paul did absolutely nothing wrong and that these people were complaining about his not letting them do something in the past which he is trying to get them to do now. Hopefully the reader understands that when someone is complaining a lot and loudly about something which is really not a just complaint, that they are ignorant ('lack knowledge') of the truth or they are supporting a lie which they hope will hide the truth which would prove that they are in error. You guess which one is going on here.

Our clue is the use of the phrase gospel of God within our sentence. As explained in the note for this sentence, within the Word Study on Gospel, 'If Paul had said that he preached the gospel of Christ or the gospel of the Lord Jesus Christ, they would have complained. However, no one could complain about hearing the gospel of God. Since the gospel of Christ and the gospel of the Lord Jesus Christ are applications of the gospel of God, Paul is presenting the truth in a way that they can't complain about his claim.'

The gospel of God, is: 'the Good News that God will save those people who trust and obey God'. The gospel of God starts with the relationship that God had with Adam and Eve and explains that God wants to restore that type of relationship with all people. The gospel of Christ and the gospel of the Lord Jesus Christ are focused more on the Son of God and tell us specific things we need to do to build our relationship with Him and to receive eternal rewards from Him.

Religious people attack those specifics and try to claim that keeping their religious rules is better than obeying Christ. However, the gospel of God starts with our personal relationship with God and only presents the acts of obedience as a way of building our relationship with Him. Religious people who teach doctrinal error can attack the specific acts of obedience but they can't attack the message that God wants a personal relationship with people like He had with Adam and Eve. They also can't attack the basic character of God, such as God is love, (1John 4:8; 1John 4:16). The truth is that by Paul preaching to you the gospel of God, he eliminated their normal methods of attack. Since they could not attack the message, they attacked the character and the methods of the messenger. In the sentences following this one we will see Paul defend his character, his credentials and his methods. However, don't lat all of that distract you from the basic truth that Paul preached the gospel of God, which eliminated a lot of the arguments which come from religious people who teach doctrinal error.

Please see the note for 1Corinthians C9S26 about the word committed. The functional definition of it is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'. We also find this word, within 2Corinthians in: 5:19 and 12:21.

Please see the note for 6:3-10 for links to where offence is used in this epistle. Please also see the note for Romans C14S27 about more information on this word. The functional definition is: ' a violation or breach of a law, custom, rule, etc. Any public wrong or crime'.

Please see the note for Philippians 4:12 about the word abase. That note 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 of it is: 'Reduced to a low state, humbled, degraded',

Please see the note for 10:3-6 about the word exalt. The functional definition is: 'To elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric'.

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

Please see the note for 1Corinthians C7S29 about the word free. Webster's 1828 dictionary defines freely as: 'adv. 1. At liberty; without vassalage, slavery or dependence. 2. Without restraint, constraint or compulsion; voluntarily. to render a moral agent accountable, he must act freely. 3. Plentifully; in abundance; as, to eat or drink freely. 4. Without scruple or reserve; as, to censure freely. 5. Without impediment or hinderance. Of every tree of the garden thou mayest freely eat. Gen. 2. 6. Without necessity, or compulsion from divine predetermination. Freely they stood who stood, and fell who fell. 7. Without obstruction; largely; copiously. the patient bled freely. 8. Spontaneously; without constraint or persuasion. 9. Liberally; generously; as, to give freely to the poor. 10. Gratuitously; of free will or grace, with out purchase or consideration. Freely ye have received, freely give. Matt. 10.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. 2Co 10:1; 12:13; Ac 18:1-3; 20:34; 1Co 4:10-12; 9:6,12,14-18; 1Th 2:9; 2Th 3:8'.

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C11-S8 (Verse 8) Paul says that other churches supported him while they were a mission.

I robbed other churches,
taking wages of them,
to do you service..

This is one of those sentences which can not be properly understood outside of the context. Not only can we be led into doctrinal error if we let someone to take a single word out of context and 'look it up in the Greek Dictionary to correct our English Bible', but, as seen with this sentence, the same can be true with whole sentences.

The next sentence tells us what churches Paul robbed in order to start the mission work in Corinth and not have the locals support him before they organized as an independent church.

The context is explained in the note above for the prior sentence. The use of the word robbed can be understood two different ways: one correct and one incorrect. The incorrect way was used by Paul's critics and claims that Paul wrongly got others to support his work in this church and, thereby, made these people unwittingly participants in wrong doing. The correct way comes from Malachi 3:8 which says Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. The lesson there is that God gave us the ability to earn money with the expectation that we would use that ability and deliver God's tithes and offerings to God's church. The people did not rob God until they refused to do their follow-up part. Likewise, Paul robbed these other churches in that they invested in Paul bringing the gospel to Corinth with the expectation that they would then send the gospel into the regions beyond you. Just like Malachi, it did not become robbery until these people refused to respond to the faith that was put into them and continue the work of God. Paul said I robbed other churches, taking wages of them, but he did it in hope and his actions did not become robbery until these people refused to responding a Biblical manner.

Please see the note for Philippians 2:5-8 about the word rob / robbery. That note has links to every place in the Bible where we find forms of this word. The functional definition of it is: 'Deprived feloniously and by violence; plundered; seized and carried away by violence.'

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'.

We find forms of the word wages occurring 18 times in 17 verses of the Bible and, in the New Testament, in: Luke 3:14; John 4:36; Romans 6:23; our current sentence and 2Peter 2:15. Smith's Bible Dictionary defines wages as: 'The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban. Ge 29:15,20; 30:28; 31:7-8,41. In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained. Ex 2:9. The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard, Mt 20:2. where the laborer's wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per diem) in the later days of the Roman republic. Tac. Ann. i. 17; Polyb. vi. 39. In earlier times it is probable that the rate was lower; but it is likely that laborers, and also soldiers, were supplied with provisions. the law was very strict in requiring daily payment of wages. Le 19:13; De 24:14-15. The employer who refused to give his-laborers sufficient victuals is censured Job 22:11. and the iniquity of withholding wages is denounced. Jer 22:13; Mal 3:5; Jas 5:20.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 11:9; Php 4:14-16'.

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C11-S9 (Verse 9) The supply of Paul's physical needs.

Equivalent Section: the church at Colossi did not supply his needs.

And when I was present with you,
and wanted,
I was chargeable to no man:.

Equivalent Section: the church of Macedonia supplied his needs.

for that which was lacking to me the brethren which came from Macedonia supplied:.

Equivalent Section: the results of mission giving.

and in all things I have kept myself from being burdensome unto you,
and so will I keep myself..

Paul says that the brethren which came from Macedonia supplied all of his needs. Here we see God's plan for mission giving. Unfortunately, we are not following this today and, based upon personal experience, I would say that a lot of the cause is God's people no knowing God's plan.

Our sentence is added to the prior by starting with the word And. In the note above God's plan for mission giving was explained. Saved people are to support missionaries who take the gospel to the lost. As part of that gospel, the newly saved are to be taught about their ongoing personal relationship with God which brings spiritual maturity. With the maturity comes the realization that they are to express God's love through their own lives and that expression of love is to include taking the gospel to the regions beyond you. In our chapter we see that the churches of Macedonia understood and obeyed this command of God. However, these people in Corinth found reasons to complain against Paul and tried to use that to distract people from seeing their failure to do the same.

What we see today, for the most part, is that relatively rich countries like the U.S. are supporting missionaries in the same countries where they have been sending missionaries for several generations. The people in these countries claim to be too poor to send more than a little support to missionaries. Yet they are not poorer than the people in the churches of Macedonia. Those people could not afford to send missionaries with the little that they earned at home. So, they sent workers to the richer country to get jobs at a higher wage and to provide for the physical needs of the preachers. In addition, when Paul and Barnabas started on their first missionary trip they had John Mark to take care of their physical needs. Further, from the wording in the Book of Acts we know that Luke was with the team part of the time. Thus, we see that these people were taught that all saved are to be involved in missions even if they are not preachers. We also see the reaction of the prideful, but spiritually immature people, of Corinth who made excuses and blamed others for their own failure to take up this responsibility. Yet, even while they refused the responsibility, they wanted to be viewed as spiritual adults.

I said that I believe a big part of the problem is that God's people do not know that their own salvation comes with a requirement for their own spiritual maturity and their own personal responsibility to take the gospel to others including to the regions beyond you. I do believe this and yet there is an even bigger factor. Probably a majority of saved people today are like the people of this church in Corinth. They want to be thought of as spiritual adults while they refuse to take up the personal responsibility for spreading the gospel and for missions. In addition, too many refuse to believe the warning of spiritual poverty for eternity if they do not earn spiritual wages while still in this life. They prefer the childish fairy-tale of 'eternal bliss in Heaven for everyone', even those who do nothing to earn their rewards. However, the basic plan of salvation is that it is freely given to you but comes with a requirement that you go out and work to give it to others. With so many people rejecting this basic part of God's plan of salvation, one has to wonder whose plan of salvation they are depending upon.

We have covered the basic message of this sentence, especially in consideration of the context and the application of today. However, as with all other sentences, we need to cover the structure of the sentence.

Our sentence has three Equivalent Sections which tell us the same message from three points of view. The First Equivalent Section tells us that Paul was chargeable to no man. That is, he did not depend upon any of the people in this church for his physical needs. Thus, we see that the new mission church does not pay for the needs of the missionary. The Second Equivalent Section tells us that the brethren which came from Macedonia supplied. Here we see that the church which used to be a missionary church, but where the people had actually achieved spiritual maturity, provided the needs of the missionary team. Thus, we can conclude that the level of support for missions is a gauge of spiritual maturity. The third Equivalent Section tells us that the plan which Paul followed in the past he will keep following. Thus, we can conclude that this is the plan that God has for financing missions during the entire church age. While most people do not object to avoiding responsibility, they do object to the results of doing so. Those results can be seen in the sentences which follow this one within our chapter.

Please see the note for 8:14 about the word want. The functional definition of it is: 'Lack; be deficient'

We find forms of the word chargeable only in: 2Samuel 13:25; Nehemiah 5:15; our current sentence; 1Thessalonians 2:9; 2Thessalonians 3:8. Webster's 1828 dictionary defines chargeable as: 'that may be charged; that may be set, laid, imposed; as, a duty of forty per cent is chargeable on wine. 2. Subject to be charged; as, wine is chargeable with a duty of forty per cent. 3. Expensive; costly; as a chargeable family. 4. Laying or bringing expense. Because we would not be chargeable to any of you. 1 thess. 2. 5. Imputable; that may be laid or attributed as a crime, fault or debt; as a fault chargeable on a man. 6. Subject to be charged or accused; as a man chargeable with a fault, or neglect.'

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

Please see the note for 2Corinthians 8:13-15 about the word lack. That is the only other place where We find this word within our epistle. The functional definition of it is: 'To want; to be destitute of; not to have or possess'.

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

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. 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: 'wanted. 2Co 6:4; 9:12; Php 2:25; 4:11-14; Heb 11:37. I was. 2Co 12:13; Ne 5:15; Ac 18:3; 20:33; 1Th 2:9; 2Th 3:8-9. The brethren. 2Co 8:1-2; Php 4:10,15-16; 2Co 11:8. burdensome. 2Co 12:14-16; 1Th 2:6. General references. exp: Ac 20:33; 2Co 11:8'.

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C11-S10 (Verse 10) Paul will not stop Godly boasting.

As the truth of Christ is in me,
no man shall stop me of this boasting in the regions of Achaia..

Paul says that he will continue to boast about how the poor people from Macedonia paid to support his mission efforts. There are two important attached notes for this sentence which help us properly understand it.

The first attached note is in the Word Study on Truth. That Word Study has the true Biblical definition of this word, which you will not find in any dictionary, a note for every verse in the Bible which uses any form of this word and provides an explanation of how the basic definition fits each verse along with a contextual analysis showing the application of this word within that verse. In addition, there is a table of applications at the start of the Word Study which shows all of the different applications within the Bible and all of the verses which support each application.

With that in mind, we see that the true Biblical definition of truth 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.' the word of means 'belongs to'. Within the Bible, Christ is used doctrinally for: 'an ongoing personal relationship which brings spiritual maturity'. . Thus, our phrase truth of Christ means: 'the absolute Biblical truth that is personified by Jesus Christ and that belongs to Christ because Christ revealed it through an ongoing personal relationship which brings spiritual maturity'.

Within our Word Study on Truth, we find our verse is part of the application which teaches us: 'Truth is something that we do and not just something that we think about. Men of truth conform their lives to the facts of reality (as presented by God) even when the consequences do not provide the greatest personal comfort or pleasure. we see that we are in truth only when our actions match our claims. God expects His people to base their authority to speak, and their lives, upon the God of truth. Keeping God's blessing requires that men take heed to their way, to walk before me (God) in truth with all their heart and with all their soul. When we walk in obedience to a specific truth that we find in God's Word, it demonstrates our faith before God responds to our faith when we walk in obedience to the character of God we hope for thy truth . That is why only the living can walk in faith or in hope. Those who walk in truth today must be in Christ '. Hopefully, the reader sees the additional information that is contained within these Studies which they will miss if they only look at the note for the particular verse which is in the Study.

One of the things that the Bible teaches is that But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1Corinthians 2:14). Therefore, the things of the Spirit of God, such as the true Biblical truth, can only be spiritually discerned and we can only do that after we have received the spiritual maturity which only comes through our personal relationship with Christ. Thus, we see that the truth of Christ is: 'a spiritually discerned truth from the Bible that is only received after maturing spiritually through an ongoing personal relationship with Christ'.

With this in mind we can look at the note for this verse within the Lord Jesus Christ Study. That note doesn't say a lot more than what has already been covered here with an important exception. It points out the other usages of Christ within this chapter and reminds us that Paul is contrasted with false apostles, deceitful workers in C11-S15. These other people are the opposite of Paul and do not have the truth of Christ in them. The critics of Paul, whom some of this church were listening to, were those false apostles, deceitful workers. The application for today being that many saved are still following false apostles, deceitful workers, and will suffer the consequence of being Biblical fools.

Coming back to our sentence, we see the word As, which means 'in the same way'. Thus, the truth of Christ is in me is to be considered 'in the same way' as no man shall stop me of this boasting in the regions of Achaia. The main thing that people would want to stop is Paul's boasting. However, if they can't stop it they want to at least remove it from Achaia. The reason for that was that the critics of Paul could not match the evidence of God working in the lives of the brethren which came from Macedonia. Since Achaia was local to where they were teaching their doctrinal error, they could not prove that their doctrinal error was superior to the truth of Christ which Paul preached and proved could change the lives of others.

We find forms of the word stop occurring 27 times in the Bible and, in the New Testament, in: Acts 7:57; Romans 3:19; our current sentence; Titus 1:11; Hebrews 11:33. Webster's 1828 dictionary defines stop as: 'to check, to pose, to fill, to cram, to stuff, to quilt, to darn, to mend. See Stifle. L., tow; to stuff, to crowd; to be stupefied, whence stupid, stupor, that is, to stop, or a stop. the primary sense is either to cease to move, or to stuff, to press, to thrust in, to cram; probably the latter. 1. to close, as an aperture, by filling or by obstructing; as, to stop a vent; to stop the ears; to stop wells of water. 2 Kings 3. 2. to obstruct; to render impassable; as, to stop a way, road or passage. 3. to hinder; to impede; to arrest progress; as, to stop a passenger in the road; to stop the course of a stream. 4. to restrain; to hinder; to suspend; as to stop the execution of a decree. 5. to repress; to suppress; to restrain; as, to stop the progress of vice. 6. to hinder; to check; as, to stop the approaches of old age or infirmity. 7. to hinder from action or practice. Whose disposition, all the world well knows, will not be rubbd nor stoppd. 8. to put an end to any motion or action; to intercept; as, to stop the breath; to stop proceedings. 9. to regulate the sounds of musical strings; as, to stop a string. 10. In seamanship, to make fast. 11. to point; as a written composition. Not in use.
STOP, v.i. 1. to cease to go forward. Some strange commotion is in his brain; he bites his lip, and starts; stops on a sudden, looks upon the ground--- 2. to cease from any motion or course of action. When you are accustomed to a course of vice, it is very difficult to stop. The best time to stop is at the beginning.
STOP, n. 1. Cessation of progressive motion; as, to make a stop. 2. Hindrance of progress; obstruction; act of stopping. Occult qualities put a stop to the improvement of natural philosophy-- 3. Repression; hindrance of operation or action. It is a great step towards the mastery of our desires, to give this stop to them. 4. Interruption. These stops of thine fright me the more. 5. Prohibition of sale; as the stop of wine and salt. 6. that which obstructs; obstacle; impediment. A fatal stop travesd their headlong course. So melancholy a prospect should inspire us with zeal to oppose some stop to the rising torrent. 7. the instrument by which the sounds of wind music are regulated; as the stops of a flute or an organ. 8. Regulation of musical chords by the fingers. In the stops of lutes, the higher they go, the less distance is between the frets. 9. the act of applying the stops in music. Thorgan-sound a time survives the stop. 10. A point or mark in writing, intended to distinguish the sentences, parts of a sentence or clauses, and to show the proper pauses in reading. the stops generally used, are the comma, semi-colon, colon and period. to these may be added the marks of interrogation and exclamation.'

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. We see this truth about boasting every place that the Bible uses this word, especially here in this sentence and this chapter. There can be no honest denial that this is what our chapter literally tells us that Paul was doing and that the false apostles, deceitful workers were trying to stop him from doing. Thus, we can see that the doctrine to 'never boast' is from false apostles, deceitful workers. Please also see the notes for Romans C1S16 and Romans C3S21 about the word boasters.

We find forms of the word region occurring 19 times in the Bible, 14 times in the New Testament, and in 2Corinthians, in: our current sentence and 10:14-16. Webster's 1828 dictionary defines region as: 'A tract of land or space of indefinite extent, usually a tract of considerable extent. It is sometimes nearly synonymous with country; as all the region of Argob. Deut. 3. He had dominion over all the region on this side the river. 1Kings 4. So we speak of the airy region, the etherial regions, the upper regions, the lower regions. 2. the inhabitants of a region or district of country. Matt. 3. 3. A part of the body; as the region of the heart or liver. 4. Place; rank.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the truth. 2Co 11:31; 1:23; 12:19; Ro 1:9; 9:1; Ga 1:20; 1Th 2:5,10; 1Ti 2:7. no man shall stop me of this boasting. Gr. this boasting shall not be stopped in me. 2Co 11:12,16-17; 10:15; 1Co 9:15-18. The regions. 2Co 1:1; 9:2; Ac 18:12,27; Ro 16:5; 1Co 16:15; 1Th 1:7-8. General references. exp: Job 27:4'.

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C11-S11 (Verse 11) Wherefore?

This word means 'What is the reason that can be seen anywhere that you look'? Paul makes this a separate sentence in order to emphasize it and make the reader think about what he is writing to us.

Please see the note for Romans intro about the word wherefore. As explained there, 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.

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C11-S12 (Verse 11) because I love you not?

This is a rhetorical question. Paul obviously loves them and is providing correction so that they won't receive greater condemnation.

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 notes 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 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word 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. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the word perfect love.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. 2Co 6:11-12; 7:3; 12:15'.

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C11-S13 (Verse 11) God knoweth.

Please notice that Paul does not try to defend himself but says God knoweth. People who will admit the truth will have no problem facing God with their belief and those liars who deny the truth are warned about facing God for their lie. There are times that we need to avoid defending ourselves and turn the problem over to God, just like Paul does here.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please notice the eth in our word knoweth. This means that 'God keeps on keeping on knowing and we will never fool God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. 2Co 11:10; 12:2-3; Jos 22:22; Ps 44:21; Joh 2:24-25; 21:17; Ac 15:8; Heb 4:13; Re 2:23 exp: Ro 1:9'.

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C11-S14 (Verse 12) Paul's motive for speaking in this chapter.

First Step: Shut the mouth of liars.

But what I do,
that I will do,
that I may cut off occasion from them which desire occasion;.

Second Step: Reveal the truth about them.

that wherein they glory,
they may be found even as we..

Please also see the Message called A Christ-directed Pastor for the application of these verses in the life of the believer.

Paul explains that he is not trying to step on their pride but to may cut off occasion from them who are trying to take advantage of his converts. Our next sentence which starts with the word For and tells us why this sentence is true. There Paul identifies the critics who oppose him, and who are the people Paul is talking about in this sentence when he says that I may cut off occasion from them which desire occasion. Our next sentence identifies them as: false apostles, deceitful workers. So, when we see people trying to claim religious authority while they do not have evidence of God working in and through their life, they are probably false apostles, deceitful workers.

In our sentence we see a two-step process. However, we need to be careful about this. Proverbs 18:13 says, He that answereth a matter before he heareth it, it is folly and shame unto him.. In our sentence we see that Paul did cut off occasion (mouth may be stopped Romans 3:19; Titus 1:11) but he only did it after the people proved that they were false apostles, deceitful workers. Until someone proves that they do not represent Christ, we are to let them have their say and after, if needed, correct them. However, our sentence tells us that we are to cut off occasion from them which desire occasion to make themselves look good in the eyes of men even while they have no evidence of Christ working in their life.

We see Paul do this, and have God bless his actions, in Acts 16 with the damsel possessed with a spirit of divination. Even though she told the truth, the devil in her she was only trying to be accepted as a religious authority before it started teaching doctrinal error through her.

Our Second Step tells us that wherein they glory, they may be found even as we. Paul and the other authors of this epistle accepted that there was nothing to glory in within themselves but that any glory belonged to God Who worked through their life. Our Second Step tells us that Paul wants them to lose their personal glory so that they can truly bring glory to God.

Please see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: 'completely separated'.

Please see the note for 2Corinthians 5:12 about the word occasion. The functional definition is: ' a falling, happening or coming to; an occurrence, casualty, incident; something distinct from the ordinary course or regular orders of things'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:19-20 and 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. 2Co 11:9; 1:17; Job 23:13. That I may. 1Co 9:12; 1Ti 5:14. Them. Ga 1:7; Php 1:15-30. They glory. 2Co 11:18; 5:12; 10:17; 1Co 5:6; Ga 6:13-14'.

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C11-S15 (Verse 13) Why Paul must reveal these liars for what they are.

For such are false apostles,
deceitful workers,
transforming themselves into the apostles of Christ..

Paul identifies the people that he has been speaking as: false apostles, deceitful workers. He goes on to identify their main action as transforming themselves into the apostles of Christ. Further, the next two sentences tell us more about these people. Please be sure to use the links in the sentence outline (above) to see related notes in other studies which are not repeated here. In particular, please see the Study called False things According to the Bible.

In addition, to what is covered in the notes for this sentence and the next two sentences, there are important doctrinal considerations and links to other verses which support those doctrinal considerations. These are in the notes which are accessed by clicking on each of the links in the sentence outline above.

So, for example, the note for this verse, within the Lord Jesus Christ Study, explains how these people are the true antichrists of 1John and 2John. There is NO antichrist in Revelation. The person in Revelation is called the beast. One of the reasons why sickness and death are the main cause of prayer requests in American churches is because saved people, who believe the lies from these true Biblical antichrists, ignore the warnings in the Bible of judgment coming on God's people for following such false doctrines. Those readers who wish to know the Biblical truth should look at the Study called False things according to the Bible and follow the links provided there.

Please see the note for Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible.

As the Word Study on Apostle shows, a true Biblical apostle is: 'The highest human authority within the church below Christ'. Thus, these false apostles are claiming an authority not given to them by God and are claiming to be the top authority within the church. Paul's second description of them, as deceitful workers, also tells us this. The note for Romans C1S16 explains that deceit is: 'like fraud but where fraud is a legal term that specifies a violation of a law, deceit is action verb which attempts to achieve the same harm as fraud but also encompasses actions which may not violate the letter of the law. Thus, we see that these people like the 'grey areas' where it becomes difficult to absolutely prove their lies and where they can claim that they are 'just misunderstood'.

Please see the notes for Romans C1S16 and Matthew 13:22 about the word deceit. The International Standard Bible Encyclopedia defines this word as: 'The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29)'.

Please see the note for Philippians 3:2 which warns us about evil workers.

Webster's 1828 dictionary defines transforming as: 'Changing the form or external appearance; metamorphosing; transmuting; renewing.' these people change their outward appearance so that they appear to be the apostles of Christ but they are not really such because only Christ can give the office of apostle to someone and our sentence says that they appointed this office to themselves. They took the outward appearance and claimed the authority but did not have the inward character. As such, they can deceive those who look on things after the outward appearance (C10-S3; Matthew 23:27-28). However, in the second next sentence Paul tells us of their judgment.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'false. 2Co 11:15; 2:17; 4:2; Mt 25:24; Ac 15:1,24; 20:30; Ro 16:18; Ga 1:7; 2:4; 4:17; 6:12; Eph 4:14; Php 1:15-16; Col 2:4,8; 1Ti 1:4-7; 4:1-3; 6:3-5; 2Ti 2:17-19; 3:5-9; 4:3-4; 2Pe 2:1-3; 1Jo 2:18; 4:1; 2Jo 1:7-11; Jude 1:4; Re 2:2,9,20; 19:20. deceitful. Php 3:2; Tit 1:10-11. General references. exp: De 13:2; Pr 19:27; 1Th 2:3'.

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C11-S16 (Verse 14) How they do it.

First Step: Don't be amazed.

And no marvel;.

Second Step: Why.

for Satan himself is transformed into an angel of light..

While I can find no Old Testament verse which Paul quotes for this sentence, we can see all throughout the Bible how Satan deceives God's people such as Eve in the garden. So while Paul is not quoting Old Testament scripture, he is teaching us a truth which can be learned from the Old Testament if we let God's Holy Spirit teach us the truth. God used Paul to reveal many mysteries and while this is not exactly a Biblical mystery, it is something that many people would have missed if God had not used Paul to point it out to us.

Please see the note for Galatians C1-S3 about the word marvel. Today we would say 'I can't believe it!'.

Please see the note for C2-S7 for a links to where the name of Satan is used in this epistle, the definition from Webster's 1828 Dictionary and Easton's Bible Dictionary and links from other commentators.

The word transformed is only used in this chapter and in Romans 12:1 where we are told And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Webster's 1828 dictionary defines transformed as: 'Changed in form or external appearance; metamorphosed; transmuted; renewed.'

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition is: 'a messenger'.

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. In general, we can say that light is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way.' thus, we see that Satan fools people into believing that his doctrinal error comes from God. Please also see the notes for Romans C13S15 and Ephesians C5S6 about the word light. Please see the notes for John 11:9-LJC about the phrase Jesus is our light. Please see the notes for Light and Darkness in 1John and Romans C13S15 about light and darkness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. 2Co 11:3; 2:11; Ge 3:1-5; Mt 4:1-10; Ga 1:8; Re 12:9. General references. exp: De 13:2; Pr 19:27; 2Co 2:11'.

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C11-S17 (Verse 15) Conclusion of prior sentences.

First Step: Conclusion from the prior sentence.

Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness;.

Second Step: God's judgment on their sin.

whose end shall be according to their works..

Paul further warns us to not marvel when the ministers of Satan are accepted as the ministers of righteousness. Our sentence starts with Therefore and tells us the conclusion from the truth of the prior sentence where Paul explained what Satan did. However, while Satan and his ministers might fool men, they do not fool God. Therefore, our Second Step tells us the judgment of God upon these people.

Now a lot of people wonder 'Why does God allow this?' the fact is that God gave us a free will. If God prevented the devil from making a credible temptation to sin, we could not exercise that free will and that would have the same effect as taking away our free will. Because of this, the temptations from Satan and these ministers of Satan is very real. As a result, there will be people who choose to sin, such as the followers of these ministers of Satan. With the temptations from the ministers of Satan being readily available to all people, God now has a test for His people. Will you be a Biblical fool and believe these ministers of Satan, or will you learn what Paul is trying to teach in this section and avoid being fooled by them?

The First Step of our sentence says that the ministers of Satan are transformed. We already saw, in the note above, that Webster's 1828 dictionary defines transformed as: 'Changed in form or external appearance; metamorphosed; transmuted; renewed.' Notice the phrase 'Changed in form or external appearance' within this definition. Now look at our sentence where the word as ('in a similar way') follows the word transformed. Putting the two together we see that the ministers of Satan 'have their external appearance changed to be in a similar fashop' to the ministers of righteousness. It does not say that they become the ministers of righteousness, but it says that ouny their outward appearance is changed. Inwardly, they are still the ministers of Satan, which is why our Second Step tells us whose end shall be according to their works. That is, they will receive eternal destruction in porportion to the amount of destruction that Satan does through their lives. With that in mind, we need to be sensitive to the leading of God because only God can see into our heart and show us who is true minister of Satan and who is a true minister of righteousness. We want to be sure that we are following the correct one.

Webster's 1828 dictionary defines transforming as: 'Changing the form or external appearance; metamorphosing; transmuting; renewing'.

We find forms of the word end occurring 381 times in 362 verses of the Bible, 67 times in the New Testament, and in 2Corinthians, in: 1:13; 2:9; 3:13 and our current sentence. Easton's Bible Dictionary defines end as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. 2Ki 5:13; 1Co 9:11. his. 2Co 11:13; Ac 13:10; Eph 6:12; Re 9:11; 13:2,14; 19:19-21; 20:2-3,7-10. The ministers. 2Co 11:23; 3:9. whose. Isa 9:14-15; Jer 5:31; 23:14-15; 28:15-17; 29:32; Eze 13:10-15,22; Mt 7:15-16; Ga 1:8-9; Php 3:19; 2Th 2:8-12; 2Pe 2:3,13-22; Jude 1:4,10-13. General references. exp: De 13:2; Pr 19:27'.

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C11-S18 (Verse 16) Paul presents another type of argument.

First Step: Don't judge him the way the world would.

I say again,
Let no man think me a fool;.

Second Step: Paul has things to boast of according to the world's standards.

if otherwise,
yet as a fool receive me,
that I may boast myself a little..

Paul says Let no man think me a fool and goes on to say that if someone will consider him as a fool (someone to be judged By this world's methods), then let him boast about his worldly credentials. Paul only does this because he has refused to do so in the past with the result that his critics claimed that he has none. As we will see in the next few sentences, Paul has more of these credentials than any of his critics. However, as he says in Philippians 3:8, Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,. I imagine that Paul's critics didn't appreciate his saying that the basis of their claimed authority was dung. However, that attitude is why Paul did not lift up his own credentials before this.

We see a lesson for the wise here. Don't assume that someone has no credentials just because they don't present them. You may end up like these critics and find out that the other person has more. Or, what can be worst, is find out that this person with no credentials can do more than the person with credentials. That not only makes the person look bad but it invalidates any claims from the organization which gave out the credentials to start with.

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: 5:6-8; 9:6 our and current sentence.

We find forms of the word fool occurring 115 times in 111 verses of the Bible, 17 times in 16 verses of the New Testament, and in 2Corinthians, in: our current sentence; 11:17; 11:19; 11:21; 11:23; 12:6 and 12:11. Webster's 1828 dictionary defines fool as: 'One who is destitute of reason, or the common powers of understanding; an idiot. Some persons are born fools, and are called natural fools; others may become fools by some injury done to the brain. 2. In common language, a person who is somewhat deficient in intellect, but not an idiot; or a person who acts absurdly; one who does not exercise his reason; one who pursues a course contrary to the dictates of wisdom. Experience keeps a dear school, but fools will learn in no other. 3. In scripture, fool is often used for a wicked or depraved person; one who acts contrary to sound wisdom in his moral deportment; one who follows his own inclinations, who prefers trifling and temporary pleasures to the service of God and eternal happiness. The fool hath said in his heart, there is no God. Ps. 14. 4. A weak christian; a Godly person who has much remaining sin and unbelief. of fools, and slow of heart to believe all the prophets have written. Luke 24. Also, one who is accounted or called a food by ungodly men. 1Cor. 4:10. 5. A term of indignity and reproach. Tobe thought knowing, you must first put the fool upon all mankind. 6. One who counterfeits folly; a buffoon; as a king's fool. I scorn, although their drudge, to be their fool or jester. 1. to play the fool, to act the buffoon; to jest; to make sport. 2. to act like one void of understanding. Toput the fool on, to impose on; to delude. Tomake a fool of, to frustrate; to defeat; to disappoint. FOOL, v.i. to trifle; to toy; to spend time in idleness, sport or mirth. is this a time for fooling?
FOOL, v.t. 1. to treat with contempt; to disappoint; to defeat; to frustrate; to deceive; to impose on. When I consider life, 'tis all a cheat; for fooled with hope, men favor the deceit. 2. to infatuate; to make foolish. 3. to cheat; as, to fool one out of his money. 1. to fool away, to spend in trifles, idleness, folly, or without advantage; as, to fool away time. 2. to spend for things of no value or use; to expend improvidently; as, to fool away money.' please see the note for Romans C9S28 about the phrase condemnation of fools.

Nave's Topical Bible provides references for the word fool as: 'General scriptures concerning: Ps 5:5; 14:1; 53:1; 74:18-22; 107:17; Pr 1:7,22; 3:35; 9:6-8,13-17; 10:1,8,10,13-14,18,23; 14:1,7-9,15; 15:7,20-21; 17:24-25; 18:2,6-7; 19:13; 20:3; 21:20; 26:3-12; 29:9,11; Ec 4:5; 7:9; 10:11-15; Mt 7:26-27; Tit 3:3. PARABLES OF: Of the foolish virgns. Mt 25:1-13. Of the rich fool: Lu 12:16-20.'

Thompson Chain Topics provides references for the word fools as: 'Characteristics of: Atheism: Ps 53:1. Slander: Pr 10:18. Mocking at Sin: Pr 14:9. Despising Instruction: Pr 15:5. Contentiousness: Pr 18:6. Meddlesomeness: Pr 20:3. Self-confidence: Pr 28:26; Ec 7:9. Dishonesty: Jer 17:11; Mt 7:26. Hypocrisy: Lu 11:39-40; 12:20; Ro 1:22; Eph 5:15. Reveal their Folly: Pr 12:23; 15:2; 18:2; Ec 5:3; 10:3; 2Ti 3:9. WITNESSES, Two or thee Required: See Witnesses; Two or three Required. Disciples and Early Christians as: Lu 1:2; 24:48; Ac 1:22; 5:32; 10:39; 13:31; 1Pe 5:1; 2Pe 1:16.'

Torrey's Topical Textbook provides references for the word fools as: 'All men are, without the knowledge of God: Tit 3:3 Deny God: Ps 14:1; 53:1. Blaspheme God: Ps 74:18. Reproach God: Ps 74:22. Make a mock at sin: Pr 14:9. Despise instruction: Pr 1:7; 15:5. Hate knowledge: Pr 1:22. Delight not in understanding: Pr 18:2. Sport themselves in mischief: Pr 10:23. Walk in darkness: Ec 2:14. Hate to depart from evil: Pr 13:19. Worship of, hateful to God: Ec 5:1. ARE: Corrupt and abominable: Ps 14:1. Self-sufficient: Pr 12:15; Ro 1:22. Self-confident: Pr 14:16. Self-deceivers: Pr 14:8. Mere professors of religion: Mt 25:2-12. Full of words: Ec 10:14. given to meddling: Pr 20:3. Slanderers: Pr 10:18. Liars: Pr 10:18. Slothful: Ec 4:5. Angry: Ec 7:9. Contentious: Pr 18:6. A grief to parents: Pr 17:25; 19:13. Come to shame: Pr 3:35. Destroy themselves by their speech: Pr 10:8,14. The company of, ruinous: Pr 13:20. Lips of, a snare to the soul: Pr 18:7. Cling to their folly: Pr 26:11; 27:22. Worship idols: Jer 10:8; Ro 1:22-23. Trust to their own hearts: Pr 28:26. Depend upon their wealth: Lu 12:20. Hear the gospel and obey it not: Mt 7:26. The mouth of, pours out folly: Pr 15:2. Honor is unbecoming for: Pr 26:1,8. God has no pleasure in: Ec 5:4. Shall not stand in the presence of God: Ps 5:5. Avoid them: Pr 9:6; 14:7. Exhorted to seek wisdom: Pr 8:5. Punishment of: Ps 107:17; Pr 19:29; 26:10. Exemplified: Rehoboam, 1Ki 12:8. Israel, Jer 4:22. Pharisees, Mt 23:17,19.'

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. In our sentence we see the doctrine that when we boast about ourselves, the things of the world or the things of the flesh, we prove ourselves to be Biblical fool.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'say. 2Co 11:1. Let. 2Co 11:21-23; 12:6,11. receive me. or, suffer me. 2Co 11:1,19. General references. exp: Job 13:2'.

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C11-S19 (Verse 17) This is not how the Lord wants us to boast.

That which I speak,
I speak it not after the Lord,
but as it were foolishly,
in this confidence of boasting..

Paul says that boasting about worldly accomplishments is not after the Lord. This is not the way to bring the Lord glory. Paul only does it because ministers of Satan are teaching people to use the wrong standard to determine who speaks for the Lord. Paul shows that he does have more credibility than his critics using their standard but does not use it because it is not after the Lord and is foolishly.

Please see the note above about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I speak it. 1Co 7:6,12. foolishly. 2Co 11:18-27; 9:4; Php 3:3-6. General references. exp: Job 13:2'.

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C11-S20 (Verse 18) Paul now says that he will glory after the flesh because that is all that some people will listen to.

Seeing that many glory after the flesh,
I will glory also..

This must be kept within the context to avoid doctrinal error. In the prior sentence Paul said that what he is now doing is foolish and not after the Lord.

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 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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. 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: 'many. 2Co 11:12,21-23; 10:12-18; Jer 9:23-24; 1Co 4:10; 1Pe 1:24. I will. 2Co 12:5-6,9,11. General references. exp: Job 13:2; Php 3:4'.

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C11-S21 (Verse 19) Why Paul must speak of worldly credentials.

For ye suffer fools gladly,
seeing ye yourselves are wise..

Paul says ye suffer fools gladly and think you are wise while they actually were what God calls fools. Our sentence starts with the word For and tells us why Paul said in the prior sentence that he had to act foolish and not after the Lord.

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 above about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot'.

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

Please see the note for 1:12 for the other places where wise /wisdom is used in this epistle. It also has links to other Studies which use this word. The basic Biblical definition of wisdom is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seeing. 1Co 4:10; 8:1; 10:15; Re 3:17. General references. exp: Php 3:4'.

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C11-S22 (Verse 20) Paul names several ways that people can suffer.

For ye suffer,
if a man bring you into bondage,
if a man devour you,
if a man take of you,
if a man exalt himself,
if a man smite you on the face..

The only part of this sentence which people might have trouble with is Paul's placing if a man exalt himself as equally damaging as the other phrases of this sentence. Most people have no problem understanding how you are hurt by these other phrases, especially if they understand that if a man take of you is talking about being kidnapped.

Our sentence starts with the word For and explains why the prior sentence told us For ye suffer fools gladly, seeing ye yourselves are wise. Of course, Paul's expression of seeing ye yourselves are wise was sarcasm. These people understood that they would suffer if they allow mist of the phrases of this sentence to be true. Where they were being foolish was in not realizing that they would suffer just as much if they accepted a man exalt himself. While people might not understand why this is true, that does not change the fact that the Bible says it is true and we must accept this truth as part of the word of God.

When we let people exalt themselves above their God-given level and allow them to use the wrong methods to claim that wrong status, we open the door for many others to do the same, we open the door for doctrinal error to be taught to us and our children and we open the door for ongoing sin, and the resulting judgment from God, even while people think they are being righteous.

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

Please also note that our personal relationship with Christ can make us free.

Please see the note for Galatians C5-S16 about the word devour. The functional definition is: 'To eat up; to eat with greediness; to eat ravenously, as a beast of prey, or as a hungry man'.

We find forms of the word smite occurring 125 times in 117 verses of the Bible, 10 times in the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines smite as: 'to strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon; as, to smite one with the fist; to smite with a rod or with a stone. Whoever shall smite thee on the right cheek, turn to him the other also. Matt. 5. 2. to kill; to destroy the life of by beating or by weapons of any kind; as, to smite one with the sword, or with an arrow or other engine. David smote Goliath with a sling and a stone. the Philistines were often smitten with great slaughter. this word, like slay, usually or always signification, that of beating, striking, the primitive mode of killing. We never apply it to the destruction of life by poison, by accident or by legal execution. 3. to blast; to destroy life; as by a stroke or by something sent. the flax and the barley were smitten. Ex. 9. 4. to afflict; to chasten; to punish. Let us not mistake God's goodness, nor imagine, because he smites us, that we are forsaken by him. 5. to strike or affect with passion. See what the charms that smite the simple heart. Smit with the love of sister arts we came.'

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike or affect with passion.'. The important difference between this word and strike is that smite is done against a person and includes passion while strike can be done against an object and done not have to include passion.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if a man bring. 2Co 1:24; Ga 2:4; 4:3,9,25; 5:1,10; 6:12. take. Ro 16:17-18; Php 3:19; 1Th 2:5. a man smite. Isa 50:6; La 3:30; Lu 6:29. General references. exp: Ga 5:15; Php 3:4'.

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C11-S23 (Verse 21) Paul also mentions reproach.

I speak as concerning reproach,
as though we had been weak..

When Paul says I speak as concerning reproach, as though we had been weak, he is saying that his critics had given him reproach as if he was too weak to fight back (as though we had been weak). Paul is accusing them of a bully attitude which definitely does not display the attitude of a true Christian. Here we see one of the first tests to use with a Christian leader, especially someone who would be pastor. How do they treat the weak and those who appear to be weak? As we will see in the next few sentences, Paul was not weak but appeared to be so for the gospel's sake. These false apostles, deceitful workers only looked at the outward appearance because that is all that they changed in order to transform themselves into the apostles of Christ. Thus, they did not see Paul's inward strength, which he will now reveal in order to keep the foolish from following leaders who appeared to be stronger but who were actually weaker.

While we can discuss other details, the important thing to remember is that our sentence tells us how to tell the inward character of a person. Do they help the weak or do they bring reproach upon them? We see Paul's response to the weak in C11-S36.

Please see the note for Romans 1:3 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

We find forms of the word reproach occurring 116 times in 109 verses of the Bible, 13 times in 12 verses of the New Testament, and in 2Corinthians, in: our current sentence and 12:10. Webster's 1828 dictionary defines reproach as: 'to censure in terms of opprobrium or contempt. Mezentius with his ardor warm'd his fainting friends, reproach'd their shameful flight, repell'd the victors. 2. to charge with a fault in severe language. That shame there sit not, and reproach us as unclean. 3. to upbraid; to suggest blame for anything. A man's conscience will reproach him for a criminal, mean or unworthy action. 4. to treat with scorn or contempt. Luke 6.
REPROACH, n. 1. Censure mingled with contempt or derision; contumelious or opprobrious language towards any person; abusive reflections; as foul-mouthed reproach. 2. Shame; infamy; disgrace. Give not thine heritage to reproach. Joel 2. Is. 4. 3. Object of contempt, scorn or derision. Come, and let us build up the wall of Jerusalem, that we may be no more a reproach. Neh. 2. 4. that which is the cause of shame or disgrace. Gen. 30.'

Thompson Chain Topics provides references for the word reproach as: 'INCONSISTENCY in Religious Life Brings Reproach upon the Cause of Truth: 2Sa 12:14; Ne 5:9; Eze 36:20; Ro 2:23-24; 2Pe 2:2. Suffered: Lu 6:22; 1Ti 4:10; Heb 10:33; 11:26; 13:13; 1Pe 4:14.'

We find forms of the word weak 62 times in 57 verses of the Bible, 38 times in 34 verses of the New Testament, and in 2Corinthians, in: 10:10; our current sentence; 11:29; 12:9; 12:10; 13:3; 13:4 and 13:9. Please see the notes for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition of it is: 'to yield, fail, give way, recede, or to be soft'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as though. 2Co 10:1-2,10; 13:10. whereinsoever. 2Co 11:22-27; Php 3:3-6. I speak. 2Co 11:17,23. General references. exp: Php 3:4'.

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C11-S24 (Verse 21) Paul will act like worldly people only to stop foolish believers from following doctrinal error.

The included section of this sentence is separated below.

Howbeit whereinsoever any is bold,
(See Below),
I am bold also..

Below is the part of the sentence from the parenthesis.

(I speak foolishly).

Since they think he could not answer, and refuse to believe that he could but choose to not do so, Paul will now give an answer. Notice the phrase I speak foolishly. This is included so that there is no doubt that anyone who speaks this way is acting like a Biblical fool. However, as already explained, Paul is doing this to prove to foolish people in this church that his critics are liars and that he really does have the credentials which they deny his having.

In our current sentence Paul explains how he will speak and then he does so in the next few sentences.

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

Please see the note above about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ''.

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C11-S25 (Verse 22) Are they Hebrews?

Paul says that he has the same credentials as his critics claim. In the New Testament, Hebrews were Jews who spoke the Hebrew language of while the Greeks were Jews who spoke the Greek language. The Hebrews treated the Greeks like second-class citizens. between this sentence and the next Paul claims as great of citizenship as any other Jew can claim.

We find forms of the word Hebrew occurring 49 times in 46 verses of the Bible, 15 times in 14 verses of the New Testament, but only in our current sentence within 2Corinthians. Please see the note for John 5:2 about the word Hebrew. The functional definition for this word is: 'Physical descendants of Abraham'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hebrews. Ex 3:18; 5:3; 7:16; 9:1,13; 10:3; Ac 22:3; Ro 11:1; Php 3:5 exp: Ac 6:1'.

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C11-S26 (Verse 22) so am I.

Paul says that he has the same credentials as his critics claim. Please see the note above for more details.

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C11-S27 (Verse 22) Are they Israelites?

Please see the note for 3:7-8 about forms of the word Israel and related phrases which are used within the Bible. This is a claim to the promises of God that came through Abraham, Isaac and Jacob. It excludes other Hebrew speaking people and other descendants of Abraham. Where being a Hebrew was a claim of civil position, this is a claim of religious position.

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C11-S28 (Verse 22) so am I.

Paul says that he has the same credentials as his critics claim. Please see the note above for more details.

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C11-S29 (Verse 22) Are they the seed of Abraham?

Please see the note for Galatians C3S9 about the children of Abraham. Please see the notes for Romans 4 and James 2:21-LJC about the Abraham's faith this is a claim to the inheritance of Abraham as a physical descendent of Abraham. However, Jesus made it clear that the children of Abraham were the children of promise and not the physical descendants. Here we see these false apostles, deceitful workers still making claims which were rejected by God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the seed. Ge 17:8-9; 2Ch 20:7; Mt 3:9; Joh 8:33-39; Ro 4:13-18'.

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C11-S30 (Verse 22) so am I.

Paul says that he has the same credentials as his critics claim. Please see the note above for more details.

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C11-S31 (Verse 23) Are they ministers of Christ ?

Now Paul says that he has greater credentials. The answer that Paul gave to the prior questions was so am I. The answer that Paul gives to this question is I am more. We see this answer, and the details of it, in the next sentence and note. However, the thing to pay attention to here is the doctrinal usage of the name of Christ. 'This is the role of the son of God that brings us spiritual maturity through an ongoing personal intimate relationship which starts only after our initial profession and is pictured by the relationship between a man and his wife'. Our responsibilities within this relationship is explained by the gospel of Christ. However, the main thing to note here is that a true minister of Christ not only displays the Spirit of Christ (Romans 8:9; 1Peter 1:11) but he also leads other saved people to match their spirit with the Spirit of Christ.

Our chapter says that these people were false apostles, deceitful workers. As we see in the sentences which follow, we are to look at the spirit which a person displays, not their speech or outward appearance. From the next sentence through C11-S39 give us Paul's testimony whereby he continued to minister for Christ in spite of all of these circumstances. In addition, he ends it with a testimony that he relies on the testimony of the God and Father of our Lord Jesus Christ. He did not rely upon the testimony of men, like these others did. Here is or example of what to look for in the spirit of a true minister of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ministers. 2Co 3:6; 6:4; 1Co 3:5; 4:1; 1Th 3:2; 1Ti 4:6'.

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C11-S32 (Verse 23) Now Paul says that he has greater credentials.

The included section of this sentence is separated below.

First Step: Paul claims that he has more credentials than others.

(See Below) I am more;.

Second Step: Paul gives the details.

in labours more abundant,
in stripes above measure,
in prisons more frequent,
in deaths oft..

Below is the part of the sentence from the parenthesis.

(I speak as a fool).

Our sentence starts with an included part which is a critical part of the message of this sentence but which would have been dropped if we used the erroneous interpretation method of word-by-word. The critical parts of the message from God, that are in all included parts of sentences, show us the error that comes from taking a single word and trying to look it up in a Greek dictionary and then claim that we have the ability to correct our English Bible. We are using the method of Satan when we leave out part of God's message. In the case of this sentence, without the included part, people would take what Paul does here and claim that the Bible tells them to do this.

However, our sentence literally says I speak as a fool and the context, as explained in the notes for this chapter, tells us that Paul only does this to prove that he does have the qualifications to speak, according to the standards used by his critics. After showing that he really does have these credentials he then tells us that these are the wrong things to use when determining if someone is a true minister of Christ or if they are a minister of Satan. in this instance Paul says I speak as a fool because, as he tells us in 10:12, ...but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. Paul has more of the evidence that he is a minister of Christ than his critics have. However, it is not how much evidence you have compared to others but if you have the evidence or not.

Christ suffered for the lost and Paul suffered, like Christ did. Romans 8:17 says, And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.. 2Corinthians 1:5 says, For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.. 1Corinthians 9:12 says, If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.. Philippians 1:29 says, For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;. Philippians 3:8 says, Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,. Colossians 1:24 says, Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church:. 1Thessalonians 2:14 says, For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:. 1Peter 4:13 says, But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.. 1Peter 5:10 says, But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.. All of these, and more )especially 2Timothy 3:12 which says Yea, and all that will live Godly in Christ Jesus shall suffer persecution.), tell us that the Godly in Christ Jesus shall suffer. What we see is that the ministers of Satan are not willing to suffer and that God has the true ministers of Christ suffer in the ministry so that others can make this distinction. With that in mind, the reader should be able to look at each phrase of our sentence and see how Paul testified that he suffered for the ministry and as a minister of Christ. If his critics suffered, it was for something they did wrong and not for the ministry.

Please see the note for 2Corinthians 6:3-10 for links to where stripes is used in the New Testament. The definition from Easton's Bible Dictionary is: '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).'

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. 2Co 11:5; 12:11-12. in labours. 1Co 15:10; Col 1:29. in stripes. 2Co 11:24-25; 6:4-5; Ac 9:16. in prisons. Ac 9:16; 16:24; 20:23; 21:11; 24:26-27; 25:14; 27:1; 28:16,30; Eph 3:1; 4:1; 6:20; Php 1:13; 2Ti 1:8,16; 2:9; Phm 1:9; Heb 10:34. in deaths. 2Co 1:9-10; 4:11; 6:9; Ac 14:19; 1Co 15:30-32; Php 2:17; Col 1:24. General references. exp: Jer 36:5; Mt 23:11; Ac 5:18; 1Co 15:30'.

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C11-S33 (Verse 24) Of the Jews five times received I forty stripes save one.

Paul describes some of the physical suffering that he endured because of the ministry of Christ. This sentence talks about religious sufferings from Jews while the next sentence tells of other sufferings. In Deuteronomy 25:3 God limited the beating of a man to 40 stripes and the Jewish law reduced it by one so that it could (technically) claim to be merciful. Under Roman (civil) law this was not lawful as we see in places like Philippi. That makes this beating a religious one due to doctrinal differences and not a civil offence. This is a continuation of the prior sentence and the note above also applies to this sentence.

Please see the Word Study on Salvation for links to every place in the Bible where we find forms of this word along with dictionary definitions and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see the verses in the New Testament. Summary on the name / role about the word Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forty. De 25:2-3; Mt 10:17; Mr 13:9. General references. exp: 1Co 15:30'.

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C11-S34 (Verse 25-27) Other sufferings of Paul.

First Step: From non_Jews.

Thrice was I beaten with rods,
once was I stoned,
thrice I suffered shipwreck,
a night and a day I have been in the deep;.

Second Step: Dangers suffered.

In journeyings often,
in perils of waters,
in perils of robbers,
in perils by mine own countrymen,
in perils by the heathen,
in perils in the city,
in perils in the wilderness,
in perils in the sea,
in perils among false brethren;

Third Step: Physical suffering.

In weariness and painfulness,
in watchings often,
in hunger and thirst,
in fastings often,
in cold and nakedness..

Paul describes some of the physical suffering that he endured because of the ministry of Christ. The prior sentence talked about religious sufferings from Jews while this sentence tells of other sufferings.

Please see the note for Mark 13:9 about the word beaten. Webster's 1828 defines this word as: 'Struck; dashed against; pressed or laid down; hammered; pounded; vanquished; make smooth by treading; worn by use; tracked'. Please also see the note for Mark 12:5 about the word beat.

We find forms of the word rod occurring 101 times in 89 verses of the Bible and, in the New Testament, in: 1Corinthians 4:21; 2Corinthians 11:25; Hebrews 9:4; Revelation 2:27; Revelation 11:1; Revelation 12:5; Revelation 19:15. The American Tract Society Dictionary defines this word as: 'An offshoot from the trunk of a tree, Ge 30:37; Isa 11:1; Eze 37:15-22. It also denotes a staff, used by one walking, Isa 3:1; Eze 29:6; by a diviner, Ho 4:12; by a surveyor, Ps 74:2; by a shepherd, Le 27:32; Zec 11:10-14; as an instrument of correction, Pr 23:13; 29:15; as a sceptre, Es 8:4; Isa 14:5; and as a symbol of power, Ps 2:9, support and direction, Ps 23:4'.

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

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 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'.

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'.

Please see the note for Romans C8S37 about the word peril. The functional definition is: 'Danger; risk; hazard; jeopardy; particular exposure of person or property to injury, loss or destruction from any cause whatever'.

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

Please see the note for Philippians 2:5-8 about the word rob / robbery. The functional definition is: 'In law, the forcible and felonious taking from the person of another any money or goods, putting him in fear, that is, by violence or by menaces of death or personal injury'.

Please see the note for Galatians C1-S12 about the word heathen. The functional definition is: 'one who lives in the country or woods, as pagan from pagus, a village'.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city. We find forms of this word, in this book, in: 2Corinthians 11:26 and 2Corinthians 11:32.

Please see the note for John 3:14 about the word wilderness. Easton's Bible Dictionary defines this word as: '(1.) Heb midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps 65:12; Isa 42:11; Jer 23:10; Joe 1:19; 2:22); an uncultivated place. this word is used of the wilderness of Beersheba (Ge 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex 13:18); of Shur (Ex 15:22), a portion of the Sinaitic peninsula; of Sin (Ex 17:1), Sinai (Le 7:38), Moab (De 2:8), Judah (Jg 1:16), Ziph, Maon, En-gedi (1Sa 23:14,24; 24:1), Jeruel and Tekoa (2Ch 20:16,20), Kadesh (Ps 29:8).
"The wilderness of the sea" (Isa 21:1). principal Douglas, referring to this expression, says: "A mysterious name, which must be meant to describe Babylon (see especially ver. Isa 21:9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Eze 20:35). Otherwise it is in contrast with the symbolic title in Isa 22:1. Jerusalem is the "valley of vision," rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. Isa 57:20)." A Short Analysis of the O.T.
(2.) Jeshimon, a desert waste (De 32:10; Ps 68:7).
(3.) 'Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In De 1:1; 2:8, it is rendered "plain" (R.V., "Arabah").
(4.) Tziyyah, a "dry place" (Ps 78:17; 105:41).
(5.) Tohu, a "desolate" place, a place "waste" or "unoccupied" (De 32:10; Job 12:24; comp. Ge 1:2, "without form"). the wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled "the wilderness of the wanderings." this entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. throughout this vast region of some 1,500 square miles there is not a single river. the northern part of this triangular peninsula is properly the "wilderness of the wanderings" (et-Tih). the western portion of it is called the "wilderness of Shur" (Ex 15:22), and the eastern the "wilderness of Paran."
The "wilderness of Judea" (Mt 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the "Jeshimon" mentioned in 1Sa 23:19'. the functional definition is: 'While the New Testament sometimes uses this word for a physical place, it is usually used symbolic of God's people who are saved and backslidden'.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'.

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'. However, since these are identified as false brethren, these people were 'lost servants of Satan deliberately claiming to be a saved person for the purpose of spreading false doctrine and for destroying the church from within'

Please see the note for John 4:6 about the words weary / wearied. The functional definition for this word is: 'To reduce or exhaust the physical strength of the body; to tire; to fatigue; as, to weary ones self with labor or traveling'. Please also see the note for Luke 9:12 about the word wear. (The action of the word wear produces the results of the words weary / wearied.)

Please see the note for Acts 2:24 about the word pain. Webster's 1828 defines this word as: ', n. L. paena; Gr. penalty, and pain, labor. 1. An uneasy sensation in animal bodies, of any degree from slight uneasiness to extreme distress or torture, proceeding from pressure, tension or spasm, separation of parts by violence, or any derangement of functions. thus violent pressure or stretching of a limb gives pain; inflammation produces pain; wounds, bruises and incisions give pain. 2. Labor; work; toil; laborious effort. in this sense, the plural only is used; as, to take pains; to be at the pains. High without taking pains to rise. The same with pains we gain, but lose with ease. 3. Labor; toilsome effort; task; in the singular. Not now used. 4. Uneasiness of mind; disquietude; anxiety; solicitude for the future; grief, sorrow for the past. We suffer pain when we fear or expect evil; we feel pain at the loss of friends or property. 5. the throws or distress of travail or childbirth. She bowed herself and travailed, for her pains came upon her. 1 Sam.4. 6. Penalty; punishment suffered or denounced; suffering or evil inflicted as a punishment for a crime, or annexed to the commission of a crime. None shall presume to fly under pain of death. Interpose, on pain of my displeasure.
PAIN, v.t. 1. to make uneasy or to disquiet; to cause uneasy sensations in the body, of any degree of intensity; to make simply uneasy, or to distress, to torment. the pressure of fetters may pain a limb; the rack pains the body. 2. to afflict; to render uneasy in mind; to disquiet; to distress. We are pained at the death of a friend; grief pains the heart; we are often pained with fear or solicitude. I am pained at my very heart. Jer.4. 3. Reciprocally, to pain one's self, to labor; to make toilsome efforts. Little used.'.

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'.

Please see the note for Romans C12S18 about the word hunger. The functional definition is: ' An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite'.

Please see the notes for Romans C12S18 and 1Corinthians C4S13 about the word thirst. The functional definition is: 'One of the most powerful natural appetites, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire'.

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 6:3-10. (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 John 18:18 about the word cold. The functional definition for this word is: 'An extreme lack of warmth. Used symbolically for an extreme lack of caring and even antagonistic feelings'.

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: 'I beaten. Ac 16:22-23,33,37; 22:24. once. Mt 21:35; Ac 7:58-59; 14:5,19; Heb 11:37. Thrice. Ac 27. General references. exp: 1Co 15:30.
(Verse 26) journeyings. Ac 9:23,26-30; 11:25-26; 13-14; 15:2-4,40-41; 16:1-18:1; 18:18-23; 19:1; 20:1-6; Ro 15:19,24-28; Ga 1:17-21. in perils by mine. Ac 9:23-25,29; 13:50; 20:3,19; 21:28-31; 23:12-22; 25:3; 28:10-11; 1Th 2:15-16. in perils by the. 2Co 1:8-10; Ac 14:5,19; 16:19-24; 19:23-41; 1Co 15:32. in perils in the city. 2Co 11:32; Ac 9:24; 17:5. General references. exp: 1Co 15:30.
(Verse 27) weariness. 2Co 11:23; 6:5; Ac 20:5-11,34-35; 1Th 2:9; 2Th 3:8. in watchings. Ac 20:31. in hunger. Jer 38:9; 1Co 4:11-12; Php 4:12. fastings. 2Co 6:5; Ac 13:2-3; 14:23; 1Co 7:5. nakedness. Ro 8:35-36; Heb 11:37; Jas 2:15-16. General references. exp: 1Co 15:30'.

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C11-S35 (Verse 28) Spiritual suffering.

Beside those things that are without,
that which cometh upon me daily,
the care of all the churches..

Paul mentions some of the spiritual burdens that he endures because of the ministry of Christ. People who have not done the work of a pastor do not understand how it can be suffering. However, our sentence tells us otherwise.

Please see the note for 5:10 for links to where beside is used in this epistle. The functional definition is: 'At the side of a person or thing'.

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen 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 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 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'those. 2Co 11:23-27. The care. Ac 15:36,40-41; 18:23; 20:2,18-35; Ro 1:14; 11:13; 15:16; 16:4; Col 2:1. General references. exp: 1Co 10:33; 12:26'.

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C11-S36 (Verse 29) Physical sufferings.

Who is weak,
and I am not weak?.

Paul mentions some of the personal things that he endures because of the ministry of Christ. in this sentence and the next we see Paul talk about his personal testimony which these people personally saw. Here Paul mentioned being weak and the ministers of Satan criticized him for it. Please see the notes for 11:21; Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition of it is: 'to yield, fail, give way, recede, or to be soft'. If the reader also uses the links found in that note to access the other sentences within this epistle they will see that, doctrinally, we must be weak in order for Christ to be strong through our life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is weak. 2Co 2:4-5; 7:5-6; 13:9; Ezr 9:1-3; Ro 12:15; 15:1; 1Co 8:13; 9:22; 12:26; Ga 6:2; 1Th 3:5-8. General references. exp: 2Sa 1:12; 1Co 2:3; 10:33; 12:26; 2Co 2:2; Php 2:4'.

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C11-S37 (Verse 29) Paul's reaction to the sufferings of others.

who is offended,
and I burn not?.

Paul mentions some of the personal things that he endures because of the ministry of Christ. in this case Paul says that he took the defense of others as a personal responsibility.

We find forms of the word offend occurring 53 times in 50 verses of the Bible, 36 times in 33 verses of the New Testament, but only in our current sentence within 2Corinthians. King James Bible Companion defines offend as: 'Make angry; make one stumble; violate. Ge 20:9'. Please also see the note for Romans C14S27 about the word offence. The functional definition is: ' a violation or breach of a law, custom, rule, etc'.

Within the Bible we see that burn is used for: 'punishment: Ge 38:24; Le 20:14; 21:9; Da 3:6'. This is different than the normal himan definition of burn, yet it fits this sentence. Paul is saying that when others in the church are offended, he feels like he is being punished.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and I burn. 2Co 11:13-15; Nu 25:6-11; Ne 5:6-13; 13:15-20,23-25; Joh 2:17; 1Co 5:1-5; 6:5-7,15-18; 11:22; 15:12-34,36; Ga 1:7-10; 2:4-6,14; 3:1-3; 4:8-20; 5:2-4; 2Jo 1:10-11; Jude 1:3-4; Re 2:2,20; 3:15-18. General references. exp: 2Sa 1:12; 1Co 2:3; 10:33; 12:26; 2Co 2:2; Php 2:4'.

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C11-S38 (Verse 30) The truly spiritual type of glorying.

If I must needs glory,
I will glory of the things which concern mine infirmities..

Paul says that he will only glory of the things which concern mine infirmities because those make it obvious that what is done must be done by God and not by Paul. With this sentence Paul is dons speaking as a Biblical fool and is not giving us the true Biblical wisdom for establishing credibility. from this sentence Paul praises God then tells how God delivered him from a situation which he could not get out of by himself. From there Paul goes into an experience which he presents in the third-person and after that he concludes this discussion on the proper way to establish credibility.

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

Please see the note for 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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

Please see the note for Romans 1:3 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the note for Romans C8S24 about the word infirmity. The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'. We find this word in 2Corinthians in: our current sentence; 12:5; 12:9 and 12:10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'must. 2Co 11:16-18; 12:1,11; Pr 25:27; 27:2; Jer 9:23-24. I will. 2Co 12:5-10; Col 1:24. General references. exp: 1Co 2:3'.

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C11-S39 (Verse 31) Paul calls on God to witness his claims.

The God and Father of our Lord Jesus Christ,
which is blessed for evermore,
knoweth that I lie not..

Here we see Paul call upon God and our Lord Jesus Christ as his witness that I lie not. He does this knowing that he will answer for any error at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). He also knows, because he writes it, that lying with this oath is a good way to end up sick or dead.

In addition, to calling on witnesses, Paul praises God and our Lord Jesus Christ in this sentence.

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 1:3-4 for links to where bless 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: 'requesting to receive the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. 2Co 1:3,23; Joh 10:30; 20:17; Ro 1:9; 9:1; Eph 1:3; 3:14; Ga 1:2-3; Col 1:3; 1Th 2:5; 1Pe 1:3 exp: 2Pe 1:17. which. Ne 9:5; Ps 41:13; Ro 1:25; 9:5; 1Ti 1:11,17; 6:16. knoweth. 2Co 11:10'.

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C11-S40 (Verse 32-33) Paul's testimony of God preserving him in Damascus.

Equivalent Section: the danger.

In Damascus the governor under Aretas the king kept the city of the Damascenes with a garrison,
desirous to apprehend me:.

Equivalent Section: God's protection.

And through a window in a basket was I let down by the wall,
and escaped his hands..

This is a reference to the events of Paul's life that he also speaks about in Galatians C1-S12. (Please see that note for a description of this city from the American Tract Society.) Every reference in the New Testament (Acts 9:2-3, 8, 10, 19, 22, 27, 22:5-6, 10-11, 26:12, 20; our current sentence and Galatians 1:17) are talking about Paul's dealings within that city. The first chapter of Acts tells us about his going there with letters to arrest Christians and of his conversion while he was on the way there. After his conversion, we read And after that many days were fulfilled, the Jews took counsel to kill him: But their laying await was known of Saul. And they watched the gates day and night to kill him. then the disciples took him by night, and let him down by the wall in a basket. (Acts 9:23-25). Thus, what we see here is that Paul started witnessing as soon as he was converted and that people tried to kill him from the start. Even then Paul was weak and only escaped with the help of other Christians. Thus, we see that Paul concludes his testimony that he has always acted differently from his critics who are full of pride and boasting of their own abilities while Paul glories of the things which concern mine infirmities because that is what shows the work of our Lord Jesus Christ in our life.

The note for this sentence, in the Lord Jesus Christ Study, tells us: 'This verse uses king for a member of human government. He obviously was corrupt and bought off by fanatical Jews. Paul had not broke the law but this king was willing to make a false arrest, as we also see other human kings were willing to do (Acts 24, etc). Many people believe that Christians are rugs to be walked over by anyone. This sentence shows us that we are free to avoid trouble, especially if we are being wrongfully persecuted for preaching the gospel, as Paul was in this instance.' thus, we see that even with a corrupt government backing religious leaders who teach doctrinal error, our Lord Jesus Christ can deliver us if we will depend completely on Him and not on our own abilities.

Please see the note for Luke 2:2 about the word governor. Smith's Bible Dictionary defines this word as: 'In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. the chief of a tribe or family. 2. A ruler in his capacity of lawgiver and dispenser of justice. 3. A ruler consider especially as having power over the property and persons of his subjects. Ge 24:2; Jos 12:2; Ps 100:5. The "governors of the people," in 2Ch 23:20. appear to have been the king's body-guard; cf. 2Ki 11:19. 4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, 2Sa 5:2; 6:21; 1Ch 29:22. Tothe general of an army, 2Ch 32:21. and to the head of a tribe. 2Ch 19:11. It denotes an officer of high rank in the palace, the lord high chamberlain. 2Ch 28:7. It is applied in 1Ki 10:15. Tothe petty chieftains who were tributary to Solomon, 2Ch 9:14. Tothe military commander of the Syrians, 1Ki 20:24. The Assyrians, 2Ki 18:24; 23:8. The Chaldeans, Jer 51:23. and the Medes. Jer 51:38. Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among "governors" (pachoth) inferior in rank to the satraps, Ezr 8:30. like the other provinces which were under the dominion of the Persian king. Ne 2:7,9. It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezr 6:8. That these governors were intrusted with the collection of the king's taxes; and from Ne 5:18; 12:26. That they were supported by a contribution levied upon the people, which was technically termed "the bread of the governor" comp. Ezr 4:14. They were probably assisted in discharging their official duties by A council. Ezr 4:7; 6:6. The "governor" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. Ne 3:7. At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and 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'.

Please see the note for Philippians 3:12 about the word apprehended. Webster's 1828 defines this word as: 'pp. Taken; seized; arrested; conceived; understood; feared.'.

We find forms of the word window occurring 46 times in 42 verses of the Bible and, in the New Testament, in: Acts 20:9; 2Corinthians 11:33. Easton's Bible Dictionary defines this word as: 'properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (2Ki 1:2; Ac 20:9). the spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall (Jos 2:15; 2Co 11:33). the clouds are metaphorically called the "windows of heaven" (Ge 7:11; Mal 3:10). the word thus rendered in Isa 54:12 ought rather to be rendered "battlements" (LXX., "bulwarks;" R.V., "pinnacles"), or as Gesenius renders it, "notched battlements, i.e., suns or rays of the sun"= having a radiated appearance like the sun'.

Please see the note for Luke 9:17 about the word basket. The functional definition for this word is: 'A container made from weaving branches or similar things together'.

Please see the note for Acts 9:24 about the word wall. Easton's Bible Dictionary defines this word as: 'Cities were surrounded by walls, as distinguished from "unwalled villages" (Eze 38:11; Le 25:29-34). they were made thick and strong (Nu 13:28; De 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1Ki 6:7; 7:9-12; 20:30; Mr 13:1-2). the term is used metaphorically of security and safety (Isa 26:1; 60:18; Re 21:12-20). (See Fence.)'.

Please see the note for Matthew 23:33 about the word escape. The functional definition for this word is: 'To flee fRomans avoid; to get out of the way; to shun; to obtain security from; to pass without harm; as, to escape danger'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Damascus. 2Co 11:26; Ac 9:24-25 exp: Jer 49:23. Aretas. this Aretas was an Arabian king, and the father-in-law of Herod Antipas, upon whom he made war in consequence of his having divorced his daughter. Herod applied to Tiberius for help, who sent Vitellius to reduce Aretas, and to bring him alive or dead to Rome. By some means or other Vitellius delayed his operations, and in the mean time Tiberius died; and it is probable that Aretas, who was thus snatched from ruin, availed himself of the favourable state of things, and seized on Damascus, which had belonged to his ancestors.
(verse 33) I let. Jos 2:18; 1Sa 19:12'.

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Chapter 12 Sentence-by-Sentence

links to sentences in this chapter:

C12-S1 (Verse 1), C12-S2 (Verse 1), C12-S3 (Verse 2), C12-S4 (Verse 3-4), C12-S5 (Verse 5), C12-S6 (Verse 6), C12-S7 (Verse 7), C12-S8 (Verse 8), C12-S9 (Verse 9), C12-S10 (Verse 9), C12-S11 (Verse 10), C12-S12 (Verse 11), C12-S13 (Verse 12), C12-S14 (Verse 13), C12-S15 (Verse 13), C12-S16 (Verse 14), C12-S17 (Verse 15), C12-S18 (Verse 16), C12-S19 (Verse 17), C12-S20 (Verse 18), C12-S21 (Verse 18), C12-S22 (Verse 18), C12-S23 (Verse 18), C12-S24 (Verse 19), C12-S25 (Verse 19), C12-S26 (Verse 20-21).

The Chapter theme is: the spiritual evidence of Paul's ministry.

Chapter Summary from Treasury of Scripture Knowledge.

1 forcommending of his apostleship, though he might glory of his wonderful revelations,
9 yet he rather chooses to glory of his infirmities;
11 blaming them for forcing him to this vain boasting.
14 He promises to come to them again; but yet altogether in the affection of a father; 20 although he fears he shall to his grief find many offenders, and public disorders there.

Word Counts in Chapter.

YOU (17), ME (12), WILL (8), LEST (6), AM (5), GLORY (5), HAVE (5).

C12-S1 (Verse 1) It is not expedient for me doubtless to glory.

Please see the note for 1Corinthians C6S18 about the word expedient. It has links to every place in the Bible where We find this word. The functional definition is: 'Literally, hastening; urging forward. Hence, tending to promote the object proposed; fit or suitable for the purpose; proper under the circumstances'. Thus, our sentence tells us that it is not 'proper under the circumstances' for Paul to glory. The fact is that the Bible tells us that it is never 'proper' to glory in the flesh. Yet, in this chapter, Paul does that because it is the only way for him to get through to these people the message that he really does have authority from God to deliver God's doctrine.

We have a double negative (not...doubtless) which can be easier to understand if we turn it to a positive of: 'I should not glory'. However, the double-negative is more correct in that it covers more circumstances than the positive statement. If your brain can handle the double-negative logic, which few people can get correct, go ahead and figure out the various circumstances and how the double-negative covers them. Foreveryone else, please accept the simplistic positive replacement and move onto the rest of this chapter.

Please see the note for Romans C14S1 about the word doubt. It identifies the 2 places where we find the word doubtful and has a link, with an explanation note, for every place in the New Testament where we find the word doubt. We find the word doubtless only in: Numbers 14:30; 2Samuel 5:19; Psalms 126:6; Isaiah 63:16; 1Corinthians 9:2; our current sentence; Philippians 3:8. Webster's 1828 dictionary defines doubtless as: 'DOUBTLESS, a. Free from fear of danger; secure. Pretty child, sleep doubtless and secure.
DOUBTLESS, adv. Without doubt or question; unquestionably. The histories of Christ by the evangelists are doubtless authentic'. As explained in the note for Philippians 3:8, the word doubtless means that we remove (have less) of the attributes of doubt and what is left is a truth that you can rely upon.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'expedient. 2Co 8:10; Joh 16:7; 18:14; 1Co 6:12; 10:23. Toglory. 2Co 12:11; 11:16-30'.

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C12-S2 (Verse 1) I will come to visions and revelations of the Lord.

We find forms of the word prophet occurring 483 times in 448 verses of the Bible and 161 times in 155 verses of the New Testament but not within 2Corinthians. An important passage for the word prophet is Deuteronomy 13:1-11 which tells God's people to kill a false prophet. One of the problems that we have with false apostles (11:13) is that we do not do the same thing. That said, Paul is now, in this chapter, prove that he is a true prophet and that is the true Biblical meaning of visions . We find forms of the word vision occurring 103 times in 96 verses of the Bible, 17 times in the New Testament, but only in our current sentence within 2Corinthians. Proverbs 29:18 is probably the best known verse where the word vision is used and people keep insisting on taking half of it out of context of the rest. It says: Where there is no vision, the people perish: but he that keepeth the law, happy is he. Everyone wants to apply this to theirvision' but the verse applies it to the word of God (he that keepeth the law). Thus, we see the main problem with visions in our day. Everyone wants to make theirvision' equivalent to the word of God.

Our sentence specifically says that Paul is talking about visions and revelations of the Lord. Please see the note for this sentence in the Lord Jesus Christ Study. The context of our sentence is it is starting a new chapter and subject which is related to the prior chapter where Paul just warned us about false apostles. in this chapter Paul is going to provide proof that he is a true Apostle. People read this and think it is good to have this evidence for Paul so that they can claim the authority of Paul's words and yet fail to consider the entire context when they claim that their own words have the same authority even while they do not have the same evidence to back their claim. That is why we have so many false religions teaching doctrinal error today.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

Please see the note for Luke 1:22 about the word vision. The Morrish Bible Dictionary defines this word as: 'By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1Sa 3:1,15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joe 2:28; Ac 2:17. the book of Revelation is a series of visions. Re 1:2.'.

That said, we also need to look at the word revelation. One of the major mistakes that people make is thinking the book of Revelation (singular) is about revelations (plural). Where the book was written to reveal that Jesus Christ is KING OF KINGS, AND LORD OF LORDS, people ignore what is said about Him and insist that it is all about future events and what they can tell you about those future events. Hopefully, the reader realizes that the Biblical meaning of revelations is different from what is often preached.

We find forms of the word revelation only in: Romans 2:5; Romans 16:25; 1Corinthians 14:6, 1Corinthians 14:26; our current sentence; 2Corinthians 12:7; Galatians 1:12; Galatians 2:2; Galatians 5:21; Ephesians 1:17; Ephesians 3:3; 1Peter 1:13; 1Peter 4:3 and Revelation 1:1. Please also see the note for Romans 16:25 which has links to where the word reveal is used in Romans along with links from other commentators. Please note that Galatians 5:21 and 1Peter 4:3 use the word revellings. While the word revelation uncovers a hidden truth of God, revellings uncovers nakedness. Easton's Bible Dictionary 1828 defines revelation as: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See word of God.) the Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate preservation and propagation of the truth.
Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.'

Thompson Chain Topics provides references for the word revelation as: 'Christ's: De 18:18; Joh 8:26; 12:49; 14:10,24; 17:8; Ac 3:22. in the future: Joh 13:7; 16:13; 1Co 13:12. Gained by: Persevering Endeavour: Ho 6:3. Intimate Fellowship with Christ: Mt 13:11. Abiding in Christ's Words: Joh 8:31-32. Will Come in Due Time: Joh 13:7. Through the Guidance of the Holy Spirit: Joh 16:13. Promised to the Disciples: Joh 16:25. Visions, examples of Notable: Ge 15:1; 46:2; Eze 37:1; Ac 9:10; 10:3,11; 16:9; 18:9; 22:18; 23:11; 2Co 12:1; Re 1:12. Prophetic Visions: Isa 1:1; 21:2; Eze 11:24; 12:27; 37:2; 47:1; Da 8:1; Am 1:1; Ob 1:1; Na 1:1. By Urim and thummim: Ex 28:30; Le 8:8; Nu 27:21; De 33:8; 1Sa 23:9; 28:6; 30:7; Ezr 2:63; Ne 7:65. Nature's Revelation: Ps 19:1; 97:6; Ac 14:17; Ro 1:20. Nature's: Ps 19:1; 97:6; Ac 14:17; Ro 1:20.'

Nave's Topical Bible provides references for the word revelation as: 'God reveals himself to Moses: Ex 3:1-6,14; 6:1-3. The law is revealed: Ex 20; 21; 22; 23; 24; 25; 26; 27; 28; 29; 30; 31; 32; 33; 34; 35; Le 1; 2; 3; 4; 5; 6; 7. The pattern of the temple is revealed: 1Ch 28:11-19. The sonship of Jesus is revealed: Mt 3:17; 16:17; 17:5.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will come. Gr. forI will come. visions. 2Co 12:7; Nu 12:6; Eze 1; 11:24; Da 10:5-10; Joe 2:28-29; Ac 9:10-17; 18:9; 22:17-21; 23:11; 26:13-19; Ga 1:12; 2:2; 1Jo 5:20 exp: Da 7:1'.

Start of Chapter, Chapter Summary

C12-S3 (Verse 2) Paul switches to third-person speech.

The included section of this sentence is separated below.

First Step: Identify the man.

I knew a man in Christ above fourteen years ago,
(See Below);.

Second Step: Tell what happened.

such an one caught up to the third Heaven..

Below is the part of the sentence from the parenthesis.

Paul can not be positive of everything.

Equivalent Section: Paul admits his ignorance.

First Step: One possibility.

(whether in the body,
I cannot tell;.

Second Step: Another possibility.

or whether out of the body,
I cannot tell:.

Equivalent Section: Only God knows.

God knoweth).

This sentence is a direct follow-up of the prior where Paul said I will come to visions and revelations of the Lord. Our current sentence tells us that Paul had such personal experience and wasn't claiming pride based upon hearing about someone else's experience. That is what most people do who claim to be a 'prophet'. Today. Remember, some things can only be learned through experience and even God the Son had to learn through obedience (Hebrews 5:8). In addition, to personal experience, we see, in the next few sentences, that Paul did not lift himself up in pride over this experience. Pride is a major indicator that there is a problem with someone's claimed 'prophet'. In addition, this chapter is where we read about Paul's a thorn in the flesh (C12-S7). We see that Paul was not filled with pride over it but besought the Lord thrice, that it might depart from me (C12-S8). Once more we see the opposite of pride while people who claim to have a thorn in the flesh today are filled with pride over it. Thus, we see the total difference in levels of pride when we compare the recorded experience of Paul to people making claims today. We are told Wherefore he saith, God resisteth the proud, but giveth grace unto the humble in James 4:6 and 1Peter 5:5. Therefore, anyone who is filled with pride over claimed 'visions and revelations' or over a claimed thorn in the flesh is not following Paul's example nor are they living according to the Bible. Such people are the false prophets which Paul warned us against.

In our sentence the included part tells us that Paul was not sure if he physically went to the third Heaven or was only in his spirit. Since he did not know this fact, it is not relevant to what was shown to him. The important thing is that he saw things in the third Heaven, which is 'God's personal home'. This is where everyone wants to end up. The first Heaven is 'the atmosphere of this Earth'. The second Heaven is 'space: the location of stars and planets'.

We see that Paul uses the name Christ in our sentence because only saved, but not all saved, receive things where the Bible uses Christ by itself. This is part of Paul's personal relationship with the Son of God and is due to how close he personally was. People who are not that personally close to Christ prove themselves to be liars when they claim to be a prophet or claim to have a revelation from God.

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 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 C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge.

We find forms of 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: 5:1; 5:2 and our current sentence. 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knew. 2Co 12:3,5. in Christ. 2Co 5:17,21; 13:5; Isa 45:24-25; Joh 6:56; 15:4-6; 17:21-23; Ro 8:1; 16:7; 1Co 1:30; Ga 1:22; 5:6 about A.D. 46, at Lystra. Ac 14:6; 22:17. in the. 2Co 5:6-8; 1Ki 18:12; 2Ki 2:16; Eze 8:1-3; 11:24; Ac 8:39-40; 22:17; Php 1:22-23; Re 1:10; 4:2. God. 2Co 12:3; 11:11. caught. 2Co 12:4; Lu 24:51; 1Th 4:17; Heb 9:24; Re 12:5. Third. Ge 1:14-20; 1Ki 8:27; Isa 57:15'.

Start of Chapter, Chapter Summary

C12-S4 (Verse 3-4) Second telling: witness that this is true.

The included section of this sentence is separated below.

First Step: Identify the man.

And I knew such a man,
(See Below);.

Second Step: Tell what happened.

How that he was caught up into paradise,
and heard unspeakable words,
which it is not lawful for a man to utter..

Below is the part of the sentence from the parenthesis.

Paul can not be positive of everything.

Equivalent Section: Paul admits his ignorance.

First Step: One possibility.

(whether in the body,
I cannot tell;.

Second Step: Another possibility.

or whether out of the body,
I cannot tell:.

Equivalent Section: Only God knows.

God knoweth).

The included part of this sentence is the same as the prior sentence. (Please see the note above for details on the included part.)

In our sentence we see Paul switch to the third-person voice so that he would not be lifted up in pride. We see this explained in C12-S5. We also see that this happened more than 14 years prior (above fourteen years ago). With all that Paul has had to put up with from these false apostles, you would think that he would have revealed this fact earlier. However, he did not reveal it until forced to. This way he avoided personal pride and relying upon the wrong thing to support his authority. However, the Lord had him reveal it at this time so that we would know that he has this credential.

We find forms of the word paradise only in:

Luke 23:43 : And Jesus said unto him, Verily I say unto thee, to day shalt thou be with me in paradise.
our current sentence.
Revelation 2:7 : He that hath an ear, let him hear what the Spirit saith unto the churches; to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

From these sentences we conclude that the Biblical use of the word paradise is: 'a place of great comfort. Before the resurrection it was in the ceneter of the earth and also called Abraham's bousom. Now it is in the third Heaven'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

We find forms of the word unspeakable only in: our current sentence; 9:15 and 1Peter 1:8. Webster's 1828 dictionary defines unspeakable as: 'That cannot be uttered; that cannot be expressed; unuterable; as unspeakable grief or rage. 2Cor. 12. Joy unspeakable and full of glory. 1Peter 1.'

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22.

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'paradise. Eze 31:9; Lu 23:43; Re 2:7. lawful. or, possible'.

Start of Chapter, Chapter Summary

C12-S5 (Verse 5) Paul tells the story but only in the third-person.

Equivalent Section: What Paul will do.

Of such an one will I glory:.

Equivalent Section: What Paul will not do.

yet of myself I will not glory,
but in mine infirmities..

Here we see Paul say that he will reveal the truth only in a third-person manner but not as a personal experience because it could be taken as being opposite of when he glories...in mine infirmities.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

Please see the note for 11:30 about the word infirmity. The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'such. 2Co 12:2-4. yet. 2Co 12:9-10; 11:30. General references. exp: 1Co 2:3'.

Start of Chapter, Chapter Summary

C12-S6 (Verse 6) Paul wanted to glory but refused to do so.

Equivalent Section: Paul will only tell what is needed.

First Step: Avoid being a fool.

For though I would desire to glory,
I shall not be a fool;.

Second Step: Tell the truth.

for I will say the truth :.

Equivalent Section: Why Paul tells less than the full truth.

but now I forbear,
lest any man should think of me above that which he seeth me to be,
or that he heareth of me..

Our sentence has two Equivalent Sections with the First Equivalent Section having a two Step process telling us what Paul will do and the Second Equivalent Section telling us why. Our First Step, of the First Equivalent Section, tells us that Paul shall not be a fool and he will do this by refusing to glory, even though I would desire to glory. In our Second Step Paul says I will say the truth. What a lot of people will miss when reading this sentence is that when a person says the truth, they are not 'bragging' (glorying). [Please see the note for Romans C3S21 about how the Bible uses the word boast.]

People who teach doctrinal error say that we should never boast but that is because they want to stop God's people from telling the world about how God works in and through the lives of His people. When we are telling the truth about how God works, we are not 'bragging' (glorying). However, even when we are telling God's truth, we need to be careful or we will do it wrong and still end up 'bragging' (glorying).

When we are telling about how God works in our life we need to be careful that we give all of the glory to God and avoid giving any to the tool that God uses (us). However, even that is not enough in some cases such as the circumstances which Paul faced. Even when he told the truth his enemies twisted his words into a lie. That's why our Second Equivalent Section tells us that Paul would not even tell the truth about God working in his life. Instead, he presented the truth as if it happened to another (I knew a man in Christ...Of such an one will I glory: yet of myself I will not glory, but in mine infirmities).

When David heard Goliath he said someone had to take care of him. When David said that he was qualified to do the job (2Samuel 17:34-35). His older brother accused him of pride but David was not 'bragging' (glorying) but simply saying that he was qualified to do the job which would keep God's people from becoming slaves to a vicious people. Thus, we see that the attitude that we have while we talk about how God works is important can make the difference between being a blessing and sinning. However Paul had to be even more careful than most people have to be because of how much God had worked through his life.

Please see the note above about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot'.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

Please see the note for Colossians 3:11 about the word forbearing. Webster's 1828 dictionary defines Forbearing as: 'ppr. 1. Ceasing; pausing; withholding from action; exercising patience and indulgence. 2. a. Patient; long suffering.
FORBEARING, n. A ceasing or restraining from action; patience; long suffering'. Please also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance. The functional definition is: 'The act of avoiding, shunning or omitting; either the cessation or intermission of an act commenced, or a withholding from beginning an act'. Please also 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 see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the word see / sight. The functional definition is: 'The act of seeing; perception of objects by the eye; view'. Please 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: 'I would. 2Co 10:8; 11:16; 1Co 3:5,9-10. I will. 2Co 1:18; 11:31; Job 24:25; Ro 9:1 exp: Ro 15:18; 2Co 11:18,30. above that. 2Co 12:7; 10:9-10. General references. exp: 1Co 2:3'.

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C12-S7 (Verse 7) God kept Paul humble.

And lest I should be exalted above measure through the abundance of the revelations,
there was given to me a thorn in the flesh,
the messenger of Satan to buffet me,
lest I should be exalted above measure..

God gave Paul a thorn in the flesh to keep him from being lifted up in pride. We find lots of people claiming that they have a thorn in the flesh when they are actually full of pride and are actually suffering the consequences of sin. Our sentence literally says that Paul was given...a thorn in the flesh lest I should be exalted above measure through the abundance of the revelations. When someone starts claiming that they have a thorn in the flesh, you should immediately ask them about their abundance of the revelations which actually match the word of God and that they can show you where their revelations actually match what the word of God says within the context. Failing that, ask them for their evidence of an abundance of God working in their life and the witness from the Bible that it is actually God doing the work. If they can't produce this evidence then their claim is the result of sinful pride.

One of the ways to tell the difference between God working through a person's life and the devil trying to imitate God is that God will work in a way that will assure that His worker is not exalted above measure. The devil does the opposite. So, for example, God financially supports His work through lots of people giving lots of small amounts very faithfully. The devil gets some rich man to give a large amount all at once so that everyone notices it.

Notice that our sentence starts with the word And. That means that it is added to the prior sentence which started with the word For and gave a reason why the sentence before it was true. That is: Paul is giving the added reason of lest I should be exalted above measure through the abundance of the revelations to the reason why he is speaking in the third-person instead of speaking in the first-person. That means someone who truly has a thorn in the flesh will not be using first-person (I, etc) when talking about accomplishments related to the ministry.

Please notice that the phrase lest I should be exalted above measure is used twice within our sentence. That makes it the basis of doctrine that all saved must accept (two witnesses). The purpose of all that Paul says here is to show the evidence that God choose to work through Paul even while doing what was necessary to assure that he was not exalted above measure. Anyone who uses any past of this chapter to exalt himself or anyone other than God is taking the scripture out of context and is using the method of Satan.

Please see the note for C12-S2 about the word revelation. Easton's Bible Dictionary 1828 defines revelation as: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See word of God.) the Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate preservation and propagation of the truth.
Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.'

Please see the note for 9:8-11 about the word given. The definition from Webster's 1828 is: 'Bestowed; granted; conferred; imparted; admitted or supposed.' please also 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 2Corinthians 9:7 about the word giver.

We find forms of the word thorn occurring 57 times in 54 verses of the Bible, 17 times in 14 verses of the New Testament, but only in our current sentence within 2Corinthians.

Please see the note for John 19:2 about the word thorn. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

There is much foolishness and speculation written about this thorn in the flesh. While much violates the context within which we find it, the Morrish Bible Dictionary has the best description which is: 'This was something that Satan was allowed to inflict on Paul, not because of any fault he had committed, but lest he should be puffed up on account of his having been caught up into the third Heaven. 2Co 12:7-10. Apparently it was something that made him contemptible in the eyes of his fleshly opponents. See 2Co 10:10; 11:30; Ga 4:13-14'. In addition, Thompson Chain Topics provides references for the word thorn as: 'Ge 3:18; Job 41:2; Mt 13:7; 27:29; Heb 6:8'. Further, Nave's Topical Bible provides references for the word thorn as: 'The ground cursed with: Ge 3:18. Used: As an awl: Job 41:2. Forfuel: Ps 58:9; 118:12; Ec 7:6 : Hedges formed of: Ho 2:6; Mic 7:4. Crown of, mockingly put on Jesus' head: Mt 27:29; Mr 15:17; Joh 19:2,5. FIGURATIVE: Of afflictions: Nu 33:55; 2Co 12:7 : Of the adversities of the wicked: Pr 22:5. Of the evils that spring from the heart to choke the truth: Mt 13:7,22'.

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

Please see the note for Philippians 2:25 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'.

Please see the note for 1Corinthians C4S13 about the word buffet. The functional definition is: 'being beat up'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lest. 2Co 10:5; 11:20; De 8:14; 17:20; 2Ch 26:16; 32:25-26,31; Da 5:20; 1Ti 3:6. The abundance. 2Co 12:1-4. a thorn. Ge 32:25,31; Jg 2:3; Eze 28:24; Ga 4:13. The messenger. Job 2:7; Lu 13:16; 1Co 5:5. Tobuffet. Mt 26:67; 1Co 4:11. General references. exp: 1Co 2:3'.

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C12-S8 (Verse 8) Paul's initial reaction.

For this thing I besought the Lord thrice,
that it might depart from me..

Please see the links (below) provided by the Treasury of Scripture Knowledge for where other Godly men, including Jesus, besought the Lord and received an answer of NO. They were not told 'ask again later' but were told NO. First of all, we need to accept that the Bible teaches that the Lord says NO. When He does we need to stop asking, stop complaining and start praising the Lord for His answer. If we don't, we are refusing to accept His office as Lord and are daring Him to bring judgment upon us.

With that in mind, we need to look at the references and realize that the others in the Bible who were told NO were Moses, Samuel and Jesus. There may be others but those are the references that we have and so we need to be careful of pride before we claim to be part of this group. In addition, we need to recognize the answer given to Paul by the Lord that is in the next sentence. We need to fully understand this answer, incorporate it within our life and seek to act like Paul instructs in C12-S11 instead of badgering our Lord. As explained in the note for this sentence within the Lord Jesus Christ Study, the response from the Lord is part of the position which the Lord gave to Paul. Luke 12:48 says, But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. forunto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. We need to be careful about asking the Lord for positions of authority, especially when we might not want the attached cost.

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'. The functional definition, of the word besought, is: 'the past-tense form of the word beseech'. We find forms of the word besought occurring 44 times in Bible and, in the New Testament, in: Matthew 8:31; Matthew 8:34; Matthew 14:36; Matthew 15:23; Matthew 18:29; Mark 5:10; Mark 5:12; Mark 5:23; Mark 6:56; Mark 7:26; Mark 8:22; Luke 4:38; Luke 5:12; Luke 7:4; Luke 8:31; Luke 8:32; Luke 8:37; Luke 8:38; Luke 8:41; Luke 9:40; Luke 11:37; John 4:40; John 4:47; John 19:31; John 19:38; Acts 13:42; Acts 16:15; Acts 16:39; Acts 21:12; Acts 25:2; Acts 27:33; 2Corinthians 12:8; 1Timothy 1:3.

We find forms of the word depart occurring 362 times in 348 verses of the Bible, 131 times in 128 verses of the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines depart as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I besought. De 3:23-27; 1Sa 15:11; 2Sa 12:16-18; Ps 77:2-11; Mt 20:21-22; 26:39-44; Heb 5:7. General references. exp: De 3:23; 1Co 2:3'.

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C12-S9 (Verse 9) God's answer.

Equivalent Section: What God said.

And he said unto me,
My grace is sufficient for thee:

Equivalent Section: Why.

for my strength is made perfect in weakness.

Lots of messages have been preached on this verse and I will not try to match them. The message of this sentence is quite clear. The problem that we have is that our flesh does not like the message and seeks preachers and others who will try to change the message given here and provide us with an excuse for claiming that we accept the message even while we reject it. The problem is not in understanding but in being willing to accept and use it to control our personal life.

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

Please see the note for 2Corinthians 2:6 about the word sufficient. The functional definition is: ' Enough; equal to the end proposed; adequate to wants; competent'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition is: 'Power or vigor of any kind'.

Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word perfect along with the functional definition and links to other Studies. The functional Biblical definition is: 'having attained spiritual maturity or complete in the manner being addressed'. The lesson here is that we do notmature spiritually' when we act in our own strength. However, when we must rely upon the strength of the Lord, then that humbling experience causes us to 'mature spiritually'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'My grace. 2Co 12:10; 3:5-6; Ex 3:11-12; 4:10-15; De 33:25-27; Jos 1:9; Isa 43:2; Jer 1:6-9; Mt 10:19-20; Lu 21:15; 1Co 10:13; 15:10; Col 1:28-29; 1Ti 1:14; Heb 4:16. For. Ps 8:2; Isa 35:3-4; 40:29-31; 41:13-16; Da 10:16-19; Eph 3:16; Php 4:13; Col 1:11; Heb 11:34'.

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C12-S10 (Verse 9) Paul's reaction.

Most gladly therefore will I rather glory in my infirmities,
that the power of Christ may rest upon me..

Please pay attention to the word of in this sentence. It may very well be the most important word of this sentence when it comes to understanding the doctrine given here. The word of means 'belongs to'. If the power which we rely upon to get us out of trouble 'belongs to' anyone except Christ, then this sentence does not apply to us. In addition, Christ is the role used by the Son of God, in an ongoing personal relationship, to bring spiritual maturity. Therefore, if the power which we rely upon to get us out of trouble is not part of our ongoing personal relationship with the Son of God, or if it does not bring spiritual maturity to us through the trouble, then it is not of Christ.

The note for this sentence, in the Lord Jesus Christ Study, starts out with 'It shouldn't be hard for most people to understand that it takes a lot of spiritual maturity for someone to be honest while they say that they most gladly will be physically crippled so that everyone can plainly see that they are incapable of doing for themselves and so that it is easier for people to believe that God is constantly intervening on behalf of that person. We all like to talk about walking by faith but to make our daily needs dependent upon it is something most people don't want to experience.' that note continues from there to give more explanation. That note explains how it takes the spiritual maturing which only comes through our personal experience, which the Bible identifies as Christ, and how that personal experience and the resulting rate of spiritual maturity varies from one person to another.

Our sentence has two phrases which are separated by a comma. This means both are going on simultaneously and the more that one phrase happens, the more it encourages the other phrase to happen. That is, the more we glory in (our) infirmities, the more the power of Christ may rest upon (us). Likewise, the more that the power of Christ may rest upon (us), the more likely we are to glory in (our) infirmities. Thus, we see a test for how much Christ controls someone (how much they are a true Biblical Christian). Just look at how much they glory in (their) infirmities so that they can brag about what God did for them.

Please also pay attention to the word that. Our sentence is literally telling us that Paul said that he would rather glory in my infirmities for the expressed purpose (that) of having the power of Christ...rest upon me. It does not say that this is the only way to get the power of Christ, but it is one way.

That said, we must also pay attention to the word may. Obviously, there are other factors, such as ongoing willful sin, which cam prevent this from happening. So, while we should glory in (our) infirmities, we also want to be sure that other parts of our life are also right with God and not interfering with the power of Christ.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. 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 11:30 about the word infirmity. The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'.

Please see the note for 43:7 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 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'. In addition, there is considerable teaching about the word rest in the book of Hebrews. Basically, if we have not ceased from activities to take care of our own need then we have not truly let the power of Christ (to) rest upon me.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Most. 2Co 12:10,15; Mt 5:11-12. glory. 2Co 12:5; 11:30 exp: 1Ch 16:28. The power. 2Ki 2:15; Isa 4:5-6; 11:2; Zep 3:17; Mt 28:18,20; 1Pe 4:13-14 exp: Re 12:10. General references. exp: De 3:23; Song 8:3; Isa 40:29; 1Co 2:3; 3:7'.

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C12-S11 (Verse 10) We are to take pleasure in what makes us weak in the flesh but powerful in Christ.

Equivalent Section: Proper action.

Therefore I take pleasure in infirmities,
in reproaches,
in necessities,
in persecutions,
in distresses for Christ's sake:.

Equivalent Section: Spiritual significance.

for when I am weak,
then am I strong..

Our sentence starts with Therefore and provides the conclusion of the prior several sentences. Our sentence has two Equivalent Sections which tell us the same conclusion from different points of view. Our First Equivalent Section tells us that we are to take pleasure in things which give our flesh the opposite of pleasure and we are to do it for Christ's sake. Our Second Equivalent Section tells us why this is true. It would appear to be contradicting itself but it is clear when we understand it to mean: for when I am (physically) weak, then am I (spiritually) strong.

Thus, we see that when we do the opposite of what our flesh wants, and do it for Christ's sake that we may become physically weak, but if we do, then we will also become spiritually strong. However, in order to become spiritually strong, we must become weak in one of the five ways which are listed in our First Equivalent Section.

Please prayerfully consider the word definitions which are below. These explain exactly how we are to become weak if we want to experience this promise of becoming spiritually strong. However, the important phrase of this sentence is: for Christ's sake. If any of these happen to us because of sin, or for any reason other than for Christ's sake, then the promise of this sentence does not apply to us.

In addition, to the prior consideration, please notice that our sentence tells us the correct attitude to have If this happens. Doing this action with the wrong attitude does us no good. Again, we must consider the context where Paul is telling us how Christ worked in his life while He did not work in the lives of people teaching doctrinal error. It's not enough to do the right thing but we must also do it God's way and with a Godly attitude.

Paul refers back to this phrase in 13:9. There he says that when the pastor is weak so that the member becomes strong it results in their spiritual growth (your perfection). That is: when the member stops leaning on the pastor, because he is weak, and they start leaning on Christ, because He is strong, the result is their spiritual growth (perfection).

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.' please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

Please see the note for 11:30 about the word infirmity. The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'.

Please see the note for C11-S23 about the word reproach. The functional definition is: 'To censure in terms of opprobrium or contempt'.

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

Please see the note for 4:8-10 about the word persecute. That sentence and this one are the only places in this epistle where we find forms of this word. The functional Biblical definition is: 'The infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

Please see the note for 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'.

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 10:3-6 about the word strong. The functional definition is: 'Having great physical power'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I take. 2Co 1:4; 4:8-10,17; 7:4; Ac 5:41; Ro 5:3; 8:35-39; Php 1:29; 2:17-18; Col 1:24; Jas 1:2; 1Pe 1:6-7; 4:13-14. in infirmities. 2Co 11:23-30. ForChrist's. 2Co 4:5,11; 10:18; Lu 6:22; Joh 15:21; 1Co 4:10; Re 2:3. Forwhen. 2Co 12:9; 13:4,9; Eph 6:10. General references. exp: Isa 40:29; 1Co 2:3; Heb 13:13'.

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C12-S12 (Verse 11) Paul is forced to reveal his physical credentials.

Equivalent Section: Paul will act like a Biblical fool.

I am become a fool in glorying;
ye have compelled me:.

Equivalent Section: It should not have been required.

for I ought to have been commended of you:.

Equivalent Section: Paul's main credential.

for in nothing am I behind the very chiefest apostles,
though I be nothing..

Paul has been acting like a Biblical fool as he told them his fleshly religious credentials but he did it because they refuse to recognize his spiritual abilities. The three Equivalent Sections of our sentence are very clear. Our third Equivalent Section tells us that, spiritually and in the power of God, Paul is in nothing am I behind the very chiefest apostles. Not only did he have this power of God and associated authority, but he demonstrated it several times when he was with them. So, OK, he says though I be nothing about his physical stature. But, as he just taught, physical weakness only makes the person more dependant upon the power of God and makes his spiritual power more obvious in his life. Thus, based upon what they should have seen demonstrated in his life, they should have recognized his spiritual power from God and his physical weakness and have figured out that the only thing which really matters, when it comes to authority to speak for God, is the demonstration of spiritual power from God in a person's life.

With this truth in mind, we can easily understand the Second Equivalent Section where Paul says I ought to have been commended of you. When these critical false apostles came to their church and started claiming authority based upon human religious credentials, these people should have commended Paul to them and old the critical false apostles how Paul had demonstrated true Godly power. They then should have demanded that these critical false apostles do the sameans have driven them out of the church when they failed to demonstrate true Godly spiritual power. This would have let them avoid a lot of problems. Instead, they listened to these people who appealed to their fleshly sin nature and were led into foolish sin and the consequences of Sin.

With the understanding of our last two Equivalent Sections, we can now look at the First Equivalent Section where Paul says ye have compelled me (to) become a fool in glorying. Our Second Equivalent Section started with the word for and old us why the First Equivalent Section was necessary.

When we look at the message of all three Equivalent Sections, we see that we can miss out of the blessings of God, and end up with the punishment of God instead, if we follow people who appeal to our fleshly sin nature. We also see that we need to look at who demonstrates true Godly power and avoid people who appeal to our sin nature. Finally, we need to realize that a lot of people will just walk away instead of going to the extent that Paul went to in order to demonstrate God's truth to Biblical fools who would rather believe lies from critical false apostles.

Please see the note for Philippians 1:27-28 about the word become. The functional definition is: 'In general, to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper'.

Please see the note above about the word fool. The functional definition is: 'One who is destitute of reason, or the common powers of understanding; an idiot'.

We find forms of the word compel only occur in: Leviticus 25:39; 1Samuel 28:23; 2Chronicles 21:11; Esther 1:8; Matthew 5:41; Matthew 27:32; Mark 15:21; Luke 14:23; Acts 26:11; our current sentence; Galatians 2:3; Galatians 2:14. Webster's 1828 dictionary defines compel as: 'to drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force. Thou shalt not compel him to serve as a bound servant. Levit. 25. And they compel one Simon--to bear his cross. Mark 15. Go out into the highways and hedges, and compel them to come in, that my house may be filled. Luke 14. Circumstances compel us to practice economy. 2. to force; to take by force, or violence; to seize. The subjects grief comes through commissions, which compel from each a sixth part of his substance. 3. to drive together; to gather; to unite in a crowd or company. A Latinism, compellere gregem. In one troop compelled. 4. to seize; to overpower; to hold. And easy sleep their weary limbs compelled. 5. to call forth, L. compeller' The functional definition for this word is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'.

Please see the note for C11-S5 about the word chief. The functional definition of it is: 'A commander; particularly a military commander; the person who heads an army; equivalent to the modern terms, commander or general in chief, captain general, or generalissimo'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'become. 2Co 1:6; 11:1,16-17. Forin. 2Co 12:12; 11:5; 1Co 3:4-7,22; Ga 2:6-14. Though. Lu 17:10; 1Co 3:7; 15:8-10; Eph 3:8. General references. exp: Job 13:2; Pr 27:2'.

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C12-S13 (Verse 12) They had the true evidence of his authority.

Truly the signs of an apostle were wrought among you in all patience,
in signs,
and wonders,
and mighty deeds..

The word Truly means according to the principles of truth. Since the Biblical definition of truth 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.' therefore, when Paul starts this sentence with the word Truly, he is saying 'According to the principles created by the Son of God'. That is Whom Paul received his power fRomans the false apostles did not have power from the Son of God. In addition, our sentence literally says that Paul demonstrated this power (Truly the signs of an apostle were wrought among you in all patience). However, the false apostles did not do the same.

Possibly one of the most important verses, that is related to this sentence, is 1Corinthians 1:22 which says For the Jews require a sign, and the Greeks seek after wisdom:. The signs were for the Jewish believers in the church while the wonders were for the non-Jew and the mighty deeds were for both.

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

Thompson Chain Topics provides references for the word sign as: 'Signs Given, to Confirm Faith: Jg 6:38; 1Ki 13:2; 2Ki 20:9; 2Ch 32:24; Isa 7:14; 55:13; Lu 2:12. Signs Sought: Mt 12:38; 16:1; 24:3; Mr 8:11; Lu 11:16; Joh 2:18; 4:48; 6:30. Sign-Seekers: Mt 12:38; 16:1; 24:3; Mr 8:11; Lu 11:16; Joh 2:18; 4:48; 6:30.'

Nave's Topical Bible provides references for the word sign as: 'A miracle to confirm faith: Mt 12:38; 16:4; 24:3,30; Mr 8:11-12; 13:4; Joh 2:11; 3:2; 4:48. Asked for by, and given to: Abraham: Ge 15:8-17. Moses: Ex 4:1-9. Gideon: Jg 6:17,36-40. Hezekiah: 2Ki 20:8. Zacharias: Lu 1:18. given to Jeroboam: 1Ki 13:3-5. A token of coming events: Mt 16:3-4; 24:3.'

Please see the note for 2Corinthians 5:5 about the word wrought. The functional definition is: 'Worked; formed by work or labor'.

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'.

We find forms of the word wonder occurring 109 times in the Bible, 39 times in the New Testament, but only in our current sentence within 2Corinthians. Webster's 1828 dictionary defines wonder as: 'that emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness. Wonder expresses less than astonishment, and much less than amazement. It differs from admiration, in not being necessarily accompanied with love, esteem or approbation, nor directed to persons. But wonder sometimes is nearly allied to astonishment, and the exact extent of the meaning of such words can hardly be graduated. They were filled with wonder and amazement. Acts 3. Wonder is the effect of novelty upon ignorance. 2. Cause of wonder; that which excites surprise; a strange thing; a prodigy. Totry things oft, and never to give over, doth wonders. I am as a wonder to many. Psalm 71. 3. anything mentioned with surprise. Babylon, the wonder of all tongues. Wonders of the world. the seven wonders of the world were the Egyptian pyramids, the Mausoleum erected by Artemisia, the temple of Diana at Ephesus, the walls and hanging gardens of Babylon, the colossus at Rhodes, the statue of Jupiter Olympius, and the Pharos or watch-tower of Alexandria. 4. A miracle. Exodus 3.
WONDER, v.i. to be affected by surprise or admiration. I could not sufficiently wonder at the intrepidity of these diminutive mortals. We cease to wonder at what we understand.'. Please also see the note for Matthew 7:22 about the word wonderful. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

Thompson Chain Topics provides references for the word wonder as: 'LYING WONDERS, spurious Miracles: Ex 7:11,22; 8:7; Mt 7:22; 24:24; 2Th 2:9; Re 13:13; 16:14; 19:20. Of God: Ex 4:21; 15:11; Jos 3:5; Ps 77:14; Da 4:3; Joe 2:30; Ac 6:8. Wonderful: NAME, CHRIST'S: Isa 9:6; Lu 1:31; Php 2:9-11; Heb 1:4; Re 19:12,16. Works: WORKS OF GOD: General References to: Ps 8:3; 19:1; 26:7; 40:5; 111:4; 139:14; Ec 3:11; Re 15:3. Spoken of as Great things: De 10:21; 1Sa 12:24; Job 5:9; Ps 126:2; Mr 3:8; 5:19. Referred to as "The Lord's Doings": Ge 24:50; 1Sa 3:11; Ps 118:23; 126:3; Isa 28:21; 29:14; Mt 21:42. WORKS OF CHRIST: (mighty): Mt 11:2,20; 13:54; Mr 6:2,14; Lu 19:37; Joh 5:36; 9:4; 10:25,38; 14:11; 15:24.'

We find forms of the word deed occurring 52 times in the Bible, 32 times in the New Testament, and in 2Corinthians, in: 10:11 and our current sentence. Webster's 1828 dictionary defines deed as: 'that which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small. And Joseph said to them, what deed is this which ye have done? Gen. x1iv. We receive the due reward of our deeds. Luke xxv. 2. Exploit; achievement; illustrious act. Whose deeds some nobler poem shall adorn. 3. Power of action; agency. With will and deed created free. 4. A writing containing some contract or agreement, and the evidence of its execution; particularly, an instrument on paper or parchment, conveying real estate to a purchaser or donee. this instrument must be executed, and the execution attested, in the manner prescribed by law. Indeed, in fact; in reality. these words are united and called an adverb. But sometimes they are separated by very, in very deed; a more emphatical expression. Ex. ix.'

Please see the note for 10:3-6 about the word mighty. The functional definition is: 'Having great power and able to accomplish things which most people can not do'.

Please see the note for 10:11 about the word deed. The functional definition is: 'That which is done, acted or effected; an act; a fact'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 4:2; 6:4-10; 11:4,6; Ro 15:18-19; 1Co 1:5-7; 9:2; 14:18'.

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C12-S14 (Verse 13) Paul asks how they were made inferior.

For what is it wherein ye were inferior to other churches,
except it be that I myself was not burdensome to you?.

Paul asks how they received anything less than other churches other than their not supporting him. He is trying to show them that they have no just reason for their being upset. All of their upset is due to sinful pride.

Please notice the use of ye and of you within our sentence. The people who felt like they were treated inferior felt it in a personal way (ye) even though the complaint was about how the church in general (you) was treated. This personalization of hurt shows that it is not right, which makes it the result of pride and not of any true insult to the person. We can also see this in Paul's sarcasm within the next sentence.

We find forms of the word inferior occurring only in: Job 12:3; Job 13:2; Daniel 2:39 and our current sentence. Webster's 1828 dictionary defines inferior as: 'Lower in place. 2. Lower in station, age, or rank in life. Pay due respect to those who are superior in station, and due civility to those who are inferior. 3. Lower in excellence or value; as a poem of inferior merit; cloth of inferior quality or price. 4. Subordinate; of less importance. Attend to health and safety; ease and convenience are inferior considerations. INFE'RIOR, n. A person who is younger, or of a lower station or rank in society. A person gets more by obliging his inferior, than by disdaining him.'

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I myself. 2Co 12:14; 11:8-9; 1Co 9:6,12,15-18'.

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C12-S15 (Verse 13) forgive me this wrong.

Can't you just hear the sarcasm? Remember that the context of this sentence is Paul explaining to some members of this church that they were very foolish to follow the false apostles who came to their church. He also explained, and is showing them, that they used the wrong measure of authority and, as a result, were led into becoming Biblical fools. The only possible reason for someone to complain that another person was not burdensome to you is if their pride was hurt by yet another person calling them cheap. Basically, Paul is telling them to 'Grow up and get over it!'

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

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forgive. 2Co 11:7'.

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C12-S16 (Verse 14) Paul explains his true goals.

Equivalent Section: Paul will return but expect nothing from them.

First Step: Paul is going to return.

Behold,
the third time I am ready to come to you;.

Second Step: Paul does not want any money.

and I will not be burdensome to you:.

Equivalent Section: What Paul is really after.

for I seek not yours,
but you:.

Equivalent Section: Why.

for the children ought not to lay up for the parents,
but the parents for the children..

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

With this sentence we see that Paul is done being patient with these people who remain spiritually immature even while their pride demands that they are treated like spiritual adults. God says And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. (Genesis 6:3). Thus, we see that Paul is only showing us how God will act. After so long it becomes obvious that people have put blinders upon their mind and will not listen to the truth unless a lot of pai8n is applied to them first. This is like how parents are to treat children when they do wrong. First explain what they did was wrong and why it was wrong. Then explain the consequence of their continued wrong behaviour. Remove the influence of any person who is encouraging them in wrong behaviour and explain why that person's influence must be removed. Then, if they persist in wrong behaviour, bring painful punishment and continue the pain, increasing it the longer it must go on, until the person has a change in attitude and truly repents. Remember, more than one place in the Bible tells us that saved people get sick and even die because they refuse to Biblically repent.

Paul is going to visit them again and he does not want their money but wants them (their souls) for Christ. Here is the heart of a true parent. They don't want what the children can give them but they want the heart of their children so that they can guide the children into God's blessings.

Please see the note for Colossians C2S3 about the word behold. The functional definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

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

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of; to look for; to search for by going from place to place'.

Please see the note for 3:7-8 about the word children. Easton's Bible Dictionary defines this word as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). the descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel." In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). to have a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (1Co 14:20). "That we henceforth be no more children, tossed to and fro" (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are "children of light" (Lu 16:8; 1Th 5:5) and "children of obedience" (1Pe 1:14)'.

Please see the note for 1Timothy 6:17-19 which has links to every place in the Bible where forms of the phrase lay up is used. This phrase is used for: 'saving for the future, investing'.

Please see the note for Colossians 3:20 which has links to every place in the Bible that the word parents is used along with links from other commentators. Webster's 1828 dictionary defines parent as: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the third. that is, the third time I have purposed to visit you. See the parallel passages. 2Co 1:15; 13:1; 1Co 4:19; 11:34; 16:5. ForI. Pr 11:30; Ac 20:33; 1Co 10:33; Php 4:1,17; 1Th 2:5-6,8,19-20; 1Pe 5:2-4. Forthe. Ge 24:35-36; 31:14-15; Pr 13:22; 19:14; 1Co 4:14-15; 1Th 2:11. General references. exp: Ac 20:33'.

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C12-S17 (Verse 15) The true attitude of love.

First Step: Paul states his attitude.

And I will very gladly spend and be spent for you;.

Second Step: Paul ignores their wrong reaction.

though the more abundantly I love you,
the less I be loved..

Paul is willing to be spent for you regardless of how they react to his love. This is the expression of true love from a parent to their child. Parents understand that children are naturally selfish and demanding and express their basic sin nature in other ways. Parents understand that the job of a parent is to get the child to mature and stop acting according to that basic sin nature. Here we see the difference in the heart between a true spiritual parent and a hireling (John 10:7-18) such as these false apostles were. We need to stay loyal to our true spiritual parents and not be led astray by false apostles because only a true spiritual parent will have the type of heart which Paul describes in our sentence.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

We find forms of the word spend / spent occurring 30 times in 29 verses of the Bible and, in the New Testament, in: Mark 5:26; Mark 6:35; Luke 8:43; Luke 10:35; Luke 15:14; Luke 24:29; Acts 17:21; Acts 18:23; Acts 20:16; Acts 27:9; Romans 13:12 and our current sentence. Webster's 1828 dictionary defines spend as: 'the primary sense of which is to strain, to open or spread; allied to span, pane, etc. 1. to lay out; to dispose of; to part with; as, to spend money for clothing. Why do ye spend money for that which is not bread? Is. 55. 2. to consume; to waste; to squander; as to spend an estate in gaming or other vices. 3. to consume; to exhaust. the provisions were spent, and the troops were in want. 4. to bestow for any purpose; often with on or upon. It is folly to spend words in debate on trifles. 5. to effuse. Little used. 6. to pass, as time; to suffer to pass away. they spend their days in wealth, and in a moment go down to the grave. Job. 13. 7. to lay out; to exert or to waste; to wear away; as, to spend one's strength. 8. to exhaust of force; to waste; to wear away; as, a ball had spend its force. the violence of the waves was spent. Heaps of spent arrows fall and strew the ground. 9. to exhaust of strength; to harass; to fatigue. their bodies spent with long labor and thirst-
SPEND, v.i. 1. to make expense; to make disposition of money. He spends like a prudent man. 2. to be lost or wasted; to vanish; to be dissipated. the sound spendeth and is dissipated in the open air. 3. to prove in the use. -Butter spent as if it cam from the richer soil. 4. to be consumed. Candles spend fast in a current of air Our provision spend rapidly.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'will. 2Co 12:9; 1:6,14; 2:3; 7:3; Joh 10:10-11; Ga 4:10; Php 2:17; Col 1:24; 1Th 2:8; 2Ti 2:10. you. Gr. your souls. 2Co 12:14; Heb 13:17. Though. 2Co 6:12-13; 2Sa 13:39; 17:1-4; 18:33; 1Co 4:8-18exp: 2Co 4:16'.

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C12-S18 (Verse 16) How Paul led them to salvation.

Equivalent Section: Paul did not make them support him.

But be it so,
I did not burden you:.

Equivalent Section: He offered free salvation.

nevertheless,
being crafty,
I caught you with guile..

What we see here is that Paul offered the gospel to them for 'free'. It cost us nothing to be saved but it requires us calling upon the name of the Lord (Romans 10:13), which means we must obey after we are saved. However, some people don't pay attention to anything beyond the thought of 'free'. Paul didn't force them to consider this before they got saved and had the Holy Spirit to help them to understand. That is what he means by I did not burden you: nevertheless, being crafty, I caught you with guile. He did not burden them with future consequences which they choose to ignore in order to get the 'free' salvation. However, he goes on to say nevertheless, being crafty, I caught you with guile because once we make a covenant agreement with God, we must keep it even when we did not understand everything before we made the agreement. And, to be honest, no one ever understands all that is involved in such a covenant agreement. Nevertheless, God requires us to keep such agreements because it is always for our good to do so. Unlike the devil, God, and His true preachers, are more concerned for the good of others than they are concerned about self.

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

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 1Corinthians C3S21 about the word crafty. The functional definition for this word is: 'A wrong use of craft. Cunning or skill, in a bad sense employed to effect purposes by deceit. Wisdom of this world'. Please also see the note for Acts 18:3 about the word craft. Please also see the note for Galatians C5S20 about the word witchcraft.

Please see the note for Colossians 2S2 about the word beguile. The functional definition is: 'To delude; to deceive; to impose on by artifice or craft'. We see the word of beguile used in our epistle in 11:3. We find the exact word of guile used within the Bible only in: Exodus 21:14; Psalms 32:2; Psalms 34:13; Psalms 55:11; John 1:47; our current sentence; 1Thessalonians 2:3; 1Peter 2:1; 1Peter 2:22; 1Peter 3:10; Revelation 14:5. Webster's 1828 dictionary defines guile as: 'Craft; cunning; artifice; duplicity; deceit; usually in a bad sense. We may, with more successful hope, resolve to wage by force or guile eternal war. Behold an Israelite indeed, in whom is no guile. John.1.
GUILE, v.t. to disguise craftily.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I did not. 2Co 12:13; 11:9-10 being. that is, as my enemies represent. 2Co 1:12; 4:2; 7:2; 10:2-3; 1Th 2:3,5; 1Pe 2:3. General references. exp: 1Th 2:3'.

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C12-S19 (Verse 17) Did I make a gain of you by any of them whom I sent unto you?

Paul and everyone that Paul sent acted in the same spirit and did not seek to make a gain. These people were all concerned about their material wealth and position in this world. Paul is trying to show them that he, the preachers that he sent, and everyone who is truly spiritually mature are not concerned about these things. He is pointing this out in order to make them realize that the spiritual perspective has different priorities and that they need to change their priorities if they want to mature spiritually.

Please see the note for Philippians 1:21 about the word gain. Please see the note for Romans C10S28 about the word gainsaying. The functional definition, of the word gain, is: 'to get as profit or advantage'. Please note: some places talk about a spiritual gain but our current sentence is talking about material gain. We know this from the context.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 12:18; 2Ki 5:16,20-27; 1Co 4:17; 16:10 exp: Ac 20:33; 1Th 2:3'.

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C12-S20 (Verse 18) Who Paul sent in his place.

I desired Titus,
and with him I sent a brother..

Titus is one of only three preachers who was called son by Paul because he received Paul's character as part of his training. Please see the note for Galatians C2-S1 to find links to every place in the Bible where we find Titus mentioned. Our current sentence, combined with the prior, show us that Titus had the same character as Paul. The brother who is mentioned in this sentence was a spiritually mature and reliable saved person but he is not named because his character did not match the qualifications of the prior sentence and he did not have Paul's character. This is not an insult on his character, just a recognition that it was different.

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: 'Titus. 2Co 2:12-13; 7:2,6 exp: 2Co 8:23; Tit 1:4. with. 2Co 8:6,18. General references. exp: 2Co 12:17; 1Th 2:3'.

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C12-S21 (Verse 18) Did Titus make a gain of you?

Paul and everyone that Paul sent acted in the same spirit and did not seek to make a gain, physically speaking. Everything that they sought was spiritual in nature.

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'.

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C12-S22 (Verse 18) walked we not in the same spirit ?

As explained in the note for this verse, within the Word Study on Spirit, Paul and Titus had the same character in their innermost being (spirit). This was demonstrated by their walk, as specified in the next sentence. This was because they responded the same way to the leading of God's Holy Spirit. God gives different spiritual gifts to different men and leads them in different ways, but always within the context of what is literally written in the Bible. However, where the other brother mentioned earlier walked differently because he had different spiritual gifts, Paul and Title had the same spiritual gift, they walked...in the same steps and had the same spirit. This makes me wonder about how we got all of these divisions between preachers, but that is a different subject.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'walked we not in the same spirit. 2Co 8:6,16-23; Php 2:19-22. General references. exp: 2Co 12:17; 1Th 2:3'.

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C12-S23 (Verse 18) walked we not in the same steps?

This sentence was dealt with in the prior notes. Please see the notes above.

We see the phrase walk after the flesh in 2Peter 2:4-10 and the phrase is chiefly them that walk after the flesh in the lust of uncleanness. Since our sentence does not equate walk in the flesh to being in the lust of uncleanness, we can see a distinction between how the Bible uses the word in and the word after within these two phrases and once more we see the importance of paying attention to every word (Romans C13S12) within the Bible. In Addition, Romans 8:1 and Romans 8:4 tell us to walk not after the flesh while both tell us to walk after the Spirit. In the meanwhile, Galatians 5:16 and Galatians 5:25 tell us to Walk in the Spirit.

Please see the note for 10:3-6 for a discussion of the difference between walking after the flesh and walking in the Spirit.

We find forms of the word step occurring 42 times in the Bible and, in the New Testament, in: John 5:4; John 5:7; Roman 4:12; our current sentence and 1Peter 2:21. Webster's 1828 dictionary defines step as: 'The sense is to set, as the foot, or move probably to open or part, to stretch or extend. 1. to move the foot; to advance or recede by a movement of the foot or feet; as, to step forward, or to step backward. 2. to go; to walk a little distance; as, to step to one of the neighbors. 3. to walk gravely, slowly or resolutely. Home the swain retreats, his flock before him stepping to the fold. Tostep forth, to move or come forth. Tostep aside, to walk to a little distance; to retire from company. Tostep in or into, 1. to walk or advance into a place or state; or to advance suddenly in John 5. 2. to enter for a short time. I just stepped into the house for a moment. 3. to obtain possession without trouble; to enter upon suddenly; as, to step into an estate. Tostep back, to move mentally; to carry the mind back. They are stepping almost three thousand years back into the remotest antiquity.
STEP, v.t. 1. to set, as the foot. 2. to fix the foot of a mast in the keel; to erect.
STEP, n. G., to form a step or ledge. 1. A pace; an advance or movement made by one removal of the foot. 2. One remove in ascending or descending; a stair. The breadth of every single step or stair should be neer less than one foot. 3. the space passed by the foot in walking or running. the step of one foot is generally five feet; it may be more or less. 4. A small space or distance. Let us go to the gardens; it is but a step. 5. the distance between the feet in walking or running. 6. Gradation; degree. We advance improvement step by step, or by steps. 7. Progression; act of advancing. Toderive two or three general principles of motion from phenomena, and afterwards tell us how the properties and actions of all corporeal things follow from those manifest principles, could be a great step in philosophy. 8. Footstep; print or impression of the foot; track. 9. Gait; manner of walking. the approach of a man is often known by his step. 10. Proceeding; measure; action. The reputation of a man depends of the first steps he makes in the world. 11. the round of a ladder. 12. Steps in the plural, walk; passage. Conduct my steps to find the fatal tree in this deep forest. 13. Pieces of timber in which the foot of a mast is fixed.' In the Bible, a step is often used for: 'a small movement that is repeated regularly so that the accumulation results in a large change'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the same steps. Nu 16:15; 1Sa 12:3-4; Ne 5:14; Ac 20:33-35; Ro 4:12; 1Pe 2:21. General references. exp: 2Co 12:17; 1Th 2:3'.

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C12-S24 (Verse 19) Paul asks what they really think based upon this evidence.

Again,
think ye that we excuse ourselves unto you?.

Please notice that Paul is back to using ye and you to ask if these people personally think...that we excuse ourselves unto the church as a group. Once more we see that when people get personally upset about what they perceive as a group insult they are acting in sinful pride. If they answer 'yes' to this question then we know the source of their problem. If they answer 'No' then they need to stop their complaining. If they answer 'No' but then they keep complaining then they prove themselves to be liars.

Please see the note for Philippians 3:4-6 about the word think. The functional definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'. We find this word in 2Corinthians in: 3:5; 10:2; 10:7; 10:11; 11:16; 12:6 and our current sentence.

We find forms of the word excuse only in: Luke 14:18-19; Romans 1:20; Romans 2:15 and our current sentence. Webster's 1828 dictionary defines excuse as: 'to pardon; to free from the imputation of fault or blame; to acquit of guilt. We excuse a person in our own minds, when we acquit him of guilt or blame; or we excuse him by a declaration of that acquittal. 2. to pardon, as a fault; to forgive entirely, or to admit to be little censurable, and to overlook. We excuse a fault, which admits of apology or extenuation; and we excuse irregular conduct, when extraordinary circumstances appear to justify it. 3. to free from an obligation or duty. I pray thee have me excused. Luke 14. 4. to remit; not to exact; as, to excuse a forfeiture. 5. to pardon; to admit an apology for. Excuse some courtly strains. 6. to throw off an imputation by apology. Think you that we excuse ourselves to you? 2 cor.12. 7. to justify; to vindicate. Their thoughts accusing or else excusing one another. Rom.2.
EXCU'SE, n. A plea offered in extenuation of a fault or irregular deportment; apology. Every man has an excuse to offer for his neglect of duty; the debtor makes excuses for delay of payment. 1. the act of excusing or apologizing. 2. that which excuses; that which extenuates or justifies a fault. His inability to comply with the request must be his excuse.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'think. 2Co 3:1; 5:12'.

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C12-S25 (Verse 19) Paul and Timothy's true speaking.

Equivalent Section: How Paul and Timothy speak.

we speak before God in Christ :.

Equivalent Section: Why.

but we do all things,
dearly beloved,
for your edifying..

Here we have the answer to the question of the prior sentence. As explained in the note for this verse in the Lord Jesus Christ Study, Paul is recognizing that he will answer to God (we speak before God) for what he says and he is speaking in Christ. That is, Christ controls what he says through their ongoing personal relationship. In addition, to that, since our sentence has two Equivalent Sections, we see that the same message is delivered by both Equivalent Sections, only the message has two different perspectives. That is: the same message which is controlled by Christ and that Paul will answer to God for, is also designed for your edifying. Of course, all that God and Christ do are for (our) edifying. Therefore, the equivalency of this sentence should be apparent to all.

What we really have here is the fact that a religious leader who does something for a reason other than the edifying of God's people, and in obedience to Christ, and in realization of his future judgment by God: is not acting like a Godly pastor is to act.

Our next sentence starts with the word For and tells us why Paul said what he did in this sentence. As Paul says in the next sentence, all that he has said is for their edifying and so that they can get right with God before Paul shows up because he does not want to straighten out sin but he will do so for anyone who doesn't truly Biblically repent before he gets there.

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 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 functional definition is: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'.

Please see the notes for Romans C14S25; Romans C15S2 and Ephesians C4S7 about the word edification. The functional definition is: 'To instruct and improve the mind in knowledge generally, and particularly in moral and religious knowledge, in faith and holiness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we speak. 2Co 11:10,31; Ro 9:1. but. 2Co 5:13; 10:8; 13:10; 1Co 9:12-23; 10:33; 14:26. dearly. 2Co 12:15; 7:1; Ro 12:19; 1Co 10:14; Php 4:1. General references. exp: 1Co 10:33'.

Start of Chapter, Chapter Summary

C12-S26 (Verse 20-21) Paul's fear of their not reacting righteously.

Equivalent Section: Paul states his fear.

For I fear,
lest,
when I come,
I shall not find you such as I would,
and that I shall be found unto you such as ye would not:.

Equivalent Section: Paul lists the source of his fear.

lest there be debates,
envyings,
wraths,
strifes,
backbitings,
whisperings,
swellings,
tumults:.

Equivalent Section: Paul states the consequence of his fear.

And lest,
when I come again,
my God will humble me among you,
and that I shall bewail many which have sinned already,
and have not repented of the uncleanness and fornication and lasciviousness which they have committed..

Here we have the conclusion of our chapter. Paul is afraid of the fighting he will find when he goes there and what he will have to do in order to correct problems. Most likely the problem makers were a minority but the loud-mouthed minority lead the majority into error unless their error is corrected quickly and decisively. Paul is acting quickly with this letter with the hope of avoiding having to publicly and decisively act when he gets there.

Our sentence has three Equivalent Sections wherein: 'Paul states his fear', 'Paul lists the source of his fear' and ' Paul states the consequence of his fear'. Please notice that in the third Equivalent Section Paul says my God will humble me among you, and that I shall... Paul is warning that they have pushed God far enough and God will make Paul, as a minister of God, do these things. (God said: And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. in Genesis 6:3).

While Paul says that God will make him do these things, we need to understand that the punishment is far worse when the man of God refuses to act and God has to directly intervene. In Acts 15 we read about the Council of Jerusalem where the church agreed that the Gentiles did not have to keep the religious part of the Mosaic Law. Yet we read all throughout the Pauline Epistles where prophets from the Jerusalem churches kept going to Gentile churches and insisting that they keep the religious part of the Mosaic Law in order to be saved. We also read in Acts 21:20 : Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law. Instead of the leaders of the Jerusalem church controlling the prophets teaching doctrinal error, they waited until God acted. When God acted the Roman Army tore down the Temple so that the religious part of the Mosaic Law could not be kept, the prophets teaching doctrinal error were all killed along with their followers and we saw an end of that doctrinal error. Thus, we see that having the man of God act is gentler than having God act directly.

Thus, we see in our third Equivalent Section that Paul says that he will have to act if there are still people in the church who have not repented of the uncleanness and fornication and lasciviousness which they have committed. This type of sin is the result of doctrinal error being taught. Doctrinal error always appeals to our flesh, our lusts and our traditions which we have in this world. Once we allow some error it ultimately leads to other error until we have these sins rampant within the church. (A little leaven leaveneth the whole lump [1Corinthians 5:6; Galatians 5:9 ]).

Returning to our First Equivalent Section, we see that Paul is afraid that they will not correct this problem before he gets there and he will have to correct it. Just like a parent should do before starting punishment, Paul gives them one last chance to get things right. That is the purpose of this epistle. We saw the end result of sin in the third Equivalent Section and the correction there and in the First Equivalent Section. Now, as we look at the Second Equivalent Section we see the cause of these sins and the need for correction.

Within our Second Equivalent Section we see things which many people think are 'little sins that are not really that bad'. However, when we consider that God's word makes them equivalent to the sins of the third Equivalent Section, it becomes clearer that these things really are bad. What's more, the people who want to excuse these sins and argue (notice that the first sin mentioned here is debates), need to understand that they are really claiming that God's Word is wrong. Therefore, they are claiming that God made an error or lied when God spoke His Word. If such were true, then they have no basis for their salvation.

What they fail to realize is that when they do these sins, such as debates, they are proving that they are personally guilty of 'Original Sin'. In Genesis 3:5 Satan said For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.. He promised that our opinion of good and evil would be as valid as what God wrote in His Word. We know that is a lie because we all still physically die. Therefore, the person doing these sins and debating about the long-term consequence of them needs to understand that they are challenging the power and authority of God when they do so. In addition, the pastor needs to stop these sins quickly before they destroy the entire church.

Please see the notes for Romans C11S25; Philippians 1:12-14 and Fear the Lord about the word fear. The Bible teaches that we are to fear nothing in this world but that we are to Fear the Lord because He will bring His wrath upon the children of disobedience.

Please see the note for 8:11 about the word will. (This is the present-tense form of the word would.) 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 Romans C1S16 about the word debate. The functional definition is: 'Dispute; argue; discuss'. This word is used only 4 times in the Bible and that note has links to all 4 places.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word envy. The functional definition is: 'to see against, that is, to look with enmity. 1. to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account'. All uses of this word tell us to not do envy with the exception of James 1:7 which uses it to show the reaction of God when we turn from Him to other spirits

Please see the note for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath. The functional definition is: '1.Violent anger; vehement exasperation; indignation'.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word strife. The functional definition is: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts'.

Please see the definition in the Piddly Word dictionary about the word backbiter. The functional definition is: 'One who slanders, calumniates or speaks ill of the absent'.

Please see the note for Romans C1S16 about the word whisperers. The functional definition is: 'One who whispers. 2. A tattler; one who tells secrets; a conveyer of intelligence secretly. 3. A backbiter; one who slanders secretly'.

We find forms of the word swell only in: Numbers 5:21-22, Numbers 5:27; Deuteronomy 8:4; Nehemiah 9:21; Psalms 46:3; Isaiah 30:13; Jeremiah 12:5; Jeremiah 49:19; Jeremiah 50:44; our current sentence; 2Peter 2:18; Jude 1:16. Webster's 1828 dictionary defines swelling as: 'SWELL'ING, ppr. Growing or enlarging in its dimensions; growing tumid; inflating; growing tumid; inflating; growing or making louder.
SWELL'ING, n. A tumor, or any morbid enlargement of the natural size; as a swelling on the hand or leg. 1. Protuberance; prominence. The superficies of such plates are not even, but have many cavities and swellings. 2. A rising or enlargement by passion; as the swellings of anger, grief or pride.'

Please see the note for 6:3-10 for links to where tumult is used in the Bible. The functional definition is: 'The commotion, disturbance or agitation of a multitude, usually accompanied with great noise, uproar and confusion of voices'.

Please see the note for Philippians 2:5-8 about the word humble. The functional definition is: 'To abase; to reduce to a low state'.

We find forms of the word bewail only in: Leviticus 10:6; Deuteronomy 21:13; Judges 11:37-38; Isaiah 16:9; Jeremiah 4:31; Luke 8:52; Luke 23:27; our current sentence and Revelation 18:9. The King James Bible Companion defines bewail as: 'To express deep sorrow; lament. Le 10:6; Jer 4:31'.

Please see the note for 5:21 for links to where sin is used in this epistle and for links to related notes in other Studies on this site. The functional definition is: 'a violation of God's law'.

Please see the note for Romans C11S32 about the word repentance. It has links to every place in the Bible where We find this word along with a note for each verse. True Biblical repentance is not just 'turn from sin' but must also include 'turn to God'. We find forms of the word repent occurring 112 times in 105 verses of the Bible, 66 times in 60 verses of the New Testament, and in 2Corinthians, in: 7:8; 7:9; 7:10 and our current sentence. We find the exact word repented occurring 32 in the Bible, 15 times in the New Testament, and in 2Corinthians, in: 7:10 and our current sentence.

Please see the note for Hebrews 9:13-14 about word unclean. The functional definition is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% 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 notes for Romans C1S16; 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. The functional definition is: 'This word is usually presented as only the physical sexual sin, but it is more frequently used, in the Bible, in a symbolical sense than in the physical. It frequently means a forsaking of God or a following after idols. All sexual sin is fornication but fornication is not limited to sexual sin. Fornication is any violation of a sanctified relationship'.

Please see the note for Galatians C5S20 about the word lasciviousness. That note has links to every place in the Bible where We find this word. The functional definition is: 'Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition of it is: 'To do a premeditated act or to trust another to do it; with no way of taking it back'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I shall not. 2Co 12:21; 13:9. and that. 2Co 1:23-24; 2:1-3; 10:2,6,8-9; 13:2,10; 1Co 4:18-21; 5:3-5. debates. 1Co 1:11; 3:3-4; 4:6-8,18; 6:7-8; 11:16-19; 14:36-37; Ga 5:15,19-21,26; Eph 4:31-32; Jas 3:14-16; 4:1-5; 1Pe 2:1. whisperings. Ps 41:7; Pr 16:28; Ro 1:29. swellings. 2Pe 2:18; Jude 1:16. General references. exp: 2Co 13:6; Ga 5:15.
(Verse 21) my God. 2Co 12:7; 8:24; 9:3-4. That I. 2Co 2:1-4; Ex 32:31; De 9:15,25; 1Sa 15:35; Ezr 9:3; 10:1; Ps 119:136; Jer 9:1; 13:17; Lu 9:41-42; Ro 9:2; Php 3:18-19. sinned. 2Co 13:2. and have not. 2Co 2:5-11; 7:9-11; 10:6; 1Co 6:9-11; Re 22:20. uncleanness. Ro 13:13; 1Co 5:1,9-11; 6:15-18; Ga 5:19; Eph 5:5-6; Col 3:5; 1Th 4:3-7; Heb 13:4; 1Pe 4:2-3; 2Pe 2:10-14,18; Jude 1:7,23; Re 21:8; 22:15. General references. exp: Pr 7:26'.

Start of Chapter, Chapter Summary

Chapter 13 Sentence-by-Sentence

links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 1), C13-S3 (Verse 2-3), C13-S4 (Verse 4), C13-S5 (Verse 4), C13-S6 (Verse 5), C13-S7 (Verse 5), C13-S8 (Verse 6), C13-S9 (Verse 7), C13-S10 (Verse 8), C13-S11 (Verse 9), C13-S12 (Verse 10), C13-S13 (Verse 11), C13-S14 (Verse 11), C13-S15 (Verse 12), C13-S16 (Verse 13), C13-S17 (Verse 14), C13-S18 (Verse 14).

The Chapter theme is: Beware, Judgment is Coming.

Chapter Summary from Treasury of Scripture Knowledge.

1 He threatens severity, and the power of his apostleship, against obstinate sinners. 5 And, advising them to a trial of their faith, 7 and to a reformation of their sins before his coming, 11 he concludes his epistle with a general exhortation and a prayer

Word Counts in Chapter.

YOU (9), YE (8), GOD (5), WHICH (4), ALL (3), BEING (3), CHRIST (3).

C13-S1 (Verse 1) This is the third time I am coming to you.

In the past Paul said that he planned to come, but did not make it because a door was opened unto me of the Lord (2:12). While that prevented his coming in the past, it will not happen this time because he has a responsibility to the Lord to straighten out these problems caused by false apostles (11:13) and other sin mutated church members. Those problems are what Paul dealt with in prior chapters as this chapter is a continuation of the prior and we need to keep things within context.

Here we read Paul say This is the third time I am coming to you. Most commentators ignore the phrase third time or try to claim that Paul planned to come three times and claimed that he actually went there when he did not go. They are implying that Paul lied. However, the simple truth is that manythings that Paul did, and many years of his life, are not recorded in the book of Acts not in the rest of the New Testament. They are trying to make an excuse for why the second visit was not recorded when there is no need for an excuse. Simply put, things happened which were not recorded.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the third. 2Co 12:14. General references. exp: Nu 35:30; De 17:6'.

Start of Chapter, Chapter Summary

C13-S2 (Verse 1) In the mouth of two or three witnesses shall every word be established.

Paul is going to establish the truth using procedures which are acceptable in court. Paul is doing this because what he does and says, and what others do and say will be judged at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10). Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC which explain how we will be judged by works. In addition, Matthew 12:36 says, But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. Further, Matthew 18:16 says, But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. these verses let us know that our words will also be judged.

In addition, we have the important precept of two or three witnesses, which is explained in the note for Colossians C3S13. That note also has many links to other places where the Bible teaches this precept. Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey. The two witnesses is required to establish doctrine that all must accept and obey. However, if something occurs only once in the Bible, or is not said literally, then it is something that God can use to tells us what we personally must do, and possibly what our personal followers must do, but it is not something which we can impose upon others. That is what we see Paul saying here. If there are two or three witnesses, to a sin which has not been Biblically repented of, then Paul will do judgment. If there are not two or three witnesses, then no judgment will be done.

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'.

We find the phrase two or three witnesses in Deuteronomy 17:6; Deuteronomy 19:15; Matthew 18:16; our current sentence; 1Timothy 5:19; Hebrews 10:28 and Revelation 11:3.

We find forms of the word witness (witness, witnessing, witnesseth) occurring 52 times in 48 verses of the Bible, 28 times in 27 verses of the New Testament, but only in our current sentence within 2Corinthians. Fausset's Bible Dictionary defines witness as: 'Two at least were required to establish any charge (Nu 35:30; De 17:6; 19:15; Heb 10:28). So in the Christian church (1Ti 5:19). Written evidence in the case of divorce, not as among the Bedouins and Mussulmen a mere spoken sentence (De 24:1,3). Also in civil contracts (Isa 8:16; Jer 32:10-16). the witnesses were the first to execute sentence (De 13:9; Ac 7:58). False witness was punished with the same penalty as the offence witnessed to. Withholding witness was penal (Le 5:1). the term martyr, "witness," came to mean in Christian times one who attests the truth by suffering (Ac 22:20; Re 2:13; compare Re 1:9; 6:9; 11:3; 20:4; Hebrew 11; Heb 12:1).'

Thompson Chain Topics provides references for the word witness as: 'Christ, a Witness to the Truth: Isa 55:4; Joh 3:11,32; 8:14; 18:37; 1Ti 6:13; Re 1:5. The Saviour: Sufferings of: Divine, the Father Bears Witness: Mt 3:17; 17:5; Joh 5:32,37; 8:18; 1Jo 5:9. Of the Spirit: (Bearing Witness to the Spiritual Adoption of Believers): Ro 8:16; Ga 4:6; 1Jo 3:24; 4:13; 5:6. Two or more needed to convict: Nu 35:30; De 17:6; 19:15; Mt 18:16; 2Co 13:1; 1Ti 5:19; Heb 10:28. Disciples and Early Christians as: Lu 1:2; 24:48; Ac 1:22; 5:32; 10:39; 13:31; 1Pe 5:1; 2Pe 1:16. Witnesses, False: Warnings against: Ex 20:16; 23:1; De 19:16; Pr 6:19; 12:17; 19:9; 24:28; 25:18; Mt 19:18; Ro 13:9. Examples of: Mt 28:15; Mr 14:56; Ac 6:11; 17:6; 25:7. Witnessing to the Truth: Enjoined: Isa 43:10; Joh 15:27; Ac 1:8; 5:20-21; 18:9-10; 22:14-15; Tit 2:15. Examples of: Joh 1:15; Ac 2:32; 4:33; 16:32; 26:22. Living Witnesses: Mr 2:12; 5:15; Joh 9:8-9; 12:9; Ac 4:14.'

Torrey's Topical Textbook provides links for the phrase Witness of the Holy Ghost as: 'Is truth: 1Jo 5:6. Tobe implicitly received: 1Jo 5:6,9. BORNE to CHRIST: As Messiah: Lu 3:22; Joh 1:32-33. As coming to redeem and sanctify: 1Jo 5:6. As exalted to be a Prince and Saviour to give repentance, etc: Ac 5:31-32. As perfecting saints: Heb 10:14-15. As foretold by Himself: Joh 15:26. In Heaven: 1Jo 5:7,11. On earth: 1Jo 5:8. The first preaching of the gospel confirmed by: Ac 14:3; Heb 2:4. The faithful preaching of the Apostles accompanied by: 1Co 2:4; 1Th 1:5. given to SAINTS: On believing: Ac 15:8; 1Jo 5:10. Totestify to them of Christ: Joh 15:26. As an evidence of adoption: Ro 8:16. As an evidence of Christ in them: 1Jo 3:24. As an evidence of God in them: 1Jo 4:13. Borne against all unbelievers: Ne 9:30; Ac 28:25-27.'

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'In. Nu 35:30; De 17:6; 19:15; 1Ki 21:10,13; Mt 18:16; 26:60-61; Joh 8:17-18; Heb 10:28-29. General references. exp: Nu 35:30; De 17:6'.

Start of Chapter, Chapter Summary

C13-S3 (Verse 2-3) Paul's warning that they will not like the proof which they demand.

Equivalent Section: Paul's warning.

First Step: Prior warnings that Paul gave.

I told you before,
and foretell you,
as if I were present,
the second time;.

Second Step: Paul's last warning.

and being absent now I write to them which heretofore have sinned,
and to all other,
that,
if I come again,
I will not spare:.

Equivalent Section: Christ will prove to be might when answering their challenge.

Since ye seek a proof of Christ speaking in me,
which to you-ward is not weak,
but is mighty in you..

this is the last warning to church members who are still sinning: Paul warns that I will not spare. As pointed out in the note for this verse within the Lord Jesus Christ Study: Christ was the real person that was speaking / writing this epistle. Our Bible warns the saved that there is a sin unto death (Romans 6:16; 1John 5:16) and that many are weak and sickly among you, and many sleep (2Corinthians 11:30). This is the possible consequence to any who continue to oppose Paul's authority from God and to seek a proof of Christ speaking in me. Please notice the use of the word ye. This judgment will be done on a personal level.

Our sentence has two Equivalent Sections with the First Equivalent Section giving Paul's warning about possible judgment and the Second Equivalent Section giving the possible consequence of that judgment. In the First Equivalent Section we see two Steps whereby Paul says that he is giving the second witness of coming judgment. This, of course, meets the legal requirement for something to be brought into court. With this sentence immediately following Paul stating the legal requirement, he is giving them warning that this particular thing will go the judgment seat of Christ, as already explained in the prior note.

Our Second Step starts with the word and, which adds it to the prior Step. Where the First Step listed the two witnesses required to bring this matter into God's court, this Step tells us that this notice is in writing and is being sent to many people. Therefore, they can not deny receiving the two witness warning. God is eliminating all legal 'wiggle room'.

Finally, we see Paul say, in the Second Equivalent Section, which to you-ward is not weak, but is mighty in you. Some people today might doubt the power of Christ, but this was during the time of miracles and these people had personally seen Christ work miracles through Paul and, apparently, some of them had personally received a miracle (but is mighty in you). Therefore, this threat would have been more real and personal to these people than it is to many of today.

This is the only place in the Bible where we see the word foretell. This is not a spiritual gift but simply Paul telling them what he will do and sending the warning before he gets there.

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'

Please see the note for 5:21 for links to where sin is used in this epistle and for links to related notes in other Studies on this site. The functional definition is: 'a violation of God's law'.

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 life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. The will of God is: 'The attitudes and actions that God wants us to have'.

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

We find forms of the word proof occurring only 6 times in the Bible, in: Acts 1:3; 2:9; 8:24; our current sentence; 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 10:3-6 about the word mighty. The functional definition is: 'Having great power and able to accomplish things which most people can not do'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'told. 2Co 1:23; 10:1-2,8-11; 12:20; 1Co 4:19-21; 5:5. being. 2Co 13:10. heretofore. 2Co 12:21.
(Verse 3) ye seek. 2Co 10:8-10. Christ. 2Co 2:10; Mt 10:20; 18:18-20; Lu 21:15; 1Co 5:4-5. which. 2Co 2:6; 3:1-3; 12:12; 1Co 9:1-3. General references. exp: 2Co 13:6'.

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C13-S4 (Verse 4) The power of Christ.

For though he was crucified through weakness,
yet he liveth by the power of God..

The he of our current sentence is Christ according to the prior sentence. He was crucified through weakness because He was crucified as a literal physical man. yet he liveth by the power of God because it takes the power of God to raise the dead.

That is what is literally said here. Yet this sentence, when combined with the next, tell us the same thing as all of Romans 6 please see that chapter and all of the related notes for more on what is implied in these sentences. In general, these sentences tell us that we should be seeking and using the power of God whenever we deal with others. With these two sentences we see the support for what was said about earlier sentences within this chapter.

Please see the note for 1Corinthians 1:13 about the word crucified. As mentioned there, there is a lot of doctrine involved in the verses which use this word. Some places, such as this verse, are speaking about a literal physical crucifixion while other verses use the word symbolically. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

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.

Please see the note for 43:7 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. Lu 22:43-44; Joh 10:18; 1Co 15:43; Php 2:7-8; Heb 5:7; 1Pe 3:18. yet. Ac 2:36; 4:10-12; Ro 6:4,9-10; 14:9; Eph 1:19-23; Php 2:9-11; 1Pe 3:18,22; Re 1:17-18. General references. exp: 1Co 2:3; 2Co 13:6'.

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C13-S5 (Verse 4) The true source of our power.

For we also are weak in him,
but we shall live with him by the power of God toward you..

As mentioned in the note above, this sentence combined with the prior tell us the same thing as all of Romans 6. Please see that chapter and all of the related notes for more on what is implied in these sentences. In general, these sentences tell us that we should be seeking and using the power of God whenever we deal with others. With these two sentences we see the support for what was said about earlier sentences within this chapter.

Please see the note for 43:7 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' we also. 2Co 4:7-12; 10:3-4,10; 1Co 2:3. in him. or, with him. Php 3:10; 2Ti 2:11-12. but. Ac 3:16; Ro 6:8-11. General references. exp: 1Co 2:3; 2Co 13:6'.

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C13-S6 (Verse 5) If we do not prove our own selves we will believe a lie.

First Step: Test to do.

Examine yourselves,
whether ye be in the faith;
Second Step: Check the results.

prove your own selves..

Please see the note for this verse in the Word Study on Prove. That note explains this sentence in relationship to the next sentence and to the use of the word prove as it is used through the Bible. Most people think they have proved something when they have only persuaded people to believe them. Prove requires far more detail to proper procedure and diligence than what most people want to do. However, that is exactly what God will do when we are judged. The religious leaders who fought against Jesus and had him crucified thought they had proved that they were Godly. Obviously, they were mistaken. When we consider the context, where Paul deliberately says this right after mentioning the crucifixion, we should also realize their mistake and avoid doing the same. In addition, the next sentence tells us how we are to examine ourselves and prove (our) own selves.

When combining the next sentence with this one we see that we are not in the faith if we are reprobates and that we are reprobates if we are not in the faith. If we are not walking / living by faith then we are not in the faith.

Please see the note for 1Corinthians C9S6 about the word examine. The functional definition is: 'To inspect carefully, with a view to discover truth or the real state of a thing'. The main way that people fail to obey this sentence, even while thinking that they did obey, is by not being 'careful'.

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

Please see the note for 1:24 for links to where the word faith is used within this epistle. The definition of faith used on this site is: 'an action verb which requires us to produce evidence of what we claim to believe'. Please see the notes for Romans C3S25; 1Corinthians C1S3; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C9S28 about the phrase live / walk by faith. Please see the note for Romans C11S6 about the phrase the just shall live by his faith. Please see the note for about the word . Please see the note for Romans C3S29 about the phrase justification by faith. Please see the note for Hebrews 3:1-LJC about the phrase Christ Jesus is faithful. Please see the note for Romans C3S25 about Law and faith. Please see the note for 2Timothy C1S2 about faith: unfeigned.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Examine. Ps 17:3; 26:2; 119:59; 139:23-24; La 3:40; Eze 18:28; Hag 1:5,7; 1Co 11:28,31; Ga 6:4; Heb 4:1; 12:15; 1Jo 3:20-21; Re 2:5; 3:2-3. in the faith. Col 1:23; 2:7; 1Ti 2:15; Tit 1:13; 2:2; 1Pe 5:9. General references. exp: Pr 16:25'.

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C13-S7 (Verse 5) Why we must prove our own selves.

Know ye not your own selves,
how that Jesus Christ in in you,
except ye be reprobates?.

The note for this verse in the Lord Jesus Christ Study has several verse references and an explanation which shows how some people who we might think of as reprobates were never actually saved. As explained there, people who do one of the religious, but non-Biblical, procedures to get 'saved', such as 'ask Jesus to be your savior', may appear to be 'saved but rejected' when they are actually lost. The word reprobate is defined as: 'Rejected; failing the test; lost in sin. Jer 6:30'. The danger that we have is that we can not be positive when they were 'rejected' and we may misjudge their true eternal condition. They might have been 'rejected' when they thought they were saved because they did not truly Biblically repent (Luke 13:3,5). However, they may have actually been saved and then, later, turned their back on the Lord 'failed the test' of sanctification. The bottom line is that we can not say if someone is saved or lost when they are reprobated.

The one thing that we can be positive about is that someone is a reprobate if they do not have Jesus Christ in them. (Please also see the Relational Prepositions Study.) If Jesus Christ is in you then He is going to affect how you live. Jesus teaches us how to live in this flesh using the power of the Holy Ghost and people who are fulfilling the lusts of the flesh have a hard time proving that Jesus Christ is in you like our context demands. Likewise, Christ bring us spiritual maturity through an ongoing personal relationship. People who do not have that relationship or who are not maturing spiritually also will have a hard time proving that Jesus Christ is in you.

The note for this verse in the Lord Jesus Christ Study has links to every place where the Bible uses any form of the word reprobate, outside of this immediate chapter, along with a note about each use. The functional definition is: 'that which is rejected on account of its own worthlessness (Jer 6:30; Heb 6:8; Gr. adokimos, "rejected"). this word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1Co 9:27; 2Co 13:5-7)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. 1Co 3:16; 6:2,15,19; 9:24; Jas 4:4 exp: Ro 6:3. Jesus Christ. 2Co 6:16; Joh 6:56; 14:23; 15:4; 17:23,26; Ro 8:10; Ga 2:20; 4:19; Eph 2:20-22; 3:17; Col 1:27; 2:19; 1Pe 2:4-5. reprobates. 2Co 13:6-7; Jer 6:30; Ro 1:28; 2Ti 3:8; Tit 1:16; 1Co 9:27; Heb 6:8. General references. exp: Pr 16:25'.

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C13-S8 (Verse 6) But I trust that ye shall know that we are not reprobates.

Paul could say this because of the years that his personal life displayed the personal leading of Jesus Christ, just like the prior sentence said that our lives had to do.

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 above for the word reprobates. The functional definition is: 'that which is rejected on account of its own worthlessness (Jer 6:30; Heb 6:8; Gr. adokimos, "rejected"). this word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1Co 9:27; 2Co 13:5-7)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 13:3-4,10; 12:20'.

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C13-S9 (Verse 7) Paul's prayer for those who challenge him.

First Step: Paul's prayer.

Now I pray to God that ye do no evil;.

Step: Why.

not that we should appear approved,
but that ye should do that which is honest,
though we be as reprobates..

Here we see Paul praying for his enemies. We know this because he says though we be as reprobates right after he proved that he was not a reprobate. The word as, in this phrase, means 'in the same way' and Paul is saying that he, and the other preachers, might appear as reprobates to the true reprobates, but that does not make them so. Our current sentence proves that because Paul prays for his enemies, as Jesus told us to do (Matthew 5:44) while a true reprobate would not do so.

Here we see the heart of a Christ-Directed Pastor. (Please see that message for more details.) He is praying for their good and their avoidance of judgment by God (that ye do no evil) and their spiritual growth (that ye should do that which is honest) even while he knows that they misjudge him personally (though we be as reprobates). In addition, we also see in our sentence that he is not praying for his own good (not that we should appear approved) but for their good.

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 6:3-10. 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 2Corinthians 5:10 about the word appear. The functional definition is: 'To be obvious; to be known, as a subject of observation or comprehension'.

Please see the note for Romans C12S15 about the word honest. That note has links to every place in the Bible where we find forms of this word. 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.

Please see the note for C13-S7 for the word reprobates. The functional definition is: 'that which is rejected on account of its own worthlessness (Jer 6:30; Heb 6:8; Gr. adokimos, "rejected"). this word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1Co 9:27; 2Co 13:5-7)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I pray. 2Co 13:9; 1Ch 4:10; Mt 6:13; Joh 17:15; Php 1:9-11; 1Th 5:23; 2Ti 4:18. approved. 2Co 6:4; 10:18; Ro 16:10; 1Co 11:19; 2Ti 2:15; Jas 1:12 (Gr) exp: 2Co 7:11. honest. 2Co 8:21; Ro 12:17; 13:13; Php 4:8; 1Ti 2:2; 1Pe 2:12. as reprobates. 2Co 6:8-9; 10:10; 1Co 4:9-13'.

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C13-S10 (Verse 8) Why Paul has this attitude.

For we can do nothing against the truth,
but for the truth..

As explained in the note for this verse within the Word Study on Truth: 'Our actions should not change based upon the appearances of our preacher but should be completely based upon God's truth. This is because we can do nothing against the truth (we can not force God's truth to change) but we can do something for the truth by obeying it and living a demonstration of how obeying God's truth brings blessings. Men of truth conform their lives to the facts of reality (as presented by God) even when the consequences do not provide the greatest personal comfort or pleasure'.

Please remember that our definition of truth, which was derived from the actual Biblical usage, 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'. Therefore, when we are living according to God's truth we are being a witness for the Son of God and the change that He beings into our life as a result of our ongoing personal relationship to Him. That is what we do for the truth.

In addition, the phrase 'Men of truth conform their lives to the facts of reality (as presented by God) even when the consequences do not provide the greatest personal comfort or pleasure' identifies a particular application of the word truth that is within the Bible. If the reader goes to the beginning of the Word Study on Truth and then finds this phrase in the list of various applications of this word, they will find other places in the Bible which teach the same application.

Our sentence starts with the word For and tells us why Paul said that he prayed like he did in the prior sentence. If we are to do (something) for the truth then we must (personally) do no evil and (personally) do that which is honest.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 13:10; 10:8; Nu 16:28-35; 1Ki 22:28; 2Ki 1:9-13; 2:23-25; Pr 21:30; 26:2; Mr 9:39; 16:17-19; Lu 9:49-56; Ac 4:28-30; 5:1-11; 13:3-12; 19:11-17; 1Co 5:4-5; 1Ti 1:20; Heb 2:3-4'.

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C13-S11 (Verse 9) The Godly conclusion.

Equivalent Section: the Godly attitude of comparison.

For we are glad,
when we are weak,
and ye are strong:.

Equivalent Section: the Godly desire for others.

and this also we wish,
even your perfection..

Our sentence starts with the word For and tells us a second reason why Paul said that he prayed like he did in C13-S9. Our prior sentence told is that we are to do (something) for the truth then we must (personally) do no evil and (personally) do that which is honest. Now our current sentence is adding the second reason that when we (personally) do no evil and (personally) do that which is honest, we receive perfection ('spiritual maturity'). That is, these attitude backed actions are required for our spiritual growth.

One of the main phrases of this sentence is: when we are weak, and ye are strong. This is a direct reference to 12:10. (Please see that note for more details on this phrase.)

Please see the note for 10:3-6 about the word strong. The functional definition is: 'Having great physical power'.

Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word perfect along with the functional definition and links to other Studies.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. 2Co 13:8; 11:30; 12:5-10; 1Co 4:10. even. 2Co 13:7,11; 7:1; Eph 4:13; Php 3:12-15; Col 1:28; 4:12; 1Th 3:10; 2Ti 3:17; Heb 6:1; 12:23; 13:21; 1Pe 5:10'.

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C13-S12 (Verse 10) Paul's ultimate reason for writing.

Therefore I write these things being absent,
lest being present I should use sharpness,
according to the power which the Lord hath given me to edification,
and not to destruction..

Please see the note on 2Corinthians 10:8 which explains Paul's position from the Lord and the use of that authority for edification and destruction. As explained in the note for this verse within the Lord Jesus Christ Study, 'It is the Lord, and not any other role of the Son of God, which appoints men to positions within the church'. That note goes on to explain why the Lord allows these men to abuse their power and what we are to do about it. Please see that note for more details.

Our sentence tells us that Paul could use the power which the Lord hath given me for destruction, but he was deliberately writing a letter, instead of dealing with the people face-to-face, in order to avoid that result. But what those people needed to understand, and what we need to understand oday, is that Paul, and a pastor, can use their God-given power for destruction and the Lord will not prevent it. That is a major reason why we need to pray for our pastor on a regular basis. He's human and tempted just like we are. We are to pray that he stays close to God and under the control of Christ so that he uses his God-given power to edification, and not to destruction.

We also see some wisdom here. Paul wrote a letter instead of going face-to-face and we should do the same because most people are far more careful of what they put into writing than they are of what they say. However, once the words are out of our mouth we can't take them back and James 3 warns us about the tongue. One pastor said that when you are mad at someone, pray and then write a letter to them. Put it in a drawer, go for a walk and sing Psalms and let it go for a day. The next day, rip up the letter without reading it and if you are still mad, repeat the procedure. Most people won't go beyond tearing up the second or third letter.

Our epistle tells us that Paul deliberately wrote a letter in order to use sharpness. If we remember Galatians 2, and how Paul rebuked Pater in front of the entire church, we should be able to understand how this epistle has less sharpness than Paul was capable of, in spite of what people might think about some of the things said in this epistle.

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'

This is the only place in the Bible where we find the word sharpness. Webster's 1828 dictionary defines sharpness as: 'Keenness of an edge or point; as the sharpness of a razor or a dart. 2. Not obtuseness. 3. Pungency; acidity; as the sharpness of vinegar. 4. Pungency of pain; keenness; severity of pain or affliction; as the sharpness of pain, grief or anguish. 5. Painfulness; afflictiveness; as the sharpness or calamity. And the best quarrels in the heat are curst By those that feel their sharpness. Shak. 6. Sverity of language; pungency; satirical sarcasm; as the sharpness of a satire or rebuke. Some did all folly with just sharpness blame. Dryden. 7. Acuteness of intellect; the power of nice discernment; quickness of understanding; ingenuity; as sharpness of wit or understanding. 8. Quickness of sense or perception; as the sharpness of sight. 9. Keenness; sverity as the sharpness of the air or weather.'

Please see the note for 43:7 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 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 note for 2Corinthians 9:7 about the word giver.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I write. 2Co 2:3; 10:2; 12:20-21; 1Co 4:21. lest. 2Co 13:2,8; Tit 1:13. according. 2Co 10:8. General references. exp: 2Co 13:6,8'.

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C13-S13 (Verse 11) Start of Paul's closing remarks.

Finally,
brethren,
farewell..

Paul makes a point of using the word brethren here because he wants them to know of his love for them, and that he considers them to be part of the same spiritual family as he is, in spite of the sin and personal attacks being done by some of the brethren. 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 Luke 9:61 about the word farewell. Webster's 1828 defines this word as: 'a compound of fare, in the imperative, and well. Go well; originally applied to a person departing, but by custom now applied both to those who depart and those who remain. It expresses a kind wish, a wish of happiness to those who leave or those who are left. the verb and adverb are often separated by the pronoun; fare you well; I wish you a happy departure; may you be well in your absence. It is sometimes an expression of separation only. Farewell the year; farewell ye sweet groves; that is, I take my leave of you.
FA'REWELL, n. 1. A wish of happiness or welfare at parting; the parting compliment; adieu. 2. Leave; act of departure. And takes her farewell of the glorious sun. Before I take my farewell of the subject'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'farewell. Lu 9:61; Ac 15:29; 18:21; 23:30; Php 4:4; 1Th 5:16 (Gr)'.

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C13-S14 (Verse 11) Final advice to receive God's blessings.

First Step: What to be.

Be perfect,
be of good comfort,
be of one mind,
live in peace;.

Second Step: God's blessings for being that.

and the God of love and peace shall be with you..

Our sentence has two Steps to it and we have to do the First Step before we can do the Second Step. What's more, our Second Step starts with the word and, which means it is added to the First Step. Thus, our sentence tells us two different ways that we can not get the God of love and peace to be with us, and give us His love and peace unless we first Be perfect, be of good comfort, be of one mind, live in peace. Not only that, but the word shall means: 'This is absolutely going to happen'. Thus, if we do what the Bible means by each and every word within the First Step, we are guaranteed ('This is absolutely going to happen') that the God of love and peace shall be with you.

Please note that the word be is: 'a verb of existence'. That means that our very existence must be defined by these words if we want the God of love and peace (to) be with you.

Please see the note for 2Corinthians 7:1 for links to every place in the New Testament where we find forms of the word perfect along with the functional definition and links to other Studies. The functional definition is: 'to spiritually mature'. We will not have the love and peace of God unless we are spiritually maturing and the amount of the love and peace of God which we personally experience is proportional to our level of spiritual maturity.

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'.

We find forms of the word peace occurring 450 times in 420 verses of the Bible, 116 times in 109 verses of the New Testament, and in 2Corinthians, only in our current sentence and 1:1. This epistle does not offer much peace and in facts warns of the opposite unless these saved people do exactly what God tells them to do within this epistle. The note for Romans C12S16 gives us the definition from Webster's 1828 along with a link and short note for every place that peace is used within Romans. Please also see the note for Galatians 1:1 which has links to where peace is used within that epistle along with links from other commentators. The notes for Romans 10:15 and Hebrews 12:14-LJC tells us how to have peace with God. The functional Biblical definition of peace is: 'a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be perfect. 2Co 13:9; Mt 5:48; Joh 17:23; Jas 1:4; 1Pe 5:10. be of good. 2Co 1:4; Mr 10:49; Ro 15:13; 1Th 4:18; 2Th 2:16-17. be of one. Ro 12:16,18; 15:5-6; 1Co 1:10; Eph 4:3; Php 1:27; 2:1-3; 3:16; 4:2; 1Pe 3:8. live. Ge 37:4; 45:24; Mr 9:50; Ro 12:18; 14:19; 1Th 5:13; 2Ti 2:22; Heb 12:14; Jas 3:17-18; 1Pe 3:11. The God. Ro 15:33; 16:20; Php 4:9; 1Th 5:23; Heb 13:20; 1Jo 4:8-16 exp: 1Pe 5:10. with. 2Co 13:14; Mt 1:23; 2Th 3:16; Re 22:21. General references. exp: Ro 12:18; Eph 4:3'.

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C13-S15 (Verse 12) Greet one another with an holy kiss.

Please notice the qualifier of holy before the word kiss. This was the way, in their culture, of expressing love and concern for another person. Judas Iscariot betrayed Jesus with a kiss (Matthew 26:48; Mark 14:44; Luke 22:47-48). Jesus rebuked the religious man by saying Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. (Luke 7:45). The people of the early church understood that to Greet one another with an holy kiss had spiritual significance and to do so when it was not sincere was to condemn themselves to the same classification as Judas Iscariot and the Pharisee named Simon.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

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 note for Romans C16S18 about the word kiss. That verse says the same thing as our current sentence and that note has links to every place in the New Testament where We find this word. The functional definition is: 'To salute with the lips. 2. to treat with fondness; to caress'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 16:16; 1Co 16:20; 1Th 5:26; 1Pe 5:14'.

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C13-S16 (Verse 13) All the saints salute you.

With all that Paul has rebuked and corrected in this letter, he made sure that they were not rejected by all the saints. 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'.

Please see the note for Philippians 4:21 about the word salute. The functional definition is: 'to honor some person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 16:16,21-23; Php 4:21-22; Phm 1:23-24; Heb 13:24; 1Pe 5:13; 2Jo 1:13; 3Jo 1:14'.

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C13-S17 (Verse 14) Final blessing.

The grace of the Lord Jesus Christ,
and the love of God,
and the communion of the Holy Ghost,
be with you all..

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

This is our closing sentence and final word of this epistle, with the exception of the final Amen, which doubles this sentence and makes it a matter of doctrine which is to be accepted by all saved. As explained in the note for this sentence within the Lord Jesus Christ Study, 'As Paul often does, he closes with a blessing from every role of God the Son: that of Lord and Jesus and Christ . In addition, he is also including a blessing from God the Father and of the Holy Ghost...Basically, as Paul's last statement, he is telling all of these church members, I want you to have everything that you can get through any avenue that provides blessings from God.'

Within our sentence we see all three persons of the Trinity literally named as well as the major roles of the Son of God involved directly in our salvation and sanctification.

In addition, to mentioning the Trinity, Paul also tells us the main things which each person within the Trinity provides to us. The Son of God, within each of His roles as Lord and Jesus and Christ, mainly provides us with grace. God the Father is love and is the source of all true love. The Holy Ghost provides us with communion, which is our 'fellowship with God'. However, as explained many places on this site, that 'fellowship with God' must be holy.

Please see the note for 2Corinthians 6:14 for links to where communion is used in the Bible. The functional definition is: 'A formalized ongoing personal relationship'.

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 links to every place in the Bible where we find the phrase Holy Ghost. There is a Biblical doctrinal difference between the use of the phrase Holy Ghost and God's Holy Spirit, but I can not specify what that doctrinal difference is at this time. Both are identifiers of the third Person within the Trinity. Please see the link for God's Holy Spirit for links to the various applications where this other identifier of the third Person is used. The phrase Holy Ghost only occurs within the New Testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The grace. Nu 6:23-27; Mt 28:19; Joh 1:16-17; Ro 1:7; 16:20,24; 1Co 16:23; Re 1:4-5 exp: 2Co 8:9; Ga 6:18; 1Ti 1:14. The love. Ro 5:5; 8:39; Eph 6:23; 1Jo 3:16; Jude 1:21. The communion. Joh 4:10,14; 7:38; 14:15-17; Ro 8:9,14-17; 1Co 3:16; 6:19; 12:13; Ga 5:22; Eph 2:18,22; 5:9; Php 2:1; 1Jo 1:3; 3:24. Amen. Mt 6:13; 28:20; Ro 16:20,27; 1Co 14:16. General references. exp: Nu 6:23; Ga 1:3; Php 4:23; Phm 1:3; Re 22:21'.

Start of Chapter, Chapter Summary

C13-S18 (Verse 14) Amen.

This Amen doubles the prior sentence and makes it a matter of doctrine which is to be accepted by all saved. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

Start of Chapter, Chapter Summary

2Corinthians Study Chapters 9-13

Chapter 9 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: the blessings of giving.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 10 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Paul's authority is from the Lord.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 11 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Paul's Worldly Credentials.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 12 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: the spiritual evidence of Paul's ministry.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

Chapter 13 Sentence-by-Sentence

links to sentences in this chapter:

The Chapter theme is: Beware, Judgment is Coming.

Chapter Summary from Treasury of Scripture Knowledge.

Word Counts in Chapter.

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