1Corinthians Study: Chapters 13-16

Click on the following links to jump to a areas within this study: Start of Book Study; Chapter 13; Chapter 14; Chapter 15; Chapter 16; God in 1Corinthians; Test of Spiritual Maturity.

1Corinthians Chapter 13 Sentence-by-Sentence Section

links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 2), C13-S3 (Verse 3), C13-S4 (Verse 4-7), C13-S5 (Verse 8), C13-S6 (Verse 9), C13-S7 (Verse 10), C13-S8 (Verse 11), C13-S9 (Verse 12), C13-S10 (Verse 13).

The Chapter theme is: Charity.

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

The most used words in this chapter (with counts in parenthesis) are: CHARITY (9), ALL (8), AS (5), HAVE (5), thINGS (5), thOUGH (5), CHILD (4). As shown by these words, charity and child are the only nouns in this list and have is the only verb. Our chapter is telling us to have charity and to not act like a child.

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

1-2. All gifts,
3. how excellent whosoever, are nothing worth without charity.
4-12. the praises thereof,
13. and prelation before hope and faith.

Start of web page, Chapter Summary

C13-S1 (Verse 1) All spiritual actions are useless if not done with charity.

Though I speak with the tongues of men and of angels,
and have not charity,
I am become as sounding brass,
or a tinkling cymbal.

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.

As used within this sentence and within this epistle the word tongue means a language understood by some men. Please note the comparison within our sentence where the words sounding and tinkling are used to describe the sounds which do not convey the meaning of speech while the verb speak is associated with the word tongue.

There are groups which claim that they are using 'The tongue of angels' when nonsense noise comes out of their mouths. However, any time that we find angels talking to men the person understood the angel. Angels are supposed to have more intelligence than men and have a greater ability to speak the multitude of human tongues than men have. Claiming that they speak the nonsense noise, when talking to men, is an insult to their intelligence. They either don't speak to men or speak in a tongue that men can understand.

We find forms of the word angel occurring 303 times in 289 verses of the Bible, 185 times in 180 verses of the New Testament, and in 1Corinthians, 4:9; 6:3; 11:10 and our current sentence. Webster's 1828 dictionary defines angel as: 'n. Usually pronounced angel, but most anomalously. L. angelus; Gr. a messenger, to tell or announce. 1. Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man. Hence angels are ministers of God, and ministering spirits. Heb. 1. 3. In a bad sense, an evil spirit; as, the angel of the bottomless pit. Math. 25. 1Cor 6. Rev. 9. 4. Christ, the mediator and head of the church. Rev. 10. 5. A minister of the gospel, who is an ambassador of God. Rev. 2 and 3. 6. Any being whom God employs to execute his judgments. Rev. 16. 7. In the style of love, a very beautiful person'. Please note the emphasis in this definition upon the function of 'Literally, a messenger; one employed to communicate news or information or do a job for God'. This directly opposes the concept of The tongues of angels being some nonsense noise that some religions claim it to be. Please also see the note for Jude 1:7 about the word archangel.

Thompson Chain Topics provides links for angel as: 'of the Lord: Ge 16:7; 22:15; Ex 14:19; Nu 22:23; Jg 2:1; 13:3; Isa 63:9; Mt 28:2; Ac 8:26; 27:23. Reapers: Mt 13:30,39; Mr 13:27. Ministering: Ge 16:7; 19:16; 22:11; Ex 14:19; 23:20; 1Ki 19:5; Ps 91:11; Isa 63:9; Da 3:28; 6:22; Mr 1:13; Lu 16:22; Ac 5:19; 12:7; 27:23; Heb 1:14. Appear to Men: Ge 32:1; Nu 22:31; Jg 2:1; 6:11; 13:3,13; Zec 1:9; 2:3; Mt 1:20; 2:13; 28:2; Lu 1:11,28; 2:9; Joh 20:12; Ac 8:26; 10:3. Wait upon Christ: Mt 24:31; 25:31; 26:53; Lu 2:13; 22:43; Joh 1:51; 2Th 1:7; Heb 1:6; Re 5:11. Of Wrath, Execute the Judgments of God: Ge 19:1; Jg 5:23; 2Sa 24:16; 1Ch 21:15; 2Ch 32:21; Isa 37:36; Ac 12:23. Fallen: Job 4:18; Mt 25:41; 2Pe 2:4; Jude 1:6; Re 12:9. In Heaven: Mr 12:25; Lu 12:8; 15:10; Heb 12:22; Re 7:11; 8:2. of the Churches: Re 1:20-2:1; 2:8,12,18; 3:1,7,14'.

Torrey's Topical Textbook provides links for angel as: 'Created by God and Christ: Ne 9:6; Col 1:16. Worship God and Christ: Ne 9:6; Php 2:9-11; Heb 1:6. Are ministering Spirits: 1Ki 19:5; Ps 68:17; 104:4; Lu 16:22; Ac 12:7-11; 27:23; Heb 1:7,14. Communicate the will of God and Christ: Da 8:16; 9:21-23; 10:11; 12:6-7. Ac 5:20; 8:26; 10:5; 27:23; Re 1:1. Obey the will of God: Ps 103:20; Mt 6:10. Execute the purposes of God: Nu 22:22; Ps 103:21; Mt 13:39-42; 28:2; Joh 5:4; Re 5:2. Execute the judgments of God: 2Sa 24:16; 2Ki 19:35; Ps 35:5-6. Celebrate the praises of God: Job 38:7; Ps 148:2; Isa 6:3; Lu 2:13-14. The law given by the ministration of: Ps 68:17; Ac 7:53; Heb 2:2. ANNOUNCED: the conception of Christ: Mt 1:20-21. The birth of Christ: Lu 2:10-12. The resurrection of Christ: Mt 28:5-7; Lu 24:23. The ascension and second coming of Christ: Ac 1:11. The conception of John the Baptist: Lu 1:13,36. Minister to Christ: Mt 4:11; Lu 22:43; Joh 1:51. Are subject to Christ: Eph 1:21; Col 1:16; 2:10; 1Pe 3:22. Shall execute the purposes of Christ: Mt 13:41; 24:31. Shall attend Christ at his second coming: Mt 16:27; 25:31; Mr 8:38; 2Th 1:7. Know and delight in the gospel of Christ: Eph 3:9-10; 1Ti 3:16; 1Pe 1:12. Ministration of, obtained by prayer: Mt 26:53; Ac 12:5,7. Rejoice over every repentant sinner: Lu 15:7,10. Have charge over the children of God: Ps 34:7; 91:11-12. Are of different orders: Isa 6:2; 1Th 4:16; 1Pe 3:22; Jude 1:9; Re 12:7. Not to be worshipped: Col 2:18; Re 19:10; 22:9. Are examples of meekness: 2Pe 2:11; Jude 1:9. Are wise: 2Sa 14:20. Are mighty: Ps 103:20. Are holy: Mt 25:31. Are elect: 1Ti 5:21. Are innumerable: Job 25:3; Heb 12:22'.

Nave's Topical Bible provides links for angel as: 'A CELESTIAL SPIRIT: Called ANGEL of the LORD: Mt 1:20,24; 2:13,19; 28:2; Lu 1:11; Ac 5:19; 7:30,35; 8:26; 12:7,23. Called MORNING STARS Job 38:7. Hosts. Ge 2:1; 32:2; Jos 5:14; 1Ch 12:22; Ps 33:6; 103:21; Lu 2:13. Called principalities, POWERS. Eph 3:10; Col 1:16. Created. Ge 2:1; Ne 9:6; Col 1:16. Of different orders. Isa 6:2; 1Th 4:16; 1Pe 3:22; Jude 1:9; Re 12:7. Immortal. Lu 20:36. Worship God. Ne 9:6; Php 2:9-11; Heb 1:6. Not to be worshiped. Col 2:18; Re 19:10; 22:8-9. Do not marry. Mt 22:30; Mr 12:25; Lu 20:35. Are obedient. Ps 103:20; Mt 6:10; Lu 11:2; 1Pe 3:22; 2Pe 2:11; Jude 1:6. Have knowledge of, and interest in, earthly affairs. Mt 24:36; Lu 9:31; 15:7,10; 1Ti 5:21; 1Pe 1:12. See FUNCTIONS OF, below. Men called angels. 2Sa 19:27. Are examples of meekness. 2Pe 2:11; Jude 1:9. Are wise. 2Sa 14:17,20. Mighty. Ps 103:20; 2Pe 2:11. Holy. Mt 25:31; Mr 8:38. Elect. 1Ti 5:21. Innumerable. De 33:2; 2Ki 6:17; Job 25:3; Ps 68:17; Heb 12:22; Jude 1:14. Aspects of. Jg 13:6; Isa 6:2; Da 10:6; Mt 28:3. FUNCTIONS OF: Guard the way to the tree of life. Ge 3:24. Law given by. Ac 7:53; Ga 3:19; Heb 2:2. Medium of revelation to prophets. 2Ki 1:15; Da 4:13-17; 8:19; 9:21-27; 10:10-20; Zec 1:9-11; Ac 8:26; 23:9; Ga 3:19; Heb 2:2; Re 1:1; 5:2-14; 7:1-3,11-17; 8:2-13; 9; 10; 11; 12; 13; 14; 15; 16; 17; 18; 19; 20; 22:6,16. Remonstrates with Balaam. Nu 22:22-27. Announces the birth of Samson. Jg 13. Announces the birth of John the Baptist. Lu 1:11-20. Announces the birth of Jesus. Mt 1:20-21; Lu 1:28-38; 2:7-15. Warns Joseph to escape to Egypt. Mt 2:13. Ministers to Jesus after the temptation. Mt 4:11; Mr 1:13; Joh 1:51. Ministers to Jesus during his passion. Lu 22:43. Present at the tomb of Jesus. Mt 28:2-6. Present at the ascension. Ac 1:11. Will be with Christ at his second coming. Mt 25:31; Mr 8:38; 2Th 1:7; Jude 1:14-15. Will be with Christ at the judgment. Mt 13:39,41,49; 16:27; 24:31; 25:31; Mr 13:27. MINISTRANT to the RIGHTEOUS. Ge 16:7; 24:7,40; Ex 23:20,23; 32:34; 33:2; Nu 20:16; 1Ki 19:5-8; 2Ki 6:17; 2Ch 18:18; Ps 34:7; 68:17; 91:11-12; 104:4; Ec 5:6; Isa 63:9; Da 6:22; 7:10; Mt 4:6; Lu 4:10-11; 16:22; Joh 1:51; 5:4; Ac 5:19-20; 10:3-6; 12:7-10; Heb 1:7,14; 13:2. EXECUTE JUDGMENTS UPON the WICKED. Ge 19:1-25; 2Sa 24:16-17; 1Ch 21:15-16; 2Ki 19:35; 2Ch 32:21; Isa 37:36; Ps 35:5-6; 78:49; Mt 13:41-42,49-50; Ac 12:23; 27:23-24; Jude 1:14-15; Re 7:1-2; 9:15; 15:1 UNCLASSIFIED SCRIPTURES RELATING TO. Nu 22:35; De 33:2; 2Ki 6:17; Job 4:15-19; 38:7; Ps 8:5; 68:17; 103:20-21; 104:4; 148:2; Isa 6:2,5-7; Eze 1:4-25; 10; Da 4:13,17; 8:13-14; 9:21-23; Zec 1:12-14; 6:5; Mt 4:6,11; 13:41-42; 17:3; 18:10; 24:31,36; 25:31; 26:53; Mr 1:13; 8:38; 9:4; Lu 9:30-31; 12:8-9; 15:7,10; Joh 1:51; Ac 7:53; 8:26; Ga 3:19; Eph 1:20-21; 3:10; Col 1:16; 2:10; 2Th 1:7; 1Ti 3:16; 5:21; Heb 1:4-5,7,13; 2:2,5,7,16; 12:22; 13:2; 1Pe 1:12; 3:22; 2Pe 2:11; Re 4:8-11; 5:9-11; 7:9-10; 10:1-6; 14:10; 18:1-3; 19:10; 22:8-9. APPEARANCES OF: to Abraham. Ge 18:2; 22:11-18. ToHagar, in the wilderness. Ge 16:7. ToLot, in Sodom. Ge 19:1-17. ToJacob, in his various visions. Ge 28:12. ToMoses. Ex 3:2. ToThe Israelites. Ex 14:19; Jg 2:1-4. ToBalaam. Nu 22:31. ToJoshua, "The captain of the Lord's host,". Jos 5:15. ToGideon. Jg 6:11-22. ToManoah. Jg 13:6,15-20. ToDavid, at the threshing floor of Araunah. 2Sa 24:16-17; 1Ch 21:15-16. ToElijah. 1Ki 19:5. ToElisha while he lay under the juniper tree. 2Ki 6:16-17. ToDaniel, in the lions' den. Da 6:22; 8:16; 9:21; 10:5-10,16,18; 12:5-7. ToShadrach, Meshach, and Abed-nego in the fiery furnace. Da 3:25,28. ToZechariah, in a vision. Zec 2:3; 3:1-2; 4:1. ToJoseph, in a dream. Mt 1:20; 2:13,19. At the transfiguration of Jesus. Mt 17:3; Lu 9:30-31. ToMary, concerning Jesus. Lu 1:26-38. ToZacharias. Lu 1:11-20,26-38. ToThe shepherds. Lu 2:9-11,13-14. ToJesus, after His temptation. Mt 4:11. In Gethsemane. Lu 22:43. At the tomb of Jesus. Mt 28:2-5; Mr 16:5-7; Lu 24:23; Joh 20:12. At the ascension. Ac 1:10-11. ToPeter and John, while in prison. Ac 5:19. ToPhilip. Ac 8:26. ToCornelius, in a dream. Ac 10:3,30-32. ToPeter, in prison. Ac 12:7-11. ToPaul, on the way to Damascus. Ac 27:23. ToJohn, on the island of Patmos. Re 1:1; 5:2; 7:11; 10:9; 11:1; 17:7; 19:10; 22:8.
ONE of the HOLY TRINITY. . Called ANGEL OF GOD. Ex 14:19; Jg 13:6; 1Sa 29:9; 2Sa 14:17,20; 19:27; Ac 27:23; Ga 4:14. Called ANGEL of the LORD. Ge 16:7,9; 22:11; Ex 3:2; Nu 22:23,25,27,32,35; Jg 2:1; 6:11-12,21-22; 13:3,6,9,13-21; 2Sa 24:16; 1Ki 19:7; 2Ki 1:3,15; 19:35; 1Ch 21:15,18; Ps 34:7; 35:5-6; Zec 1:11-12; 3:5; 12:8. Called ANGEL OF HIS PRESENCE. Isa 63:9.
ANGEL of the CHURCHES: Re 1:20-2:1; 2:8,12,18; 3:1,7,14'.

Within the cultures of the early church, and throughout most of history and in most societies, horns were used to tell an army what to do and a cymbal was used to get peoples' attention. Since the cymbal is qualified with the word tinkling, (not a loud noise), if it is used outside of religious functions, it was most likely used by a master getting the attention of a servant. (Please see below for the religious significance.) In the case of both of these noise makers, they get attention, but deliver no meaningful message, if the person hearing them does not have prior knowledge of the meaning of certain sounds made on them. Even when people know the meaning of certain sounds, those sounds are used to give a command in a non-personal manner, which our sentence compares to the personal communication of speaking.

The main emphasis of our sentence is the personal nature of speaking, especially with the non-personal nature of the methods that tongues are compared to. The message is that our speaking should have charity, which means that we should have thoughts about the feelings of others before we open our mouth. Some of the things that we say can be very offensive if taken personally. Therefore, the only way for a listener to avoid offense is to de-personalize such a message. Since the gospel is a message that God wants a personal relationship with men, our presenting he gospel without charity removes the personal aspect of it and turns it into a religious message. People rightfully feel that they have the right to accept or ignore a religious message while all instinctually know that they had better not ignore a personal message from God.

Please see the note at the start of this chapter about the difference between love and charity. Please also consider everything in this chapter together as God saw fit to devote this entire chapter to the subject of charity. Please see The note for 8:1 for links to every sentence in the word of God which use any form of the word charityThe New Testament definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

We also see this same doctrine taught in 1Corinthians 8:1; Matthew 25:45; Romans 14:15; Galatians 5:6; 1Timothy 1:5; 1Peter 4:8 and 2Peter 2:18.

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

Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word tongue along with links to other Tables / Studies and links from commentators. All throughout the Bible, the word tongue is used for 'a human language'. Also see language in Acts 2:6. Our phrase of speak with the tongues of...of angels is used for 'speaking a human language with the power and authority of God's messenger (angel)'.

Please see the note for Philippians 1:27-28 about the word become. The New Testament definition is: 'to suit or be suitable; to be congruous; to befit; to accord with, in character or circumstances; to be worthy of, decent or proper'.

We find forms of the word sound occurring 120 times in 115 verses of the Bible, 40 times in 37 verses of the New Testament, and in 1Corinthians, in: our current sentence; 14:7; 14:8 and 15:52. Webster's 1828 dictionary defines sound as: 'a. L. sanus. 1. Entire; unbroken; not shaky, split or defective; as sound timber. 2. Undecayed; whole; perfect, or not defective; as sound fruit; a sound apple or melon. 3. Unbroken; not bruised or defective; not lacerated or decayed; as a sound limb. 4. Not carious; not decaying; as a sound tooth. 5. Not broken or decayed; not defective; as a sound ship. 6. Whole; entire; unhurt; unmutilated; as a sound body. 7. Healthy; not diseased; not being in a morbid state; having all the org and complete and in perfect action; as a sound body; sound health; a sound constitution; a sound man; a sound horse. 8. Founded in truth; firm; strong; valid; solid; that cannot be overthrown or refuted; as sound reasoning; a sound argument; a sound objection; sound doctrine; sound principles. 9. Right; correct; well founded; free form error; orthodox. II Tim 1. Let my heart be sound in thy statutes. Ps. 119. 10. Heavy; laid on with force; as sound strokes; a sound beating. 11. Founded in right and law; legal; valid; not defective; that cannot be overthrown; as a sound title to land; sound justice. 12. Fast; profound; undisturbed; as sound sleep. 13. Perfect, as intellect; not broken or defective; not enfeebled by age or accident; not wild or wandering; not deranged; as a sound mind; a sound understanding or reason.
SOUND, adv. Soundly; heartily. So sound he slept that nought might him awake.
SOUND, n. the air bladder of a fish'.

In our sentence, sounding uses the additive form of this word. In general, sounding brass produces a noise that is well heard by many people even when there is other noise going on. While people can be quite noisy about their doctrine, our sentence tells us that they are only producing a religious doctrine and not representing the personal relationship with God unless they do it in charity.

The word brass is only used in this sentence within 1Corinthians. While there are other applications of the word brass within the Bible, the phrase sounding brass limits this application to musical instruments. We can find other references to these musical instruments by looking at the usage of the forms of the word sound which are used in this epistle.

We find forms of the word brass occurring 126 times in 113 verses of the Bible and, in the New Testament, in: Matthew 10:9; 1Corinthians 13:1; Revelation 1:15; Revelation 2:18; Revelation 9:20; Revelation 18:12. Easton's Bible Dictionary defines this word as: 'which is an alloy of copper and zinc, was not known till the thirteenth century. What is designated By this word in Scripture is properly copper (De 8:9). It was used for fetters (Jg 16:21; 2Ki 25:7), for pieces of armour (1Sa 17:5-6), for musical instruments (1Ch 15:19; 1Co 13:1), and for money (Mt 10:9). It is a symbol of insensibility and obstinacy in sin (Isa 48:4; Jer 6:28; Eze 22:18), and of strength (Ps 107:16; Mic 4:13). The Macedonian empire is described as a kingdom of brass (Da 2:39). the "mountains of brass" Zechariah (Zec 6:1) speaks of have been supposed to represent the immutable decrees of God. The serpent of brass was made by Moses at the command of God (Nu 21:4-9), and elevated on a pole, so that it might be seen by all the people when wounded by the bite of the serpents that were sent to them as a punishment for their murmurings against God and against Moses. It was afterwards carried by the Jews into Canaan, and preserved by them till the time of Hezekiah, who caused it to be at length destroyed because it began to be viewed by the people with superstitious reverence (2Ki 18:4). (See Nehushtan.) the brazen serpent is alluded to by our Lord in Joh 3:14-15'. Copper was known at that time (Ezra 8:27. However, if we ignore that error, the rest of the description is very helpful in understanding the symbols.

The only other place that we find forms of the word tinkling is Isaiah 3:16-18 where God pronounced judgment upon the daughters of Zion because they were haughty. Thus, we see that the cymbals were used to call God's people to worship after God had done a great work for them. But by modifying the word cymbal with the word tinkling Paul is telling us that the speaker has taken what should be to God's glory and changed it into something that makes them haughty.

We find forms of the word cymbal occurring only 17 times in the Bible with this sentence being the only usage within the New Testament. As shown below, cymbals were used in temple worship. Webster's 1828 dictionary defines cymbal as: 'A musical instrument used by the ancients, hollow and made of brass, somewhat like a kettle-drum; but the precise form is not ascertained'.

Nave's Topical Bible provides links for cymbal as: '(A musical instrument) Of brass (bronze): 1Ch 15:19,28; 1Co 13:1. Used in the tabernacle service: 2Sa 6:5; 1Ch 13:8; 15:16,19,28. Used in the temple service: 2Ch 5:12-13; 1Ch 16:5,42; 25:1,6; Ps 150:5. Used on special occasions: Day of atonement: 2Ch 29:25. Laying of the foundation of the second temple: Ezr 3:10-11. Dedication of the wall: Ne 12:27,36'.

When we put all of this together we see that if we do not have charity then we are turning the message of God, which should cause people to personally worship God. into an impersonal religious message or into something that makes the speaker haughty.

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: 'I speak. 1Co 13:2-3; 12:8,16,29-30; 14:6; 2Co 12:4; 2Pe 2:18 have not. 1Co 8:1; Mt 25:45; Ro 14:15; Ga 5:6,22; 1Ti 1:5; 1Pe 4:8 as. 1Co 14:7-8'.

Start of web page, Start of Chapter, Chapter Summary

C13-S2 (Verse 2) Use of spiritual gifts require using charity.

First Step: Consider spiritual gifts which deliver spiritual information.

and though I have The gift of prophecy,
and understand all mysteries,
and all knowledge;.

Second Step: Consider the spiritual gift which produces results in this world.

and though I have all faith,
so that I could remove mountains,
and have not charity,
I am nothing.

This sentence starts with and, which means it is continuing the subject from the prior sentence and adding to it. Where that sentence told us the necessity of having charity in our worship service for it to be proper, this sentence tells us that we must have charity in our personal use of spiritual gifts. It bluntly tells us that if I have not charity, I am nothing.

The structure of our sentence tells us to first consider what God gives to us and then consider how we use those gifts and consider that righteousness is 'doing the right thing the right way'. If we 'do the right thing' but do it the wrong way, we are not righteous. With the phrase though I have all faith, so that I could remove mountains, Paul is referencing Matthew 21 and Mark 11 where we read Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. He said this after He cursed the fig tree which had no fruit and represented the religious saved person who produced no spiritual fruit. Thus, Paul is referencing the person who let God do great works through their life and telling us that it does not matter how great of works we let God do through our lives if we do not have charity.

(Matthew 17 and Luke 17 have other examples which teach the same thing as our references above. Those also require charity.)

Below are links to studies on all of the important words of this sentence for those people who want more details. The important thing is that this is the middle sentence of three sentences which sum up all of the things which we do in religion and to serve the Lord. Within these sentences we are told that if we do not have charity while we do these things then they count for nothing.

Please see the note for Romans C5S9 about the word gift. The New Testament definition for this word is: 'something given from one person to another without compensation'. A gift, while freely given, usually carries an obligation to the giver. Daniel refused the gift because he did not want to be obligated to an ungodly king. In Deuteronomy, God told rulers and judges to not accept a gift because it blind the eye of the wise. Please also see the note for John 4:10 about the phrase gift of God. Please also see the note for 1Corinthians C12S4 about the phrase: diversities of gifts.

Please see the note for C11-S4 for links to every verse in 1Corinthians that uses forms of the words prophecy / prophesy. along with the definition from Webster's 1828 and links from other commentators. The New Testament definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'.

Please see the note for 1Corinthians C14S2 about the word understand. The New Testament definition for this word is: 'under and stand. the sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. to have the same ideas as the person who speaks, or the ideas which a person intends to communicate'. Please see the note for Matthew 13:14 about the word understood. The New Testament definition for this word is: 'The past tense of understand'.

Please the note for Romans 11:25 which has links to where the Bible talks about mystery. The New Testament definition is: 'A hidden or secret thing, known only to the initiated. In scripture it stands in contrast to the manifest or public dealings of God'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have the. 1Co 12:8-10,28; 14:1,6-9; Nu 24:15-24; Mt 7:22-23 understand. 1Co 4:1; Mt 13:11; Ro 11:25; 16:25; Eph 3:4; 6:19; Col 1:26; 1Ti 3:16 and though I have all. 1Co 12:9; Mt 17:20; 21:21; Mr 11:22-23; Lu 17:5-6 and have. 1Co 13:1,3; 16:22; Ga 5:16,22; 1Jo 4:8,20-21 exp: Heb 6:4. I am. 1Co 13:3; 7:19; 8:4; Mt 21:19; 2Co 12:11; Ga 6:3 General references. exp: Nu 24:16; 1Co 3:7; 1Th 5:20'.

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C13-S3 (Verse 3) Add in consideration of what we do in the flesh for the Lord.

and though I bestow all my goods to feed The poor,
and though I give my body to be burned,
and have not charity,
it profiteth me nothing.

The first sentence of this chapter told us that our ability to speak, and get the approval of men, does not justify our acting without charity. Our second sentence told us about our spiritual gifts from God which people use to claim approval from God. Now our third sentence is adding in our activities that we do for God within this world. In each of these sentences Paul is naming the best examples of each type so that someone does not claim that the requirement to have charity only applies to people who have less of an ability than they have. The message of these sentences is simple: charity is required in all things that we do for God.

The phrase I bestow all my goods to feed the poor is referencing Luke 18:18-23 where Jesus tld a certain ruler Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in Heaven: and come, follow me. Paul is pointing out that the most important part of this instruction is come, follow me. Doing that requires us to have charity in all that we do. We see similar teaching in Matthew 6:1-4; Matthew 23:5; Luke 19:8; Luke 21:3-4; John 12:43; Galatians 5:26; Philippians 1:15-18.

The phrase I give my body to be burned references the three Hebrew children of Daniel 3:16-28. We see similar teachings about people ready to make great personal sacrifices for the service of God in Matthew 7:22-23; John 13:37; 15:13; Acts 21:13; Philippians 1:20-21; 2:3. Paul is using this example to tell us that the acts alone are not enough. We must also have charity while we do them in order to show the Spirit of God to this world.

The important thing that our first three sentences tell us is that all of the things which we do in religion and to serve the Lord must be done with charity or they count for nothing.

We find forms of the word bestow in: Exodus 32:29; Deuteronomy 14:26; 1Kings 10:26; 2Kings 5:24; 2Kings 12:15; 1Chronicles 29:25; 2Chronicles 9:25; 2Chronicles 24:7; Ezra 7:20; Isaiah 63:7; Luke 12:17-18; John 4:38; Romans 16:6; 1Corinthians 12:23; 1Corinthians 13:3; 1Corinthians 15:10; 2Corinthians 1:11; 2Corinthians 8:1; Galatians 4:11; 1John 3:1. The New Testament definition is: 'give with no strings attached'.

Please see the note for Matthew 12:29 about the word goods (plural). The New Testament definition for this word is: 'Things which we posess and which were actually provided by God'.

Please see the note for Romans C7S16 about the word good. The New Testament definition is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good does not match what men think it should be'. However, in this sentence the plural (goods) means 'physical things of value', which includes things which we obtained through our own efforts and without the help of God.

Please see the note for John 4:45 about the word feed. The New Testament definition is: 'To provide with nourishment. This word is often used for spiritual nourishment which comes from the Bible'. Please also see the note for John 4:45 about the word feast.

Please see the note for Romans C5S9 about the following words. The New Testament definition of the word give is: 'Bestowed; granted; conferred; imparted; admitted or supposed'. The New Testament definition for the words gave and given are: 'the past-tense form of the word give'. The New Testament definition of these words is:'the past-tense form of the word give'. The New Testament definition of giving is: 'the ongoing form of the word give'. The New Testament definition of giveth is: 'a life-style of giving'. The New Testament definition of the word giver is: 'the person who gives'. Please also see the note for 1Corinthians C14S19 about the phrase giving of thanks.

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

Please 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'.

We find forms of the word profit occurring 71 times in 67 verses of the Bible, 31 times in 21 verses of the New Testament, and in 1Corinthians, in: 7:35; 10:33; 12:7; our current sentence and 14:6. Webster's 1828 dictionary defines profit as: 'n. L. profectus, proficio, to profit, literally to proceed forward, to advance; pro and facio. the primary sense of facio is to urge or drive. 1. In commerce, the advance in the price of goods sold beyond the cost of purchase. Net profit is the gain made by selling goods at an advanced price or a price beyond hat they had cost the seller, and beyond all costs and charges. the profit of the farmer and the manufacturer is the gain made by the sale of produce or manufactures, after deducting the value of the labor, materials, rents and all expenses, together with the interest of the capital employed, whether land, machinery, buildings, instruments or money. Let no man anticipate uncertain profits. 2. Any gain or pecuniary advantage; as an office of profit or honor. 3. Any advantage; any accession of good from labor or exertion; an extensive signification, comprehending the acquisition of anything valuable, corporeal or intellectual, temporal or spiritual. A person may derive profit from exercise, amusements, reading, study, meditation, social intercourse, religious instruction, etc. Every improvement or advance in knowledge is profit to a wise man.
PROF'IT, v.t. 1. to benefit; to advantage; applied to one's self, to derive some pecuniary interest or some accession of good from anything; as, to profit one's self by a commercial undertaking, or by reading or instruction. in this sense, the verb is generally used intransitively. Applied to others, to communicate good to; to advance the interest of. Brethren, if I come to you speaking with tongues, what shall I profit you? 1 Cor.14. Whereto might the strength of their hands profit me? Job.30. 2. to improve; to advance. It is a great means of profiting yourself, to copy diligently excellent pieces and beautiful designs.
PROF'IT, v.i. to gain advantage in percuniary interest; as, to profit by trade or manufactures. 1. to make improvement; to improve; to grow wiser or better; to advance in anything useful; as, to profit by reading or by experience. She has profited by your counsel. 2. to be of use or advantage; to bring good to. Riches profit not in the day of wrath. Prov.11'. please also see 2Timothy 3:16-17 which tells us All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. the note for that verse explains a lot about haw we get spiritual profit.

Thompson Chain Topics provides links for profit as: 'Mt 5:29; 1Ti 4:8; 2Ti 3:16; Tit 3:8. GODLINESS PROFITABLE general references to: De 4:40; Ec 8:12; Isa 3:10; 65:22; Jer 7:23; 22:15; 1Ti 4:8; 6:6; Tit 3:8.
SIN UNPROFITABLE, General References to: 1Sa 12:21; Job 33:27; Pr 10:2; 24:20; Isa 44:9; 55:2; Jer 12:13; Mt 16:26; Lu 9:25. The Wages of Sin do not Profit: Job 15:31; 27:13; Ec 2:26; Ro 6:23; Heb 2:2; 2Pe 2:13. SPIRITUAL LOSS: Causes of: Sin: Jer 5:25. Breach of Trust: Mt 25:27-28,29. Worldliness: Mr 8:36. False Foundations: Lu 6:49. Prodigality: Lu 15:13. Imperfect Service: 1Co 3:13,15. Irreparable Loss Suffered by the Impenitent: Ps 36:12; Pr 6:15; Mr 3:29; 9:48; Lu 16:26; Heb 6:6; 10:26; 12:17; Re 14:11'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'though I bestow. Mt 6:1-4; 23:5; Lu 18:22,28; 19:8; 21:3-4; Joh 12:43; Ga 5:26; Php 1:15-18 though I give. Da 3:16-28; Mt 7:22-23; Joh 13:37; 15:13; Ac 21:13; Php 1:20-21; 2:3 profiteth. Isa 57:12; Jer 7:8; Joh 6:63; 1Ti 4:8; Heb 13:9; Jas 2:14-17'.

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C13-S4 (Verse 4-7) How charity acts.

First Step: Charity responds properly to being wronged.

Charity suffereth long,
and is kind;.

Second Step: Charity is satisfied with the provision from God.

charity envieth not;.

Third Step: Charity avoids pride.

charity vaunteth not itself,
is not puffed up,
Doth not behave itself unseemly,
seeketh not her own,
is not easily provoked,
thinketh no evil;.

Fourth Step: Charity has the correct basis for action.

Rejoiceth not in iniquity,
but rejoiceth in the truth;.

Fifth Step: Charity responds properly.

Beareth all things,
believeth all things,
hopeth all things,
endureth all things.

The prior (first) three sentences tell us is that all of the things which we do in religion and to serve the Lord must be done with charity or they count for nothing. Now our current sentence gives us a step-by-step process for adding charity into our life.

Our First Step tells us that 'charity responds properly to being wronged'. As we see in the Hermeneutics Study; we must remove the source of error before we can add God's correct method into our life. In earlier chapters we learned that The wisdom of this world / flesh is the polar opposite of The wisdom of God. In our First Step we see The wisdom of God, which means that we must stop doing the opposite. We must be willing to go on suffering even while we respond to suffering with being kind. Please see the note for 4:11-13 for every verse in 1Corinthians which uses the word suffer along with the definition from Webster's 1828 and links from other commentators. Please also note the th on suffereth. When th is added to an action verb it conveys the idea of: 'keep on keeping on'. Thus, we see a lifestyle of ongoing suffering in order to display the character of God through our personal life.

Please also see the note for Romans C12S8 for every verse in in the Bible which uses the word kindly, which is the application of the word kind within pour sentence.

Our Second Step tells us that 'charity is satisfied with the provision from God' because it envieth not. Please see the note for Romans C13S16 for every verse in the Bible which uses the word envy along with the definition from Webster's 1828 and links from other commentators. Please also see the note for Galatians C5S20.

Our third Step tells us that 'charity avoids pride' and within this Step we see several ways to identify if we are being proud.

The word vaunt is only found in this sentence and Judges 7:2; which says and the LORD said unto Gideon, the people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Webster's 1828 dictionary defines vaunt as: 'To boast; to make a vain display of one's own worth, attainments or decorations; to talk with vain ostentation; to brag. Pride - prompts a man to vaunt and overvalue what he is'.

Please see the note for Colossians 2:18 for links to every place that the Bible uses some form of puffed along with a note explaining each usage. The term puffed up is used for 'pride blown out of proportion'.

The word only occurs in this sentence and in Romans 1:27 where we are told that the people who did unseemly acts received in themselves that recompence of their error which was meet. Webster's 1828 dictionary defines unseemly as: 'a. Not fit or becoming; uncomely; unbecoming; indecent. My sons, let your unseemly discord cease.
UNSEE'MLY, adv. Indecently; unbecomingly'.

Please see The S and P's of 2Timothy 1 for the word seek and realize that that note tell us what to seek instead of seeking our own.

We find forms of the word provoke occurring 85 times in 82 verses of the Bible and in the New Testament, in: Luke 11:53; Romans 10:19; Romans 11:11; 14; 1Corinthians 10:22; our current sentence; 2Corinthians 9:2; Galatians 5:26; Ephesians 6:4; Colossians 3:21; Hebrews 3:16; Hebrews 10:24. Webster's 1828 dictionary defines provoke as: 'v.t. L.provoco, to call forth; pro and voco, to call. 1. to call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury; to provoke war. 2. to make angry; to offend; to incense; to enrage. Ye fathers, provoke not your children to wrath. Eph.6. Often provoked by the insolence of some of the bishops-- 3. to excite; to cause; as, to provoke perspiration; to provoke a smile. 4. to excite; to stimulate; to increase. The taste of pleasure provokes the appetite, and every successive indulgence of vice which is to form a habit, is easier than the last. 5. to challenge. He now provokes the sea-gods from the shore. 6. to move; to incite; to stir up; to induce by motives. Rom.10. Let us consider one another to provoke to love and to good works. Heb.10. 7. to incite; to rouse; as, to provoke one to anger. Deut.32'.

Thompson Chain Topics provides links for provoke as: 'Provoking God: Nu 14:11,23; 16:30; De 9:7; 31:20; Ezr 5:12; Ps 78:40,56; 106:7; Isa 3:8; Eze 8:3; Heb 3:16. Anger of God: Ex 4:14; Nu 11:1; 12:9; 22:22; 25:3; 32:13; De 9:20; Jos 7:1; Jg 2:14; 2Sa 24:1; 1Ki 14:15; 15:30; 16:2,26,33; 22:53; 2Ki 13:3; 17:11; 23:19; 1Ch 13:10; 2Ch 28:25; Ps 7:11; Isa 1:4; Ho 12:14'.

Provoke is neither good nor bad by itself. One person can provoke another to do something good or bad but, since we each have a free will, we decide how we will react to being provoked. Therefore, God holds us responsible for our own choice of response regardless of how we are provoked. In addition, there is a consequence to the person who does the provoking, regardless of what response results from our actions. Therefore, we want to always provoke others to do good and avoid ever provoking others to do evil.

Please see the note for 4:6 about the word think. The New Testament 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 Romans 7:19 for links to every verse in the Romans which uses the word evil, and for the definition from Webster's 1828 along with a Biblical definition, which is 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. please see the note for Romans C1S16 about inventors of evil thing. Please see the note for Ephesians 5:31-32 for links to many verses in the Bible which tell us about evil speaking.

Our Fourth Step tells us that 'charity has the correct basis for action'. As with many other places in the Bible, we see that we must get our attitudes correct before we correct our actions. We do that by aligning our attitudes with what God calls truth and rejoicing in the truth.

Treasury of Scripture Knowledge provides links for rejoice as: Exodus 18:9; Joshua 22:22-33; Romans 12:9; 2Corinthians 7:9-16; Philippians 1:4; 18; 2:17-18; 1Thessalonians 3:6-10; 2John 1:4; 3John 1:3.

Treasury of Scripture Knowledge provides links for rejoice not as: 1Samuel 23:19-21; 2Samuel 4:10-12; Psalms 10:3; 119:136; Proverbs 14:9; Jeremiah 9:1; 13:17; 20:10; Hosea 4:8; 7:3; Micah 7:8; Luke 19:41-42; 22:5; Romans 1:32; Philippians 3:18.

Please see the notes for Romans C12S8; 15:31; Galatians C4-S24 and Philippians 4:4-LJC for links to every verse in 1Corinthians that uses forms of the word rejoice. The New Testament definition is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Please also note the th on rejoiceth. When th is added to an action verb it conveys the idea of: 'keep on keeping on'. Thus, we see a lifestyle of ongoing rejoicing in order to display the character of God through our personal life. Please also note how many words in this sentence have the th suffix. from this, we know that true Biblical charity is an ongoing lifestyle .

We find forms of the word iniquity occurring 334 times in 314 verses of the Bible, 21 times in 20 verses of the New Testament, but only in this single sentence within 1Corinthians. Many places on this web site have defined iniquity as: 'ongoing lifestyle sins'. Simply put: we can not rejoice in 'ongoing lifestyle sins' at the same time as we rejoice in Jesus Christ destroying their source. If we rejoice in 'ongoing lifestyle sins' then we are lying to ourselves when we claim to be using charity.

The word the means 'there is only one and here it is'. We are not to rejoice in what someone calls 'The truth' but in what God identifies as The truth. Thus, we see that we are to rejoice in how Jesus Christ destroys the influence of iniquity. Please see the note for Romans 12:10-13 which has links to every verse in Romans which uses a form of the word rejoice. Please also see the note for Philippians 4:1-LJC for links to every verse in Philippians which uses a form of the word rejoice.

Please see The note for this verse in the Word Study on Truth. There we see the true Biblical definition which 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. We also see that the application of truth in our verse is 'In order to do that which was good and right and truth we must first destroy the influence and source of lies in our life and in the lives of those around us'. please also see that application at the start of the Word Study on Truth for other verses which provide the same application of the word truth.

Our Fifth Step tells us that 'charity responds properly' and that is doing various actions to all things. However, it needs to be recognized that we can not do a 'Fifth Step' until after we do the prior Steps. That means that the proper interpretation of all things can not include iniquity or envy or pride; neither can it include the things which lead to either of them nor can it include things which prevent us from being kind or prevent us from being rejoicing in the truth. Once we recognize these God given limits to all things, we pretty much eliminate the doctrinal error which is based upon this Step. Thus, once more, we see the need to keep the Bible in context and to pay attention to God's sentence structure and to the punctuation.

Please see the note for 1Corinthians 10:13 for verses in this epistle which use the word bear (verb) along with a note. It provides the definition as: 'to carry a load over a period of time'. Please also note the th on bearth. When th is added to an action verb it conveys the idea of: 'keep on keeping on'. Thus, we see a lifestyle of ongoing bearing the burdens in order to display the character of God through our personal life.

Please see the note for Romans 10:14 which has links to sentences within Romans which use any form of the word believe along with a note for each usage. True Biblical believe is something which we have in our head and heart which leads to actions of faith. Thus, we see that believeth means that we are to 'keep on keeping on believing what the Bible says' regardless of the evidence of circumstances surrounding us.

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

Please see the note for 13:13 which has links to every sentence in this epistle that uses any form of the word hope along with the definition from Webster's 1828 and links from other commentators. Please also see the note for 9:10 which has a good sized note explaining how hope is used in that sentence. It is an excellent example of true Biblical hope. Please see the note for Romans 4:18 which has links to sentences within Romans which use any form of the word hope. Many places on this site have explained that hope is an action word that is just like faith. However, where faith is based upon a promise of God found in the word of God, hope is based upon the character of God. Also, we see the th added to the word hope. This means that we must 'keep on keeping on with our hope'. regardless of the evidence of circumstances surrounding us. Once more we see a lifestyle of ongoing hope in order to display the character of God through our personal life.

Please see the note for Hebrews 6:15 about the word endure. The New Testament definition is: 'To last; to continue in the same state without perishing; to remain; to abide'. This is the only place in this epistle which uses any form of the word endure.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'suffereth. Pr 10:12; 2Co 6:6; Ga 5:22; Eph 4:2; Col 1:11; 3:12; 2Ti 2:25; 3:10; 4:2; Jas 3:17; 1Pe 4:8 is kind. Ne 9:17; Pr 19:22; 31:20,26; Lu 6:35-36; Eph 4:32; Col 3:12; 1Pe 3:8; 2Pe 1:7; 1Jo 3:16-18; 4:11 envieth. 1Co 3:3; Ge 30:1; 37:11; Mt 27:18; Ro 1:29; 13:13; 2Co 12:20; Ga 5:21,26; Php 1:15; 1Ti 6:4; Tit 3:3; Jas 3:14-16; 4:5; 1Pe 2:1 vaunteth not itself. or, is not rash. 1Sa 25:21-22,33-34; 1Ki 20:10-11; Ps 10:5; Pr 13:10; 17:14; 25:8-10; Ec 7:8-9; 10:4; Da 3:19-22 is not. 1Co 4:6,18; 5:2; 8:1; Col 2:18; Php 2:1-5 General references. exp: Mt 5:44; Lu 22:24; Php 2:4.
behave. 1Co 7:36 (Gr) 1Co 11:13-16,18,21-22; 14:33-40; Isa 3:5; Php 4:8; 2Th 3:7 seeketh. 1Co 10:24,33; 12:25; Ro 14:12-15; 15:1-2; Ga 5:13; 6:1-2; Php 2:3-5,21; 2Ti 2:10; 1Jo 3:16-17 is not. Nu 12:3; 16:15; 20:10-12; Ps 106:32-33; Pr 14:17; Mt 5:22; Mr 3:5; Jas 1:19 thinketh. 2Sa 10:3; Job 21:27; Jer 11:19; 18:18-20; 40:13-16; Mt 9:4; Lu 7:39 General references. exp: Mt 5:44; Ro 15:2; Php 2:4.
Rejoiceth not. 1Sa 23:19-21; 2Sa 4:10-12; Ps 10:3; 119:136; Pr 14:9; Jer 9:1; 13:17; 20:10; Ho 4:8; 7:3; Mic 7:8; Lu 19:41-42; 22:5; Ro 1:32; Php 3:18 rejoiceth. Ex 18:9; Jos 22:22-33; Ro 12:9; 2Co 7:9-16; Php 1:4,18; 2:17-18; 1Th 3:6-10; 2Jo 1:4; 3Jo 1:3 in the truth. or, "with the truth." General references. exp: Pr 24:17; Mt 5:44.
Beareth: Nu 11:12-14; De 1:9; Pr 10:12; Song 8:6-7; Ro 15:1; Ga 6:2; Heb 13:13; 1Pe 2:24; 4:8 believeth: Ps 119:66 hopeth: Lu 7:37-39,44-46; 19:4-10; Ro 8:24 endureth: 1Co 9:18-22; Ge 29:20; Job 13:15; Mt 10:22; 2Co 11:8-12; 2Th 1:4; 2Ti 2:3-10,24; 3:11; 4:5; Jas 1:12'.

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C13-S5 (Verse 8) Charity is more reliable that any other spiritual gift.

Equivalent Section: Simple statement of fact.

Charity never faileth:.

Equivalent Section: Levels of spiritual gifts which are not equal to charity.

First Step: God direct speaking through us is less reliable.

but whether there be prophecies,
they shall fail;.

Second Step: God giving us the ability to speak to others is less reliable.

whether there be tongues,
they shall cease;.

Third Step: God showing us how to act is less reliable.

whether there be knowledge,
it shall vanish away.

13:13 tells us a true fact which matches the true fact of this sentence. These two sentences form a kind of 'sandwich' with the sentences between explaining the simply stated facts found within these two 'outer sentences'. This 'sandwich' is based upon what came earlier in this chapter and is the main subject of this chapter with all else providing the support for the truths that are stated in these two 'outer sentences'.

The next sentence starts with For and explains why what is said in this sentence is true. The sentence after that starts with But and answers the objection that some people will make to the reason in the next sentence. The next two sentences following that give us illustrations to help us understand what is said here. Therefore, the real explanation of what is behind the stated facts of this sentence will be dealt with in the notes for those sentences.

Any arguments about what this sentence says will be more about what is said in the next few sentences than with the word usage or sentence structure of this sentence. Further, the sentence outline above should be clear enough for people to understand.

In our First Equivalent Section Paul makes a simple statement of fact which can not be argued with until people deal with the details encompassed by that simple statement. Thus, any argument must be with the Second Equivalent Section or the sentences following this sentence.

In our Second Equivalent Section Paul deals with three successive evidences of God working in and through spiritual gifts and, for each, gives us a simple statement of fact that they shall fail/cease/vanish away. These statements are simple enough that there can not be an argument about their meaning. All arguments will be based upon a refusal to accepted a simply stated fact within the word of God and, as already mentioned, those arguments are dealt with by God, through Paul, in the next few sentences.

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

In the First Step of our Second Equivalent Section Paul deals with prophecy. Please see the note for C11-S4 for links to every verse in 1Corinthians that uses forms of the words prophecy / prophesy. along with the definition from Webster's 1828 and links from other commentators. That note provides links to the 22 times (19 sentences) where this epistle has forms of the words prophecy / prophesy. It also has the definition from Webster's 1828 ('to foretell, before and to tell'.) and extensive links from other commentators. Given what our Step says, we can see many religions and religious people giving prophecy an emphasis that is beyond Biblical limits.

In the Second Step of our Second Equivalent Section Paul deals with tongues. Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word tongue along with links to other Tables / Studies and links from commentators. As mentioned there, the proper Biblical interpretation of tongue is: 'human language'. Please see the other notes within this Study, especially those in Chapter 14, for more on this subject which has a lot of doctrinal error taught about it.

Please see the note for Hebrews 10:2 about the word cease. The New Testament definition is: 'To stop moving, acting or speaking; to leave of; to give over'. While people argue about when this happened / will happen, the truth is that it will happen when Jesus Christ returns to rule and reign this world for 1,000-yearss. Part of His reign is to restore this world, which includes eliminating all human languages (tongues) except one. That said, lots of people offer their ignorant opinion because there is nothing in the Bible that can be used to despite any opinion which is offered.

Please see the note for Luke 12:33 about the word fail. Webster's 1828 defines this word as: 'to become deficient; to be insufficient; to cease to be abundant for supply; or to be entirely wanting. We say, in a dry season, the springs and streams fail, or are failing, before they are entirely exhausted. We say also, the springs failed, when they entirely ceased to flow. Crops fail wholly or partially. 2. to decay; to decline; to sink; to be diminished. We say of a sick person, his strength fails daily. 3. to decline; to decay; to sink; to become weaker; as, the patient fails every hour. 4. to be extinct; to cease; to be entirely wanting; to be no longer produced. Help, Lord, for the Godly man ceaseth; for the faithful fail from among the children of men. Ps. 12. 5. to be entirely exhausted; to be wanting; to cease from supply. Money failed in the land of Egypt. Gen. 47. 6. to cease; to perish; to be lost. Lest the remembrance of his grief should fail. 7. to die. They shall all fail together. Isaiah 31. 8. to decay; to decline; as, the sight fails in old age. 9. to become deficient or wanting; as, the heart or the courage fails. 10. to miss; not to produce the effect. the experiment was made with care, but failed, or failed to produce the effect, or failed of the effect. 11. to be deficient in duty; to omit or neglect. the debtor failed to fulfil his promise. 12. to miss; to miscarry; to be frustrated or disappointed. the enemy attacked the fort, but failed in his design, or failed of success. 13. to be neglected; to fall short; not to be executed. the promises of a man of probity seldom fail. The soul or the spirit fails, when a person is discouraged. the eyes fail, when the desires and expectations are long delayed, and the person is disappointed. 14. to become insolvent or bankrupt. When merchants and traders fail, they are said to become bankrupt. When other men fail, they are said to become insolvent.
FAIL, v.t. 1. to desert; to disappoint; to cease or to neglect or omit to afford aid, supply or strength. it is said, fortune never fails the brave. Our friends sometimes fail us, when we most need them. the aged attempt to walk, when their limbs fail them. In bold enterprises, courage should never fail the hero. 2. to omit; not to perform. The inventive God, who never fails his part. 3. to be wanting to. There shall never fail thee a man on the throne. 1Kings 2. In the transitive use of this verb there is really an ellipsis of from or to, or other word. In strictness, the verb is not transitive, and the passive particple is, I believe, never used.
FAIL, n. Omission; non-performance. 1. He will without fail drive out from before you the Canaanites. Josh. 3. 2. Miscarriage; failure; deficience; want; death. In these senses little used'.

In the third Step of our Second Equivalent Section Paul deals with knowledge. One important Bible sentence about the word knowledge is Proverbs 24:3-4 which says Through wisdom is an house builded; and by understanding it is established: And by knowledge shall the chambers be filled with all precious and pleasant riches. from this we see that this is the main spiritual gift that is used for getting blessings in this physical world.

Please see the note for 1:5 about the word know. The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

We find forms of the word vanish in: Job 6:17; Job 7:9; Isaiah 51:6; Jeremiah 49:7; Luke 24:31; 1Corinthians 13:8; Hebrews 8:13; James 4:14. Webster's 1828 defines this word as: 'The primary sense is to withdraw or depart. 1. to disappear; to pass from a visible to an invisible state; as, vapor vanishes from the sight by being dissipated. Light vanishes, when the rays of the illuminating body are intercepted; darkness vanishes before the rising sun. 2. to disappear; to pass beyond the limit of vision; as, a ship vanishes from the sight of spectators on land. 3. to disappear; to pass away; to be annihilated or lost. How cheering is the well founded hope of enjoying delights which can never vanish!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'never. 1Co 13:10,13; Lu 22:32; Ga 5:6 tongues. 1Co 13:1; 12:10,28-30; 14:39; Ac 2:4; 19:6 vanish. Jer 49:7; Heb 8:13 General references. exp: Mt 5:44'.

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C13-S6 (Verse 9) Why the prior sentence is true.

For we know in part,
and we prophesy in part.

The note for 13:8 (above) explains how this sentence is part of the middle filler of a doctrinal 'sandwich' with the outer sentences providing facts and the middle sentences, including this sentence, providing the support for the 'outer sentences'.

This sentence starts with For and explains why the spiritual gifts of prophecy, tongues and knowledge will fail/cease/vanish away. The reason given here is that we currently only have these gifts in part. However, when Christ returns to rule this world there will be no need for us to have any of these spiritual gifts. Christ will directly answer questions which are currently answered by prophecy. In addition, we will each have all of the knowledge that we need to do the things given to us to do. As for tongues, there will be no need since all people in the world will be in the single kingdom of Christ and all will speak the same tongue.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 13:12; 2:9; 8:2; Job 11:7-8; 26:14; Ps 40:5; 139:6; Pr 30:4; Mt 11:27; Ro 11:34; Eph 3:8,18-19; Col 2:2-3; 1Pe 1:10-12; 1Jo 3:2 exp: 1Th 5:20'.

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C13-S7 (Verse 10) there is a time when current limits on spiritual gifts will be removed.

But when that which is perfect is come,
then that which is in part shall be done away.

This sentence starts with But and has the same subject as the prior while going in a different direction. The prior sentence told us why certain spiritual gifts were less than charity. Unlike most times when we see a sentence in the Bible start with But, this sentence is not giving us an exception to the prior sentence but is actually answering the but that some people will give to the prior sentence. There we were told why certain spiritual gifts would fail/cease/vanish away. In our prior sentence we were told that these spiritual gifts are only given in part.

Prideful people object to the idea that anyone would have more of 'their' gift or to the indication that 'their' gift is less than perfect. Thus, in our current sentence, Paul anticipated the But that prideful people would give and provided the answer to that But. Therefore, the real argument is about when something that is spiritual is perfect and when it is less than perfect.

Please see the note for 2Timothy C3S10 about the word perfect. That note has the definition from Webster's 1828 and explains that perfect 'does not mean without flaw' but means 'complete in the manner being addressed'. So, for example, our Bible was completed (made perfect) when John finished Revelation. As a result, the spiritual gifts that were given as signs to the Jews ceased because the only purpose of those spiritual gifts were to show that the person had the right to speak with the authority that only the Bible has today. The clearest example of this was Paul having the spiritual gift of healing at the start of his ministry and it failing him at the end of his ministry. Of course, Paul had many other evidences of his authority at that time. But, the particular spiritual gift, which provided a sign to the Jews was going away within Paul's lifetime.

Please also see the note for 1John C4S13 about 'perfect love'.

People no longer can speak prophecy with the same authority as the Bible has, even if some people claim to do so, including some Baptist preachers who condemn others who take the title of 'prophet'. The fact is that no one meets the Biblical requirement of 'telling the future in a detailed manner with 100% accuracy to the smallest detail and a death penalty for any error'. Yes, prophets did proclaim and expound on the word of God, but so did priests, scribes, and others. The distinction for a prophet was telling the word of God in a way that was the single correct interpretation. Like most preachers of today, the scribes and other religious leaders told people the many applications which might, or might not, have been correct. In addition, in the Old Testament, God verified the word of true prophets by having them foretell the future. Today, verification is done by comparing their doctrine to what The word of God literally says. And, while many preachers claim to be prophets today, they are consistently proven to be liars.

Our sentence tells us that when that which is perfect is come, then that which is in part shall be done away. We see this in the spiritual gift of prophecy which deals with foretelling the future and speaking with the same authority as the written word of God. Whether you want to argue that the entire spiritual gift of prophecy went away or only that aspect of it doesn't matter. What matters is that the ability to speak with the same authority as the written word of God went away when God completed the Bible. Since we have this truth, we can not deny the truth of our current sentence.

The other spiritual gifts mentioned in this chapter will be made perfect when Christ returns and sets up His kingdom.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 13:12; Isa 24:23; 60:19-20; 2Co 5:7-8; Re 21:22-23; 22:4-5'.

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C13-S8 (Verse 11) An illustration that teaches us to we should grow up and put away childish things.

Equivalent Section: the illustration.

When I was a child,
I spake as a child,
I understood as a child,
I thought as a child:.

Equivalent Section: the lesson.

but when I became a man,
I put away childish things.

This illustration is pretty clear on the surface, although preachers and use it to provide many applications such as pointing out the differences between how children and adults speak and understand and think. Our lesson teaches that we should examine ourselves for childish ways in any of these areas and put them away. While many might believe that they will not lose much by staying childish, Galatians 4:1-2 teaches otherwise (Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father.) We also see that the spiritually immature miss out on the blessings of God in 1Co 3:1-2; 14:20 and Ecclesiastes 11:10.

In order to get the blessings from God, we need evidence of having put away childish ways in all of the areas mentioned within this chapter. In particular, our chapter says that a lack of charity is evidence of still following childish ways. This illustration was deliberately put here, by God, so that we would see that it is applied to the discussion of charity, pride and these spiritual gifts. Obviously, being directed by pride and insisting on having our own way in these areas while rejecting the teaching of God is following childish ways. Our chapter is also telling us that a lack of charity is also following childish ways. Thus, we see that people who hold onto doctrinal error in these areas are proving themselves to be spoiled children.

Please see the note for 2Corinthians 10:3-6 about the word thought. The New Testament definition for this word is: 'Properly, that which the mind thinks'.

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

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

Please see the note for 1Corinthians C14S2 about the word understand. The New Testament definition is: 'The sense is to support or hold in the mind. Tohave just and adequate ideas of; to comprehend; to know'.

Please see the note for 2Corinthians 10:3-6 about the word thought. The New Testament definition is: 'Thought is either the act or operation of the mind, when attending to a particular subject or thing or it is the idea consequent on that operation'. Please also see the note for 4:6 about the word think. The New Testament definition is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I spake. 1Co 3:1-2; 14:20; Ec 11:10; Ga 4:1 thought. or, reasoned'.

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C13-S9 (Verse 12) Conclusion of our lesson.

Equivalent Section: Why the prior explanation is true.

First Step: Realize our current limit.

For now we see through a glass,
darkly;.

Second Step: Realize the future removal of our limit.

but then face to face:.

Equivalent Section: the future consequence of this lesson.

First Step: Realize our current limit.

now I know in part;.

Second Step: Realize the future removal of our limit.

but then shall I know even as also I am known.

Our sentence starts with For and gives us why what was said earlier in this 'sandwich' portion is true, and that, in turn, tells us why all that this chapter said is true. Within our First Equivalent Section, and following the word For, Paul uses the word now. That is contrasted with our Second Step starting with the words but then. Thus, we see that both Steps have the same subject while the difference between the Steps (but) being due to a change which will occur with a change in time. Further, we see the same structure in the Second Equivalent Section. Thus, the structure of our sentence tells us the same thing in each Equivalent Section with the action of the First Equivalent Section being the verb see and with the action of the Second Equivalent Section being the verb know.

The note for Romans C11S10 explains the Biblical doctrine that 'our works are seen of men'. However, we often misunderstand the things that we see, especially when physical actions have a spiritual significance. This problem with what we see today is what Paul means when he uses the word darkly to modify his phrase of now we see through a glass. The glass (window that is seen through) were often not clear in Paul's day. He probably never saw a bird hit a window repeatedly because, while birds can not see windows today, they could see them in Paul's day.

The note for John 6:40-LJC gives us links to every place in the New Testament where we find the phrase see the Son. We find forms of the word see occurring 713 times in 674 verses of the Bible, 256 times in 237 verses of the New Testament, and in 1Corinthians, in: 1:26; 8:10; our current sentence; 14:16; 16:7 and 10. While the word see is properly defined as 'a physical sense which conveys information about the physical world to the brain', it is also used for 'understanding a concept' because we use sight to read words which convey ideas which may not be seen in the physical world (such as abstract concepts). It is this secondary application of the word see which the true message of our First Equivalent Section even while the primary definition is used to illustrate the true message of our First Equivalent Section.

Within our sentence, the First Equivalent Section tells us that we only have partial understanding (now we see through a glass) at the present time but we will have complete understanding when we see Jesus Christ face to face.

A lot of people fail to consider the significance of what is really said within our Second Equivalent Section and very strongly reject the truth of it when they are told what is really said here. That is because all of us have secrets even while we desire to know the secrets of others. The phrase then shall I know even as also I am known means that everyone else's secrets will be revealed to us but our own secrets will also be revealed. Many people privately 'confess' their sins to God but do not fulfill what the Bible means by the word confess. They do not identify themselves with the consequences of their sins and try to repay any resulting debts. Many do not stop their sinning but think that saying some vain words removes all guilt. The fact is that king David was a 'a man after God's own heart' but we will all know about his sin with Bathsheba for all of eternity. This is because, while he confessed the fornication, no one has shown where he confessed the murder. Thus, anything less than full acknowledgement of all of the sin and of all of the consequences and full repayment is less than what the Bible means by confess. If we get the Heaven like this, then all of the beings in Heaven will know these things about us. Bottom line, use charity to avoid offense and correct all past offenses.

Please see the note for 1:26 about the word see / seen / sight. The New Testament 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 James 1:23 about the word glass. The New Testament definition for this word is: ' All of the dictionaries speak about the material. However, the usage within the Bible is: mirror'.

Please see the several notes at Light and Darkness in 1John about the word dark.

Please see the note for 2Corinthians 4:6 about the word face. The New Testament definition is: 'Countenance; cast of features; look; air of the face'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we see. 2Co 3:18; 5:7; Php 3:12; Jas 1:23 darkly. Gr. in a riddle. Jg 14:12-19; Eze 17:2 face. Ex 33:11; Nu 12:8; Mt 5:8; 18:10; Ro 8:18; 1Jo 3:2; Re 22:4 now. 1Co 13:9-10; Joh 10:15 General references. exp: Eze 17:2; 1Co 13:9-10; 2Co 5:7'.

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C13-S10 (Verse 13) Conclusion of entire chapter.

First Step: Statement of fact.

and now abideth faith,
hope,
charity,
these three;.

Second Step: Priority from God.

but the greatest of these is charity.

This sentence starts with and which adds it to all that was said previously within this chapter. First, it is added to the rest of the doctrinal 'sandwich' which started in 13:8 and is concluded here. This doctrinal 'sandwich' provides the doctrine of this entire chapter. Thus, our current sentence is also added to the rest of the chapter and is the concluding doctrinal statement of the entire chapter.

The note for 13:8 (above) explains how this sentence is the conclusion of a doctrinal 'sandwich' with that sentence and this one being the outer sentences providing the doctrinal facts and the middle sentences providing the support for the 'outer sentences'. This sentence is the final 'outer sentence' and provides the conclusion of the entire chapter.

Please see the note for 7:8 for links to every verse in 1Corinthians which uses a form of the word abide. The New Testament definition for this word is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. In addition, please note the th that is a suffix of our word. This means to 'keep on keeping on'. Our lives will end but these three will just 'keep on keeping on' for all of eternity. In addition, we were told, earlier, that certain spiritual gifts would go away. However, here we are told which ones will stay throughout all of eternity and we are told which is the greatest.

Please see the note for 9:10 which has a good sized note explaining how hope is used in that sentence. It is an excellent example of true Biblical hope. Please see the note for Romans 4:18 which has links to sentences within Romans which use any form of the word hope. Many places on this site have explained that hope is an action word that is just like faith. However, where faith is based upon a promise of God found in the word of God, hope is based upon the character of God.

We find forms of the word hope occurring 144 times in 135 verses of the Bible, 68 times in 60 verses of the New Testament, and in 1Corinthians, in: 9:12; 13:7; our current sentence and 15:19. Webster's 1828 dictionary defines hope as: 'n. L. cupio. 1. A desire of some good, accompanied with at least a slight expectation of obtaining it, or a belief that it is obtainable. Hope differs from wish and desire in this, that it implies some expectation of obtaining the good desired, or the possibility of possessing it. Hope therefore always gives pleasure or joy; whereas wish and desire may produce or be accompanied with pain and anxiety. The hypocrite's hope shall perish. Job.8. He wish'ed, but not with hope-- Sweet hope! kind cheat! He that lives upon hope, will die fasting. 2. Confidence in a future event; the highest degree of well founded expectation of good; as a hope founded on God's gracious promises; a scriptural sense. A well founded scriptural hope, is, in our religion, the source of ineffable happiness. 3. that which gives hope; he or that which furnishes ground of expectation, or promises desired good. the hope of Israel is the Messiah. The Lord will be the hope of his people. Joel 3. 4. An opinion or belief not amounting to certainty, but grounded on substantial evidence. the Christian indulges a hope, that his sins are pardoned.
HOPE, v.i. 1. to cherish a desire of food, with some expectation of obtaining it, or a belief that it is obtainable. Hope for good success. Be sober and hope to the end. 1 Pet.1. Hope humbly then, with trembling pinions soar. 2. to place confidence in; to trust in with confident expectation of good. Why art thou cast down, of my soul, and why art thou disquieted within me? Hope thou in God. Ps.43. HOPE, v.t. to desire with expectation of good, or a belief that it may be obtained. But as a transitive verb, it is seldom used, and the phrases in which it is so used are elliptical, for being understood. So stands the thracian herdsman with his spear, Full in the gap, and hopes the hunted bear'.

Nave's Topical Bible provides links for hope as: 'General scriptures concerning: Ps 9:18; 16:9; 31:24; 33:18,22; 38:15; 39:7; 43:5; 71:5,14; 78:5-7; 119:74,81,116,166; 130:7; 146:5; Pr 10:28; 13:12; 14:32; 23:18; 24:14; Isa 38:18; Jer 17:7; La 3:21,24,26; Ho 2:15; Joe 3:16; Zec 9:12; Ac 23:6; 24:14-15; 26:7-8; 28:20; Ro 4:18; 5:2-5; 8:24-25; 12:12; 15:4,13; 1Co 13:13; 15:19; 2Co 3:12; Ga 5:5; Eph 1:18; 4:4; 6:17; Php 1:20; Col 1:5,23,27; 1Th 1:3; 5:8; 2Th 2:16; 1Ti 1:1; Tit 1:2; 2:13; 3:7; Heb 3:6; 6:11,18-19; 11:1; 1Pe 1:3,13,21; 3:15; 1Jo 3:3. [FAITH] of the WICKED: Job 8:13; 11:20; 27:8; 31:24,28; Pr 10:28; Zec 9:5; Eph 2:12'.

Thompson Chain Topics provides links for hope as: 'Eternal: Cheers the Dying Hour of the Saints: Pr 14:32. Assures of Immortality: Ac 24:15. A Heavenly Treasure: Col 1:5. Anticipates Christ's Coming: Tit 2:13. The Soul's Sure Anchor: Heb 6:18-19. Grounded in the Resurrection of Christ: 1Pe 1:3. In God: Ps 31:24; 33:18; 39:7; 42:11; 71:5; 146:5; Jer 17:7; Joe 3:16. Messianic: Examples of: Mr 15:43. Simeon: Lu 2:26. Anna: Lu 2:38. The Jewish People: Lu 3:15. John the Baptist: Joh 1:31. The Woman of Samaria: Joh 4:25. Abraham: Joh 8:56. The Twelve Tribes: Ac 26:7. See Messianic Prophecies. of the Wicked: Job 8:13; 11:20; 27:8; Ps 10:6; Pr 10:28. Spiritual: Enabled Abraham to become the Father of the Faithful: Ro 4:18; 5:5. The Saving element in Life: Ro 8:24. The Scriptures the Source of: Ro 15:4. Abides forever: 1Co 13:13; Col 1:23; 2Th 2:16. Believers Called to Testify concerning: 1Pe 3:15. Inspires to Clean Living: 1Jo 3:3'.

Torrey's Topical Textbook provides links for hope as: 'In God: Ps 39:7; 1Pe 1:21. In Christ: 1Co 15:19; 1Ti 1:1. In God's promises: Ac 26:6-7. In the mercy of God: Ps 33:18. Is the work of the Holy Ghost: Ro 15:13; Ga 5:5. OBTAINED thROUGH: Grace: 2Th 2:16. The word: Ps 119:81. Patience and comfort of the Scriptures: Ro 15:4. The gospel: Col 1:5,23. Faith: Ro 5:1-2. The result of experience: Ro 5:4. A better hope brought in by Christ: Heb 7:19. DESCRIBED AS: Good: 2Th 2:16. Lively: 1Pe 1:3. Sure and steadfast: Heb 6:19. Gladdening: Pr 10:28. Blessed: Tit 2:13. Makes not ashamed: Ro 5:5. Triumphs over difficulties: Ro 4:18. Is an encouragement to boldness in preaching: 2Co 3:12. SAINTS: Are called to: Eph 4:4. Rejoice in: Ro 5:2; 12:12. Have all, the same: Eph 4:4. Have, in death: Pr 14:32. Should abound in: Ro 15:13. Should look for the object of: Tit 2:13. Should not be ashamed of: Ps 119:16. Should hold fast: Heb 3:6. Should not be moved from: Col 1:23. Should continue in: Ps 71:14; 1Pe 1:13. Connected with faith and love: 1Co 13:13. OBJECTS OF: Salvation: 1Th 5:8. Righteousness: Ga 5:5. Christ's glorious appearing: Tit 2:13. A resurrection: Ac 23:6; 24:15. Eternal life: Tit 1:2; 3:7. Glory: Ro 5:2; Col 1:27. Leads to purity: 1Jo 3:3. Leads to patience: Ro 8:25; 1Th 1:3. Seek for full assurance of: Heb 6:11. Be ready to give an answer concerning: 1Pe 3:15. Encouragement to: Ho 2:15; Zec 9:12. Encourage others to: Ps 130:7. Happiness of: Ps 146:5. Life is the season of: Ec 9:4; Isa 38:18. The wicked have no ground for: Eph 2:12. of the WICKED: Is in their worldly possessions: Job 31:24. Shall make them ashamed: Isa 20:5-6. Shall perish: Job 8:13; 11:20; Pr 10:28. Shall be extinguished in death: Job 27:8. Illustrated by: An Anchor, Heb 6:19. A helmet, 1Th 5:8. Exemplified: David, Ps 39:7. Paul, Ac 24:15. Abraham, Ro 4:18. Thessalonians, 1Th 1:3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'abideth. 1Co 3:14; 1Pe 1:21; 1Jo 2:14,24; 3:9 faith. Lu 8:13-15; 22:32; Ga 5:6; Heb 10:35,39; 11:1-7; 1Jo 5:1-5 exp: Ga 5:22; 1Th 3:6. hope. Ps 42:11; 43:5; 146:5; La 3:21-26; Ro 5:4-5; 8:24-25; 15:13; Col 1:5,27; 1Th 5:8; Heb 6:11,19; 1Pe 1:21; 1Jo 3:3 exp: 1Pe 1:13. charity. 1Co 13:1-8; 8:1,3; 2Co 5:10,15; Ga 5:6; 1Jo 2:10; 4:7-18exp: 1Co 14:1. The greatest. 1Co 13:8; 14:1; 16:14; Mr 12:29-31; Lu 10:27; Ga 5:13-22; Php 1:9; Col 3:14; 1Ti 1:5; 2Ti 1:7; 1Jo 4:7-9; 2Jo 1:4-6'.

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1Corinthians Chapter 14 Sentence-by-Sentence Section

links to sentences in this chapter:

C14-S1 (Verse 1), C14-S2 (Verse 2), C14-S3 (Verse 3), C14-S4 (Verse 4), C14-S5 (Verse 5), C14-S6 (Verse 6), C14-S7 (Verse 7), C14-S8 (Verse 8), C14-S9 (Verse 9), C14-S10 (Verse 9), C14-S11 (Verse 10), C14-S12 (Verse 11), C14-S13 (Verse 12), C14-S14 (Verse 13), C14-S15 (Verse 14), C14-S16 (Verse 15), C14-S17 (Verse 15), C14-S18 (Verse 16), C14-S19 (Verse 17), C14-S20 (Verse 18-19), C14-S21 (Verse 20), C14-S22 (Verse 21), C14-S23 (Verse 22), C14-S24 (Verse 23), C14-S25 (Verse 24-25), C14-S26 (Verse 26), C14-S27 (Verse 26), C14-S28 (Verse 26), C14-S29 (Verse 27), C14-S30 (Verse 28), C14-S31 (Verse 29), C14-S32 (Verse 30), C14-S33 (Verse 31), C14-S34 (Verse 32), C14-S35 (Verse 33), C14-S36 (Verse 34), C14-S37 (Verse 35), C14-S38 (Verse 36), C14-S39 (Verse 36), C14-S40 (Verse 36), C14-S41 (Verse 37), C14-S42 (Verse 38), C14-S43 (Verse 39), C14-S44 (Verse 40).

The Chapter theme is: How to conduct public worship services.

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

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

1. Prophecy is commended,
2-5. and preferred before speaking with tongues,
6-11. by a comparison drawn from musical instruments.
12-21. Both must be referred to edification,
22-25. as to their true and proper end.
26. the true use of each is taught,
27-33. and the abuse taxed.
34-40. Women are forbidden to speak in church.

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C14-S1 (Verse 1) Command based upon prior reasoning.

Follow after charity,
and desire spiritual gifts,
but rather that ye may prophesy.

This sentence introduces the subject of this chapter and provides the transition from the prior chapter which dealt with the subject of charity. While many people think this chapter is about tongues, and that is the most talked about thing within this chapter, it is really about desiring the best spiritual gifts. The people in Corinth had the wrong value put on tongues, just like many people do today. This chapter tells us that tongues are less desirable than people thought. We are told that so that we do not spend our efforts seeking the lesser gift and, instead, seek the greater.

Thus, our opening sentence tells us that the most desirable spiritual gift is that ye may prophesy. Further, it tells us that this personal (ye) gift is to be added ( and) unto charity. That means that we need to get charity into our lives before we start worrying about spiritual gifts.

Please see the note for Romans 14:19 which has links to every verse in the Bible which uses a form of the phrase follow after. Please see the note for 4:16 for every verse in 1Corinthians which uses any form of the word follow along with the definition from Webster's 1828 and additional info.

Please also see the note at the start of Chapter 13 about the difference between love and charity. Please also consider everything in this chapter together as God saw fit to devote this entire chapter to the subject of charity. Please see The note for 8:1 for links to every sentence in this epistle which use any form of the word charity along with the definition from Webster's 1828 and links from commentators. Please see the note for Colossians 3:14 which has an explanation of this word including several Bible references. The New Testament definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'.

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 New Testament definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Follow. Pr 15:9; 21:21; Isa 51:1; Ro 9:30; 14:19; 1Ti 5:10; 6:11; Heb 12:14; 1Pe 3:11-13; 3Jo 1:11 charity. 1Co 13:1-8,13; 2Ti 2:22; 2Pe 1:7 exp: 1Ti 1:5. desire. 1Co 12:1,31; Eph 1:3 prophesy. 1Co 14:3-5,24-25,37,39; 13:2,9; Nu 11:25-29; Ro 12:6; 1Th 5:20; 1Ti 4:14 General references. exp: 1Co 16:14; 1Th 5:20'.

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C14-S2 (Verse 2) Why tongues are not the most desirable spiritual gift.

Equivalent Section: the limit on speaking in an unknown tongue.

For he that speaketh in an unknown tongue speaketh not unto men,
but unto God :.

Equivalent Section: the consequence of that limit.

for no man understandeth him;
howbeit in the spirit he speaketh mysteries.

Our sentence starts with For and gives us the reason why the previous sentence told us that prophecy is a better spiritual gift than speaking in tongues. Within our sentence we see two Equivalent Sections which give us two different views of the Biblical reason.

In our First Equivalent Section we are told that God is more concerned with our speaking unto men than He is with our speaking unto God. Yes, this seems wrong and goes against all of our religious training, but that is what is really said. The better spiritual gift is prophecy, which lets God speak through us to other men. God's main interest is reaching men.

In our Second Equivalent Section we are told what we (lowercase spirit) are doing when we speaketh in an unknown tongue. Within this Equivalent Section, the context makes the use of mystery to be something that is not understood (no man understandeth him). So, this is not something that God reveals to a man and he reveals to others but the person's own spirit is dealing with God in a way that even he does not understand. If the person speaking in an unknown tongue did understand then they would not need an interpreter. However, our chapter makes it clear that the interpreter is a separate person with a separate spiritual gift.

Please note the th on speaketh and on speaketh. When th is added to an action verb it conveys the idea of" 'keep on keeping on'. That means that we are not talking about someone speaking in an unknown tongue one time but Paul is talking about people doing this on a regular basis within the public service. In addition, when Paul says no man understandeth he is allowing for an interpreter being present upon the occasion when a foreigner speaker is brought in while also saying that when people are speaking in an unknown tongue on a regular basis within the public service, there are going to be times when there is not an interpreter.

Please see the note for 12:8 for details about the Biblical usage of any form of the word tongue along with links from other commentators.

Mark 16:17-18 says, and these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. No one, with the possible exception of Paul, does all of these things and certainly on one does any of them any time that they want. This is a list of various signs that will sometimes accompany God's prophets before the Bible was complete.
1. The phrase speak with new tongues always means speaking in a human language that they did not speak before. Please see the next verse which references Pentecost and where the context makes it clear that men understood what was said in their own native tongue.
2. The rest of the sentence is clearly not done by every saved person and not done by every preacher. Therefore, the claim that everyone must speak in tongues is taken out of context, like Satan encourages.
Acts 2:4 tells us that those in the upper room were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. This fulfilled the prophecy of the prior verse. Also, in a couple more verses we read every man heard them speak in his own language. Thus, we see that these tongues were languages understood by men.

We find forms of the word understand occurring 303 times in 291 verses of the Bible, 77 times in 73 verses of the New Testament, and in 1Corinthians, in: 1:19; 12:3; 13:2; 13:8; our current sentence; 14:9; 14:14; 14:15; 14:16; 14:19 and 14:20. Webster's 1828 dictionary defines understand as: ', v.t. pret. and pp. understood. under and stand. the sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. to have the same ideas as the person who speaks, or the ideas which a person intends to communicate. I understood the preacher; the court perfectly understand the advocate or his argument. 3. to receive or have the ideas expressed or intended to be conveyed in a writing or book; to know the meaning. It is important that we should understand the sacred oracles. 4. to know the meaning or signs, or of anything intended to convey ideas; as, to understand a nod, a wink, or a motion. 5. to suppose to mean. The most learned interpreters understood the words of sin, and not of Abel. 6. to know by experience. 7. to know by instinct. -Amorous intent, well understood. 8. to interpret, at least mentally. 9. to know another's meaning. 10. to hold in opinion with conviction. 11. to mean without expressing. War then, war, open or understood must be resolv'd. 12. to know what is not expressed. I bring them to receive from thee their names, and pay thee fealty with low subjection; understand the same of fish. 13. to learn; to be informed. I understand that congress have passed the bill.
UNDERSTAND', v.i. 1. to have the use of the intellectual faculties; to be an intelligent and conscious being. All my soul be imparadis'd in you, in whom alone I understand, and grow, and see. 2. to be informed by another; to learn. I understood of the evil that Eliashib did. Neh. 13'.

Thompson Chain Topics provides links for understanding as: 'Spiritual, general references to: De 4:6; 1Ch 22:12; Ps 119:104; Pr 2:6; 8:14; 11:12; 13:15; 14:29; 17:27; 2Ti 2:7. See Spiritual; Knowledge, See Wisdom, Enlightened, See Spiritual; Enlightenment, No understanding, examples of those slow to believe: Ps 32:9; 49:20; Pr 12:11; 18:2; 24:30; 28:16; Isa 27:11; 44:19; Jer 4:22; 5:21; Mt 13:19. See Ignorance, See Grossness'.

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 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 New Testament 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 the note for Romans 11:25 which has links to where the Bible talks about mystery. The New Testament definition is: 'Something that was hid by God until He decided to reveal it'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. 1Co 14:9-11,16,21-22; Ge 11:7; 42:23; De 28:49; 2Ki 18:26; Ac 2:4-11; 10:46; 19:6 understandeth. Gr. heareth. Ac 22:9 howbeit. 1Co 2:7,10; 13:2; 15:51; Ps 49:3-4; 78:2; Mt 13:11; Mr 4:11; Ro 16:25; Eph 3:3-9; 6:19; Col 1:26-27; 2:2; 1Ti 3:9,16; Re 10:7'.

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C14-S3 (Verse 3) the difference in how prophecy works.

But he that prophesieth speaketh unto men to edification,
and exhortation,
and comfort.

This sentence has the same subject as the prior, while going in a different direction, because it starts with the word But. While the prior sentence told us that speaking in an unknown tongue did not help men, our current sentence makes a contrast and tells us that prophecy helps men in every spiritual way that is available today. Please notice that our sentence says he that prophesieth and does not call this person a prophet. That is because what is listed as action verbs of this sentence were done by prophets before the Bible was complete (perfect), and these things are still done by other people today. However, the foretelling of future events with 100% accuracy is no longer done. Since this is a Biblical requirement for someone to be a true prophet, the people of today who are doing the actions of our current sentence are not called prophets by the Bible even is some religions (erroneously) give that title to people.

Thus, we can combine the details of all of these words and say that our first phrase tells us that 'The person of today who prophesieth expresses himself vocally, so that other people will hear his message, and builds up the other people spiritually'.

The second phrase tells us that people who prophesieth today also will exhort. The third phrase tells us that people who prophesieth today will also give comfort. If we really look at this sentence is saying, we see that the main thing which we are to do is: 'build one another up spiritually'.

Please see the note for C11-S4 for links to every verse in 1Corinthians that uses forms of the words prophecy / prophesy. along with the definition from Webster's 1828 and links from other commentators. The New Testament definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that our current sentence tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that our current sentence tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'.

Please see the notes for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify along with the definition from Webster's 1828 Dictionary. If we really look at this definition, this word means that we are to 'build one another up spiritually'.

We find forms of the word exhort occurring only in the New Testament and there we have 34 occurrences in 33 verses, of which this verse is the only one in 1Corinthians. Webster's 1828 dictionary defines exhort as: 'n. the act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'. Thompson Chain Topics provides links for exhort as: '1Ti 4:13; 2Ti 4:2; Tit 1:9; 2:15; Heb 3:13; 10:25'.

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'. This word is also used in 1Corinthians 14:31.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'edification. 1Co 14:4,12,26; 8:1; 10:23; Ac 9:31; Ro 14:19; 15:2; Eph 4:12-16,29; 1Th 5:11; 1Ti 1:4; Jude 1:20 exhortation. Lu 3:18; Ac 13:15; 14:22; 15:32; Ro 12:8; 1Th 2:3; 4:1; 5:11,14; 2Th 3:12; 1Ti 4:13; 6:2; 2Ti 4:2; Tit 1:9; 2:6,9,15; Heb 3:13; 10:25; 13:22; 1Pe 5:12 comfort. 1Co 14:31; 2Co 1:4; 2:7; Eph 6:22; Col 4:8; 1Th 2:11; 3:2; 4:18; 5:11-14 General references. exp: 1Th 5:20'.

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C14-S4 (Verse 4) Paul compares the results of prophecy and speaking in tongues.

First Step: See the fleshly motivation.

He that speaketh in an unknown tongue edifieth himself;.

Second Step: See the Godly spiritual motivation.

but he that prophesieth edifieth the church.

Please notice the progression of Paul's argument as he goes through this chapter. Yes these notes do deal with the details found within each sentence, but they also give the summary interpretation of each sentence and the note at the start of the chapter also shows the progression.

Paul has already stated the truths that he is going to prove within this chapter. Now he is starting the actual argument that supports the truth which he is trying to teach us and he starts by pointing out the motivation behind the two opposing positions. Here he tells us the results from each side of the argument and leaves it to the spiritually wise reader to realize that He that...edifieth himself is fleshly and displaying the spirit of a devil while he that....edifieth the church is displaying a Godly spirit. Thus, as in many arguments, we need to look at the reward in order to understand the motivation behind each side before we listen to any emotional arguments.

Please see the note at the start of Chapter 14; which has links to every verse in the New Testament which uses the word tongue, and a short note on each of those verses and shows the consistent doctrine within the New Testament concerning tongues. That note deals with this subject which has a lot of doctrinal error taught about it. Please also see the note for 12:8 for details about the Biblical usage of any form of the word tongue along with links from other commentators.

Please see the note for 1Corinthians 11:22 for links to every place in this epistle where any form of the word church is used. The New Testament definition is: 'a called out assembly of baptized believer'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'edifieth himself. 1Co 14:14 edifieth the. 1Co 14:3,18-19 General references. exp: 1Th 5:20'.

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C14-S5 (Verse 5) Paul's preference of spiritual gifts.

Equivalent Section: Paul's preference.

I would that ye all spake with tongues,
but rather that ye prophesied:.

Equivalent Section: Why.

for greater is he that prophesieth than he that speaketh with tongues,
except he interpret,
that the church may receive edifying.

in this sentence we read Paul's preference of spiritual gifts. The only exception that Paul gives is if the person who spake with tongues also interpreted and then the true preference is on the ability to interpret.

Please note that all throughout this chapter Paul keeps emphasizing that the true measure of desirability is how much the particular spiritual gift is used to edify the church.

Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word interpret along with the definition from Webster's 1828 and links from other commentators. Please see the note for 11:18 for links to every place in this epistle where any form of the word church is used. Please see the notes for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify along with the definition from Webster's 1828 Dictionary. If we really look at this definition, this word means that we are to 'build one another up spiritually'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'would. 1Co 12:28-30; 13:4; Nu 11:28-29 for. 1Co 14:1,3 except. 1Co 14:12-13,26-28; 12:10,30 General references. exp: Ge 30:34; 1Co 12:7; 1Th 5:20'.

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C14-S6 (Verse 6) the limits of various spiritual gifts.

Now,
brethren,
if I come unto you speaking with tongues,
what shall I profit you,
except I shall speak to you either by revelation,
or by knowledge,
or by prophesying,
or by doctrine?.

Our sentence starts with Now, which means 'after you understand what has just been said. In addition, our sentence gives us information which requires us to base this information on what came previously. In other words, context is important. First we were told that the use of all spiritual gifts must be based upon charity. Then we were told that the best spiritual gifts are not those which edify ourselves but were those which edifieth the church. It should be obvious that there is more charity involved in edifying the church than in edifying myself. Thus, as we have seen several times within this epistle and throughout the Bible, Paul tells us to get our attitude right before we start on correcting actions.

So, at the start of this sentence Paul uses the word Now to mean 'after you got your attitude in line with God's plan'. Once we accept that attitude then it is easy to see that we can not do any of the actions of this sentence while we come unto you speaking with tongues. Paul presents this information as a question so that we will think about it, about our attitude and how we will answer God at our personal judgment if we reject what is presented to us here. We have already been told that these gifts were given for the purpose of edifying the church.

The purpose of tongues, when used for edifying the church, was to be a sign to the Jews that the apostles spoke for God and to quickly get the Gospel around the world to different people who spoke different languages. That purpose had been fulfilled at the time that Paul wrote this letter. After that purpose was accomplished, people used tongues for the wrong purpose. God left the gift with those people who had it but stopped giving out that gift to new people so that it would die out. People started making up noises and claiming that their noises (or things received from devils) was the gift of tongues instead of what God gave which was 'The ability to instantly communicate with someone in a different language'. Look at how the definition that I gave would allow someone to do the actions of this sentence while, what is called 'tongues' today, can not do these action verbs.

Thus, we have seen that what is called 'tongues' today does not match the attitudes that Paul gave us before this sentence. Neither does it allow the actions of this sentence. If we insist that God gave us a spiritual gift that only provides profit to ourselves and nothing to God's church or others, how will we justify that when we are judged by God? Again I remind you that we were already shown that we are to look at the results, and not the words of some person, in order to determine If this thing that they are arguing for comes from God or from the flesh. If it does not display the Spirit of God to the world then it is not from God. Period.

Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators. The New Testament definition is: 'other saved people within the church'. The New Testament definition is: 'other saved people within the church'.

Please also see the note for 12:8 for details about the Biblical usage of any form of the word tongue along with links from other commentators. Please see the note at the start of Chapter 14; which has links to every verse in the New Testament which uses the word tongue, and a short note on each of those verses and shows the consistent doctrine within the New Testament concerning tongues. That note deals with this subject which has a lot of doctrinal error taught about it.

Please see the note for 2Timothy 3:16-17 for a discussion on how profit and doctrine are used within the Bible. Please see The note for 13:3 for links to every sentence in this epistle which use any form of the word profit along with the definition from Webster's 1828 and links from commentators. According to our sentence, we are supposed to be concerned with the 'benefit or advancement' of our brother and not of our self.

Treasury of Scripture Knowledge provides links for profit as: '1Co 10:33; 12:7; 13:3; 1Sa 12:21; Jer 16:19; 23:32; Mt 16:26; 2Ti 2:14; Tit 3:8; Heb 13:9'.

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

Treasury of Scripture Knowledge provides links for revelation as: '1Co 14:26-30; Mt 11:25; 16:17; 2Co 12:1,7; Eph 1:17; Php 3:15'.

Treasury of Scripture Knowledge provides links for knowledge as: '1Co 12:8; 13:2,8-9; Ro 15:14; 2Co 11:6; Eph 3:4; 2Pe 1:5; 3:18'.

Please see the note for C11-S4 for links to every verse in 1Corinthians that uses forms of the words prophecy / prophesy. along with the definition from Webster's 1828 and links from other commentators. Please also notice that in each of these three areas where we are to profit (cause the 'benefit or advancement' of our brother) are spiritual in nature and require us being a means for God to work through our life so that it is God providing the profit even though He is using our life to do so.

Treasury of Scripture Knowledge provides links for prophesying as: '1Co 14:1; 13:2'.

We find forms of the word doctrine occurring 56 times in 55 verses of the Bible, 50 times in 49 verses of the New Testament, and in 1Corinthians, only in: our current sentence and 14:26. Please note that the vast majority of the use of the word doctrine is in the New Testament. Webster's 1828 dictionary defines doctrine as: 'n. L., to teach. 1. religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master. the doctrines of the gospel are the principles or truths taught by Christ and his apostles. the doctrines of Plato are the principles which he taught. Hence a doctrine may be true or false; it may be a mere tenet or opinion. 2. the act of teaching. He taught them manythings by parables, and said to them in his doctrine. Mark 4. 3. Learning; knowledge. Whom shall he make to understand doctrine? Isaiah 28. 4. the truths of the gospel in general. That they may adorn the doctrine of God our Savior in all things. Titus 2. 5. Instruction and confirmation in the truths of the gospel. 2 Timothy 3'.

Thompson Chain Topics provides links for doctrine as: 'Christ's?: Mt 7:28; Mr 4:2; Joh 7:16; 2Jo 1:9. False: Isa 32:6; Mt 16:12; Col 2:8; Heb 13:9, (Heresy) Mt 15:9; Ac 15:24; 1Co 11:19; 1Ti 4:1; 2Pe 2:1; 3:17, (Seducers) 2Ki 21:9; Eze 13:10; Mr 13:22; Ac 20:30; 1Ti 4:1; 2Ti 3:13; 1Jo 2:26, (Deceivers)Ro 16:18; 2Co 11:13; Eph 4:14; 2Ti 3:13; Tit 1:10; 2Jo 1:13; Re 18:23. Good: De 32:2; Pr 4:2; 1Ti 4:6; Tit 1:9; 2:1'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what shall I. 1Co 10:33; 12:7; 13:3; 1Sa 12:21; Jer 16:19; 23:32; Mt 16:26; 2Ti 2:14; Tit 3:8; Heb 13:9 revelation. 1Co 14:26-30; Mt 11:25; 16:17; 2Co 12:1,7; Eph 1:17; Php 3:15 knowledge. 1Co 12:8; 13:2,8-9; Ro 15:14; 2Co 11:6; Eph 3:4; 2Pe 1:5; 3:18 prophesying. 1Co 14:1; 13:2 doctrine. 1Co 14:26; Ro 16:17; 2Ti 3:10,16; 4:2; 2Jo 1:9 General references. exp: 1Th 5:20'.

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C14-S7 (Verse 7) Making noise does not display intelligence.

and even things without life giving sound,
whether pipe or harp,
except they give a distinction in the sounds,
how shall it be known what is piped or harped?.

This sentence is added unto the prior by starting with an and. There we were told that there is no profit in making noise which does not convey a message from God which will help the brethren. Now our current sentence tells us that making noise which has no message in it is to reduce our self to the level of something that is without life. In addition, the last two phrases of our sentence makes it clear that it is when there is a distinction in the sounds that a message is being given. Further, our last phrase makes it clear that even when there is a distinction in the sounds, that those sounds must be known in order for a message to be given. In other words, speaking in an unknown tongue does not convey a message from God and does not profit the brethren.

Once more we see Paul present a truth in the form of a question so that we don't just 'read over' the message. By using the question form Paul causes most readers to pause their reading long enough to at least try to form an answer and, thereby, get people to put some thought into the message conveyed.

In our sentence Paul uses pipe or harp as examples of musical instruments but we could consider a piano today in the same manner and be more effective in the message here simply because most people are more familiar with a piano than with a pipe or harp.

Imagine the difference between a small child banging on a piano, or any other toy musical instrument, and compare that to what is produced by a concert professional. This distinction is similar to what Paul is saying occurs between someone speaking in an unknown tongue and someone speaking to you either by revelation, or by knowledge, or by prophesying, or by doctrine. Anyone who claims to prefer the noise of a child over the results received from a concert player proves themselves to be a liar or a fool. This is what people are doing when they claim to like someone speaking in an unknown tongue and also claim that it is better than someone speaking in an unknown tongue and someone speaking to you either by revelation, or by knowledge, or by prophesying, or by doctrine.

Thus, this sentence, which is added to the prior sentence ( and) and the two are based upon understanding what came earlier in this chapter (The prior sentence started with Now), tells us the witness that is in all of the world around us. An unknown sound, which someone (liar/fool) claims is 'angel speech which no man can interpret', delivers no message and is not good for anything except edifying (puffing up with pride) the person who makes the unknown sound. Our next sentence tells us why (For) this is true and we see, as shown in the note for the chapter, that all of these sentences are connected and must be considered within the context of the entire chapter.

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

Please see the note for Life in 1John about the word life. Please see the note for 3:25 about the word life / live that note has links to several other places where the doctrine of this word is discussed.

Please see The note for 13:1 for links to every sentence in this epistle which use any form of the word sound along with the definition from Webster's 1828 and links from commentators. The New Testament definition is: 'Entire; unbroken; not shaky, split or defective; as sound timber'. The idea here is that all of life produces a consistent sound whereby we can tell what type of life it is.

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

We find forms of the word piped in: 1Samuel 10:5; 1Kings 1:40; Isaiah 5:12; Isaiah 30:29; Jeremiah 48:36; Ezekiel 28:13; Zechariah 4:2; Zechariah 4:12; Matthew 11:17; Luke 7:32; 1Corinthians 14:7; Revelation 18:22. Webster's 1828 defines this word as: 'ppr. Playing on a pipe'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'things. 1Co 13:1 except. 1Co 14:8; Nu 10:2-10; Mt 11:17; Lu 7:32 sounds. or, tunes'.

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C14-S8 (Verse 8) Paul implies is that sound without meaning is useless and dangerous.

For if the trumpet give an uncertain sound,
who shall prepare himself to the battle?.

Please consider the question here before we go back to the context. We are in a spiritual battle but the devil wants us to stay asleep to this spiritual truth and concentrate on our troubles and triumphs of the physical reality. Thus, with this question Paul is again trying to get us to think about what is being communicated By this question. The message is that there is a battle that we are in but that people are not aware of it because of the distractions of this world and the flesh. Therefore, God gives spiritual gifts to His people so that they can make people around them aware of the spiritual battle that is happening. However, instead of God's people using the spiritual gifts for God's purpose, God's people are using God's gifts to help the enemy to confuse people and keep them from listening to the warning that they need to prepare himself to the battle.

Consider what was just said and then look at the context that this question is presented within and see for yourself if that is not what fits within the context. Yes, Paul went from musical instruments that are used for enjoyment and for worship to one that is used for war, but both are also used to bring physical attention to spiritual truths. However, that only happens when they are used properly, which is what this entire chapter is trying to teach. The summary of our chapter literally says forbid not to speak with tongues. The devil has people distracted with an argument about if we should or should not use tongues while what is really being taught is that when any spiritual gift is used the main concern is the proper use of that spiritual gift and not if it us used or not.

we need to look at the correct area of contention or we will never win the spiritual battle. How spiritual gifts are used is far more important to pay attention to than the answer to 'If'.

Please see The note for 13:1 for links to every sentence in this epistle which use any form of the word sound along with the definition from Webster's 1828 and links from commentators.

We find forms of the word trumpet occurring 116 times in 104 verses of the Bible, and in the New Testament in:

Matthew 6:2 says, Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward. Trumpets are used to give a false religious message.
Matthew 24:31 says, that a trumpet will warn of the second return of Christ when He sets up His kingdom.
Our current sentence warns that the sound of the trumpet must be understood in order for people to react the correct way.
1Corinthians 15:51-52 says, that a trumpet will warn of the 'Rapture'.
Hebrews 12:19 references a trumpet used in religion and tells us that the religious ceremony does not prepare us to meet God.
Revelation 1:10 says, that the voice of our Lord Jesus Christ sounds like a trumpet.
Revelation 4:1 says, that the voice of from Heaven sounds like a trumpet.
Revelation 8:2 starts the telling of the seven trumpet judgments.
Revelation 8:6 starts the seven trumpet judgments.
Revelation 8:13 warns about the last three of the seven trumpet judgments.
Revelation 9:14 warns about the loosening of The four angels which are bound in the great river Euphrates.
Revelation 18:22 says, that the symbol of false religion will no longer sound a trumpet.

Please note the many references to God, His protection of His saints and His judgment upon the lost. The message here is that wrong usage of this spiritual gift .can directly interfere with God getting His message to men. Webster's 1828 dictionary defines trumpet as: ', n. 1. A wind instrument of music, used chiefly in war and military exercises. It is very useful also at sea, in speaking with ships. there is a speaking trumpet, and a hearing trumpet. they both consist of long tubular bodies, nearly in the form of a parabolic conoid, with wide mouths. The trumpet's loud clangor Excites us to arms. 2. In the military style, a trumpeter. He wisely desired that a trumpet might be first sent for a pass. 3. One who praises or propagates praise, or is the instrument or propagating it. A great politician was pleased to be the trumpet of his praises.
TRUMP'ET, v.t. to publish by sound of trumpet; also, to proclaim; as, to trumpet good tidings. They did nothing but publish and trumpet all the reproaches they could devise against the Irish'.

Nave's Topical Bible provides links for trumpet as: 'Made of ram's horn: Jos 6:4-6,8,13. Made of silver: Nu 10:2. Uses of, prescribed by Moses: Nu 10:1-10. Used in war: Job 39:24-25; Jer 4:19; 6:1,17; 42:14; 51:27; Eze 7:14; Am 2:2; 3:6; Zep 1:16; 1Co 14:8. Tosummon soldiers: By Phinehas: Nu 31:6. By Ehud: Jg 3:27. By Gideon: Jg 6:34. By Saul: 1Sa 13:3. By Joab: 2Sa 2:28; 18:16; 20:22. By Absalom: 2Sa 15:10. By Sheba: 2Sa 20:1. By Nehemiah: Ne 4:18,20. By Gideon's soldiers: Jg 7:8-22. In war, of Abijah: 2Ch 13:12,14. In the siege of Jericho: Jos 6:4-20. Sounded in time of danger: Eze 33:3-6; Joe 2:1. Used at Mount Sinai: Ex 19:13-19; 20:18; Heb 12:19. On the great day of atonement: Isa 27:13. At the jubilee: Le 25:9. At the bringing up of the ark of the covenant from the household of Obed-edom: 2Sa 6:5,15; 1Ch 13:8; 15:28. At the anointing of kings: 1Ki 1:34,39; 2Ki 9:13; 11:14. At the dedication of Solomon's temple: 2Ch 5:12-13; 7:6. In worship: 1Ch 15:24; 16:42; 25:5; Ps 81:3-4. At Jehoshaphat's triumph: 2Ch 20:28. At the foundation of the second temple: Ezr 3:10-11. At the dedication of the wall: Ne 12:35,41. FIGURATIVE: Isa 27:13; Eze 33:3; Joe 2:1; Zec 9:14; Mt 6:2. SYMBOLICAL: Mt 24:31; 1Co 15:52; 1Th 4:16; Re 1:10; 4:1; 8; 9:1-14; 10:7; 11:15. FEAST OF: When and how observed: Le 23:24-25; Nu 29:1-6. Celebrated after the captivity with joy: Ne 8:2,9-12'.

Thompson Chain Topics provides links for trumpet as: 'Used in War: Nu 10:9; 31:6; Jos 6:4; Jg 3:27; 6:34; 1Sa 13:3; 2Sa 2:28; 20:1; 2Ch 13:12; Job 39:24; Eze 33:3; 1Co 14:8. Used in Worship and celebrations: Le 25:9; Nu 10:10; 1Ki 1:34; 2Ki 9:13; 11:14; 2Ch 5:12; 20:28; 29:26; Ezr 3:10; Ne 12:35; Isa 27:13. Feast of, held the first of the seventh month Ethanim (October): Le 23:24; Nu 29:1; Ne 8:2'.

Torrey's Topical Textbook provides links for trumpet as: 'An instrument of music: 1Ch 13:8. Called the trump: 1Co 15:52. MADE OF: Rams' horns: Jos 6:4. Silver: Nu 10:2. Required to give an intelligible and understood sound: 1Co 14:8. USED FOR: Regulating the journeys of the children of Israel: Nu 10:2,5-6. Calling assemblies: Nu 10:2-3,7. Blowing over the sacrifices on the feast day: Nu 10:10; Ps 81:3. Blowing at all religious processions and ceremonies: 1Ch 13:8; 15:24,28; 2Ch 5:13; 15:14. Assembling the people to war: Jg 3:27. Sounding for a memorial when the people went into battle: Nu 10:9; 31:6-7. Proclaiming kings: 2Ki 9:13; 11:14. Giving alarm in cases of danger: Eze 33:2-6. Moses commanded to make two, for the tabernacle: Nu 10:2. Solomon made a great many, for the service of the temple: 2Ch 5:12. The priests to blow the sacred: Nu 10:8; 2Ch 5:12; 7:6. The feast of trumpets celebrated by blowing of: Le 23:24; Nu 29:1. The jubilee introduced by blowing of: Le 25:9. MIRACLES CONNECTED WITH: Falling of the walls of Jericho: Jos 6:20. Heard at Mount Sinai at giving of the law: Ex 19:16; 20:18. Confusion produced in the camp of the Midianites by sound of: Jg 7:16,22. The war-horse acquainted with the sound of: Job 39:24-25. SOUNDING OF, ILLUSTRATIVE OF: God's power to raise the dead: 1Co 15:52; 1Th 4:16. The proclamation of the gospel: Ps 89:15. The bold and faithful preaching of ministers: Isa 58:1; Ho 8:1; Joe 2:1 the latter day judgments: Re 8:2,13'.

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

Please see the note for Revelation 9:7 about the word battle. The New Testament definition for this word is: 'A fight, or encounter between enemies, or opposing armies; an engagement'.

The Treasury of Scripture Knowledge provides Bible references for this verse as: 'Nu 10:9; Jos 6:4-20; Jg 7:16-18; Ne 4:18-21; Job 39:24-25; Isa 27:13; Am 3:6; Eph 6:11-18'.

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C14-S9 (Verse 9) How will our use of our spiritual gift will helps another person.

So likewise ye,
except ye utter by the tongue words easy to be understood,
how shall it be known what is spoken?.

Please notice the word likewise, which means 'in the same way'. How we do something is critical. There is a way which seemeth right unto a man, but the end thereof are the ways of death. (Proverbs 14:12; Proverbs 16:25). Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6;). Please also notice the next sentence which starts with For and tells us why this sentence is true. If we do not speak likewise, then we will speak into the air (waste God's air and everyone's time).

Please notice that ye ('each and every one of you personally') is used twice in this sentence. That makes the 'personal' aspect of this question the basis of doctrine and lets us know that we will have to personally answer this question at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11). If we are not allowing Christ to deliver a clear message through us, and are therefore interfering with His message, then we will have to answer to Him personally when we are judged by Him.

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

We find forms of the word easy in: Proverbs 14:6; Matthew 11:30; 1Corinthians 13:5; 1Corinthians 14:9; Hebrews 12:1; James 3:17. Webster's 1828 defines this word as: 's as z. See Ease. Quiet; being at rest; free from pain, disturbance or annoyance. the patient has slept well and is easy. 1. Free from anxiety, care, solicitude or peevishness; quiet; tranquil; as an easy mind. 2. Giving no pain or disturbance; as an easy posture; an easy carriage. 3. Not difficult; that gives or requires no great labor or exertion; that presents no great obstacles; as an easy task. It is often more easy to resolve, than to execute. Knowledge is easy to him that understandeth. Prov.14. 4. Not causing labor or difficulty. An easy ascent or slope, is a slope rising with a small angle. 5. Smooth; not uneven; not rough or very hilly; that may be traveled with ease; as an easy road. 6. Gentle; moderate; not pressing; as a ship under easy sail. 7. Yielding with little or no resistance; complying; credulous. With such deceits he gained their easy hearts. 8. Ready; not unwilling; as easy to forgive. 9. Contented; satisfied. Allow hired men wages that will make them easy. 10. Giving ease; freeing from labor, care or the fatigue of business; furnishing abundance without toil; affluent; as easy circumstances; an easy fortune. 11. Not constrained; not stiff or formal; as easy manners; an easy address; easy movements in dancing. 12. Smooth; flowing; not harsh; as an easy style. 13. Not jolting; as, the horse has an easy gait. 14. Not heavy or burdensome. My yoke is easy, and my burden light. Matt.11'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'easy. Gr. significant. 1Co 14:19'.

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C14-S10 (Verse 9) for ye shall speak into the air.

This sentence gives us the reason (For) why the prior question is important to consider. If we personally (ye) speak into the air then we are wasting God's spiritual gift and not delivering His message.

Matthew 25:14-30 has the parable of the 'Ten Talents'. The judgment of the saved man who hid thy talent in the earth was Take therefore the talent from him, and give it unto him which hath ten talents. forunto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. this is the judgment that should be expected by the person who takes God's spiritual gift and uses it to speak into the air.

Please see the note for Matthew 6:26 about the word air. Easton's Bible Dictionary defines this word as: 'The atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. 1Co 9:26'.

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C14-S11 (Verse 10) Every voice (as opposed to just a sound) has signification.

There are,
it may be,
so many kinds of voices in the world,
and none of them is without signification.

The wording of There are, it may be may seem strange to us but this phrase basically allows people to claim any number for how many kinds of voices (are) in the world and avoids a distracting argument over the number. This is because the exact number, or even an estimated number, really doesn't matter. What really matters in this sentence is the phrase none of them is without signification.

The first thing of importance in this phrase is the word none. There are very few things, outside of the Bible, which can be said to be true for none or for all. When men use these absolute words they mean that any possible exception is too small to be significant. However, when God uses these absolute words He means exactly what he says and that there are NO exceptions. Therefore, any claimed exception is in error. The claimed voice is not truly a voice or the true significance is not known or is ignored by man. However, if it is a true voice then it must have significance.

We find forms of the word voice occurring 522 times in 469 verses of the Bible, 134 times in 124 verses of the New Testament, and in 1Corinthians, in: our current sentence, the next sentence and 14:19. Webster's 1828 dictionary defines voice as: 'n. L. vox; voco. the sense of the verb is to throw, to drive out sound; and voice is that which is driven out. 1. Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. the voice of human beings is articulate; that of beasts, inarticulate. the voices of men are different, and when uttered together, are often dissonant. 2. Any sound made by the breath; as the trumpet's voice. 3. A vote; suffrage; opinion or choice expressed. Originally voice was the oral utterance of choice, but it now signifies any vote however given. Some laws ordain, and some attend the choice of holy senates, and elect by voice. I have no words; my voice is in my sword. 4. Language; words; expression. Let us call on God in the voice of his church. 5. In Scripture, command; precept. Ye would not be obedient to the voice of the Lord your God. Deut. 8. 6. Sound. After the fire, a still small voice. 1Kings 19. Canst thou thunder with a voice like him? Job. 40. The floods have lifted up their voice. Ps. 93. 7. Language; tone; mode of expression. I desire to be present with you now, and to change my voice. Gal. 4. 8. In grammar, a particular mode of inflecting or conjugating verbs; as the active voice; the passive voice.
VOICE, v.t. 1. to rumor; to report. It was voiced that the king purposed to put to death Edward Plantagenet. Little used. 2. to fit for producing the proper sounds; to regulate the tone of; as, to voice the pipes of an organ. 3. to vote'.

Once more we see the error of using definitions from even the best of men's dictionaries as this definition includes 'Sound or audible noise uttered by the mouth' while our current sentence deliberately excludes such 'Sound' if they are without signification.

Nave's Topical Bible provides links for voice as: 'Eze 1:24,28; 10:5; Joh 5:37; 12:28-30; Ac 7:31; 9:4,7; 26:14-15'.

Thompson Chain Topics provides links for voice as: 'DIVINE: (Select Reading, Ps 29 1Ki 19) Ps 29; 1Ki 19. Of Christ: A Source of Joy to His Friends: Joh 3:29. Recognized by Believers: Joh 10:4,16,27. Testing Men's Lives: Joh 18:37. Arresting Sinners: Ac 9:3-4. Mighty: Re 1:15. Entreating Entrance at the Heart's Door: Re 3:20. God's : Strikes Terror into Hearts of Sinners: Ge 3:8; Ex 19:19. A Still Small Voice: 1Ki 19:12. Full of Majesty: Ps 29:4; Isa 30:30; Eze 43:2. Witnessing to Christ's Divinity: Mt 17:5. Misunderstood by Men: Joh 12:28-29; 2Pe 1:17. of the Prophets: Mt 13:35; 21:4; Lu 1:70; Ac 3:21; Jas 5:10; 2Pe 3:2'.

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

Forms of the word signification only occurs in our current sentence. Webster's 1828 dictionary defines signification as: 'n. L. significatio. See Signify. 1. the act of making known, or of communicating ideas to another by signs or by words, by anything that is understood, particularly by words. All speaking, or signification of one's mind, implies an act or address of one man to another. 2. Meaning; that which is understood to be intended by a sign, character, mark or word; that idea or sense of a sign, mar, word or expression which the person using it intends to convey, or that which men in general who use it, understand it to convey. the signification of words was originally arbitrary, and is dependent on usage. But when custom has annexed a certain sense to a letter or sound, or to a combination of letters or sounds, this sense is always to be considered the signification which the person using the word intends to communicate. So by custom, certain signs or gestures have a determinate signification. Such is the fact also with figures, algebraic character, etc'.

Please see the note for Hebrews 9:7-10 about the word signify. The New Testament definition is: 'To make known something, either by signs or words; to express or communicate to another any idea, thought, wish, a hod, wink, gesture, signal or other sign'. Please also see the note for Matthew 12:39-40 about the word sign. When something has signification it has a sign that it is important.

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C14-S12 (Verse 11) Without signification, we shall be a barbarian unto others.

Therefore if I know not the meaning of the voice,
I shall be unto him that speaketh a barbarian,
and he that speaketh shall be a barbarian unto me.

This sentence provides the conclusion of the prior sentence because it starts with the word Therefore. In all societies of the world and throughout all time people have regarded who do not understand the local language to be ignorant and worst. That is what Paul means by the word barbarian. Of course, many travelers also feel the same way about locals who have never traveled and refuse to allow for, and help with, problems that are the result of our multitude of languages and cultures and do not have anything to do with the individual traveler.

Please see the note for Romans intro about the word therefore. The New Testament definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the note above for the word voice.

We find forms of the word barbarian occurring only 5 times in the Bible. They are: Acts 28:4; Romans 1:14; our current sentence and Colossians 3:11. Webster's 1828 dictionary defines barbarian as: 'n. L. barbarus;. the sense is, foreign, wild, fierce. 1. A man in his rude, savage state; an uncivilized person. 2. A cruel, savage, brutal man; one destitute of pity or humanity. 3. A foreigner. the Greeks and Romans denominated most foreign nations barbarians; and many of these were less civilized than themselves, or unacquainted with their language, laws and manners. But with them, the word was less reproachful than with us.
BARBA'RIAN, a. Belonging to savages; rude; uncivilized. 2. Cruel; inhuman'. While this definition is not true for most foreigners, it is the belief about foreigners that is held by many people. The New Testament definition for this word is: 'An uncivilized person. A cruel, savage, brutal man; one destitute of pity or humanity'.

Nave's Topical Bible provides links for barbarian as: 'Ac 28:2-4; Ro 1:14; 1Co 14:11; Col 3:11'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I shall. 1Co 14:21; Ac 28:2,4; Ro 1:14; Col 3:11'.

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C14-S13 (Verse 12) We are to personally (ye) seek the best gifts to edify...The church.

Even so ye,
forasmuch as ye are zealous of spiritual gifts,
seek that ye may excel to the edifying of the church.

Please notice that ye ('each and every one of you personally') is used twice within this sentence. That makes the command of this sentence being personal a matter of doctrine that all saved people are to believe. Please also notice that our sentence basically tells us that God's main purpose in giving us spiritual gifts is for The edifying of the church. This matches what we find to be true about all spiritual gifts which is that the word spiritual is 'applied to physical things which are, or should be, controlled by the spiritual reality. These things are almost always controlled by God and used to teach us lessons about the spiritual reality'. Thus, since God gives us spiritual gifts, we should let God control the use of our personal spiritual gifts, as our sentence tells us to do, and let God edify the church through the use of these gifts. In addition, we are to each personally do this with the expectation that we will have to personally answer for our obedience or disobedience of this command when we are at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11).

Our sentence starts with the word Even which means our current sentence 'has the same weight as what was said prior'. Think of a balancing scale where the two sides are even when they have the same weight. In the prior sentences Paul has explained, several different ways, that speaking in an unknown tongue does not edify the church. These people were seeking the gift of speaking in an unknown tongue but Paul showed that such a desire was motivated by the flesh. In our sentence he tells them to put the 'same weight' of desire into seeking that ye may excel to the edifying of the church.

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

Please see the note for Romans C10S2 for links to every place in the Bible where the word zeal is used along with the definition from Webster's 1828 . The New Testament definition is: 'Passionate ardor in the pursuit of anything'. Please also see the note for Galatians C1-S11 for links to every place in the Bible where the word zealous is used along with links from other commentators.

Please see the note for 1:22 about the word seek. Webster's 1828 dictionary defines seek as: 'v.t. pret and pp. sought, pronounced sat. L. sequor, to follow; for to seek is to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place. The man asked him, saying, what seekest thou? And he said, I seek my brethren. Gen. 37. 2. to inquire for; to ask for; to solicit; to endeavor to find or gain by any means. The young lions roar after their prey, and seek their meat from God. Ps. 104. He found no place for repentance, though he sought it carefully with tears. Heb. 12'.

Please see the note for Philippians 1:9-11 about the word excellent. The New Testament definition is: 'Being of great virtue or worth and distinguished for superior attainments'. In addition, we find forms of the word excel occurring 70 times in 66 verses of the Bible, 14 times in the New Testament, and in 1Corinthians, in: 2:1; 12:31 and our current sentence. Webster's 1828 dictionary defines excel as: 'v.t. L. excello, the root of which, cello, is not in use. 1. to go beyond; to exceed; to surpass in good qualities or laudable deeds; to outdo. Excelling others, these were great; thou greater still, must these excel. Many daughters have done virtuously, but thou excellest them all. Prov.31. 2. to exceed or go beyond in bad qualities or deeds. 3. to exceed; to surpass.
EXCEL', v.i. to have good qualities, or to perform meritorious actions, in an unusual degree; to be eminent, illustrious or distinguished. Bless the Lord, ye his angels, that excel in strength. Ps.103. We say, to excel in mathematics; to excel in painting; to excel in heroic achievements'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forasmuch. 1Co 14:1; 12:7,31; Tit 2:14 spiritual gifts. Gr. spirits. 1Co 14:32 seek. 1Co 14:3-4,26 General references. exp: 1Co 12:7'.

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C14-S14 (Verse 13) Wherefore let him that speaketh in an unknown tongue pray that he may interpret.

Our sentence starts with Wherefore and gives us a 'conclusion that is true no matter where you look'. This conclusion is based upon the prior sentence where we were told to seek that ye may excel to the edifying of the church and this followed several sentences wherein Paul explained that him that speaketh in an unknown tongue...edifieth himself. Since our pleasing God, and receiving rewards, requires us to edify of the church, the tongues gift only does this if the person also may interpret. Therefore, we should not seek the spiritual gift of tongues but seek rather that we may interpret.

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

Please also see The note for 1:16 for links to every sentence in this epistle which use any form of the word know, including unknown. Please also see the note for 1:5 about the word know. The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

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

Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word interpret along with the definition from Webster's 1828 and links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'pray. 1Co 14:27-28; 12:10,30; Mr 11:24; Joh 14:13-14; Ac 1:14; 4:29-31; 8:15'.

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C14-S15 (Verse 14) Why we should obey the command in the prior sentence.

For if I pray in an unknown tongue,
my spirit prayeth,
but my understanding is unfruitful.

Our sentence starts with For and tells us the why related to the prior sentence. It then has a conditional (if) and tells us the results of if I pray in an unknown tongue including what it does not do (my understanding is unfruitful). The failure in this sentence is what it does not do for the person who prays in an unknown tongue while the prior sentences tell us how that spiritual gift also fails God and the church.

Notice that what we lose out on is fruit. That means that we miss out on eternal rewards.

Please also see the note for 12:8 for details about the Biblical usage of any form of the word tongue along with links from other commentators.

Please see the note for 1Corinthians 9:7 for every links to every sentence in 1Corinthians which uses any form of the word fruit along with a couple different definitions and links from other commentators. The New Testament definition for this word is: 'It is new life or the offspring of any type of life. The word is used symbolically for effect or consequence'. Please see the note for James 3:18 about the phrase fruit of righteousness. The New Testament definition for thisphrase is: 'New spiritual life in us from letting our Lord Jesus Christ work in and through our physical lite and then giving us His righteousness'. Please also see the note for Romans 8:23 for every links to every verse in the New Testament which uses the word firstfruits along with an explanation of each verse and why we want this in our personal lives.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my spirit. 1Co 14:2,15-16,19 but. that is, "not productive of any benefit to others."'.

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C14-S16 (Verse 15) What is it then?

This questing is asking the reader what we should do based upon what Paul has revealed within this chapter so far. Please see the notes for Romans 4:1 and 11:7 for places where the Bible asks a form the question What then?.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. 1Co 10:19; Ro 3:5; 8:31; Php 1:18'.

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C14-S17 (Verse 15) our prayers and singing need to be with understanding.

Equivalent Section: True Biblical praying includes Biblical understanding.

I will pray with the spirit,
and I will pray with the understanding also:.

Equivalent Section: True Biblical singing includes Biblical understanding.

I will sing with the spirit,
and I will sing with the understanding also.

Our sentence has two Equivalent Sections with the only difference being that one has the action verb of pray while the other has the action verb of sing. In both Equivalent Sections we are told to do this with the spirit, which is our spirit because spirit is lowercase. (Please see the note for this verse in the Word Study on Spirit for more details.) In addition, this sentence follows a question which, essentially asked 'what we should do based upon what Paul has revealed within this chapter so far. Thus, our current sentence is the answer to the prior question and we must keep all of the prior context in mind in order to properly understand what we are told to do here. That is: we had better do this if we want God's blessings. Unfortunately, too many popular church songs and oo many church prayers lack true Biblical understanding.

Please see the note for 14:2 for links to every verse in the this epistle which uses any form of the word understand along with the definition from Webster's 1828 Dictionary and links from commentators. There, the definition we have is: 'The sense is to support or hold in the mind. Tohave just and adequate ideas of; to comprehend; to know'. Thus, what we see here is that we are to 'hold in the mind' Biblical truths which support what we pray or sing. In addition, we also need 'to comprehend; to know' what the Bible truly says about the subject that we are praying about or singing about. If the reader truly considers these requirements then the reader should understand how often prayer or songs that are offered in public worship come short of Biblical truths.

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

Please see the note for Matthew 26:30 about the words sing / sang / sung. The New Testament definition for this word is: 'Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves'. The words sang and sung ate past-tense forms of the word sing.

This is the only sentence in 1Corinthians that uses any form of song or of sing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will pray with the spirit. 1Co 14:19; Joh 4:23-24; Ro 1:9; Eph 5:17-20; 6:18; Col 3:16; Jude 1:20 and I will sing. Ps 47:7; Ro 12:1-2'.

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C14-S18 (Verse 16) If we don't use understanding then when an unsaved person hears us they will not also praise God.

Else when thou shalt bless with the spirit,
how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks,
seeing he understandeth not what thou sayest?.

This sentence is explained in the note for this verse in the Word Study on Spirit and in the note above. Because this sentence starts with Else, it is giving an alternative to the conditional conclusion found in the prior sentence. As mentioned in those notes, we really should not say Amen just because of emotions but, to be Biblically correct, we need to Biblically understand what was said before we say Amen.

Please see the note for Galatians C3-S10 about the word bless. The true Bible New Testament definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

We find forms of the word occupy in: Exodus 38:24; Judges 16:11; Ezekiel 27:9; Ezekiel 27:16; Ezekiel 27:19; Ezekiel 27:21; Ezekiel 27:22; Ezekiel 27:27; Luke 19:13; 1Corinthians 14:16; Hebrews 13:9. Webster's 1828 defines this word as: 'v.t. L. occupo; ob and capio, to seize or take. 1. to take possession. the person who first occupies land which has no owner, has the right of property. 2. to keep in possession; to possess; to hold or keep for use. the tenant occupies a farm under a lease of twenty one years. A lodger occupies an apartment; a man occupies the chair in which he sits. 3. to take up; to possess; to cover or fill. the camp occupies five acres of ground. Air may be so rarefied as to occupy a vast space. the writing occupies a sheet of paper, or it occupies five lines only. 4. to employ; to use. The archbishop may have occasion to occupy more chaplains than six. 5. to employ; to busy one's self. Every man should be occupied, or should occupy himself, in some useful labor. 6. to follow, as business. All the ships of the sea with their mariners were in thee to occupy thy merchandise. Ezek. 27. 7. to use; to expend.
OC'CUPY, v.i. to follow business; to negotiate. Occupy till I come. Luke 19'.

Please see the note for 1Corinthians C14S25 about the word unlearned. The New Testament definition is: 'Not learned; ignorant; illiterate; not instructed. 3. Not gained by study; not known'.

The word Amen is used to double what was said previously. 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. When said by a person who is different from the speaker of the original statement, it means 'I agree'.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the giving of thanks. The New Testament definition is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you. 2 thess 1. Joab bowed himself and thanked the king. 2 Sam.14. 2. It is used ironically. Weigh the danger with the doubtful bliss, And thank yourself, if aught should fall amiss'.

Please see the note for 14:2 for links to every verse in the this epistle which uses any form of the word understand along with the definition from Webster's 1828 Dictionary and links from commentators. Please also se the note above for how the word understand is used within these sentences. Please see The note for 13:12 for links to every sentence in this epistle which use any form of the word see along with a definition and explanation that see is also used for 'understanding a concept' because we use sight to read words which convey ideas which may not be seen in the physical world (such as abstract concepts).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bless. 1Co 14:2,14 unlearned. 1Co 14:23-24; Isa 29:11-12; Joh 7:15; Ac 4:13 Amen. 1Co 11:24; 16:24; Nu 5:22; De 27:15-26; 1Ki 1:36; 1Ch 16:36; Ps 41:13; 72:19; 89:52; 106:48; Jer 28:6; Mt 6:13; 28:20; Mr 16:20; Joh 21:25; Re 5:14; 22:20 exp: Ne 8:6; Ro 9:5; 2Co 13:14; Re 19:4. at. 1Co 1:4-8'.

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C14-S19 (Verse 17) Why we should obey the prior sentences.

For thou verily givest thanks well,
but the other is not edified.

Our sentence starts with For and tells us why we should pray with understanding and sing with understanding. Basically, it really does not matter how well we give thanks in public if other people don't understand. Our giving thanks is supposed to be a witness of God's goodness so that others will seek God for His goodness. God is not looking for us to praise Him just to stroke His ego and fill Him with pride but He has us make public testimony because the plan that He made calls for us to be His witnesses. If we don't do our part of the plan then it will not be done.

We find forms of the word thank occurring 141 times in 136 verses of the Bible, 73 times in 72 verses of the New Testament, and in 1Corinthians, in: 1:4; 14; 10:30; 11:24; our current sentence and the next two and 15:57. Webster's 1828 dictionary defines thank as: 'v.t. 1. to express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you. 2 thess 1. Joab bowed himself and thanked the king. 2 Sam.14. 2. It is used ironically. Weigh the danger with the doubtful bliss, And thank yourself, if aught should fall amiss'. Please also see the note for Ephesians 5:3-4 about the word thank. Please also see the note for Ephesians C5S2 about giving of thanks.

Thompson Chain Topics provides links for thankfulness as: 'Exhortations to: De 8:10; Ps 100:4; 107:22; Col 1:12; 2:7; 1Th 5:18. Examples of: Ps 68:19; 119:62; Da 2:23; Lu 17:16; Ac 28:15; 1Co 15:57; 2Co 9:15; 1Ti 1:12. Gratitude to Men: Ru 2:10; 1Sa 14:45; 15:6; 2Sa 9:1; 10:2; 1Ki 2:7; 2Ki 4:13; Ac 28:10'.

Nave's Topical Bible provides links for thankfulness as: 'Jesus set an example of: Mt 11:25; 26:27; Joh 11:41. The Heavenly host engage in: Re 4:9; 7:11-12; 11:16-17. Commanded: Ps 50:14. Should be offered: to God: Ps 50:14. ToChrist: 1Ti 1:12. Through Christ: Ro 1:8; Col 3:17; Heb 13:15. In the name of Christ: Eph 5:20. On behalf of God's servants: 2Co 1:11. In private worship: Da 6:10. In public worship: Ps 35:18. In everything: 1Th 5:18. Upon the completion of great undertakings: Ne 12:31,40. Before receiving food: Joh 6:11; Ac 27:35. Always: Eph 1:16; 5:20; 1Th 1:2. As the remembrance of God's holiness: Ps 30:4; 97:12. ForThe goodness and mercy of God: Ps 106:1; 107:1; 136:1-3. ForThe gift of Christ: 2Co 9:15. ForChrist's power and reign: Re 11:17. ForThe reception and effectual working of the word of God in others: 1Th 2:13. Fordeliverance from indwelling sin, through Christ: Ro 7:23-25. Forvictory over death and the grave: 1Co 15:57. Forwisdom and might: Da 2:23. ForThe triumph of the gospel: 2Co 2:14. ForThe conversion of others: Ro 6:17. Forfaith exhibited by others: Ro 1:8; 2Th 1:3. Forlove exhibited by others: 2Th 1:3. ForThe grace bestowed on others: 1Co 1:4; Php 1:3-5; Col 1:3-6. ForThe zeal exhibited by others: 2Co 8:16. ForThe nearness of God's presence: Ps 75:1. Forappointment to spiritual service: 1Ti 1:12. Forwillingness to offer our property for God's service: 1Ch 29:6-14. ForThe supply of our bodily needs: Ro 14:6-7; 1Ti 4:3-4. Forall people: 1Ti 2:1. Forall things: 2Co 9:11; Eph 5:20. Should be accompanied by intercession for others: 1Ti 2:1; 2Ti 1:3; Phm 1:4. Should always accompany prayer: Ne 11:17; Php 4:6; Col 4:2. Should always accompany praise: Ps 92:1; Heb 13:15. Expressed in psalms: 1Ch 16:7. Ministers appointed to offer, in public: 1Ch 16:4,7; 23:30; 2Ch 31:2. Saints exhorted to: Ps 105:1; Col 3:15. Resolve to offer: Ps 18:49; 30:12. Habitually offer: Da 6:10. Offer sacrifices of: Ps 116:17. Abound in the faith with: Col 2:7. Magnify God by: Ps 69:30. Come before God with: Ps 95:2. Should enter God's gates with: Ps 100:4. Of hypocrites, full of boasting: Lu 18:11. The wicked averse to: Ro 1:21. EXEMPLIFIED: Ge 32:10; 48:11,15-16; Ex 15:1-21; Nu 21:17-18; 1Ki 8:56; 1Ch 29:14; Ezr 7:27; Ps 9:1-2,4; 13:6; 22:23-25; 26:7; 28:7; 30:1,3,11-12; 31:7,21; 35:9-10,18; 40:2-3,5; 41:11-12; 44:7-8; 54:6-7; 56:12-13; 59:16-17; 66:8-9,12-16,20; 68:19; 71:15,23-24; 79:13; 89:1; 92:1-2,4; 98:1; 100:4; 102:18-20; 104:1; 116:12-14,17; 119:65,108; 136; Isa 63:7; Da 2:23; 4:2,34; 6:22; Ac 2:46-47; 28:15; Ro 14:6; Col 1:3; 1Ti 1:12. David: 1Ch 29:13. Levites: 2Ch 5:12-13. Daniel: Da 2:23. Jonah: Jon 2:9. Simeon: Lu 2:28. Anna: Lu 2:38. Paul: Ac 28:15. ENJOINED: Ge 35:1; Ex 12:14,17,42; 13:3,8-10,14-16; 16:32; 34:26; Le 19:24; 23:14; De 12:18; 16:9-15; 26:10; Jg 5:11; Ps 48:11; 50:14-15; 98:1; 105; 106:1; 107:1-2,15,22,42-43; 118:1,4; Pr 3:9-10; Ec 7:14; Isa 48:20; Joe 2:26; Ro 2:4; 15:27; Eph 5:4,19-20; Php 4:6; Col 1:12; 2:7; 3:15-17; 4:2; 1Th 5:18; 1Ti 2:1; 4:3-5; Heb 13:15; Jas 1:9. The Israelites, to Joshua: Jos 19:49-50. The spies, to Rahab: Jos 6:22-25. Saul, to the Kenites: 1Sa 15:6. Naomi, to Boaz: Ru 2:19-20. David. ToThe men of Jabesh-gilead: 2Sa 2:5-7. ToHanun: 2Sa 10:2. ToBarzillai: 1Ki 2:7. Paul: Ac 27:35: to Phoebe: Ro 16:1-4. ToOnesiphorus: 2Ti 1:16-18. The people of the island of Melita (Malta), to Paul: Ac 28:10. ToGOD, INSTANCES OF: Of Eve: Ge 4:1,25. Of Noah: Ge 8:20. Of Melchizedek: Ge 14:20. Of Lot: Ge 19:19. Of Sarah: Ge 21:6-7. Of Abraham: Ge 12:7; 13:4. Of Abraham's servant (Eliezar): Ge 24:27,35. Of Isaac: Ge 26:22. Of Leah: Ge 29:32-35. Of Rachel: Ge 30:6. Of Jacob: Ge 31:42; 35:3,7. Of Joseph: Ge 41:51-52. Of Moses: Ex 15:1-19. Of Miriam: Ex 15:20-22. Of Jethro: Ex 18:10. of the people of Israel: Ex 4:31; Nu 21:17; 31:49-54; 1Ch 29:22. Of Deborah: Jg 5. Of Hannah: 1Sa 1:27-28. Of Samuel: 1Sa 7:12. Of David: 2Sa 6:21. of the Queen of Sheba: 1Ki 10:9. Of Hiram: 2Ch 2:12. Of Jehoshaphat's army: 2Ch 20:27-28. of the Levites: Ne 9:4-38. of the Jews: Ne 12:43. of the sailors: Jon 1:16. of the shepherds: Lu 2:20. Those whom Jesus healed. The man who was paralyzed: Lu 5:25. The demon-possessed man who was exorcized: Lu 8:39. The woman who was bent over for eighteen years: Lu 13:13. One of the ten lepers whom Jesus healed: Lu 17:15-16. Blind Bartimaeus: Lu 18:43; Mr 10:46-52. The Roman centurion for his boy: Joh 4:53. The lame man healed by Peter: Ac 3:8. Before receiving food, by Jesus: Mt 14:19; Mr 8:6-7. Paul: Ac 27:35'.

Please see the note for Romans 14:19 for links to every verse in the Bible which uses any form of the word edify along with the definition from Webster's 1828 Dictionary. If we really look at this definition, this word means that we are to 'build one another up spiritually'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. 1Co 14:4,6 General references. exp: 1Co 12:7'.

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C14-S20 (Verse 18-19) Our Biblical example preferred to teach.

Equivalent Section: Paul's ability.

I thank my God,
I speak with tongues more than ye all:.

Equivalent Section: Paul's preference.

Yet in the church I had rather speak five words with my understanding,
that by my voice I might teach others also,
than ten thousand words in an unknown tongue.

Paul spoke with tongues more than ye all but when he did it he did so to bring the gospel to people who spoke a new language or he did so to show the Jews that he represented God. In other words, Paul did it only when necessary in order to get people saved. These people did it in the church and as a matter of pride and claiming to be more spiritual than other people in the church were. Thus, we see totally different places where the gift was used and otally different motivations. in this sentence Paul clearly tells us the proper attitude.

Please see the note for 14:17, for links to sentences within this epistle which use forms the word thank along with the definition from Webster's 1828 and links from other commentators. The New Testament definition of thank is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'.

Please see the note for 14:10 about the word voice.

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

Please also see The note for 1:16 for links to every sentence in this epistle which use any form of the word know, including unknown.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 1:4-6; 4:7 exp: 2Co 12:12.
in the. 1Co 14:4,21-22 General references. exp: 1Co 12:7'.

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C14-S21 (Verse 20) We need to grow up and increase our understanding.

Equivalent Section: What not to do.

Brethren,
be not children in understanding:.

Equivalent Section: What to do instead.

howbeit in malice be ye children,
but in understanding be men.

Please note that there are certain things that we need to keep acting like children in. In general, those are things which come from the world, our flesh or the devil.

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

Please see the note for 5:7-8 for links to every verse in the this epistle which uses any form of the word malice along with the definition from Webster's 1828 Dictionary and links from commentators. The New Testament definition is: 'Extreme enmity of heart, or malevolence; a disposition to injure others without cause, from mere personal gratification or from a spirit of revenge; unprovoked malignity or spite'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. 1Co 3:1-2; 13:11; Ps 119:99; Isa 11:3; Ro 16:19; Eph 4:14-15; Php 1:9; Heb 5:12-13; 6:1-3; 2Pe 3:18 malice. Ps 131:1-2; Mt 11:25; 18:3; 19:4; Mr 10:15; 1Pe 2:2 exp: 1Pe 2:1. but. Ps 119:99 men. Gr. perfect, or, of a ripe age. 1Co 2:6; Php 3:15 General references. exp: Job 34:2; 1Co 10:15'.

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C14-S22 (Verse 21) the Bible verse that all of this teaching is based upon.

First Step: Realize what God did.

In the law it is written,
With men of other tongues and other lips will I speak unto this people;.

Second Step: Realize man's refusal to respond.

and yet for all that will they not hear me,
saith the Lord.

God says that He will do this in several places including: Deuteronomy 28:49; Psalms 81:5; Isaiah 28:11-12; Isaiah 33:19; Jeremiah 5:15. Of course, we read about the fulfillment in Acts 2:4 and Acts 10:46.

Please also see the note for 6:1, for links to sentences within this epistle which use forms the word law along with other considerations of this important doctrine. Please also see the notes for Galatians C2-S10 and Psalms 119 about the phrase Law defined. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Further, the note for 9:20-21; in this book Study, has a lot on applying various laws while maintaining our personal relationship with God. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The law. the passage quoted is taken from the prophet Isaiah; but the term torah, Law, was used by the Jews to express the whole Scriptures, law, prophets, and hagiographia; and they used it to distinguish these Sacred Writings from the words of the scribes. It is not taken from the LXX., from which it varies as much as any words can differ from others where the general meaning is similar. It accords much more with the Hebrew; and may be considered as a translation from it; "only what is said of God in the third person, in the Hebrew, is here expressed in the first person, with the addition of lego G3004 kurios G2962," saith the Lord.Dr. Randolph. Joh 10:34; Ro 3:19 With. De 28:49; Isa 28:11-12; Jer 5:15'.

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C14-S23 (Verse 22) the Biblical conclusion about tongues.

Equivalent Section: the purpose of tongues.

Wherefore tongues are for a sign,
not to them that believe,
but to them that believe not:.

Equivalent Section: the purpose of prophesying.

but prophesying serveth not for them that believe not,
but for them which believe.

Our sentence starts with Wherefore and 'gives us a conclusion that we can see wherever we look'. This conclusion has two parts which are polar opposites since they are separated by a colon followed by the word but. This conclusion, which is supported by every sentence in this chapter, is that in the church there is no need for the spiritual gift of tongues but there is every need for the spiritual gift of prophecy.

In addition, to the need that is in the church, our sentence also tells us about the need to them that believe not. These people first need to know that there is a God breathed and God preserved word of God. Most people think only of people babbling foolishness when we hear about the spiritual gift of tongues. However, there is a very real need for this spiritual gift so that the word of God can be translated into various tongues of the world while preserving the true Spiritual nature of the word of God. The fact is that the true form of this spiritual gift is still needed today.

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

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

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve, along with additional information. The New Testament definition is: ' to work for; to bestow the labor of body and mind in the employment of another'. Please notice the th on the word serveth. This means that it is a service which 'keeps on keeping on serving'. Prophesying may serve the unbeliever one-time but does not continue because 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). Please also see The note for 7:21 for notes and links to every sentence in this epistle which use any form of the word servant, along with additional information. Please also see the note for Philippians 2:17 about the word service, along with additional information.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for a. Mr 16:17; Ac 2:6-12,32-36 not to. 1Ti 1:9 but for. 1Co 14:3 General references. exp: 1Co 12:7; 1Th 5:20'.

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C14-S24 (Verse 23) the consequence of people refusing to accept the Biblical conclusion.

If therefore the whole church be come together into one place,
and all speak with tongues,
and there come in those that are unlearned,
or unbelievers,
will they not say that ye are mad?.

Our current sentence deals with the effect that we can have upon the unlearned or on unbelievers. Notice that this result is from these people hearing people speak in an unknown tongue in the church. However, if people use this spiritual gift to translate the Bible, as mentioned in the prior sentence note, then we will see the opposite result.

Please see the note for 11:17 for every verse in the Bible that uses the phrase come together. This is speaking about a public church service.

Please see the note for C14S25 about the word unlearned. The New Testament definition is: ' Not learned; ignorant; illiterate; not instructed'.

Please see the note for Romans C3S5 for links to every place that the Bible uses this word. This is the only place in 1Corinthians that uses the word mad.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The whole. 1Co 11:18 will. Ho 9:7; Joh 10:20; Ac 2:13; 26:24 General references. exp: 1Co 12:7; 1Th 5:20'.

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C14-S25 (Verse 24-25) the consequence of people seeking the gift of prophesying.

Equivalent Section: What happened to the unbeliever.

But if all prophesy,
and there come in one that believeth not,
or one unlearned,
he is convinced of all,
he is judged of all:.

Equivalent Section: how the unbeliever should react.

First Step: the unbeliever learns the secrets of his heart.

and thus are the secrets of his heart made manifest;.

Second Step: the unbeliever reacts in belief.

and so falling down on his face he will worship God,
and report that God is in you of a truth.

Our sentence starts with the word But, which means that it is continuing the subject from the prior sentence while going in another direction. Our entire chapter is one connected argument and the entirety needs to be considered together to be properly understood. Within this connected argument, C14-S23 gave us a conclusion that we will see wherever we look (Wherefore) about tongues and about prophecy. After that sentence, the prior sentence told us the failure of tongues as a witness in the church while our current sentence continues the subject while telling us the success of prophecy as a witness in the church.

Within our sentence we find two Equivalent Sections with the First telling us 'What happened to the unbeliever' and the Second telling us 'how the unbeliever should react'. Of course, the reaction is due to what happens to him.

The first thing that we should notice in our First Equivalent Section is that the person talked about is one that believeth not, or one unlearned. There are lots of people who claim to believe but according the Bible, if a person does not live and act in accordance to the claimed belief then they are a liar and their true belief is shown by their actions. True Biblical belief produces the action of true Biblical faith.

We find forms of the words belief /believe occurring 323 times in 288 verses of the Bible, 278 times in 245 verses of the New Testament, and in 1Corinthians, in: 1:21; 3:5; 7:12-13; 10:27; 11:18; 13:7; 14:22; our current sentence; 15:2 and 15:11. please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the command to believe in Jesus / Christ. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

Please see the note for Romans C10S15 which has links to every sentence in Romans which uses any form of the word belief along with a small note for each. Please see the note for Romans C10S15 which tells us that 'belief changes life'. Please also see the note for Romans C4S21 which tells us what 'belief requires us to do'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC which tell us to 'believe in Jesus / Christ'. Finally, please see the notes for Romans C3S4 and Romans C3S5 which tell us about 'unbelief'. The verses which are linked from these notes show us that many men of unbelief think that they believe but that their actions do not match their words because they believe in something other than what the Bible tells us to believe in or they have a wrong they understanding of the meaning of the word they believe. Please note: while a couple of the notes at these links are mainly links to verses, several of them have notes large enough to be the basis of a message by themselves.

We find forms of the word learn occurring 70 times in 67 verses of the Bible, 34 times in 33 verses of the New Testament, and in 1Corinthians, in: 4:6; 14:16; 14:23 our current sentence; 14:31 and 14:35. Webster's 1828 dictionary defines unlearned as: 'pp. 1. forgotten. 2. a. Not learned; ignorant; illiterate; not instructed. 3. Not gained by study; not known. 4. Not suitable to a learned man; as unlearned verses'.

between this definition and what we saw earlier in this note, we can understand that one that believeth not, or one unlearned are people who lack the things required for them to act on true Biblical Belief. Therefore, our prior sentence told us that these people will say that the entire church is mad (crazy) If therefore the whole church be come together into one place, and all speak with tongues. However, our First Equivalent Section started with But and is telling that we have an opposite reaction, from the same people, if all prophesy.

Moving on, our First Equivalent Section tells us that all will convince and judge this person. The all is the same all (who) prophesy with the understanding that if only some prophesy then it is only those people who will (should) convince and judge this person. Please see the note for 1:10, for links to sentences within this epistle which use forms the word judge. As explained there, religious people try to tell us that we should never judge. However, the Bible, including our current sentence, tell us otherwise. Further, the Bible tells us who, how and when to judge with our current sentence leaving it to those who prophesy and who, as a result of this judgment, also convince these people of God's truth. Therefore, those who can not or will not prophesy and convince in those that are unlearned, or unbelievers of God's truth should not judge them.

We find forms of the word convince occurring only 7 times in the Bible, in: Job 32:12; John 8:46; Acts 18:28; our current sentence; Titus 1:9; James 2:9; Jude 1:15. Webster's 1828 dictionary defines convince as: 'v.t. L., to vanquish. 1. to persuade or satisfy the mind by evidence; to subdue the opposition of the mind to truth, or to what is alleged, and compel it to yield its assent; as, to convince a man of his errors; or to convince him of the truth. Forhe mightily convinced the Jews--showing by the scriptures that Jesus was the Christ. Acts 18. 2. to convict; to prove guilty; to constrain one to admit or acknowledge himself to be guilty. If ye have respect to persons, ye commit sin, and are convinced of by the law as transgressors. James 2. Toconvince all that are ungodly among them of all their ungodly deeds. Jude 15. 3. to envince; to prove. 4. to overpower; to surmount; to vanquish'. The problem with that definition is that it includes meanings which go beyond the usage within the Bible. The Biblical definition of this word is: 'To prove prior position wrong'.

Please see the note for 1:10, for links to sentences within this epistle which use forms the word judge. Please also see the notes for Romans 8:1-LJC and Revelation 19:1-LJC about the word judge. Please also see the notes for 1Corinthians C4S5; Ephesians C5S6 about the phrase judge, we are to. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6; Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

Within our Second Equivalent Section we see two Steps with the First Step saying that the things which this person thought were hid are made obvious to all of his senses. Our First Step starts with the word and, which means that it is added (comes after) he is convinced of all (and) he is judged of all. Thus, Our First Step only happens (if) after the First Equivalent Section is done properly.

The last phrase of our sentence that after all that came before in this sentence ( and), the unlearned or unbelievers to and report that God is in you of a truth. However they will not do this unless all that was earlier in this sentence occurs first. (Look at all of the use of the word and within this sentence.) As we see in the Word Study on Truth; the Biblical definition of truth comes from God and is personified in Jesus Christ. Therefore, we must have Jesus Christ in us and working through us to end up with this last phrase occurring.

Please 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 secret and provides the definition from Webster's 1828 . The New Testament definition is: 'separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

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

Please see the note for 1Timothy 3:6 about the word fall. The New Testament definition for this word is: 'To drop from a higher place. Rain falls from the clouds; a man falls from his horse. Apostasy: unexpectedly moving from a high spiritual position to a low spiritual position. I beheld Satan as lightning fall from Heaven. Luke 10'. The word fell. is the past-tense form of the word fall.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he is convinced. 1Co 2:15; Joh 1:47-49; 4:29; Ac 2:37; Heb 4:12-13 General references. exp: Lu 4:32; Joh 4:29; 1Co 12:7; 1Th 5:20.
falling. Ge 44:14; De 9:18; Ps 72:11; Isa 60:14; Lu 5:8; 8:28; Re 5:8; 19:4 God is. Isa 45:14; Zec 8:23 General references. exp: Lu 4:32; Joh 4:29; 1Co 12:7; 1Th 5:20'.

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C14-S26 (Verse 26) How we should order our service.

How is it then,
brethren?.

This question is basically asking how we should conduct worship services (The subject of the prior sentences). The sentences from here until the end of the chapter tell us the answer.

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C14-S27 (Verse 26) How to prepare for public worship.

when ye come together,
every one of you hath a psalm,
hath a doctrine,
hath a tongue,
hath a revelation,
hath an interpretation.

The sentences of this chapter up until 14:26 were discussing the difference between the use of tongues in the church (public worship) and the use of prophecy in the church. The conclusion within this chapter was that the use of tongues belonged in personal worship and not in public worship while the use of prophecy belonged in public worship services. Starting in 14:26 we are told how to conduct public worship services. This is the true subject of this chapter with all prior discussion being here to remove the source of doctrinal error before giving the proper doctrine. This removal of error before giving truth is consistent throughout the Bible. Just as you would not use a chamber put to serve dinner without first cleaning it, God does not put His pure doctrine into us without first cleaning out the source of error and sin.

With this sentence we see that the first thing that we need to do for a public worship service is to prepare ourselves before we get to the service. The word hath means that we must have these things with when ye come together. Thus, we must prepare these before-hand and this responsibility is personal (ye). [Please see the note for 11:17 for every verse in the Bible that uses the phrase come together.]

What we often see in our public worship services is that people dress up and prepare their body but fail to prepare their spirit and soul. As a result, people complain about minor things instead of treating other saved people with charity as we were told to do in the prior chapter. When we look at the things which our sentence tells us to prepare (hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation) we see that these are all things which are in our mind but which come from our spirit being subjected to God's Holy Spirit. As many people have said, the war for our soul starts in our mind. Therefore, our primary preparation for public worship is to bring our mind into subjection to God's Holy Spirit so that God can work through us to edify others in the church. Our being used to edify others is the primary message of all that came before this. Our sentence tells us to prepare things that will edify others and, since these are the only things mentioned, they are far more important than any preparation which is not mentioned.

This is the only mention of the word psalm within this book and most people should be well aware of the meaning and of the Book of Psalms. What our sentence is telling us is that songs prepared for public worship should be as doctrinally correct as the Book of Psalms is.

Please see the note for 2Timothy C3S10 for a discussion about doctrine and related topics. Please also see the Lord Jesus Christ Overview for 'The doctrine of the names of the Son of God'. Please also see the note for 14:6 about the use of the word doctrine. That note has the definition from Webster's 1828 along with links from other commentators. Please also see the note within the Lord Jesus Christ Overview about the doctrine of Christ.

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

Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word interpret along with the definition from Webster's 1828 and links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. 1Co 14:6; 12:8-10 General references. exp: 1Co 12:7'.

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C14-S28 (Verse 26) Let all things be done unto edifying.

The sentences of this chapter up until 14:26 were discussing the difference between the use of tongues in the church (public worship) and the use of prophecy in the church. The conclusion within this chapter was that the use of tongues belonged in personal worship and not in public worship while the use of prophecy belonged in public worship services. Starting in 14:26 we are told how to conduct public worship services. The prior sentence was the first in how to conduct public worship services and it told us what to prepare before we come to services. Our current sentence is the second in these instructions and tells us the attitude that we are to come to service with. The preparation of the prior sentence is to be done some time before the service while our attitude is to be fixed as we come to the service.

Our sentence starts with the word Let and it has already been noted several times that this is the action verb that God used during creation. Therefore, this command has all of the power of creation behind it and we can expect to have God question us about each time that we deliberately disobeyed this command. Too many of God's people come to church looking for a blessing. However, our current sentence tells us that we are to come looking to be a blessing.

The word unto means 'up to and including'. Thus, we are to do the best we can to be sure that all things. which we do in the public worship are designed to edify. other believers. If we fall short of that goal, but try for that goal, then we have obeyed this command.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. 1Co 14:4-5,12,40; 12:7; Ro 14:19; 2Co 12:19; 13:10; Eph 4:12,16,29; 1Th 5:11 General references. exp: 1Co 12:7'.

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C14-S29 (Verse 27) the Biblical limit on public use of tongues.

First Step: Limit the use of tongues.

If any man speak in an unknown tongue,
let it be by two,
or at the most by three,
and that by course;.

Second Step: Require an interpretation.

and let one interpret.

The sentences of this chapter up until 14:26 were discussing the difference between the use of tongues in the church (public worship) and the use of prophecy in the church. The conclusion within this chapter was that the use of tongues belonged in personal worship and not in public worship while the use of prophecy belonged in public worship services. Starting in 14:26 we are told how to conduct public worship services. First we were told what to prepare then we were told the attitude to have when we come to public worship service. Now this sentence gives us the first command to obey within the public service. Please note that the next sentence starts with the word But. and puts a limit on what is allowed in this sentence.

Once Paul gets into his instructions on how to conduct the service itself, he makes a very clear statement of what is allowed while using this spiritual gift which caused so much problems. This is an example of problems which we see with several things that God says is OK up to a limit. Some religious people insist that there be no limit and other religious people insist complete avoidance. Both positions are a disobedience of God's Word and are a prideful claim that man's religion can correct the word of God. Thus, both positions are prideful sin.

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

Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word interpret along with the definition from Webster's 1828 and links from other commentators.

Please see the note for Luke 1:5 about the word course. The New Testament definition for this word is: 'A set way for someone or something to move from an existing position in order to reach a goal'. Our sentence tells us that Before the service starts, there is to be a plan for who speaks and who interprets.

Please see the note for 1Corinthians C12S8 about the word interpret. The New Testament definition for this word is: 'To explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones'.

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C14-S30 (Verse 28) the limit on the public use of tongues.

First Step: Stop public use.

But if there be no interpreter,
let him keep silence in the church;.

Second Step: Allow private use.

and let him speak to himself,
and to God.

The sentences of this chapter up until 14:26 were discussing the difference between the use of tongues in the church (public worship) and the use of prophecy in the church. The conclusion within this chapter was that the use of tongues belonged in personal worship and not in public worship while the use of prophecy belonged in public worship services. Starting in 14:26 we are told how to conduct public worship services. First we were told what to prepare then we were told the attitude to have when we come to public worship service. The prior sentence gave us the first command to obey within the public service while our current sentence puts a limit on what is allowed in public worship. Please note that our sentence makes a very clear division between what is allowed in public worship as opposed to what is allowed in private worship.

The headers in the sentence outline above make what this sentence says very clear. Since our sentence starts with the word But, it is continuing the subject of the prior sentence while going in a different direction. Our prior sentence said what was allowed in public worship and our current sentence puts a limit upon what was allowed.

One of the biggest sources of doctrinal error is due to religion trying to insist that ceremonies can replace our personal relationship with God. In order to get people to accept this error, religion has to downplay or deny the difference between God's rules for all of us and God's rules for us personally. Not everyone has the spiritual gift of tongues. Therefore, some religious groups say 'No tongues ever' while other religious groups deny the salvation of people who do not have tongues. Our chapter and sentence make it clear that there are some saved people who have the spiritual gift of tongues and some saved people who do not. Therefore, our sentence handles both conditions and shows that anyone who tries to make a single fixed rule for all saved people is wrong. God makes us different and His Word allows for those differences.

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

Please see the note for Matthew 22:3 about the word silence. The New Testament definition for this word is: 'to be still. 1. In a general sense, stillness, or entire absence of sound or noise'.

Please see the note for 11:18 for links to every place in this epistle where any form of the word church is used. Please see The note for 12:8 for links to every sentence in this epistle which use any form of the word interpret along with the definition from Webster's 1828 and links from other commentators. Please also see the note for 1:1 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'.

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C14-S31 (Verse 29) A similar rule is given for prophets.

Let the prophets speak two or three,
and let the other judge.

We need to look at this sentence two different ways: how it is similar to the prior rule and how the details differ. If you consider an Algebra formula, the variables allow details to vary while the formula keeps the structure the same. That is what we see here with tongues and prophecy being different values for the variable of spiritual gifts within a general rule that applies to all. If we look at the similarities of the prior sentences and this sentence then we have a general rule that can be applied to any of the things which we were told to prepare for public worship (hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation). Our general rule that applies to each of these is: 'Allow any of these spiritual gifts but limit their use within public service and make sure that you have someone who can verify that the particular gift comes from God'.

The requirement for verifying what someone says comes from God is because the devil imitates God in order to introduce error into what God's children believe and practice. Within this rule, for those who may not remember, the psalm is the category for songs and the doctrine is the category for any Biblical teaching. If we were to examine the favorite songs that we love to sing we would find many with doctrinal error in them. We would also find some resistance to singing actual Psalms, at least according to more than one song leader that I have talked to. In addition, we only have to look at the doctrinal differences between 'faiths' to know that God's people are not verifying the doctrine that is taught in our churches.

Thus, we have covered how this sentence is similar to prior instructions about tongues, and how the combination give us a general rule. Now we need to look at the details of our sentence and consider what it says specifically about prophets. Please see the note for C11-S4 for links to every verse in 1Corinthians that uses forms of the words prophecy / prophesy. along with the definition from Webster's 1828 and links from other commentators. In our study we have already noted that people no longer 'foretell; prediction; a declaration of something to come'. Preachers still do all of the other things that Biblical prophets did, but the telling of the future ended when God completed His Word. Preachers do not have this sign because they do not speak with the same authority as God's Word. However, while they no longer have this office, they still do this job in all other aspects. Therefore, when the Bible, including this sentence, talks about doing the job of a prophet, anyone who does any part of that function is to obey the command even if they do not have the office.

The main source of doctrinal error found in our churches is this command to judge what the preacher says. While some people may obey this command, the natural person doesn't like to be judged and many preachers discourage God's people when they obey this command. However, obedience to this command is the only way to avoid doctrinal error. Please see Acts 18:24-28 for the correct way to obey this command.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The prophets. 1Co 14:39; 12:10; 1Th 5:19-21; 1Jo 4:1-3 the other. Rather, the others, loi alloi. General references. exp: 1Co 14:32; 1Th 5:20'.

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C14-S32 (Verse 30) We are to control ourselves.

If anything be revealed to another that sitteth by,
let the first hold his peace.

Basically, our sentence is telling us to not act in pride and jealousy. Preachers are used to being (one of) the primary sources of doctrine within a church. If God uses a more senior preacher to correct us or to show us something that we did not already know, then many preachers will accept this, especially if it is done in private. However, our sentence is talking about this being done in a public worship service where the entire church is present. Further it allows for the case where God will use a junior preacher, or even a non-preacher, to correct a more senior preacher. That senior preacher is commanded to let the first hold his peace.

Please see the note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs. Not Please see the note for Colossians 2:18-19 about the word hold. The New Testament definition is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'revealed. 1Co 14:6,26 let. Job 32:11,15-20; 33:31-33; 1Th 5:19-20 General references. exp: 1Co 14:32; 1Th 5:20'.

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C14-S33 (Verse 31) Do things orderly to avoid confusion.

For ye may all prophesy one by one,
that all may learn,
and all may be comforted.

This sentence directly tells us what the note above explains. In order for a senior preacher (part of the all of this sentence) to learn he must receive instruction from someone that is his junior. His reward for obeying this command is that God will also use the same source to comfort him.

Please see the note for 14:24-25 for links to every place in this epistle where forms of the words learn. The New Testament definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all may learn. 1Co 14:3,19,35; Pr 1:5; 9:9; Eph 4:11-12 all may be. Ro 1:12; 2Co 1:4; 7:6-7; Eph 6:22; 1Th 4:18; 5:11,14 General references. exp: 1Th 5:20'.

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C14-S34 (Verse 32) and the spirits of the prophets are subject to the prophets.

This sentence starts with and, which adds it to the prior sentence. (Please see the note above for the subject of that sentence.) please also see the note for this verse in the Word Study on Spirit. This sentence uses a lowercase spirit, which means that it so talking about the spirits of the prophets, as the sentence literally says. As that note explains, some people were then, as they do today, claiming that they were 'overcome by the spirit' and couldn't help what they did. This verse very plainly and literally says that claim is a lie.

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

Of course, if The spirits of the prophets are subject to the prophets then they are to command their own spirits to be in subjection to God's Holy Spirit. That note also has links to notes in other Book Studies which also tell us about this application of the word spirit.

Please see the note for Romans 13:1 for links to verses in the Bible where the word subject is used along with the definition from Webster's 1828 . It also has links to verses in the Bible where the word submit is used. When we keep under (our) body, and bring it into subjection we are making it submit to God's spiritual commands. Please see the notes for Hebrews 2:5 and Romans C4S13 about the word subjection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 14:29-30; 1Sa 10:10-13; 19:19-24; 2Ki 2:3,5; Job 32:8-11; Jer 20:9; Ac 4:19-20; 1Jo 4:1 exp: 1Th 5:20'.

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C14-S35 (Verse 33) Why the prophets are to control their own spirits.

For God is not The author of confusion,
but of peace,
as in all churches of the saints.

Our sentence starts with the word For, which means it is giving us a reason why the prior sentence is true. Many people quote this verse, and leave off the For, because the rest of this sentence is a precept ('universal truth that never changes no matter what circumstances are present'). While there are many applications to this truth, this note will stick to the interpretation.

Simply put, when preachers do not restrict themselves to presenting God's truth in an orderly fashion, then they cause confusion and destroy peace...in all churches of the saints. When they do this they are no longer representing God and the truth of the Bible but are representing their own flesh and promoting the agenda of the devil.

We find forms of the word confusion occurring 28 times in 27 verses of the Bible, but in only 4 verses of the New Testament: Acts 19:29; Acts 19:32; our current sentence and James 3:16. If the reader looks at those verses they will see the work of the devil in every case. Webster's 1828 dictionary defines confusion as: 'n. 1. In a general sense, a mixture of several things promiscuously; hence, disorder; irregularity; as the confusion of tongues at Babel. 2. Tumult; want of order in society. The whole city was filled with confusion. Acts 19. God is not the author of confusion. 1 Corinthians. 14. 3. A blending or confounding; indistinct combination; opposed to distinctness or perspicuity; as a confusion of ideas. 4. Abashment; shame. of Lord, let me never be put to confusion. Psalm 71. We lie in shameans our confusion covereth us. Jeremiah 3. 5. Astonishment; agitation; perturbation; distraction of mind. Confusion dwelt in every face. 6. Overthrow; defeat; ruin. The makers of idols shall go to confusion together. Isaiah 45. 7. A shameful blending of natures, a shocking crime. Leviticus 18:23, 20:12'.

Please see the note for Romans 10:15 for links to every place in the Bible where we find the words peace of God or the words peace with God. That note also explains the gospel of peace.

Please see the note for Romans 16:1 for a dictionary definition of the word saint and links to every place in Romans where this word is used. The New Testament definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'confusion. Gr. tumult, or unquietness. but. 1Co 7:15; Lu 2:14; Ro 15:33; Ga 5:22; 2Th 3:16; Heb 13:20; Jas 3:17-18 in. 1Co 4:17; 7:17; 11:16 General references. exp: Nu 7:11; Mr 6:39'.

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C14-S36 (Verse 34) Women are not to speak in church.

Equivalent Section: the Command.

Let your women keep silence in the churches:.

Equivalent Section: the Biblical basis of the command.

First Step: Why.

for it is not permitted unto them to speak;.

Second Step: What they are to do.

but they are commanded to be under obedience,
as also saith the law.

This sentence causes all kinds of problems because people insist upon taking it out of context. First of all, out context is talking about what is done in the public worship service and our context has repeatedly shown that commands are different for what is done privately. Therefore, religious rules which apply this command to any situation other than public worship service is taking it out of context.

Second of all, this is the third command for people to submit to the order that God specifies. (First was the use of tongues and the second is there use of prophecy.) the fact is that we see arguments with the clear commands of this chapter for each of these three commands and each of those arguments result in confusion and t6hose arguing destroy peace...in all churches of the saints. People who argue against these commandments are no longer representing God and the truth of the Bible but are representing their own flesh and promoting the agenda of the devil. Ju8st in case the reader has forgotten, the immediately prior sentence says forGod is not the author of confusion, but of peace, as in all churches of the saints. therefore, any argument which goes against what our context says is following the way of Satan even if it is done by someone that we think is right next to Jesus.

Genesis 3:16 clearly commands all women to let their husband rule over thee. Numbers 30:3-13 is part of the 'Moral Law' and is, therefore, still part of what saved people are to obey today as part of their personal relationship to God. It just provides greater explanation of the command in Genesis. Esther 1:17-20 explains the damage and confusion caused when even a queen decides to disobey this command.

In addition, to these Old Testament commands we also find matching commands in the New Testament. Please see 11:3-10 and all related notes for how Paul already explained God's order of authority. Please also see Ephesians 5:22-33; Colossians 3:18; Titus 2:5 and 1Peter 3:1-6 for similar commands and instructions.

Without dealing with all of the fleshly and emotional basis for objections, I will say that many woman has rejected this command in her personal life and then wondered why her children treated God the same way that she treated her husband and church leaders. We reap what we sow.

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

Please see the note for Matthew 22:3 about the word silence. The New Testament definition for this word is: 'to be still. 1. In a general sense, stillness, or entire absence of sound or noise'.

Please see the note for Acts 26:1 about the word permit. Webster's 1828 defines this word as: 'v.t. L. permitto; per and mitto, to send. 1. to allow; to grant leave or liberty to by express consent. He asked my leave and I permitted him. 2. to allow by silent consent or by not prohibiting; to suffer without giving express authority. the laws permit us to do what is not expressly or impliedly forbid. What God neither commands nor forbids, he permits with approbation to be done or left undone. 3. to afford ability or means. Old age does not permit us to retain the vigor of youth. the man's indigence does not permit him to indulge in luxuries. 4. to leave; to give or resign. Let us not aggravate our sorrows, But to the gods permit the event of things. The latter sense is obsolete or obsolescent.
PERMIT', n. A written license or permission from the custom house officer or other proper authority, to export or transport goods or to land goods or persons. 1. Warrant; leave; permission'.

Please see the note for 7:6 for links to every place that 1Corinthians uses forms of the word Command. That not also has links to notes in other Book Studies.

Please see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. The New Testament definition is: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. the chief his orders gives; the obedient band, with due observance, wait the chief's command'. Please see the note for Philippians 2:12 about the word obey. Please see the note for Romans C2S5 about obeying unrighteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'women. 1Co 11:5; 1Ti 2:11-12 they are. 1Co 14:35; 11:3,7-10; Eph 5:22-24,33; Col 3:18; Tit 2:5; 1Pe 3:1-6 as. 1Co 14:21; Ge 3:16; Nu 30:3-13; Es 1:17-20 General references. exp: Nu 30:8; 1Ti 2:11'.

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C14-S37 (Verse 35) Women are to ask questions at home.

Equivalent Section: the commandment.

and if they will learn anything,
let them ask their husbands at home:.

Equivalent Section: Why.

for it is a shame for women to speak in the church.

This sentence also causes lots of arguments, which I will not deal with. What all of the arguments come down to is the different results from the wisdom of this world versus the wisdom of God. All of that was dealt with in the first three chapters of this epistle. Yes, many woman can claim that she is smarter than her husband and claim that she knows more, according to the wisdom of this world. However, she will reap shame as a result. The woman who uses the wisdom of God will obey this command because it is God's way and because she is trusting God to give her an answer, through her husband, and not really believing that the answer comes from her husband. She can claim this promise by faith because that is what our current sentence promises her.

Please also see the note for 6:7 for links to every sentence in this epistle which use any form of the word shame along with links to verses in this epistle that use this word and the definition from Webster's 1828 . The New Testament definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion if the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity. In particular, since our sentence says for some have not the knowledge of God, this ties directly to what is said in 2Corinthians 5:10-11. Please also see the notes for Romans C5S2; 1Corinthians C6S7; Philippians 1:19-20 about the word ashamed Please also see the note for Romans C10S12 which explains that 'faith makes us not ashamed'.

Please see the note for Matthew 7:7 about the word ask. The New Testament definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Eph 5:25-27; 1Pe 3:7 a shame. 1Co 14:34; 11:6,14; Eph 5:12 General references. exp: 1Ti 2:11'.

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C14-S38 (Verse 36) What?

This question changes the tone of these sentences from commands to providing us reasoning behind the prior commands.

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C14-S39 (Verse 36) came the word of God out from you?

Paul has been providing commands which he understands that a lot of religious people will object to. His last question (What?) was designed to break a reactionary chain of thoughts and to prepare us for this question. While it could have been a statement, it is presented as a question to make us think. If The word of God out from you then it is not The word of God. In order to be The word of God, it must have come out from God. Once we accept that fact then all arguments about the prior commands must cease. People who still argue prove that they are not submitting to The word of God but to their own religious beliefs, which was the basis of original Sin.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Isa 2:3; Mic 4:1-2; Zec 14:8; Ac 13:1-3; 15:35-36; 16:9-10; 17:1,10-11,15; 18:1-17; 2Co 10:13-16; 1Th 1:8'.

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C14-S40 (Verse 36) or came it unto you only?

This sentence starts with Or and provides another view of the question in the prior sentence. People might agree that The word of God had to come from God but then claim that God gave His Word to them and, therefore, people had to believe what they claimed was The word of God. However, with this question Paul is making it clear that such a claim is a lie.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'or. 1Co 4:7'.

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C14-S41 (Verse 37) Acknowledge that these commandments came from the Lord.

If any man think himself to be a prophet,
or spiritual,
let him acknowledge that the things that I write unto you are the commandments of the Lord.

When people claim to be a prophet, or spiritual, they are claiming that what they say comes from the Lord. Further, what comes from the Lord applies to all saved. If someone claimed to be a prophet, or spiritual, and then refused to acknowledge that these are the commandments of the Lord, then they would be challenging the Lord to bring judgment upon themselves. Thus, in this sentence Paul is telling us that we have a choice of acknowledging this truth or suffering the judgment from The Lord.

Please also see the note for 1Corinthians 16:18 about of the word acknowledge. The New Testament definition is: 'To own, avow or admit to be true, by a declaration of assent; as to acknowledge the being of a God'.

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

Please see the note for 7:6 about the word commandment. The New Testament definition is: 'an order or injunction given by authority; charge; precept'. Romans 7:8 which has links to verses in Romans that use the word commandment and provides a couple of definitions. Please also see the note for 1John 5:2.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'any. 1Co 8:2; 13:1-3; Nu 24:3-4,16; Ro 12:3; 2Co 10:7,12; 11:4,12-15; Ga 6:8 let. 1Co 7:25,40; Lu 10:16; 1Th 4:1-8; 2Pe 3:2; 1Jo 4:6; Jude 1:17 General references. exp: 1Th 5:20'.

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C14-S42 (Verse 38) Let people suffer the consequences if they refuse to learn better.

But if any man be ignorant,
let him be ignorant.

The basic definition of ignorant is: 'a lack of knowledge'. However, in this context Paul is not talking about someone who could not get knowledge but someone who refused to accept knowledge that was offered. The prior sentence told us to acknowledge that the things that I write unto you are the commandments of the Lord. Thus, in context, the only way that someone could be ignorant of what Paul said is if they refused to accept what Paul told them and also refused to look into the truth and refused to consider all that Paul said in this chapter. Any ignorance after all of the detailed explanation that Paul gave in this chapter is willful.

We find forms of the word ignorant occurring 39 times in 36 verses of the Bible, 21 times in 20 verses of the New Testament, and in 1Corinthians, in: 10:1; 12:1 and our current sentence.

Thompson Chain Topics provides links for ignorant as: 'Brevity of Life Limits Knowledge: Job 8:9; Ps 73:22. The Future Hidden: Ec 8:7. Coming Evils Unforeseen: Ec 9:12. Life Mysterious: Ec 11:5. Nature And Grace Full of Mysteries: Joh 3:8. Concerning Christ: Joh 1:10,26; 4:10; 8:19; 9:30; 14:9; 16:3; Ac 13:27; 1Jo 3:6. Of God: Jg 2:10; Jer 4:22; 8:7; 9:3; Joh 15:21; 16:3; Ac 17:23; 2Ti 3:7. Of Self: (perils of): It misleads, fetters and deceives men: Isa 44:10. It results in unconscious deterioration of men: Ho 7:9. It manifests itself in self-confidence: Mr 10:39; Joh 13:37. It retains sin in the heart: Joh 9:41; Ro 7:18. It alienates from God: Eph 4:18. It is associated with self-righteousness: Re 3:17. Spiritual: General references to: Isa 1:3; 59:8; Jer 5:4; Am 3:10; Mic 4:12; Ro 10:3; Eph 4:18; 1Pe 1:14. of the Word, Perilous: Mt 12:3; 19:4; 22:29; Joh 20:9; Ac 13:27; 2Co 3:15. Sins of: Le 4:2; 5:17; Lu 12:48; Ac 3:17; 1Ti 1:13. Wilful: Job 21:14; Zec 7:11-12; Mt 13:15; Ro 1:28; 2Pe 3:5'.

Nave's Topical Bible provides links for ignorant as: 'General scriptures concerning: Job 8:9; 11:7-8,12; 28:12-13,20-21; 36:26,29; 37:5,15-16,19,23; Ps 139:6; Pr 7:6-23; 8:5; 9:14-18; 19:2; 20:24; 22:3; 27:1,12; 30:4; Ec 3:11; 6:11-12; 7:23-24; 8:6-7,17; 9:12; 11:5; Jer 10:23; Joh 13:7; Ac 1:7; 17:23,30; Ro 8:24-26; 1Co 2:7-10; 3:19; 13:9,12; Jas 1:5-6. SINS OF: Ge 20:1-7; Le 4; 5:4-19; 22:14; Nu 15:22-29; Eze 3:18; 33:6,8; 45:20; Ho 4:6; Lu 12:48; 23:34; Joh 16:2; Ac 3:14-15,17; 1Co 2:8; Ga 1:13-16; Eph 4:18-19; 1Ti 1:12-13. INSTANCES OF PUNISHMENT OF SINS OF: Pharaoh: Ge 12:11-17. Abimelech: Ge 20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ho 4:17; Mt 7:6; 15:14; 1Ti 6:3-5; 2Ti 4:3-4; Re 22:11-12 exp: 1Th 5:20'.

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C14-S43 (Verse 39) the conclusion of this chapter.

Wherefore,
brethren,
covet to prophesy,
and forbid not to speak with tongues.

Our sentence starts with Wherefore and tells us 'a result that is to be seen wherever we look'. It does not matter who we are, what society or time we live in or any other circumstance. All saved people are to obey this command. This command has two basic parts: covet to prophesy and forbid not to speak with tongues.

Please see the note for 5:9-10 for the definition of covetous and links to other notes. Please remember that this is one of the sins that have a thou shalt not in 'The 10 Commandments'. A short definition is; 'To desire inordinately'. Thus, we are to 'desire' to prophesy in a way that is not ordinary. If we do to prophesy then we have to be in touch with God in an unusual fashion so that He can speak through us. (Please see the note for C11-S4 for links to every verse in 1Corinthians that uses forms of the words prophecy / prophesy. along with the definition from Webster's 1828 and links from other commentators. The New Testament definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'.)

In the second part of this command we are told to forbid not to speak with tongues. Yes, our chapter does put limits upon their use in public worship services, but our sentence specifically allows the private use of tongues. Please see the note at the start of Chapter 14; which has links to every verse in the New Testament which uses the word tongue, and a short note on each of those verses and shows the consistent doctrine within the New Testament concerning tongues. That note deals with this subject which has a lot of doctrinal error taught about it. Please also see the note for 12:8 for details about the Biblical usage of any form of the word tongue along with links from other commentators. Please see the note for Romans 15:18-19 which has links to everywhere that the Bible uses any form of the word spoke or speak.

Finally, please note that Paul gives this command to brethren in order to reduce the offense that it may cause. Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators.

The word covet is usually associated with false worship, as explained in the note for 5:10. However, there are a couple exceptions to this main application, and our current sentence is one of the exceptions. A short definition 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'. While we can not 'obtain or possess' these spiritual gifts in any way except God giving them to us, we can serve God in a way that we make it worth His wile to give us these spiritual gifts.

Please also see the note for 1Timothy 4:1 about the word forbid. The New Testament definition is: 'To prohibit; to interdict; to command to forbear or not to do'. Please also see the note for Galatians C3S25 about the phrase God forbid.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'covet. 1Co 14:1,3,5,24-25; 12:31; 1Th 5:20 General references. exp: 1Th 5:20'.

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C14-S44 (Verse 40) Let all things be done decently and in order.

Here we have a precept that is true no matter what circumstances we may find ourselves in. This command is the basis of everything found within this chapter from the initial corrections about the use of tongues in public worship to the other commands about how to conduct public worship and to all of the supporting reasons found within this chapter. This is a rule to apply to all of life and if we pay attention to how it is applied within this chapter then we will have the wisdom of God that is required to apply it to the rest of our life.

Please see the note for Colossians 2S3 about the word order. The New Testament definition is: 'Regular disposition or methodical arrangement of things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 14:26-33; 11:34; Ro 13:13 (margin) Col 2:5; Tit 1:5 exp: Nu 7:11; Mr 6:39'.

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1Corinthians Chapter 15 Sentence-by-Sentence Section

links to sentences in this chapter:

C15-S1 (Verse 1-2), C15-S2 (Verse 3-6), C15-S3 (Verse 7), C15-S4 (Verse 8), C15-S5 (Verse 9), C15-S6 (Verse 10), C15-S7 (Verse 11), C15-S8 (Verse 12), C15-S9 (Verse 13-14), C15-S10 (Verse 15), C15-S11 (Verse 16-17), C15-S12 (Verse 18), C15-S13 (Verse 19), C15-S14 (Verse 20), C15-S15 (Verse 21), C15-S16 (Verse 22), C15-S17 (Verse 23), C15-S18 (Verse 24), C15-S19 (Verse 25), C15-S20 (Verse 26), C15-S21 (Verse 27), C15-S22 (Verse 27), C15-S23 (Verse 28), C15-S24 (Verse 29), C15-S25 (Verse 29), C15-S26 (Verse 30), C15-S27 (Verse 31), C15-S28 (Verse 32), C15-S29 (Verse 32), C15-S30 (Verse 33), C15-S31 (Verse 34), C15-S32 (Verse 35), C15-S33 (Verse 35), C15-S34 (Verse 36-38), C15-S35 (Verse 39), C15-S36 (Verse 40), C15-S37 (Verse 41), C15-S38 (Verse 42), C15-S39 (Verse 42-44), C15-S40 (Verse 44), C15-S41 (Verse 45), C15-S42 (Verse 46), C15-S43 (Verse 47), C15-S44 (Verse 48), C15-S45 (Verse 49), C15-S46 (Verse 50), C15-S47 (Verse 51-52), C15-S48 (Verse 53), C15-S49 (Verse 54), C15-S50 (Verse 55), C15-S51 (Verse 55), C15-S52 (Verse 56), C15-S53 (Verse 57), C15-S54 (Verse 58).

The Chapter theme is: the resurrection of the dead (1Corinthians 15:12).

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

The most used words in this chapter (with counts in parenthesis) are: ALL (21), WHICH (16), CHRIST (14), DEAD (14), ALSO (13), HAVE (12), GOD (11).

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

1-11. By Christ's resurrection,
12-20. he proves the necessity of our resurrection, against all such as deny the resurrection of the body.
21-34. the fruit,
35-50. and the manner thereof;
51-58. and of the changing of them that shall be found alive at the last day.

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C15-S1 (Verse 1-2) The gospel which I preached unto you goes 'above and beyond' the order of service in what is to be in our public worship service.

First Step: Recognize The gospel that saved us.

Moreover,
brethren,
I declare unto you the gospel which I preached unto you,
which also ye have received,
and wherein ye stand;.

Second Step: Recognize our responsibility to The gospel that saved us.

By which also ye are saved,
if ye keep in memory what I preached unto you,
unless ye have believed in vain.

Our sentence starts with Moreover, which tells us that this chapter is going to go 'above and beyond' the prior chapter where Paul gave us the order of service that is to be in our public worship service. Then he gets into the gospel and how it is to change our everyday life. That is 'above and beyond' just going to church for a worship service and our current chapter is going to tell us how our every day life is to be changed. This ongoing change is told to us in two Steps.

In our First Step we see Paul using brethren, again, to remind us that Paul lives with the same things that he is going to tell us to live with. As explained in the note for this verse within the Word Study on gospel; this gospel provides our initial profession and then provides spiritual maturity through a personal relationship with Christ with the emphasis upon the personal relationship. This is true Biblical salvation. We see this requirement for an ongoing relationship and for us to personally (ye) keep in memory what I preached unto you in the Second Step of our sentence. Since both Steps are in a single sentence, the only way that we can deny this requirement is to follow the method of the devil and take the First Step out of context with the Second Step even though they are both within the same sentence. Then we would also have to ignore all of the rest of this chapter.

Please notice that Paul said that The gospel which I preached was unto you (The church in general) but that they 'each and every one personally' (ye) have received (past tense) and do stand (present tense) in it. Thus, our First Step shows that the true gospel is not just getting people to say a one-time prayer but it presents an ongoing relationship, which requires us to be presently standing in an ongoing bases and that this relationship started when we received the gospel.

Continuing onto our Second Step we see that 'each and every one of us personally' (ye) are saved. However, our sentence also puts definite qualifiers on this and people who do not meet these qualifiers are not Biblically saved.

Our first requirement to be Biblically saved is that it must be by...The gospel which I preached unto you. No other religious message gets people Biblically saved. Then our sentence adds in another qualifier of if ye keep in memory what I preached unto you. Notice that we again see the word ye which makes this requirement personal to each and every one of us. Many people claim to be Biblically saved and yet can not say what The gospel which I preached unto you is. That is evidence that they have not met the Biblical requirement to personally keep in memory what I preached unto you. When that is true, we find our last phrase being put into effect. Yes, they believed, but our sentence says that it was in vain. The fact is that people who believed and then continued to stand in The gospel which I preached unto you do not have this problem. The people who believed and then refused to personally obey commands from their Lord are the ones who do not personally stand and do not personally keep in memory what I preached unto you and who have personally believed in vain.

Once more, please look at this sentence again and note every use of the word ye ('each and every one of us personally') within it and you should be able to understand why I made the assertion that I just made.

Please see The note for 1:11 for links to every sentence in the New Testament which use any form of the word declare. Please see the note for 4:15 for links to every place in 1Corinthians where the word gospel is used.

Please see the note for this sentence within the Word Study on Gospel for the use of this word within the Bible. Please also see the Gospel Flowchart to understand the difference, and the relationship, between various gospel that we find in the Bible.

Please see the note for Romans C10S17 which has links to every verse in the Bible where we find the word preacher along with a short note for each verse. Please see the note for Romans C16S33 which has links to every verse in Romans where we find forms of the word preach. Webster's 1828 devines this word as: 'v.i. L. proeco, a crier; precor. 1. to pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word. this is the modern sense of preach. 2. to discourse on the gospel way of salvation and exhort to repentance; to discourse on evangelical truths and exhort to a belief of them and acceptance of the terms of salvation. this was the extemporaneous manner of preaching pursued by Christ and his apostles. Matt.4. 10. Acts 10. 14.
PREACH, v.t. to proclaim; to publish in religious discourses. What ye hear in the ear, that preach ye on the house-tops. Matt.10. the Lord hath anointed me to preach good tidings to the meek. Is.61. 1. to inculcate in public discourses. I have preached righteousness in the great congregations. Ps.40. He oft to them preach'd Conversion and repentance. to preach Christ or Christ crucified, to announce Christ as the only Savior, and his atonement as the only ground of acceptance with God. 1 Cor.1. to preach up, to discourse in favor of. Can they preach up equality of birth?'. Please see the note for 2Timothy 4:1-LJC which has a discussion of the details of what is required in preaching. We find forms of the word preach occurring 153 times in 145 verses of the Bible, 141 times in 134 verses of the New Testament, and in 1Corinthians, in: 1:7; 1:8; 1:21; 1:23; 2:4; 9:14; 9:16; 9:18; 9:27; our current sentence; 15:11; 15:12 and 15:14. The notes for each of these verses, in 1Corinthians, has a significant amount to say about the word preach.

Thompson Chain Topics provides links for Preaching as: 'Christ the theme of: Ac 4:2; 8:5,35; 9:20; 10:36; 17:3; 1Co 1:23; 2Co 4:5. Enjoined: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Examples of: Mt 3:1; 9:35; Mr 16:20; Lu 9:6; Ac 28:31; Eph 2:17; 1Pe 3:19; 4:6; Re 14:6. WORK OF MINISTERS, preaching enjoined: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2'.

Forms of the word receive occur 382 times in 348 verses of the Bible, 294 times in 263 verses of the New Testament and in 1Corinthians in: 2:12; 2:14; 3:8; 3:14; 4:7; 9:24; 11:23; 14:5; our current sentence and 15:3. Please also see the note for Romans 14:1 which links to every place in Romans that uses forms of the word receive along with a short note on each verse and a definition from Webster's 1828 . The New Testament 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.

Forms of the word stand occur 365 times in 351 verses of the Bible, 93 times in 91 verses of the New Testament and in 1Corinthians in: 2:12; 2:5; 7:37; 8:13; 10:12; our current sentence;15:30; and 16:13. Please also see the note for Romans 14:4 which links to every place in Romans that uses forms of the word stand. The New Testament definition is: 'To be on its foundation; not to be overthrown or demolished; as, an old castle is yet standing'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Thompson Chain Topics provides links for Sinful Man cannot Stand Approved before God as: '1Sa 6:20; Ezr 9:15; Job 41:10; Ps 76:7; 130:3; Mal 3:2; Re 6:17'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. Please see the note for Main Menu item for Salvation about the word save. The New Testament definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' .

Please see the note for 1Corinthians 14:24-25, for links to sentences within this epistle which use forms the word belief or the word believe along with links to several other notes with extensive links and explanations, the definition from Webster's 1828 and links from other commentators. The New Testament definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the note for 6:6 about the word unbelief.

We find forms of the word vain occurring 112 times in 102 verses of the Bible, 36 times in 33 verses of the New Testament, and in 1Corinthians, in: 3:20; our current sentence; 15:10; 15:14; 15:17 and 15:58. Webster's 1828 dictionary defines vain as: 'a. L. vanus; Eng. wan, wane, want. 1. Empty; worthless; having no substance, value or importance. 1Peter 1. Toyour vain answer will you have recourse. Every man walketh in a vain show. Ps. 39. Why do the people imagine a vain thing? Ps. 2. 2. Fruitless; ineffectual. All attempts, all efforts were vain. Vain is the force of man. 3. Proud of petty things, or of trifling attainments; elated with a high opinion of one's own accomplishments, or with things more showy than valuable; conceited. The minstrels play'd on every side, vain of their art - 4. Empty; unreal; as a vain chimers. 5. Showy; ostentatious. Load some vain church with old theatric state. 6. Light; inconstant; worthless. Prov. 12. 7. Empty; unsatisfying. the pleasures of life are vain. 8. False; deceitful; not genuine; spurious. James 1. 9. Not effectual; having no efficacy Bring no more vain oblations. Is. 1. In vain, to no purpose; without effect; ineffectual. In vain they do worship me. Matt. 15. Totake the name of God in vain, to use the name of God with levity or profaneness'. The best example of this word, that I've found, is whited sepulchres (Matthew 23:27). They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain.

Thompson Chain Topics provides links for vain as: 'Job 11:2; 15:3; Pr 10:19; 14:23; 29:11; Ec 5:3; 10:13; Eze 36:3; Tit 1:10'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I declare. 1Co 15:3-11; 1:23-24; 2:2-7; Ac 18:4-5; Ga 1:6-12 which also. 1Co 1:4-8; Mr 4:16-20; Joh 12:48; Ac 2:41; 11:1; 1Th 1:6; 2:13; 4:1; 2Th 3:6 ye stand. Ro 5:2; 2Co 1:24; 1Pe 5:12
ye are. 1Co 1:18,21; Ac 2:47 (Gr) Ro 1:16; 2Co 2:15; Eph 2:8; 2Ti 1:9 keep in memory. or, hold fast. 1Co 15:11-12; Pr 3:1; 4:13; 6:20-23; 23:23; Col 1:23; 2Th 2:15; Heb 2:1; 3:6,14; 4:14; 10:23 what I preached. Gr. by what speech I preached. unless. 1Co 15:14; Ps 106:12-13; Lu 8:13; Joh 8:31-32; Ac 8:13; 2Co 6:1; Ga 3:4; Jas 2:14,17,26 General references. exp: 1Co 15:14'.

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C15-S2 (Verse 3-6) the basic gospel and the witnesses to it.

Equivalent Section: the basic gospel.

First Step: His death.

For I delivered unto you first of all that which I also received,
how that Christ died for our sins according to the scriptures;.

Second Step: His resurrection.

And that he was buried,
and that he rose again the third day according to the scriptures:.

Equivalent Section: Witness of the Apostles.

And that he was seen of Cephas,
then of the twelve:.

Equivalent Section: Witness of the saved.

First Step: Too many witnesses to ignore or dismiss.

After that,
he was seen of above five hundred brethren at once;.

Second Step: Verification by others is possible.

of whom the greater part remain unto this present,
but some are fallen asleep.

The note for This verse in the Lord Jesus Christ Study is extensive and shows how Christ is used in several sentences/verses of this chapter. It gives an overview of how Christ is one of the main themes of this chapter. As pointed out there, the death of Christ was to pay for sins which we do after our initial profession while the death of Jesus allows us to be saved in the first place. Said another way, when we were lost and under the great white throne Judgment System (Revelation 20:11), Jesus died to pay for our sins and allowed God to blot them out in that Judgment System before He adopted us as His children. However, after we were saved then we were put under the judgment seat of Christ Judgment System (Romans 14:10 and 2Corinthians 5:10-11). Here, Christ died for our sins so that we are not spending our life paying for those sins but can devote our life to doing God's work.

Jesus appeared, on several different occasions, to several different believers as reported in this sentence and other places in the New Testament. links to those other incidents can be found in the Study called Gospel Time Sequences.

Notice our three Equivalent Sections of our sentence. In the First Equivalent Section we have the basic Gospel and in the other two Equivalent Sections we have the witnesses who saw Him after His resurrection. However, as Romans 6:4 tells us, after Christ was raised up from the dead, He walked in newness of life. Therefore, the witnesses of our Second and third Equivalent Sections testified that Christ was different after he rose again. Our equivalency, along with other scriptures such as Romans, is telling us that part of the true Biblical Gospel is that we are also to walk in newness of life. Therefore, our sentence is helping to set the theme of this chapter by telling us how our walk is to be different after we initially get saved and that this difference is due to the fact that Christ...rose from the dead and His ongoing relationship with us, which is part of true Biblical salvation, uses this fact to change our lives.

Most of the interesting things of our sentence are in the First Equivalent Section. However, before dealing with the details of that Equivalent Section we will deal with the details of the other two.

In our third Equivalent Section we read but some are fallen asleep. Please see the note for 1Corinthians 11:30 for links to where the New Testament uses sleep to mean 'people who are physically dead but spiritually alive'. If we look at the wording of this Equivalent Section that usage should be clear. It should also be clear that Paul added this part of the sentence to let people know that they could verify these claims by talking to these eye-witnesses at the time that this epistle was written. No one writes a blatant lie and with it encourages people to verify their word with other witnesses.

In our Second Equivalent Section we read that he was seen of Cephas. Please see the note for 1Corinthians 1:12 for links to every place that the Bible uses Cephas and the explanation that this is a name given to Peter by Jesus. We also read, in this Equivalent Section, that he was seen...of the twelve. The Word Study on Apostle shows that there were several apostles in the New Testament church. Acts 1:15-26 tells of Peter leading the church to choose Matthias to take the place of Judas. This was the Church's choice, not God's , because God had chosen Paul. However, in this letter Paul is honoring the choice of the church and recognizing Matthias as an apostle, even if he was not accepted by God to replace Judas.

Now we can return to our First Equivalent Section. That starts with the word For why the prior sentence told us that the gospel is the basis of our salvation. We already covered how the note for This verse in the Lord Jesus Christ Study is extensive and shows how Christ is used. While I could go into all of the doctrine contained here, that is well covered by other commentators and preachers and the note already mentioned. Rather than covering that ground again I will simply say that the Treasury of Scripture Knowledge provides Bible references, for the phrase according to the scriptures, of: 'Christ: Mt 26:28; Ro 3:25; 4:25; 2Co 5:21; Ga 1:4; 3:13; Eph 1:7; 5:2; Heb 10:11-12; 1Pe 2:24; 3:18; 1Jo 2:2; Re 1:5 exp: Ac 17:3; 26:23; 1Co 5:7. according: Ge 3:15; Ps 22; 69; Isa 53; Da 9:24-26; Zec 13:7; Lu 24:26-27,46; Ac 3:18; 26:22-23; 1Pe 1:11; 2:24'. Please also see Proheecies in the Significant Gospel Events Study.

Please see the note for 1Corinthians 11:23-24 for links to where this epistle uses just the word deliver along with a definition. The New Testament definition is: 'To give, or transfer; to put into another's hand or power; to commit; to pass from one to another'.

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

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

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

Please see the note for Romans 16:25-27 for links to every place in Romans where forms of the words scripture is used, along with the definition from Webster's 1828 and links from other commentators. Please also see the note for 2Timothy 3:16-17 for a discussion about how scripture is to be the basis of all Biblical doctrine.

Please see the note for Colossians 2:10-12 for links to every place that the New Testament uses some form of buried. The New Testament definition is: 'To deposit a deceased person in the grave; to inter a corpse; to entomb'.

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

Please see the note for 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 New Testament 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 New Testament 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 Galatians 2:11 about Peter. The New Testament definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Cephas is another name for Peter. Please see the note for 1Corinthians 1:12 about Cephas. The New Testament definition is: 'A name given to Peter by Jesus which is used symbolically and means a small stone'. Simon is another name for Peter. Please see the note for 2Peter 1:1 about Simon. Simon is used when Peter is acting in his flesh.

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

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

The words fell and fallen are the past-tense forms of the word fall. Please see the note for 1Timothy 3:6 about the word fall. The New Testament definition for this word is: 'moving from a high position to a low position'. This word is often used symbolically for the spiritual meaning which is: 'To drop from a higher place. Rain falls from the clouds; a man falls from his horse. Apostasy: unexpectedly moving from a high spiritual position to a low spiritual position. I beheld Satan as lightning fall from Heaven. Luke 10'.

Please see the note for 1Corinthians C11S34 about the word sleep. The New Testament uses the word sleep for 'people who are physically dead but spiritually alive'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I delivered. 1Co 4:1-2; 11:2,23; Eze 3:17; Mt 20:18-19; Mr 16:15-16; Lu 24:46-47; Ga 1:12 Christ. Mt 26:28; Ro 3:25; 4:25; 2Co 5:21; Ga 1:4; 3:13; Eph 1:7; 5:2; Heb 10:11-12; 1Pe 2:24; 3:18; 1Jo 2:2; Re 1:5 exp: Ac 17:3; 26:23; 1Co 5:7. according. Ge 3:15; Ps 22; 69; Isa 53; Da 9:24-26; Zec 13:7; Lu 24:26-27,46; Ac 3:18; 26:22-23; 1Pe 1:11; 2:24 General references. exp: Le 8:4; Nu 29:40; De 4:5; 2Sa 7:17; Lu 24:26; Ac 10:40; 1Co 15:11.
that. Isa 53:9; Mt 27:57-60; Mr 15:43-46; Lu 23:50-53; Joh 19:38-42; Ac 13:29; Ro 6:4; Col 2:12 exp: Joh 20:9. he rose. 1Co 15:16-21; Mt 20:19; 27:63-64; 28:1-6; Mr 9:31; 10:33-34; 16:2-7; Lu 9:22; 18:32-33; 24:5-7; Joh 2:19-21; 20:1-9; Ac 1:3; 2:23-24,32; 13:30; 17:31; Heb 13:20 according. Ps 2:7; 16:10-11; Isa 53:10-12; Ho 6:2; Jon 1:17; Mt 12:40; Lu 24:26,46; Ac 2:25-33; 13:30-37; 26:22-23; 1Pe 1:11 General references. exp: Mr 14:28; Lu 9:22; 24:26; Ac 10:40; 1Co 15:11.
that. Lu 24:34-35 Cephas. 1Co 1:12; 3:22; 9:5; Joh 1:42 then. Mr 16:14; Lu 24:36-49; Joh 20:19-26; Ac 1:2-14; 10:41 General references. exp: Mr 14:28.
he was. Mt 28:10,16-17; Mr 16:7 exp: Ac 13:31. are. 1Co 15:18; Ac 7:60; 13:36; 1Th 4:13,15; 2Pe 3:4 General references. exp: Mr 14:28'.

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C15-S3 (Verse 7) the next eye witness to the resurrected Christ.

First Step: the resurrected Christ was seen by His physical family.

After that,
he was seen of James;.

Second Step: the resurrected Christ was seen by His spiritual family.

then of all the apostles.

Where the prior sentence was talking about the witnesses to the resurrected Christ which happened immediately after He rose, this sentence is talking about special meetings that He had later in time but before He returned to Heaven. When we read he was seen of James we see that Christ had a special concern for lost family members and teaches us to have a similar concern. When our sentence says of all the apostles we see that He had an additional meeting for those closest to Him. Where the first meeting established them as witnesses, this secondary meeting was so that He could provide special encouragement and comfort. All through the Bible we see God providing special comfort and encouragement to those people who draw close to Him.

There are several different men in the Bible who are named James. I can not prove it beyond a shadow of doubt, but I believe this sentence is referencing the half-brother of Jesus Christ (Matthew 13:55) who was named James and became the chief administrator of the church in Jerusalem. He also wrote the epistle of James.

Please see the note for this sentence within the Word Study on Apostle for the use of this word within the Bible. That Study has a note for every verse in the Bible which uses the word apostle(s) and lets us know that this claim makes Paul 'The highest human authority within the church below Christ'. It also explains that people who did not have this God given position were still claiming to be a greater authority in the things of God so that they could get these spiritually immature saved people to accept doctrinal error.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'then. Lu 24:50; Ac 1:2-12'.

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C15-S4 (Verse 8) the last eye witness to the resurrected Christ.

and last of all he was seen of me also,
as of one born out of due time.

The emphasis that Paul is making here is that he was as of one born out of due time. However, we should pay attention to God having him write last of all he was seen of me. People who did not see the resurrected physical Christ before Paul did can not meet the Biblical requirement to be an apostle which we see in Acts 1:15-26.

Please see the note for Matthew 1:16 about the word born. The New Testament definition for this word is: 'Concieved life is brought into the world'. Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. this difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Philippians 1:18 about the word notwithstanding. The New Testament definition for this word is: 'The participle of withstand, with not prefixed, and signifying not opposing; nevertheless'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. 1Co 9:1; Ac 9:3-5,17; 18:9; 22:14,18; 26:16; 2Co 12:1-6 General references. exp: Ac 8:19'.

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C15-S5 (Verse 9) Why Paul was the last eye witness to the resurrected Christ.

For I am the least of the apostles,
that am not meet to be called an apostle,
because I persecuted the church of God.

Our sentence starts with the word For and tells us why the prior sentence says that Paul was as of one born out of due time. In our sentence Paul says that he persecuted the church of God. As bad as that was he was honest in what he did. People who claim to be apostles today are worse, according to Biblical standards, because they are liars who deceive The church of God. They claim a position that only God can personally give and that requires them personally meeting Him in His flesh.

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

Please see the note for Romans C1S15 about the word meet. The New Testament definition is: 'come together and match in every area'.

Please see the note for 1:9 for every verse in 1Corinthians which uses the word call. Please also see the notes for Romans C1S1 and 1Timothy 6:12 about the word call. The New Testament definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. Many preachers make a big deal about their call, but the Bible says For many are called, but few are chosen. (Matthew 22:14). The true 'big deal' is being chosen. Paul not only was called but he was also chosen.

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

Please see the note for Romans 8:35 for links to where the Bible uses forms of the word persecute along with a short note on each verse and with the definition from Webster's 1828 . The New Testament definition is: 'The act or practice of persecuting; 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The least. 2Co 11:5; 12:11; Eph 3:7-8exp: Jg 6:15. because. Ac 8:3; 9:1-19; 22:4-5; 26:9-11; Ga 1:13,23; Php 3:6; 1Ti 1:13-14 General references. exp: Lu 17:10; Ac 8:3,19'.

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C15-S6 (Verse 10) Why Paul was also made an apostle.

Equivalent Section: God's grace made Paul what he was.

But by the grace of God I am what I am:.

Equivalent Section: God's grace produced the results it was supposed to produce.

First Step: God gave His grace.

and his grace which was bestowed upon me was not in vain;.

Second Step: Paul responded to God's grace .

but I laboured more abundantly than they all:.

Equivalent Section: God's grace is the cause of all of the changes.

yet not I,
but the grace of God which was with me.

A lot of people, even preachers, confuse grace and mercy. Grace is getting something that you did not earn and had not right to expect to receive it. Mercy is not receiving the punishment that you did earn and justly deserve.

Once we separate these two then if we asked almost everyone would say that they want grace. However, when we look at our sentence we see that God expects to receive a positive return as a result of His giving his grace. However, for some reason most people believe that this attitude of God is totally unreasonable. Many people expect God to give them His grace even when He knows that they will abuse it and even use it to help the devil fight against God. Then they try to claim that they are not acting like God is some kind of a fool.

In our sentence we have three Equivalent Sections which tell us how God's grace acted in the life of Paul after he received the gospel and was saved. Remember that Paul said, in an earlier sentence of this chapter, I delivered unto you first of all that which I also received. Well Paul received God's grace after he was saved and part of what he delivered unto us was how we also could receive God's grace. However, as our sentence tells us, God expects to get what He wants out of our life as a result of giving us His received God's grace.

Notice that in the Second Equivalent Section Paul says I laboured more abundantly while the First Equivalent Section tells us that The grace of God produced the results while the third Equivalent Section tells us that The grace of God which was with me did the actual labouring. This combination causes problems for people who don't understand how true Biblical hope and faith work. However, when we look at how our sentence says that God's grace works, and apply the same method to our understanding of true Biblical hope and faith, we see a similar method used in each with only the details varying from one word to the other.

What we see here is that Paul said I laboured more abundantly at the exact same time (Equivalent Sections) as he said yet not I, but the grace of God which was with me, which means that The grace of God did the labour. The explanation is this:

The results of the labour are produced in the spiritual realm.
Our labour in the physical realm does not produce spiritual results.
The claim that God has 'overwhelming grace' is true.
The devil accused God of being like the devil in that the devil takes away our free will by making all sin addictive. The devil tells man that when God puts His 'overwhelming grace' in us He takes away our free will. This is a lie.
In order to prove the devil to be a liar, God requires us to do a minor act in the physical world, which does nothing for the spiritual result, but which proves that of our own free will we are giving God permission to put His 'overwhelming grace' into us. As our third Equivalent Section says, it is God's 'overwhelming grace' which does the actual spiritual work while our physical acts only give the permission for God's 'overwhelming grace' to do the work in that instance.
The critical part of our Second Equivalent Section is that Paul says I laboured more abundantly than they all. Paul had more of God's grace working in his life than other people had because he did more to give God permission to put His 'overwhelming grace' into him.
Our First Equivalent Section says by the grace of God I am what I am because the more that we let God's 'overwhelming grace' to work through our personal life, the more it changes us and makes us be what God wants us to be.

Our sentence starts with the word But which means it has the same subject as the prior sentence while going in a different direction. In the prior sentence we were told I am the least of the apostles, which would lead people to expect the least results from Paul. Yet when we look at our Bible, and see how much of it Paul wrote, we see the greatest result. As our sentence tells us, that is because Paul did the most to let 'overwhelming grace' work through his life. Likewise, the more that we do what is necessary to let 'overwhelming grace' work through our life, the greater will be our spiritual results.

Please see the note for Romans C4S5 about the word grace. The New Testament definition for this word is: 'that which makes the source look good'. 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. In addition, the New Testament definition of the word gracious is: 'Favorable; kind; friendly; as,the envoy met with a gracious reception'. Please see the note for Galatians C5S4 about the phrase fallen from grace. Please see the note for Galatians C6S18 about the phrase grace through Christ.

Please see the note for 1Corinthians 13:3 about the word bestow. The New Testament definition is: 'give with no strings attached'.

Please see the note for 1Corinthians 15:1-2 for links to every place in this epistle which use the forms of the word vain along with links from other commentators which use forms of this word and that provide a definition from Webster's 1828 . The best example of this word, that I've found, is whited sepulchres (Matthew 23:27). They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain.

Please see earlier within this note about the word labour. Please also see the note for 4:11-13 which has the definition from Webster's 1828 along with links provided by other commentators for the word labour. Please see the note for 3:9 which has a short description of each verse in 1Corinthians which uses this word and shows the common usage within this epistle. Within that definition we see, as we also saw with other words, that labor is used as a verb to describe the action and as a noun to describe the results of that action.

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 New Testament definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for Philippians 1:25-26 about the word abundant. The New Testament definition is: 'Plentiful; in great quantity; fully sufficient'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. 1Co 4:7; Ro 11:1,5-6; Eph 2:7-8; 3:7-8; 1Ti 1:15-16 his grace. 1Co 15:2; 2Co 6:1 but I. Ro 15:17-20; 2Co 10:12-16; 11:23-30; 12:11 yet. Mt 10:20; 2Co 3:5; Ga 2:8; Eph 3:7; Php 2:13; 4:13; Col 1:28-29 General references. exp: Ge 6:8; Lu 17:10'.

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C15-S7 (Verse 11) It does not matter which apostle told them the gospel, it is the same from all.

Therefore whether it were I or they,
so we preach,
and so ye believed.

Our sentence starts with the word Therefore and 'gives a result that only occurs after the prior sentence (there)'. In our prior sentence we were told that The grace of God which was with me did all of the labour. As a result, it didn't matter who did the physical work which gave God permission to do the spiritual work of giving us the Gospel, it was really The grace of God which was with them that did the actual work. True Biblical salvation comes when someone believes the gospel that is preached and not when they believe the man.

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

Please see the note for 1Corinthians 15:1 for links to every place in this epistle which uses forms of the word preach along with links from other commentators and links to notes in other epistles which use the same word and provide more details, discussions and a definition from Webster's 1828 .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 15:3-4; 2:2'.

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C15-S8 (Verse 12) the controversy that he will deal with in this chapter.

Now if Christ be preached that he rose from the dead,
how say some among you that there is no resurrection of the dead?.

This sentence introduces two of the most often used words in this chapter: Christ and dead and it starts a topic which will involve most of this chapter. The note for This verse; in the Lord Jesus Christ Study, is extensive and explains how this sentence fits within the context of this chapter for consideration of the use of the name of Christ. Please see it for critical doctrinal considerations. The conclusion of the argument presented there is: 'any who claim salvation and deny the resurrection were never Biblically saved or their faith has been corrupted by doctrinal error'.

Our sentence starts out with Now, which means that it is based upon our having already settled the argument about the truly saved having visible evidence of Christ working in their life versus those who have no evidence and have really believed in vain. In our sentence Paul saying 'Since God in His role that changes us after profession is preached that He rose from the dead, and since the truly saved experience the changes brought by a resurrected Christ, how say some among you that there is no resurrection of the dead?'

Some people might wonder why people would argue this but we need to recognize that this doctrinal error is required if someone is going to believe in 'reincarnation' or claim that we can be saved without it changing our present life in this flesh. Once people understand that denial of The resurrection of the dead is a required precursor to these, and similar, beliefs then this controversy within the church is more understandable. Further, once God's people understand this relationship then they will be able to understand why acceptance of these other beliefs, within the church, is disastrous to the spiritual life of the individual and to the spiritual life of the church as a whole.

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

Please see the note for 1Corinthians 15:26 for links to every place in this epistle which use the forms of the words die /dead /death along with links to notes in other epistles. The Bible uses forms of these words for 'separation from the source of life'. The Bible uses forms of these words, in respect to the physical body, for 'The ongoing process of corruption that starts at conception and continues past the time that the spirit and soul depart from the body'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'. That note also provides links to where the Bible tells about Jesus raising other people from the dead. In addition, it provides links to verses which use the word quicken. Thus, it gives an organized approach to this subject and should be carefully considered for more details. Please see the note for 1Corinthians 15:35 for links to verses in 1Corinthians which deal with the words raise, or of the word resurrection.

Every verse in the Bible that has the phrase resurrection of the dead is quoted in 1 Corinthians 15:42. Please see that note for all of those verses and realize the Biblical usage of this phrase. One of the main purposes for getting saved is the resurrection of the dead, and it is one of three main points of the simplified Gospel. The resurrection of the dead is one of the main things that this chapter explains.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Co 15:4 how. 1Co 15:13-19; Ac 26:8; 2Th 2:17 exp: Joh 14:9'.

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C15-S9 (Verse 13-14) the gospel and faith are both vain without The resurrection of the dead.

Equivalent Section: If the preaching of no resurrection is true then God did not fulfill prophecy.

But if there be no resurrection of the dead,
then is Christ not risen:.

Equivalent Section: If God did not fulfill prophecy then your faith is also vain.

And if Christ be not risen,
then is our preaching vain,
and your faith is also vain.

Our sentence starts with the word But which means it has the same subject as the prior sentence while going in a different direction. That sentence started with the word Now and started a new subject which was based upon the assumption that the reader understood what came before it within this chapter. Thus, we see that context is critical to proper understanding of what is said here. Further, the two notes within the Lord Jesus Christ Study (which are accessed using the links in the sentence outline above) are different from each other and each provides critical doctrinal considerations of this sentence which is based upon the use of the name of Christ within the context of this chapter.

Each of our Equivalent Sections give us a conditional statement (if) followed by the result (then) of that conditional statement. People who want to hold to doctrinal error want is to look at the conditional part as if it is a fact and believe their statements about what the results will be. However, their claimed results go directly against that the word of God says in our current sentence and they can not support their claimed alternate results.

God wants us to first look at the results and then look at the consequences of those results and only after we have made those considerations should we go back and look at the claims of the conditional statements to determine if we want to receive the consequences that God says we will get. That is, do we really want our faith to be in vain? Do we really want the consequences of Christ not risen which are pointed out in the next several sentences? If we don't want these results then we have to give up the doctrinal error which claims that there be no resurrection of the dead. We also have to give up the doctrinal errors which are based upon this error such as 'easy believism' which claims that we can be saved with no responsibility to God and with the freedom to go on sinning and refusing to let God change our life.

Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'. That note also provides links to where the Bible tells about Jesus raising other people from the dead. In addition, it provides links to verses which use the word quicken. Thus, it gives an organized approach to this subject and should be carefully considered for more details. Please see the note for 1Corinthians 15:35 for links to verses in 1Corinthians which deal with the words raise, or of the word resurrection.

Please see the note for 1Corinthians 15:26 for links to every place in this epistle which use the forms of the words die /dead /death along with links to notes in other epistles. Please also see the notes for Romans C6S4 and Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 15:20; Joh 11:25-26; Ac 23:8; Ro 4:24-25; 8:11,23; 2Co 4:10-14; Col 3:1-4; 1Th 4:14; 2Ti 4:8; Heb 2:14; 13:20; 1Pe 1:3; Re 1:18
General references. 1Co 15:2,17; Ps 73:13; Isa 49:4; Ge 8:8; Mt 15:9; Ac 17:31; Ga 2:2; Jas 1:26; 2:20'.

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C15-S10 (Verse 15) all saved are liars without The resurrection of the dead.

Equivalent Section: Realize that when our life disagrees with our life we prove ourselves to be liars.

First Step: Our claimed witness is proven to be a lie.

Yea,
and we are found false witnesses of God;.

Second Step: We previously claimed the blessings of being saved.

because we have testified of God that he raised up Christ :.

Equivalent Section: the Bible and God are liars without resurrection.

whom he raised not up,
if so be that the dead rise not.

Our sentence starts with Yea and provides an agreeing argument with the prior sentence. The note for 1Corinthians 15:14-LJC (part of the prior sentence) gave the links to verses which give us the 'prophecy of resurrection'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Since the Bible is our pure witness of God, we are found false witnesses of God when we claim to be witnesses of God while also claiming the opposite of what the Bible says. Beyond this simple statement, the reader should be able to understand the details for the rest of this sentence if they look at the sentence outline (above) and consider the context of this sentence.

Please see the note for Luke 3:14 about the word false. The New Testament 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.

Please see the notes for 2Corinthians 13:1 and Colossians C3S13 about two or three witnesses.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'false. Ex 23:3; Job 13:7-10; Ro 3:7-8 we have. Ac 2:24,32; 4:10,33; 10:39-42; 13:30-33; 20:21 whom. 1Co 15:13,20'.

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C15-S11 (Verse 16-17) All saved are still lost sinners without The resurrection of the dead.

Equivalent Section:
God is a liar if the dead rise not and if He did not raise Christ.

For if the dead rise not,
then is not Christ raised:.

Equivalent Section: Our sins are forgiven only if Christ be raised.

First Step: there is a direct relationship between Christ raised and the validity of our faith.

And if Christ be not raised,
your faith is vain;.

Second Step: We are still sinners if Christ be not raised.

ye are yet in your sins.

Please see The note for this verse in the Lord Jesus Christ Study which summarizes what this sentence says and concludes with: 'Plain and simple, denying the resurrection is the same as admitting that you are lost. Saved people have no business listening to doctrinal error coming from lost people'.

Our sentence starts with For and gives the reason why the prior sentence is true. Basically, anyone who claims to be saved while denying the resurrection is proving themselves to be a lost lying fool who is also calling God a liar. That is what Paul is arguing here. We already saw where the resurrection of the dead was promised in scripture. Thus, the denial of the resurrection of the dead is calling God a liar. Claiming faith in something that we also claim to be a lie makes our faith to be vain. And if our faith is vain then it is not saving faith and we are still lost (yet in your sins). This sentence gives us a simple progression of logic which shows us the consequence of denying the resurrection of the dead.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'your. 1Co 15:2,14; Ro 4:25 ye are. Eze 33:10; Joh 8:21-24; Ac 5:31; 13:38-39; Ro 5:10; 8:33-34; Heb 7:23-28; 9:22-28; 10:4-12; 1Pe 1:3,21 General references. exp: 1Co 15:14'.

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C15-S12 (Verse 18) Then they also which are fallen asleep in Christ are perished.

This verse starts with Then, which means it is a direct result of the prior sentence and it is giving us another consequence of the doctrinal error that some were believing. If Christ be not raised then (This sentence tells us), those that died aren't in Heaven. All of the hope that saved people have at a funeral is vain and useless and we are not different from others (1Thessalonians 4:13-18).

Please note that our sentence uses the phrase in Christ because, while the Son of God died as Jesus to pay for our sins, He died and rose as Christ to change our life after our initial profession. We can not be positive that those people who made a profession, but never had a testimony of a God caused changed life, actually were saved and went to Heaven. Therefore, they are excluded from the people who Paul is talking about in this sentence. Only people who have a testimony of a God caused changed life can be positively said to have fallen asleep in Christ.

They also which are fallen asleep in Christ means they who no longer respond to the prompting of God in this life, which only happens with death. Are perished means they went to Hell. If Christ was not raised from the dead then we're all going to Hell because the way to Heaven was not opened (Luke 24:46; Acts 3:18; 26:23; Romans 8:17; Philippians 1:29; 2Timothy 3:12). Please see the note for 1Corinthians 11:30 for links to where the New Testament uses sleep to mean 'people who are physically dead but spiritually alive'.

Our sentence continues the message of the prior sentences and tells us that all saved people who died are in Hell without The resurrection of the dead. Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The New Testament definition is: 'literally, to depart wholly'. The Bible uses this word for people who not only 'departed' the physical realm in death but who also suffered the second death (Revelation 2:11; Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8). Please also see the notes for Romans C6S4; 1Corinthians C15S20 and Philippians 1:19-20 about the words die /dead /death. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fallen. 1Co 15:6; 1Th 4:13-14; Re 14:13'.

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C15-S13 (Verse 19) Our hope in Christ is after this life.

If in this life only we have hope in Christ,
we are of all men most miserable.

This is another place where there is a large note with lots of doctrinal considerations in the Lord Jesus Christ Study. (Please see it for details.) Basically, this sentence starts with If with the results of that condition. Then the next sentence starts with But and provides the results when the If of our current sentence is not true. Then the next two sentences after that starts with For and tells why the logic of this sentence and the next are true. Thus, at a minimum, all four must be considered together.

The condition of If in this life only could be restated as 'If there is no hope beyond this life'. Therefore, the result in our current sentence will only happen if our If condition is true while the results of the next sentence will happen 'If there is hope beyond this life'.

In addition, to the results being determined based upon whether or not there is hope after This life, our sentence adds in the qualifier that this hope is in Christ. Thus, someone might argue that we have hope for eternity that is not in Christ while our hope in Christ is limited to this life. Therefore, we need to understand the Biblical use of the phrase in Christ before we can go on.

As my studies progressed God showed me that there were doctrinal differences due to the prepositions which were attached to the various names of the Son of God which could be as doctrinally significant as the difference in the name chosen. That is: of Christ, by Christ, through Christ, in Christ, etc all had very significantly different doctrinal meaning. Which is why I started collecting verses like these in the incomplete Study called Relational Prepositions.

Two of these Relational Prepositions that have the most doctrinal error being taught about them are the phrases in Christ and Christ in. Specifically, people teach a doctrine which denies the Trinity when they claim that all saved always have Christ in them when the Biblical truth is that all saved always have the Holy Spirit in them. The Bible makes having Christ in us a conditional thing that is not true for all of the saved at all times.

The fact is that the Bible uses Christ for the relationship between the Son of God and the saved which is pictured by the relationship between a man and his wife. There are times when a married couple are not in a good marriage relationship. Likewise, there are times when a saved person is not in a good relationship with Christ even though they are saved. No, He will never leave us but yes, he will allow us to break our relationship with Him.

You can verify this for yourself be looking at the verses found at the in Christ and the Christ in links but what you will find is that these phrases are used to identify people who are in a proper relationship with the Son of God and does not use these to separate the saved from the lost. Therefore, when our sentence uses the phrase hope in Christ it is talking about the hope which we can have as a result of maintaining a good relationship with the Son of God after our initial profession. When we consider that this whole chapter is about doctrinal differences between saved people who are maintaining a good relationship with the Son of God and people who are lost or are not maintaining that relationship, we see that the doctrine I just described fits perfectly within this chapter.

Returning to our sentence what we see is an If condition that basically says 'If we are doing what is necessary to maintain a good personal relationship with the Son of God after we get saved and all of the blessings from our efforts are only realized within this life, then we are of all men most miserable'. Our next sentence goes on to tell us about the hope that people can have for eternity if they 'are doing what is necessary to maintain a good personal relationship with the Son of God after they get saved'. That also fits with 15:21 which tells us what these two sentences are true and makes the resurrection of the dead the main reason. The blessings attached to the resurrection of the dead are definitely not limited to this physical life and, according to the Bible, those blessings will vary between saved people based upon their personal relationship with the Son of God while they were in this flesh. Thus, we see all three of these sentences hold together and make since when we understand that the phrase in Christ means 'to maintain a good personal relationship with the Son of God after we get saved'.

Please also see the note for this verse in the Lord Jesus Christ Study which presents a different perspective on the doctrine contained within this sentence and the next two sentences.

We find forms of the word life / live occurring 1035 times in 937 verses of the Bible, 338 times in 301 verses of the New Testament, and in 1Corinthians, in: 3:25; 6:3; 6:4; 7:39; 9:13; 14:7; 15:19 and 15:45. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life.

We find forms of the words miserable / miserably in: Job 16:2; Matthew 21:41; 1Corinthians 15:19; Revelation 3:17. Webster's 1828 defines this word as: 'MIS'ERABLY, adv. Unhappily; calamitously. The fifth was miserably stabbed to death. 1. Very poorly or meanly; wretchedly. they were miserably entertained. 2. In misery or unhappiness'. Please see the note for Romans 3:13 about the word misery. Webster's 1828 defines this word as: 'Great unhappiness; extreme pain of body or mind. A man suffers misery from the gout, or from great afflictions, distress, calamity,and other evils. Misery expresses somewhat less than wretchedness. Misery is as really the fruit of vice reigning in the heart, as tares are the produce of tares sown in the field. 2. Calamity; misfortune; natural evils which are the cause of misery. And mourn the miseries of human life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Ps 17:14; Ec 6:11; 9:9; Lu 8:14; 21:34; 1Co 6:3-4; 2Ti 2:4 hope. Eph 1:12-13; 1Th 1:3; 2Ti 1:12; 1Pe 1:21 of all. 1Co 4:9-13; Mt 10:21-25; 24:9; Joh 16:2,33; Ac 14:22; 2Ti 3:12; Re 14:13 General references. exp: Ec 2:20'.

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C15-S14 (Verse 20) Why Christ had to be a literal physical man.

But now is Christ risen from the dead,
and become the firstfruits of them that slept.

Christ is the firstfruits with us being later fruit. This is explained in the significant note in the Lord Jesus Christ Study for this verse and the doctrine contained within it, especially concerning firstfruits. The conclusion from that note is: ' Since He is the firstfruits of them that slept, them that slept are also going to get a new body that is literally physically visibly different and was capable of things that our sinful body can't do. However, since the verses in this chapter directly linked resurrection (and the results of resurrection such as this new body) to being in Christ in a visible way while we are in this life, that is what every saved person should be trying to do'. please see that note for details. Please also see the note for Romans 8:23 which has links to every verse in the New Testament which uses the word firstfruit, along with a short note for each verse. Please see the note for James 3:18 about the phrase fruit of righteousness. The New Testament definition for thisphrase is: 'New spiritual life in us from letting our Lord Jesus Christ work in and through our physical lite and then giving us His righteousness'. Finally, please see the note for 1Corinthians 9:7 for every links to every sentence in 1Corinthians which uses any form of the word fruit along with a couple different definitions and links from other commentators. The New Testament definition for this word is: 'It is new life or the offspring of any type of life. The word is used symbolically for effect or consequence'.

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 Firstfruits.

In addition, to those notes, please notice that this sentence starts with the word But. That means it has the same subject as the prior sentence while going in a different direction. The prior sentence had an If condition, which means this sentence is telling us the result of that If condition being not true. Then the next couple of sentences start with For, which means they are telling us why the prior sentence and this sentence are true. The doctrinal meaning of this sentence, as part of the same If condition that is in the prior sentence, was discussed in the note above. Please see that note. In addition, there is a large note discussing the doctrines contained in both of these sentences in the Lord Jesus Christ Study. That note has a different perspective, and more detail in it, than the note above.

Since the contextual requirements of the doctrine in this sentence, and the details of this sentence, have already been covered in the notes identified above, we will move onto the next sentence.

Please see the note for Romans C8S21 about the word firstfruits. That note has links to where this word is used in the Bible along with a note for each usage. The New Testament definition is: 'The first new life from plant or animal or God's Holy Spirit. the firstfruits were a special offering whereby God's people were to offer the first fruits of everything based upon the promise of God to bless the rest of their harvest'. God demanded that people offer their firstfruits, even though they had gone almost a year since the previous harvest, in order to demonstrate that they put their service to God before their physical needs and desires. Please also see the note for James 3:18 about the phrase fruit of righteousness. 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 Firstfruits. Please also see the Message called Firstfruits Offering.

Please see the note for 1Corinthians 11:30 for links to where the New Testament uses sleep to mean 'people who are physically dead but spiritually alive'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'now. 1Co 15:4-8 the first-fruits. 1Co 15:23; Ac 26:23; Ro 8:11; Col 1:18; 1Pe 1:3; Re 1:5 exp: Le 23:17. General references. exp: 1Co 15:13'.

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C15-S15 (Verse 21) Why the prior sentence is true.

For since by man came death,
by man came also the resurrection of the dead.

This sentence gives us part of the doctrine of the Humanity of the Son of God. God would not be righteous if He fixed death any way other than by using a literal physical man because by man came death and righteousness requires the correction to be done the same way as the problem was created. Maintaining righteousness is the background reason for what Paul tells us in this sentence. This is one of several reasons why the Son of God had to become a literal physical human in order to save us.

Every verse in the Bible that has the phrase resurrection of the dead is quoted in 1Corinthians 15:42. Please see that note for all of those verses and realize the Biblical usage of this phrase. One of the main purposes for getting saved is the resurrection of the dead, and it is one of three main points of the simplified Gospel. The resurrection of the dead is one of the main things that this chapter explains.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by man came death. 1Co 15:22; Ro 5:12-17 by man came also. Joh 11:25; Ro 6:23'.

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C15-S16 (Verse 22) Why Christ rose from the dead.

For as in Adam all die,
even so in Christ shall all be made alive.

This sentence is the second in a row which starts with For. It gives a background reason for the prior reason and, therefore, gives a second reason for C15-S13 and C15-S14. Within our sentence we see as...even so which creates a parallel relationship which supports what was said in the prior sentence. When Adam sinned he 'Introduced Several Deadly Words' such as doubt, despair, death, disease, etc. His sin corrupted all that was inherited from him including our body, our soul and our spirit.

I have read more than once that scientists who are looking to end old age and death have said that this body was designed to last forever. However, there is a minor corruption in the reproduction and repair process at the cell level which causes each new generation of our body cells to be a little more corrupted than the prior generation. Thus, they are trying to figure out how to eliminate this compounding corruption which was introduced into our inherited bodies when Adam sinned.

My study of the use of the word death, within the body, shows that the Bible considers death to be this ongoing process of corruption which starts at conception and continues past the point when the soul and spirit leave the body and continues until all that is left is inert material (calcified bones). At times the Bible used the word death for the point in time when the soul and spirit leave the body, but those places can also be understood to be talking about the most critical point in an ongoing process. The Bible recognizes this ongoing process in verses like those later in our chapter (15:41-42; 15:53; 15:54) where we see it talk about the corruption of the body.

In addition, to the sin of Adam corrupting our body we also see the corruption of our soul (mind, will and emotions). Many preachers have preached messages about the battle with sin beginning in the mind. While I could provide many Bible references for thus doctrine, all that we have to do is recall the first three chapters of this epistle and all that it said about The wisdom of this world versus The wisdom of God. Further, our world is in the mess that it is in because everyone wants things done their own way instead of submitting to God. We see this expressed in Psalms 58:3 which says The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. thus, we see a corrupted will that is willing to see the destruction of the world if that is what is required for the person to have their own way. And, finally, we also see the corruption of our emotions with all that is in the Bible, and in our experience, with anger, rage, hatred and other wrong emotional reactions to the circumstances of life.

Finally, I've seen arguments about if our spirit comes from God or from our parents. However, if God provided an uncorrupted spirit to us then we would not need to be quickened.

Thus, we see that when Adam sinned he corrupted every part of us in a way that we pass on this corruption to our children. As has been pointed out more than once, liars tend to be children of liars, drunks tend to be children of drunks, and so on.

Once we recognize all aspects of the corruption that Adam's sin introduced, then we can see everything that Christ had to correct. (That is what the even so is about.)

Our sentence says in Christ shall all be made alive. As pointed out in the various notes for this chapter, not all saved are in Christ. Once people go to Heaven then all saved will be in Christ, but while they are alive saved people can still walk away from the ongoing personal relationship that the Bible is talking about when it uses the phrase in Christ. While we are still in this corrupted flesh we can only be truly alive ('responding to the promptings of God') when we are in Christ. Any time that we turn away from this personal relationship, and decide to follow the desires of our flesh or of this world, we will not be acting as Biblically alive saved people but will act like the dead even though we are saved.

Please see the note for Jude 1:14-15 about Adam. The New Testament definition is: 'The first man'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in Adam. 1Co 15:45-49; Ge 2:17; 3:6,19; Joh 5:21-29; Ro 5:12-21'.

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C15-S17 (Verse 23) the order of resurrection.

Equivalent Section: things will be done in order.

But every man in his own order:.

Equivalent Section: God's order.

First Step: Christ first.

Christ the firstfruits;.

Second Step: Saved second.

afterward they that are Christ's at his coming.

This sentence starts with But and continues the subject of the prior sentence (even so in Christ shall all be made alive) while giving an exception to the thoughts and doctrinal error of some people. The emphasis of our sentence is that Christ is first. That means that we will be after Christ, but more importantly, we will be like Christ. Please see the note for this verse in the Lord Jesus Christ Study which explains how this affects the doctrines of 'body salvation', 'soul salvation' and 'spirit salvation'. As with other notes in that Study for this chapter, there are significant doctrinal considerations involved. The simplest of those considerations is that our 'spirit salvation' happened (Ephesians 2:6) at the time that we received the gospel. However, our 'body salvation' won't happen until we get our receive our new body (15:53) and our 'soul salvation' (mind, will and emotions) happens now as we maintain our ongoing relationship with the Son of God that is in Christ.

Please see the note for Colossians 2S3 about the word order. The New Testament definition is: 'Regular disposition or methodical arrangement of things'.

Notice that what we lose out on is fruit. That means that we miss out on eternal rewards. Please see the note for 1Corinthians 9:7 for every links to every sentence in 1Corinthians which uses any form of the word fruit along with a couple different definitions and links from other commentators. The New Testament definition for this word is: 'It is new life or the offspring of any type of life. The word is used symbolically for effect or consequence'.Please see the note for James 3:18 about the phrase fruit of righteousness. The New Testament definition for thisphrase is: 'New spiritual life in us from letting our Lord Jesus Christ work in and through our physical lite and then giving us His righteousness'. Please see the note for Romans C8S21 about the word firstfruits. The New Testament definition for this word is: 'The first new life from plant or animal or God's Holy Spirit. the firstfruits were a special offering whereby God's people were to offer the first fruits of everything based upon the promise of God to bless the rest of their harvest'.

Please see the note for Romans C8S21 about the word firstfruits. That note has links to where this word is used in the Bible along with a note for each usage. The New Testament definition is: 'The first new life from plant or animal or God's Holy Spirit. The firstfruits were a special offering whereby God's people were to offer the first fruits of everything based upon the promise of God to bless the rest of their harvest'. God demanded that people offer their firstfruits, even though they had gone almost a year since the previous harvest, in order to demonstrate that they put their service to God before their physical needs and desires. Please also see the note for James 3:18 about the phrase fruit of righteousness. 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 Firstfruits. Please also see the Message called Firstfruits Offering.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. 1Co 15:20; Isa 26:19; 1Th 4:15-17 they. 1Co 3:23; 2Co 10:7; Ga 3:29; 5:24'.

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C15-S18 (Verse 24) What Christ will accomplish with His reign.

First Step: Christ delivers the kingdom to God the Father.

Then cometh the end,
when he shall have delivered up the kingdom to God,
even the Father;.

Second Step: Final judgment at the great white throne.

when he shall have put down all rule and all authority and power.

This sentence starts with Then and lets us know that it is at a time after the prior sentences. Specifically, our 'body salvation' and 'soul salvation' will not be complete until the 1,000-years reign of Christ. Then, during His reign, He will put down all rule and all authority and power. Please notice that our current sentence uses the time sensitive wording of he shall have. Thus, while the prior sentences are still future events, they will be in the past when cometh the end. While I could provide all of the verses to show this timing, the references would be too large for this note. So, the reader can take my word for it or do their own research.

Within our sentence we have two Steps. Our First Step tells us Then cometh the end, when he shall have delivered up the kingdom to God, even the Father. Since He is ruling The kingdom during His 1,000-years reign, He delivers up the kingdom to God, even the Father at the end of His reign. This gives us the time factor and tells us what happens after the 1,000-years reign of Christ.

In our Second Step we read when he shall have put down all rule and all authority and power. That means that the First Step and the Second Step happen at the same time and the difference between the two Steps is priority. That is, the primary purpose of the 1,000-years reign of Christ is to get the saved changed into a pure condition that will be acceptable to God, even the Father. Unfortunately, many saved people die with sinful thoughts and habits which need to be corrected before they will be accepted by God. at this time the Holy Spirit tries to persuade us to be obedient. During the 1,000-years reign of Christ, he shall rule them with a rod of iron (Revelation 2:27; Revelation 12:5; Revelation 19:15).

While the primary purpose of the 1,000-years reign of Christ (First Step) is to prepare the saved the secondary purpose (Second Step) is to put down all rule and all authority and power. That is: Christ will force the disobedient and lost to be obedient to God the Father. This includes Satan, all devils and death, as our chapter explains further on.

One thing to note is that our sentence gives us the phrase of God, even the Father. When two sides of a balancing scale are even then they have equal weight. Thus, the Biblical definition to even is 'equal weight'. This tells us that God and The Father have 'equal weight'. This is the Biblical basis for saying that every place that the Bible uses the word God by itself it means The Father.

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

Please see the note for 11:23-24 for links to where this epistle uses just the word deliver along with a definition. The New Testament definition is: 'To give, or transfer; to put into another's hand or power; to commit; to pass from one to another'.

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

Please see the note for Hebrews 1:5 about the word father. The New Testament definition is: 'God or the man who passes his character to the son'. We see the truth of this definition because while Paul was not their physical father, he was their spiritual father in as much as he passed on his personal relationship to God which is in true Biblical salvation.

Please see the note for 2Corinthians 10:14-16 about the word rule. The New Testament definition is: 'Government; sway; empire; control; supreme command or authority'.

Please see the note for 2Corinthians 10:8-9 about the word authority. The New Testament definition 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 New Testament definition for this word is: 'one who brings or causes to come forth'.

Please see the note for Romans C13S2 about the word power. The New Testament definition is: 'The primary sense of the verb is to strain, to exert force. 1. In a philosophical sense, the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please see the notes for Romans C8-S40 and for Ephesians C6-S8 about 'spiritual powers'. Please see the note for Romans C13-S2 for 'The power of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cometh. Da 12:4,9,13; Mt 10:22; 13:39-40; 24:13; 1Pe 4:7 the kingdom. Isa 9:7; Da 7:14,27; Mt 11:27; 28:18; Lu 10:22; Joh 3:35; 13:3; 1Ti 6:15 exp: Col 1:13'.

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C15-S19 (Verse 25) Why the prior sentence is true.

For he must reign,
till he hath put all enemies under his feet.

This sentence says the same thing as explained in the prior note and tells us why the Second Step of the prior sentence is required. God said Let all things be done decently and in order back in 14:40. The enemies of God fight against having things decent and having them in order. Therefore, Christ must all enemies under his feet in order to force them to do things God's way. Only after that is absolutely completed will He turn the kingdom over to God the Father who will rule in peace and harmony.

Please see the note for Romans C6S12 about the word reign. The New Testament definition is: ' to possess or exercise sovereign power or authority; to rule; to exercise government, as a king or emperor; or to hold the supreme power'. Please see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin. That is what these people were doing and they were obedient to sin even while they thought that they reigned.

Albert Barnes provides links for His reign and for enemies as: 'Ps 2:6-10; 45:3-6; 90:1; Eph 1:22; Heb 1:13'.

Thompson Chain Topics provides links for His reign and for enemies as: 'God Delivers from: 1Sa 12:11; Ezr 8:31; Ps 18:48; Isa 62:8; Lu 1:71. Of God, their Punishment: Ex 15:6; De 32:41; Jg 5:31; Ps 68:1; 74:23; Isa 1:24. See Wicked, the. Duty to Enemies: Ex 23:4; Job 31:29; Pr 24:17; 25:21-22; Mt 5:44; Ro 12:20. of the Soul: Ps 71:10; 86:14; 94:21; 109:20; Jer 2:34; 18:20; Eze 13:18; 22:25; Lu 22:31; Eph 6:12; 1Pe 5:8. Prayer for: Mt 5:44; Lu 23:34; Ac 7:60. Soul's Enemies: Ps 71:10; 86:14; 94:21; 109:20; Jer 2:34; 18:20; Eze 13:18; 22:25; Lu 22:31; Eph 6:12; 1Pe 5:8'.

Treasury of Scripture Knowledge provides links for His reign and for enemies as: 'Ps 2:6-10; 45:3-6; 110:1; Mt 22:44; Mr 12:36; Lu 20:42-43; Ac 2:34; Eph 1:22; Heb 1:13; 10:12-13 exp: Ps 21:8'.

Torrey's Topical Textbook provides links for enemies as: 'Christ prayed for his: Lu 23:34. The lives of, to be spared: 1Sa 24:10; 2Sa 16:10-11. The goods of, to be taken care of: Ex 23:4-5. SHOULD BE: Loved: Mt 5:44. Prayed for: Ac 7:60. Assisted: Pr 25:21; Ro 12:20. Overcome by kindness: 1Sa 26:21. Rejoice not at the misfortunes of: Job 31:29. Rejoice not at the failings of: Pr 24:17. Desire not the death of: 1Ki 3:11. Curse them not: Job 31:30. Be affectionately concerned for: Ps 35:13. The friendship of, deceitful: 2Sa 20:9-10. God defends against: Ps 59:9; 61:3. God delivers from: 1Sa 12:11; Ezr 8:31; Ps 18:48. made to be at peace with saints: Pr 16:7. Pray for deliverance from: 1Sa 12:10; Ps 17:9; 59:1; 64:1. Of saints, God will destroy: Ps 60:12. Praise God for deliverance from: Ps 136:24'.

Nave's Topical Bible provides links for enemy as: 'General scriptures concerning: Ex 23:5; Job 31:29-30; Ps 35; Pr 24:17-18; 25:21-22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20. The wickedness of David's: Ps 56:5; 57:4,6; 62:4; 69:4,9; 71:10; 102:8; 109:2-5; 129:1-3. Instances of forgiveness of : David, of Absalom, and co-conspirators: 2Sa 19:6,12-13. Jesus, of his persecutors: Lu 23:34. Stephen, of his murderers: Ac 7:60'.

We find forms of the word enemy occurring 380 times in 368 verses of the Bible, 30 times in the New Testament, and in 1Corinthians, only in our current sentence and the next sentence. Webster's 1828 dictionary defines enemy as: 'n. L. inimicus. 1. A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will. A public enemy or foe, is one who belongs to a nation or party, at war with another. I way to you, love your enemies. Matt.5. Enemies in war; in peace friends. 2. One who hates or dislikes; as an enemy to truth or falsehood. 3. In theology, and by way of eminence, the enemy is the Devil; the archfiend. 4. In military affairs, the opposing army or naval force in war, is called the enemy'.

Please see the note for Matthew 4:5 about the word foot. The New Testament definition for this word is: 'The end of the leg which people walk on. This word is often used symbolically for how the foot is used'. Please also see the note for Matthew 18:28 about the phrase trodden under foot. Please also see the note for Matthew 18:28 about the phrase trodden under foot. Please also see the note for Hebrews 1:13 about the word footstool. Please also see the note for Luke 1:76 about the word feet. The word feet is: 'The end of the leg which people walk on. This word is often used symbolically for how the foot is used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 2:6-10; 45:3-6; 110:1; Mt 22:44; Mr 12:36; Lu 20:42-43; Ac 2:34; Eph 1:22; Heb 1:13; 10:12-13 exp: Ps 21:8'.

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C15-S20 (Verse 26) The last enemy that shall be destroyed is death.

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. Death is also used for the one-time point when the soul and spirit are forced to leave the corrupted body but, at least in the Bible, the entire process is assumed to be understood even while highlighting the ultimate point of victory for the process'. We see this process of corruption in our body, our soul and in our spirit. We also see this chapter, which is probably one of the main chapters for the doctrine of death also talk about this corruption. Please keep this definition and concept in mind as you study the rest of this chapter.

We find forms of the words die / dead / death occurring 1062 times in 940 verses of the Bible, 375 times in 322 verses of the New Testament, and in 1Corinthians, in: 3:22; 4:9; 7:39; 9:15; 11:26; 15:12; 13; 15; 16; 20; 22; 26; 29; 31; 32; 35; 36; 42; 52; 54; 56. Please also see the note for Galatians 1:1 for links to every verse in that epistle which use any form of these words. Please see the note for Romans 6:2 which has links to sentences within Romans which use any form of the word death along with the definition from Webster's 1828 , a considerable discussion of death and how the definition from Webster's 1828 does not meet the Biblical use, and a definition based upon actual Biblical use. Please also see the notes for Sin in 1John; Romans C2S4 about the sin unto death.

Please see the note above about the word enemy.

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

Treasury of Scripture Knowledge provides links for the destruction of death as: '1Co 15:55; Isa 25:8; Ho 13:14; Lu 20:36; 2Ti 1:10; Heb 2:14; Re 20:14; 21:4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 15:55; Isa 25:8; Ho 13:14; Lu 20:36; 2Ti 1:10; Heb 2:14; Re 20:14; 21:4'.

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C15-S21 (Verse 27) For he hath put all things under his feet.

our sentence starts with For and explains why The last enemy that shall be destroyed is death. God will use death to destroy all other enemies before death is destroyed. Death must be destroyed because it fights against life and since God gives us life, death will not submit and, therefore, must be destroyed.

Please see the note for Luke 1:76 about the word feet. The New Testament definition is: 'The plural of foot. This word is often used symbolically for how the foot is used'. Please see the note for Matthew 4:5 about the word foot. Please also see the note for Matthew 18:28 about the phrase trodden under foot. Please also see the note for Matthew 18:28 about the phrase trodden under foot. Please also see the note for Hebrews 1:13 about the word footstool.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 8:6; Mt 11:27; 28:18; Joh 3:35; 13:3; Eph 1:20; Php 2:9-11; Heb 1:13; 2:8; 10:12; 1Pe 3:22; Re 1:18'.

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C15-S22 (Verse 27) God the Father is the only Being who is not under the authority under God the Son.

But when he saith,
all things are put under him,
it is manifest that he is excepted,
which did put all things under him.

This sentence is here to answer the religious fools who will look for any excuse to argue against the word of God and claim that it is wrong. The truth of this sentence should be obvious even if it was not written.

Please 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 manifest and provides the definition from Webster's 1828 and further discussion of the word. (Made 'revealed in every possible way'.) please also see 1John-Manifest about the word manifest. Please see the notes for Romans 3:21-26 which provides a discussion on the word manifested.

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C15-S23 (Verse 28) God the Son is subject to God the Father.

and when all things shall be subdued unto him,
then shall the Son also himself be subject unto him that put all things under him,
that God may be all in all.

Our sentence starts with and which adds it to the prior sentence and makes it part of the time-line that is being given here. Aside from that, the phrase then shall the Son also himself be subject unto him makes it clear that right now The Son (is not)...subject unto him (God the Father) since the then and the shall be make this a change that will occur in the future. I will leave the speculation up to others with this one comment. The Bible teaches that The Son has the exact same character as the Father. Therefore, any differences will only be minor details which will have no major nor any long-term effect.

The main message of our sentence is that right now God the Father is not all in all and He is leaving it up to God The Son to decide how to subdue...all things. Once that is done then God The Son will hand over control to God the Father. That said, I admit ignorance to the details and the whys and the wherefores other than to say that the mess we see in this world shows that a lot of things have not been forced to submit yet.

We find forms of the word subdue occurring 31 times in the Bible and only 3 times in the New Testament, in: Philippians 3:21; Hebrews 11:33 and our current sentence. Webster's 1828 dictionary defines subdued as: 'Conquered and reduced to subjection; oppressed; crushed; tamed; softened'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all things. Ps 2:8-9; 18:39,47; 21:8-9; Da 2:34-35,40-45; Mt 13:41-43; Php 3:21; Re 19:11-21; 20:2-4,10-15 then. 1Co 3:23; 11:3; Joh 14:28 all in all. 1Co 12:6; Eph 1:23; Col 3:11 General references. exp: Jg 4:23'.

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C15-S24 (Verse 29) Continuation of the thought of 15:22 as if the sentences between were in parentheses.

Else what shall they do which are baptized for the dead,
if the dead rise not at all?.

This sentence has a format that seems strange to us and that is part of why it causes so much disagreement about what is being said here. If we change the order of this sentence then it becomes somewhat easier to understand. That new order would be: 'if the dead rise not at all, what else shall they do which are baptized for the dead?'

We still have some doctrinal arguments to deal with but the first thing that this reorder shows us is that the main emphasis of this sentence is the phrase if the dead rise not at all and not the phrase baptized for the dead. This emphasis also fits within the context of the entire chapter, which is talking about The resurrection from the dead. Making the phrase baptized for the dead the main emphasis completely ignores the surrounding context, which is the method used by the devil when tempting Jesus.

Please note that when we have an if - else statement the phrase following the else is valid only when the phrase following the if is true. Structurally and logically, that makes the phrase following the if the most important phrase of the sentence.

The main source of controversy is with a religion which uses this sentence, and the next, to claim that if their people get physically baptized for some long dead ancestor of theirs, that their act will save that person. Such a doctrine goes against what the Bible clearly says elsewhere such as Hebrews 9:27 which says and as it is appointed unto men once to die, but after this the judgment:. Lots of religions promise people that they can live a life pursuing sin and then receive salvation after death but none of their methods match what the Bible says.

Religions can make lots of different claims but the fact is that anyone who says that they are positive that they know what Paul is talking about with the phrase baptized for the dead only has an opinion. This is especially true for people who believe the doctrinal error which relates this phrase to salvation. While I do provide an interpretation below, that interpretation probably will not satisfy people who want to make an 'absolute doctrinal stand' on the meaning of this phrase and all applications of it. The fact is that this is one of those places in the Bible where God did not give us enough information to take an 'absolute doctrinal stand' on the meaning of this phrase and all applications of it.

The fact is that our current sentence makes it clear that this phrase is related to The resurrection of the dead and not to salvation. Romans 6:3 says, Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Yes, that sentence uses the phrase baptized into his death and our current sentence uses the phrase baptized for the dead, but that reduces the basic difference of interpretation, between these two phrases, to the difference between into and for. That difference does not support the religious claims that are based upon these sentences. Please see the note for Romans 6:3 in order to have more detail on that related sentence.

C15-S26 attaches being baptized for the dead to the question and why stand we in jeopardy every hour? when the reason that people were in jeopardy, at that time, was for saying that Christians did not have to keep Jewish religious traditions. Further, C15-S27 uses the phrase I die daily to identify Paul with Christ Jesus and His work through the life of Paul to provide blessings to these people.

When Paul said I die daily he was saying that every day he determined to not respond to the promptings of his flesh so that he could respond to the promptings from Christ Jesus. The notes for Romans 6:3 and John 1:25-LJC deal with the doctrine of baptism and show that the Bible uses baptism for identification, such as in this sentence, and not for salvation. Thus, we see that the best interpretation of baptized for the dead is: 'identified with the people who no longer respond to the promptings of this flesh and are waiting their resurrected bodies'.

What we have in the phrase baptized for the dead is an identification with the dead similar to Paul being identified with Christ Jesus so that He could work through the life of Paul to provide blessings to others. in this case people were being identified with other saved people who had died and were expected to be in The resurrection of the dead. However, why people were doing this and what they expected to come from it I can not say. I can only say that the religious claims that I have heard go completely against what the Bible teaches.

Please see the note for Romans 6:3 in the Book Study on Romans, which provides links to every place in the Bible where baptism is used along with notes on those places in the Bible. That note gives the true Biblical doctrine for baptism. There we learn that baptism is used for 'identified with' in the way that these people were claiming to be 'identified with' various preachers. This 'identity' also included obedience and recognition of the person who they were 'identified with' as their personal Lord. Please also see the notes for Colossians C2S7 and John 1:25-LJC about this word. Please also see the notes for John the Baptist; Matthew 3:3-LJC; Luke 1:5-LJC and John 1:25-LJC about John the Baptist. Please also see the note for C1-S9 for the application within the context of this epistle. This word is used for 'identified with' in the way that these people were claiming to be 'identified with' various preachers. Thus, our sentence tells us that people were 'identified with' The dead.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. 1Co 15:16,32; Ro 6:3-4; Mt 20:22'.

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C15-S25 (Verse 29) why are they then baptized for the dead?

Please see the note above which discussed the doctrine of this sentence.

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C15-S26 (Verse 30) and why stand we in jeopardy every hour?

This sentence starts with the word and, which adds it to the prior sentence in talking people who are baptized for the dead. The religious act of dunking people so that some long dead relative can be saved is based upon taking these sentences totally out of context. That religious doctrine and practice does not make people in jeopardy every hour. Further, it does not match the context of this entire chapter, which is the resurrection of the dead, and not salvation. Finally, it is not in keeping with the next sentence where Paul talks about their rejoicing because of the changed life that he had in Christ Jesus our Lord. As he says in the next sentence, the change was because I die daily. It was only after he made himself dead to the flesh that he could live the resurrected life in Christ Jesus our Lord. It was this resurrected life which made him stand...in jeopardy every hour.

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

We find forms of the word jeopardy occurring only 7 times in the Bible, in: Judges 5:18; 2Samuel 23:17; 1Chronicles 11:19; 1Chronicles 12:19; Luke 8:23 and our current sentence. Webster's 1828 dictionary defines jeopardy as: 'Exposure to death, loss or injury; hazard; danger; peril'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 15:31; Ro 8:36-39; 2Co 4:7-12; 6:9; 11:23-27; Ga 5:11'.

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C15-S27 (Verse 31) What we are supposed to do.

I protest by your rejoicing which I have in Christ Jesus our Lord,
I die daily.

There is a good sized note for This verse in the Lord Jesus Christ Study which was written before this book Study was started. It covers this sentence quite well including contextual requirements and the use of the various roles of the Son of God that are used here. That note ends with: 'As I said in the beginning of this paragraph, with our own baptism we were identified with Christ. We are to be personally identified with the gospel of martyrs and we will personally answer to our Lord for how much we let Christ Jesus spiritually mature us so that He could spread His gospel by using our lives. This section of this chapter teaches that we are to be willing to do this and not care about the cost to our present corrupted bodies because we will receive an uncorrupted spiritual body'.

Please also see the Study called Relational Prepositions for links to other places where the Bible tells us what we have in Christ Jesus our Lord and how this is different from other things which we have in our ongoing personal relationship such as the things which we have in Christ. Where the things which we have in Christ are given to some saved but not others, the things which we have in Christ Jesus our Lord are given to all saved but they must spiritually mature in order to receive them and the saved will be judged according to how much they receive these things. Our sentence tells us that Paul died daily, as our example. We will be judged according to how much we die to the things of this world, the flesh and the devil.

We find forms of the word protest occurring only 7 times in the Bible, in: Genesis 43:3; 1Samuel 8:9; 1Kings 2:42; Jeremiah 11:7; Zechariah 3:6 and our current sentence. Webster's 1828 dictionary defines protest as: 'v.i. L. protestor; pro and testor, to affirm it. 1. to affirm with solemnity; to make a solemn declaration of a fact or opinion; as, I protest to you, I have no knowledge of the transaction. 2. to make a solemn declaration expressive of opposition; with against; as, he protests against your votes. The conscience has power to protest against the exorbitancies of the passions. 3. to make a formal declaration in writing against a public law or measure. It is the privilege of any lord in parliament to protest against a law or resolution.
PROTEST', v.t. to call as a witness in affirming or denying, or to prove an affirmation. Fiercely they oppos'd My journey strange, with clamorous uproar Protesting fate supreme. 1. to prove; to show; to give evidence of. Not in use. 2. In commerce, to protest a bill of exchange, is for a notary public, at the request of the payee, to make a formal declaration under hand and seal, against the drawer of the bill, on account of non-acceptance or non-payment, for exchange, cost, commissions, damages and interest; of which act the endorser must be notified within such time as the law or custom prescribes. In like manner, notes of hand given to a banking corporation are protested for non-payment'.

Please see the note for Romans C12S8 for where forms of the word rejoice is used in Romans along with the definition from Webster's 1828 . Please see the note for Philippians 4:1-LJC for where forms of the word rejoice is used in Philippians. We find forms of the word rejoice in 1Corinthians, in: 7:30; 12:26; 13:6 and in our current sentence.

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 New Testament 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 New Testament 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.

We find forms of the word jeopardy in: 2Samuel 23:17; 1Chronicles 11:19; 1Chronicles 12:19; Luke 8:23; 1Corinthians 15:30. Webster's 1828 defines this word as: 'Exposure to death, loss or injury; hazard; danger; peril'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'protest. Ge 43:3; 1Sa 8:9; Jer 11:7; Zec 3:6; Php 3:3 your. "Some read, our." 2Co 1:12; 2:14; 1Th 2:19; 3:9 die. 1Co 4:9-13; Ac 20:23; Ro 8:36; 2Co 4:10-11; 11:23 General references. exp: 1Co 15:30'.

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C15-S28 (Verse 32) Why should someone be a martyr if the dead rise not?

If after the manner of men I have fought with beasts at Ephesus,
what advantageth it me,
if the dead rise not?.

Paul is using the example of the most famous and physically accomplished people of his day in this question. Think of the main message of Ecclesiastes. He starts out with Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun? He ends with Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. ForGod shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Simply put, you can be the most famous, most accomplished, richest or best in the world by any and every measure, but it doesn't matter. Most peoples' lives will be forgotten in a couple of generations and the few that become famous are remembered for a few things that they did but no one really remembers the person who did the deeds. If we deny The resurrection of the dead then we claim the Bible to be a lie and we can not truly Fear God, and keep his commandments. All that is left of this life is vanity of vanities; all is vanity.

Please see the note for 15:33 About the word manners. The New Testament definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense'.

Please see the note for Acts 7:42 about the word beast. The New Testament definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for Ephesians 1:1 about the word Ephesus. The Morrish Bible Dictionary definition is: 'A renowned city of Ionia, and in the time of the Romans the capital of the part called 'The province of Asia,' being the west portion of Asia Minor. Being near the sea it was a place of great commerce, and as the capital of the province it had constant intercourse with the surrounding towns. the celebrated temple of Diana also brought multitudes of heathen. Its inhabitants are supposed to have been of Greek origin, with also a large number of Jews engaged in commerce. Ac 18:19-24; 19:1,17,26,35; 20:16-17; 1Co 15:32; 16:8; Eph 1:1; 1Ti 1:3; 2Ti 1:18; 4:12; Re 1:11; 2:1. It is now named Ayasolook. the ruins are extensive: the sea has retired, leaving a pestilential morass of mud and rushes'.

Please see the note for Jude 1:16 about the word advantage. That note has links to every place in the Bible where We find this word along with the full definition from Webster's 1828 . The New Testament definition is: 'Any state, condition, or circumstance, favorable to success, prosperity, interest, or reputation'. Please note the th on the word advantageth. This means that it 'keeps on keeping on giving an advantage'. Yes, if someone did fight with beasts at Ephesus, they would get a short-term advantage, but only until the next sports '?hero' did something to steal all of the attention. Our sentence3 is talking about receiving an eternal advantage in Heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. or, to speak after. Ro 6:19; Ga 3:15 beasts. 2Pe 2:12; Jude 1:10 Ephesus. Ac 19:1,23-41; 2Co 1:8-10 exp: Re 1:11. what. Job 35:3; Ps 73:13; Mal 3:14-15; Lu 9:25 exp: 1Co 15:29'.

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C15-S29 (Verse 32) How we should live if the dead rise not.

let us eat and drink;
for to morrow we die.

Here we see the only true conclusion to a life that denies God and judgment by God with the resulting eternal punishment or reward. People have written several books and built philosophies that are accepted by many people but in the end, all of them are proven to be wrong and based upon lies. This conclusion was explained in the prior sentence.

Please see the note for 11:33 for links to where this epistle uses forms of the word eat. The New Testament definition is: 'to consume food'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Ec 2:24; 11:9; Isa 22:13; 56:12; Lu 12:19'.

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C15-S30 (Verse 33) Lies will corrupt our testimony in this life.

Be not deceived:
evil communications corrupt good manners.

Here we see a very simple but very important warning that many people ignore, or are unaware of, today. Within this note, below this point, is a lot of detail about the words found within this verse. However, even reading what is below will not convey the true depth of this warning unless, as is suggested below, the reader also looks at related verses within the Bible. As mentioned below, our chapter ends with Paul revealing a mystery about how God will deal with the corruption that our current verse warns us about and that most people down-play or ignore completely. When we put together the definitions seen below, we have a restatement of this verse, which still does not completely communicate the depth, that is: 'Don't let anyone tell you a lie and cause you to act like a Biblical fool. Sharing anything (thoughts, feelings, financial support, etc) with any evil being (devil or person) will start a process of decay that is highly contagious and results in death and otal destruction for all affected. It destroys the way that you act, destroys your behave towards others, destroys how you live your life and, in general, destroys how you present yourself and interact with all other beings including God'.

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

We find forms of the word communicate occurring 42 times in the Bible, 16 times in the New Testament, and only in this verse within 1Corinthians. Webster's 1828 has a good-sized definition with lots of applications which show us that communicate encompasses far more than speech. The King James Bible Companion tells us that communicate is: '(When not referring to speech) share; give; associate with. (Galatians 6:6 is speaking about giving money)'. Thus, we can see that communicate can be defined as: 'The two way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

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 see the note for Romans C7S16 about the word good. The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of “good” does not match what men think it should be'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

We find forms of the word manner occurring 202 times in 191 verses of the Bible, 62 times in 59 verses of the New Testament, and in 1Corinthians, in: 7:7; 11:25; 15:32 and in our current sentence. Webster's 1828 dictionary defines manners as: 'n. plu. Deportment; carriage; behaviour; conduct; course of life; in a moral sense. Evil communications corrupt good manners. 1 Cor.15. 1. Ceremonious behaviour; civility; decent and respectful deportment. Shall we, in our applications to the great God, take that to be religion, which the common reason of mankind will not allow to be manners? 2. A bow or courtesy; as, make your manners; a popular use of the word'.

Nave's Topical Bible provides links for manners as: 'Social customs): Obeisance to strangers: Ge 18:2; 19:1. Standing while guests eat: Ge 18:8. In presence of: Superiors: Ge 31:35; Job 29:8. The aged: Le 19:32. Courteousness enjoined: 1Pe 3:8. Rules for guests: Pr 23:1-2; 1Co 10:27'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be. 1Co 6:9; Mt 24:4,11,24; Ga 6:7; Eph 5:6; 2Th 2:10; Re 12:9; 13:8-14 evil. 1Co 5:6; Pr 9:6; 13:20; 2Ti 2:16-18; Heb 12:15; 2Pe 2:2,18-20 General references. exp: Le 11:24; 15:20; De 20:18; Ru 2:23; Job 34:8; Ps 26:4; Pr 4:14; 22:25; Ga 5:9'.

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C15-S31 (Verse 34) Action required from us because of the resurrection.

Equivalent Section: Steps to do.

First Step: Realize God's command.

Awake to righteousness,
and sin not;.

Second Step: What to stop doing.

for some have not the knowledge of God :.

Equivalent Section: Results of disobedience.

I speak this to your shame.

Basically, our sentence is telling us that if we are not obeying and doing the acts of righteousness then we will not be really teaching others about God and leading them to salvation. If we continue to neglect our spiritual job than God will give us a little shame now but will eventually also give us eternal shame.

We find forms of the word awake occurring 67 times in 53 verses of the Bible and, in the New Testament, in: Mr 4:38; Luke 9:32; John 11:11; Acts 16:27; Romans 13:11; 1Corinthians 15:34; Ephesians 5:14. Webster's 1828 dictionary defines awake as: ' v.t. pret. awoke, awaked; pp. awaked. 1. to rouse from asleep. I go that I may awake him out of sleep. John 11. 2. to excite from a state resembling sleep, as from death, stupidity or inaction; to put into action, or new life; as, to awake the dead; to awake the dormant faculties.
AWA'KE, v.i. 1. to cease to sleep; to come from a state of natural sleep. Jacob awaked out of sleep. Gen. 28. 2. to bestir, revive or rouse from a state of inaction; to be invigorated with new life; as, the mind awakes from its stupidity. Awake, of sword, against my shepherd. Zech. 13. 3. to rouse from spiritual sleep. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. Eph. 5. Awake to righteousness. 1Cor. 15. 4. to rise from the dead. Job 14.
AWA'KE, a. Not sleeping; in a state of vigilance or action'. If the reader really looked at the context of the verses references within this definition they would see that some are taken out of context. The one part of this definition which actually matches the usage within our sentence is: 'To bestir, revive or rouse from a state of inaction; to be invigorated with new life; as, the mind awakes from its stupidity'. The New Testament definition for this word is: 'To cease to sleep; to come from a state of sleep'.

We find forms of the word righteousness occurring in 1Corinthians, in: 1:30; 6:9; and 15:34. Please also see the note for Romans 1:18-10 for every links to verse in Romans which uses the word righteous. Please also see the note for Galatians C2-S16 about the word righteous / righteousness. The New Testament definition of this word is: 'doing the right thing, the right way, at the right time and for the right reason'. Please see the note for Ephesians 4:7-LJC about righteousness of the Law. Please see the note for Romans C4S7 for how God imputeth righteousness. Please see the note for Romans 3:5 about unrighteousness and about unrighteous. That note has a small note about the use of these words in every place that the Bible uses them. Please also see the notes for Romans C1S16 which provided the definition of the word unrighteousness Finally, please see the note for Romans C2S5 about obeying unrighteousness. Please also see the note for Philippians 1:9-11 about the phrase fruit of righteousness. As the reader can see, there is a lot of support and help for the Bible student to learn about righteousness. The basic Bible definition of righteousness is: 'doing the right thing the right way and at the right time'.

Please also see The note for 1:16 for links to every sentence in this epistle which use any form of the word know, including unknown. Please see the note for 1:5 about the word know. The New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Awake. Joe 1:5; Jon 1:6; Ro 13:11; Eph 5:14 exp: Isa 51:17; Joh 11:11. sin not. Ps 4:4; 119:11; Joh 5:14; 8:11 some. 1Co 8:7; Ro 1:28; 1Th 4:5 I speak. 1Co 6:5; Heb 5:11-12'.

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C15-S32 (Verse 35) A doctrinal question that will be answered.

But some man will say,
How are the dead raised up?.

This sentence through 15:55 explain the salvation and resurrection of our body. We are a triune being with a body, a soul and a spirit. As explained back in 15:23; our 'spirit salvation' happened (Ephesians 2:6) at the time that we received the gospel. and our 'soul salvation' (mind, will and emotions) happens now as we maintain our ongoing relationship with the Son of God that is in Christ. As this section explains, our 'body salvation' won't happen until we get our receive our new body. Please consider all the sentences and notes of this section of the chapter as a single united unit.

This sentence opens the subject and explanation of our 'body salvation'. Please see the Message on Body, Soul and Spirit Salvation for more details on this doctrine.

We find forms of the word raise, or of the word resurrection, occurring 195 times in 186 verses of the Bible, 119 times in 111 verses of the New Testament, and in 1Corinthians, in: 6:14; 15:12; 15:13; 15:15; 15:16-17; 15:21; our current sentence; 15:42-44 and 15:52. Please see all of these verses, with their associated notes, for more details about what this epistle says about resurrection. Please see the note for 1Peter C1S2 for dictionary definitions for the words raise / resurrection. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the 'resurrection of Christ' and about the 'resurrection of Jesus'. That note also provides links to where the Bible tells about Jesus raising other people from the dead. In addition, it provides links to verses which use the word quicken. Thus, it gives an organized approach to this subject and should be carefully considered for more details. The New Testament definition is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1Co 15:14)'.

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C15-S33 (Verse 35) and with what body do they come?

This sentence starts with the word and, which means it is added to the subject of the prior sentence. That sentence opened the subject and explanation of our 'body salvation'. Not only is the method questioned but also the quality of the gift is questioned by Biblical fools, as our chapter shows us further along.

Please see the Message on Body, Soul and Spirit Salvation for more details on this doctrine.

15:35 through 15:55 explain the salvation and resurrection of our body. We are a triune being with a body, a soul and a spirit. As explained back in 15:23; our 'spirit salvation' happened (Ephesians 2:6) at the time that we received the gospel. and our 'soul salvation' (mind, will and emotions) happens now as we maintain our ongoing relationship with the Son of God that is in Christ. As this section explains, our 'body salvation' won't happen until we get our receive our new body. Please consider all the sentences and notes of this section of the chapter as a single united unit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Job 11:12; 22:13; Ps 73:11; Ec 11:5; Eze 37:3,11; Joh 3:4,9; 9:10 with. 1Co 15:38-53; Mt 22:29-30; Php 3:21 General references. exp: Joh 9:10'.

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C15-S34 (Verse 36-38) Paul answers those foolish questions.

Equivalent Section: the problem with the thinking of the world.

Thou fool,
that which thou sowest is not quickened,
except it die:.

Equivalent Section: How God's law really works.

And that which thou sowest,
thou sowest not that body that shall be,
but bare grain,
it may chance of wheat,
or of some other grain:.

Equivalent Section: God controls the type of body.

But God giveth it a body as it hath pleased him,
and to every seed his own body.

Please see the Message on Body, Soul and Spirit Salvation for more details on this doctrine.

in this sentence we see three Equivalent Sections which each tell us the same thing but take three different perspectives. In addition, it is critical that we keep the context in mind as this sentence can only be understood within the context that it is placed within. When Paul starts this sentence with the word Thou, he is saying that a single person is personally acting like a Biblical fool and is not saying that we are all Biblical fools. He is only identifying those people who personally demand that God give them a detailed explanation of how He does what He does. We see this by the two prior questions of How are the dead raised up? and with what body do they come? Basically, as we see in the next few sentences, God tells us some things in general but does not reveal all of the details. One of the reasons for this is that we are not capable of understanding all of the details involved. Another reason is that God demands that we accept what he says by faith. Demanding more than God is willing to reveal shows us to be a Biblical fool.

After Paul tells us that we are a Biblical fool if we demand that God give us a detailed explanation, Paul gives us a general explanation using an analogy of a planted seed. We see this in the Second Equivalent Section where we read but bare grain, it may chance of wheat, or of some other grain. Paul uses an analogy because we can not directly understand spiritual things but only understand where the spiritual is a little like the physical. In our First Equivalent Section Paul says how our body will be quickened, which is 'made spiritually alive', but not until after it dies. Paul goes on to explain this in C15-S39 where he tells us It is sown a natural body; it is raised a spiritual body. Thus, our natural body is replaced with a spiritual body, which is how it is quickened.

Since our First Equivalent Section is telling us about our being made 'made spiritually alive', it is also telling us that we are Biblical fools if we think we can understand the spiritual like we understand the physical.

In our Second Equivalent Section we see the analogy of planting a seed. People might think that this is not right but they need to understand what Paul is saying in the next couple of verses. There he points out the differences in flesh, bodies and glories. What he is doing here is the same thing as we do for word studies. The different verses show us the different applications but the things which are true for all applications provide the definition. Thus, if we look at what is true for all forms of life, then we can understand some things about spiritual life, even while we don't have all off the details because we do not know the properties that make spiritual life different from all other forms of life. Therefore, our analogy tells us what we can know even while not providing all of the details. Within our Second Equivalent Section we learn that our spiritual body will be different from our physical body, even while we are not told what those differences are.

Our third Equivalent Section starts with the word but and tells us the polar opposite of what our prior Equivalent Sections said. While they were telling us about the death of our body, this Equivalent Section tells us about the life of our new spiritual body. Here we are told that we should expect our new spiritual body to be different from the spiritual body that other people receive and expect it to be different from our current physical body and expect that God will have exclusive say about what that new spiritual body is like.

Please see the note for 2Corinthians 11:16 about the word fool. The New Testament definition is: 'One who is destitute of reason, or the common powers of understanding. Someone can be born an idiot but most fools have the capacity to think and reason, which they refuse to use.. The phrase 'condemnation of fools described the punishment that God gives to fools'. Please see the note for Romans C9S28 about the phrase condemnation of fools. Please also see the note for Titus 3:3 about the word foolish. We also find this word, in this Bible book in: Romans 1:22; Romans 2:20; Romans 10:19. Please also see The note for 1:18 for links to every sentence in this epistle which use any form of the word fool.

Please see the note for 2Corinthians 9:8-11 about the word sower. The New Testament definition is: 'The that scatters seed for propagation. One who scatters or spreads; as a sower of words'. Please see the notes for 2Corinthians 9:5; Galatians C6S7 and Colossians C3S17 about sowing and reaping. Please also see the note for 9:11 for links to where forms of this word are used within 1Corinthiaqns.

Please also see the note for Romans C8S11 for links to verses which use the word quicken along with an explanation of how this word is used in the Bible. The New Testament definition is: 'made spiritually alive'.

We find forms of the word chance in: Deuteronomy 22:6; Deuteronomy 23:10; 1Samuel 6:9; 2Samuel 1:6; Ecclesiastes 9:11; Luke 10:31; 1Corinthians 15:37. Webster's 1828 defines this word as: 'n. 1. An event that happens, falls out or takes place, without being contrived, intended, expected or foreseen; the effect of an unknown cause, or the unusual or unexpected effect of a known cause; accident; casualty; fortuitous event; as, time and chance happen to all. By chance a priest came down that way. Luke 10. 2. fortune; what fortune may bing; as, they must take their chance. 3. An event, good or evil; success or misfortune; luck. 4. Possibility of an occurrence; opportunity. You ladyship may have a chance to escape this address.
CHANCE, v.i. to happen; to fall out; to come or arrive without design, or expectation. If a birds nest chance to be before thee. Deut. 22. Ah Casca, tell us what hath chanced to day.
CHANCE, a. Happening by chance; casual; as a chance comer'. Easton's Bible Dictionary defines this word as: '(Lu 10:31). "It was not by chance that the priest came down by that road at that time, but by a specific arrangement and in exact fulfilment of a plan; not the plan of the priest, nor the plan of the wounded traveller, but the plan of God. By coincidence (Gr. sungkuria) the priest came down, that is, by the conjunction of two things, in fact, which were previously constituted a pair in the providence of God. In the result they fell together according to the omniscient Designer's plan. this is the true theory of the divine government." Compare the meeting of Philip with the Ethiopian (Ac 8:26-27). there is no "chance" in God's empire. "Chance" is only another word for our want of knowledge as to the way in which one event falls in with another (1Sa 6:9; Ec 9:'.

Please see the note for Luke 16:7 about the word wheat. The Morrish Bible Dictionary defines this word as: 'This cereal was extensively grown in Palestine; the harvest was in May and June. In the parable it is used by the Lord as representing the children of the kingdom, the fruit of the good seed that He was sowing on the earth, in contrast to the tares, or darnel, which Satan secretly sowed among the good seed. The Lord Himself, being the second Man 'out of heaven,' is compared to the grain of wheat that must have remained alone unless it had died, but which in dying would bring forth much fruit. this clearly shows that there was no union of Christ and natural man by His incarnation alone, and that through the death of Christ the fruit produced by His resurrection is of the same order as Christ Himself. Mt 13:25-30; Joh 12:24; 1Co 15:48-49. There are three or four varieties of Triticum grown in Palestine'.

Please see the note for 1:21 about the word please. The New Testament definition is: ' to excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'.

Please see the note for Galatians C3-S17 about the word seed. The New Testament definition is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fool. Lu 12:20; 24:25; Ro 1:22; Eph 5:15 that. Joh 12:24
General references. 1Co 3:7; Ge 1:11-12; Ps 104:14; Isa 61:11; Mr 4:26-29'.

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C15-S35 (Verse 39) the different types of flesh.

Equivalent Section: Statement of fact.

All flesh is not the same flesh:.

Equivalent Section: Examples of different types of flesh.

but there is one kind of flesh of men,
another flesh of beasts,
another of fishes,
and another of birds.

This sentence is the first of three sentences which illustrate what Paul said in 15:38. Our First Equivalent Section clearly states a fact which our Second Equivalent Section illustrates. Our Second Equivalent Section starts with the word but and provides the polar opposite of The same flesh. While I could go into the different kinds of flesh, I will leave that to the reader who wishes to pursue it but will direct that reader to look at where Genesis uses the word kind (Genesis 1:11-12; 21; 24-25; 6:20; 7:14). What is important is for the reader to realize is that there are certain things that are true for all flesh such as all are physical, and all change and move while alive and all die, and other similarities. Thus, we see differences between various kinds of flesh but we also see similarities that are true for all flesh.

Please see the note for Romans 8:1 about the words flesh. The New Testament definition, of the word 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 note that most books of the New Testament warn us about outflesh. Please also see the note for Romans 8:8 for the difference between walk after the flesh and in the flesh. Please see the note for Romans 8:8 for the difference between walk after the flesh and in the flesh. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Colossians 2:18 about the word fleshly.

Please see the note for Acts 7:42 about the word beast. The New Testament definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

Please see the note for John 21:3 about the word fish. . The New Testament definition, for the word fish, is: 'The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation: Ge 1:21,28. What is currently called seafood was not acknowledged as a type of fish'. Please also see the note for John 21:3 about about the word fisher.

Please see the note for Luke 9:58 about the word bird. The New Testament definition for this word is: 'Any fowl or flying animal including even winged insects, though mostly used of what we think are birds'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 1:20-26'.

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C15-S36 (Verse 40) the different types of bodies.

Equivalent Section: Differences and similarities of bodies.

There are also celestial bodies,
and bodies terrestrial:.

Equivalent Section: Differences and similarities due to bodies.

but the glory of the celestial is one,
and the glory of the terrestrial is another.

This sentence is the second of three sentences which illustrate what Paul said in 15:38. In all three sentences we are told about differences and similarities of certain things. Our First Equivalent Section points out the differences between celestial bodies (stars, planets, asteroids, etc) and bodies terrestrial (men, animals, birds, fish, etc). Once more we see similarities and differences even though what is compared are two groups with the. bodies terrestrial encompassing all that was dealt with as separate kinds in the prior sentence. Thus, we see that the same method of reasoning works (Let all things be done decently and in order 14:40), even though the scale of things that the reasoning is applied to changes.

Our Second Equivalent Section is still dealing with bodies, but changes from looking at their physical aspect to consider their glory. Again, we see the Second Equivalent Section start with the word but, which makes it the polar opposite of the First Equivalent Section. Thus, we see that, according to the Bible, the body is not what produces the glory. Therefore, we should not concentrate on the body that we will get but instead we should concentrate on the glory.

Please see the note for Romans C15S14 about the word glory. There is a lot of information about this word in that note. The New Testament for this word is: 'Brightness, splendor, luster'. The New Testament for the word glorified is: 'past-tense form of the word glory'. The New Testament for the word glorifying is: 'applying the word glory in an ongoing manner'. The New Testament for the word Glorious is: 'Illustrious; of exalted excellence and splendor; resplendent in majesty and divine attributes; applied to God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Please also see the Minor Titles of the Son of God to see the title of: hope of glory. All true Biblical hope is based in Him. Think about what was revealed in the 'Mount of transfiguration'.. Please see the note for 2Corinthians 10:14-LJC for links to every sentence in 2Corinthians uses any form of the word glory along with an explanation that we are only to glory in what our Lord gives us to glory in and we are to give glory to our Lord.

We find forms of the word glory appear 538 times in 439 verses of the Bible. They appear 254 times in 220 verses of the New Testament. In 1Corinthians, we find forms of the word glory in: 1:29; 1:30; 2:7-8; 3:21; 4:7; 5:6; 6:20; 9:15; 9:16; 10:31; 11:7; 11:15; our current sentence, the next sentence and 15:43. If the reader follows these links they will find that our epistle tells us t:

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

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C15-S37 (Verse 41) the different types of glory.

Equivalent Section: Different types of celestial bodies have different types of glory.

There is one glory of the sun,
and another glory of the moon,
and another glory of the stars:.

Equivalent Section: Why.

for one star differeth from another star in glory.

Please also see the Message called Body, Soul and Spirit Salvation for the application of these verses in the life of the believer.

This sentence is the third of three sentences which illustrate what Paul said in 15:38. In all three sentences we are told about differences and similarities of certain things. First Paul showed the differences and similarities of bodies terrestrial (flesh). Then, at a higher level, Paul showed differences and similarities between bodies terrestrial and celestial bodies. Now he is showing differences and similarities of celestial bodies. Thus, we see that this type of reasoning works at all levels of things which God created. This is to lead up to the next sentence which starts with So also is. Our next sentence is what Paul is leading up to with the reasoning that he started in 15:38. Therefore, it is important to look at the reasoning used in these sentences and understand that the details of these sentences are not as important as understanding the consistent reasoning method used. The details are only important within the example used and, if Paul used different examples, the details would be different but the reasoning used would be the same. Therefore, the important message of this section is the reasoning method used.

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

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

Please see the note for Matthew 5:45 about the word sun. The New Testament definition for this word is: 'The heavenly light set to rule the day'.

Please see the note for Matthew 2:2 about the word star. The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. there were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod'. Fausset's Bible Dictionary defines this word as: 'Matthew 2. (See MAGI.) Smith's Bible Dictionary ably disproves the theory of its being a conjunction of Jupiter and Saturn which took place thrice in 7 B.C. (i.e. three years before Jesus' birth, for the B.C. dates from the fourth year after His birth), May, September, and December, answering to the seven months which would intervene between the beginning and the end of the wise men's journey. Tacitus, Suetonius, and Josephus in their statements as to the universal expectation then prevalent of some great One about to appear in the East refer to Vespasian long after Christ. the star was probably a meteoric body employed by the God of nature to be His instrument in the world of revelation, to guide the wise men to the divine Messiah. Curiously a star appeared in September, 1604, between Mars and Saturn, after a conjunction of Saturn and Jupiter in Pisces, but at a shorter interval than the star of the Magi after the conjunction in 7 B.C'.

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C15-S38 (Verse 42) So also is the resurrection of the dead.

The resurrection of the dead is similar to the prior examples and, as has been explained in the notes for the four sentences, they are in this chapter only to give us the reasoning method that Paul will use starting in this sentence. That is why our current sentence starts with So also is. Please be sure that you understand the reasoning method that is explained in the prior notes before continuing to the next few sentences.

The exact phrase of: resurrection of the dead only occurs 11 times in the Bible. Those places are:

Matthew 22:31 : But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying,
Acts 17:32 : and when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter.
Acts 23:6 : But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.
Acts 24:15 : and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.
Acts 24:21 : Except it be for this one voice, that I cried standing among them, touching the resurrection of the dead I am called in question by you this day.
1 Corinthians 15:12 : Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
1 Corinthians 15:13 : But if there be no resurrection of the dead, then is Christ not risen:
1 Corinthians 15:21 : For since by man came death, by man came also the resurrection of the dead.
1 Corinthians 15:42 : So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
Philippians 3:11 : If by any means I might attain unto the resurrection of the dead.
Hebrews 6:2 : of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

Please notice that the highest concentration of these verses are within our current chapter. Please read all of this chapter, with the notes provided, in order to obtain a proper perspective of the Biblical use of the phrase resurrection of the dead. Within our chapter we learn that one of the main purposes for getting saved is the resurrection of the dead, and it is one of three main points of the simplified Gospel.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 1:14; De 4:19; Job 31:26; Ps 8:3; 19:4-6; 148:3-5; Isa 24:23'.

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C15-S39 (Verse 42-44) How The resurrection of the dead will be done.

Equivalent Section: Changes from the physical to the spiritual.

It is sown in corruption;
it is raised in incorruption:.

Equivalent Section: Changes from the physical to the spiritual.

It is sown in dishonour;
it is raised in glory:.

Equivalent Section: Changes from the physical to the spiritual.

it is sown in weakness;
it is raised in power:.

Equivalent Section: Changes from the physical to the spiritual.

It is sown a natural body;
it is raised a spiritual body.

Our prior sentence told us that the reasoning to use, in order to understand The resurrection of the dead, is the same reasoning that Paul explained in the four sentences before that sentence. (Please be sure that you understand Paul's reasoning method before continuing with this sentence.) In that reasoning method we saw that there were certain things that were similar, within a group, and certain things that caused one member of the group to differ from other members of the group. Within our sentence we see that our group are app people who will be part of The resurrection of the dead. All will rise, all will have a spiritual body, and the differences between one spiritual body and another are completely controlled by God and not something that we are to worry about. However, our sentence explains how our spiritual body will be different from our physical body, and that is all that God wants us to think about. We are to leave the rest of the details up to God with the faith that He knows best.

Within our sentences we see that God acts the same way in each Equivalent Section. Only the details of what is changed varies from one Equivalent Section to another Equivalent Section. These changes should be simple for any Bible student to understand with one exception. Our sentence changes dishonour to glory, which makes our future honour part of the glory that God will give us. Our position in God's structure is directly related to the amount of honour and glory that God gives us, which also means that it is directly related to how much glory that we give to God in this life.

Please see the note for Romans C12S8 for links to where Romans uses the words honour and dishonour along with the definition from Webster's 1828 and links from other commentators. Please see the note for 1Corinthians 4:10 for links to every verse in 1Corinthians that uses forms of the word honour.

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

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

Please see The note for 4:10 for links to every sentence in this epistle which use any form of the word weak. The New Testament definition is: 'Not able to bear a great weight'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. 1Co 15:50-54; Da 12:3; Mt 13:43; Php 3:20-21 in corruption. Ge 3:19; Job 17:14; Ps 16:10; 49:9,14; Isa 38:17; Ac 2:27,31; 13:34-37; Ro 1:23; 8:21 it is. 1Co 15:52-54; Lu 20:35-36; 1Pe 1:4
in dishonour. Da 12:1; Mt 13:43; Php 3:20-21 weakness. Job 14:10 (margin) Ps 102:23; 2Co 13:4 in power. 1Co 6:14; Mt 22:29-30; Mr 12:24-25; 2Co 13:14; Php 3:10'.

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C15-S40 (Verse 44) A natural body is different from a spiritual body.

There is a natural body,
and there is a spiritual body.

Just in case someone did not figure it out yet, Paul states the obvious that there is a difference between natural body and a spiritual body.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there is a spiritual. Lu 24:31; Joh 20:19,26'.

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C15-S41 (Verse 45) the difference between what we received from Adam and what we received from Jesus.

First Step: What we received with our natural body.

and so it is written,
The first man Adam was made a living soul;.

Second Step: What we receive with our spiritual body.

The last Adam was made a quickening spirit.

The note for this verse, in the Word Study on Spirit; is very important to understanding the doctrine that is in this sentence and that understanding is required to see how this sentence fits within the context of this part of the chapter. Therefore, unlike most places where another Study is references in a note, all of that note is copied below.

This verse is found under God's Spirit (in the Word Study on Spirit) for the point titled 'Receiving God's Spirit is a requirement of salvation in the New Testament and is a fulfillment of Old Testament promises'. please see that point, in the list of applications of the word Spirit, to see other verses in the Bible which teach the same application of the word Spirit. Please also see the note for Romans 8:11; in the Book Study on Romans, which has every verse in the Bible that uses any form of quicken and provides a note on how the word is used in each verse and defines the word as 'being made spiritually alive and responsive to the Spirit of God in our physical life'. Thus, we see how the physical is linked to the spiritual within our sentence. Therefore, we have to receive the spirit that the physical man Jesus (Who is The last Adam) had if we personally are to be 'being made spiritually alive and responsive to the Spirit of God in our physical life'. Notice that this is a lowercase spirit. This is not talking about receiving the Holy Spirit in salvation. but following the example that Jesus gave by asking 'What Did Jesus Do' when we face problems in this flesh and searching the Gospels for an example, not asking some preacher for his opinion. Please see the study called Jesus Used the Power of the Holy Spirit.

We will come back to the prior point in a minute. First, Genesis 2:7 says, And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. That is where it is written. Secondly, the physical Father of Adam and of Jesus was God and Eve is the only other person who did not have a human physical father in the normal sense since she was formed from a rib taken from Adam (Genesis 2:18-25). Also, both Adam and Jesus received their spirit from God (they did not inherit a dead/corrupted spirit from a human parent) and they did not receive the corrupted soul (sin nature). Because of these unique similarities, we can understand why Paul calls Jesus the second Adam. we can also see the same reasoning as used throughout this chapter where we must consider similarities in order to properly understand the doctrine.

Now that we have looked at the similarities, we need to look at the differences. Specifically, the word living is contrasted to quickening and the word soul is contrasted to spirit.

We have already seen many places on this site that the definition of soul from Reformers Unanimous is used or is the basis of a more accurate definition of: 'The long-term way that we think and the way that we make decisions and the way that we choose to feel about circumstances. The soul is the long-term summation of the short-term actions of our heart'. Also, notes that were referred to within this chapter, explain that our 'soul salvation' is ongoing and started at the time that we personally called upon the name of the Lord (Genesis 4:26; 12:8; 26:25; Psalms 116:4; 13; 17; Zephaniah 3:9; Romans 10:13) and will continue until our physical death. When God made Adam to be a living soul, Adam did not have the indwelling Holy Spirit. That is the doctrinal difference between living and quickening within our sentence.

Living and quickening are the qualifiers that are applied to soul and spirit within our sentence. We have already seen the definition of soul, which is different from our spirit ('our inner-most being'). While Adam received God's way of 'thinking and making decisions and choosing how to feel about circumstances', he did not have the indwelling Holy Spirit to guide him. Our sentence is telling us that Jesus made it possible for us to have more help and at a deeper level in our being.

Now we return to our earlier point from the Word Study on Spirit. Jesus had the Holy Spirit without measure (John 3:34), but He still had to decide to follow the Holy Spirit within His own human spirit. He did this and we are also told to do the same. Adam choose to not follow the living soul that he received and we see the consequences. While we have a better help than Adam had, we still have a free will and must personally decide to follow the Holy Spirit just like Jesus did.

Please see the note for Jude 1:14-15 about Adam. The New Testament definition is: 'The first man'.

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 Adam.

The other words within this sentence were discussed earlier within this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The first. 1Co 15:47-49; Ge 2:7; Ro 5:12-14; Re 16:3 a quickening. Joh 1:4; 4:10,14; 5:21,25-29; 6:33,39-40,54,57,63,68; 10:10,28; 11:25-26; 14:6,19; 17:2-3; Ac 3:15; Ro 5:17,21; 8:2,10-11; Php 3:21; Col 3:4; 1Jo 1:1-3; 5:11-12; Re 21:6; 22:1,17 General references. exp: Job 33:4'.

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C15-S42 (Verse 46) the spiritual comes after the natural.

First Step: the order is not what we would think.

Howbeit that was not first which is spiritual,
but that which is natural;.

Second Step: the true order.

and afterward that which is spiritual.

Basically, in our fleshly thinking, many people would think that God would give the spiritual first because He is a Spirit. However, we have seen all throughout this chapter how that the same method of reasoning is used at different levels of things. What our next few sentences explain is that we all start out earthy and must later become Heavenly. Our sentence is telling us that God set this pattern when He created Adam as a living soul. God knew what would happen and set up creation in the order that would be our pattern for salvation.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that which is natural. Ro 6:6; Eph 4:22-24; Col 3:9-10'.

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C15-S43 (Verse 47) the different sources of the natural and the spiritual.

Equivalent Section: Nature of The first man.

The first man is of the earth,
earthy:.

Equivalent Section: Nature of The second man.

The second man is the Lord from Heaven.

The note for this verse in the Lord Jesus Christ Study shows how this verse fits within all of this chapter and how the spiritual things promised in this chapter will be received after we meet our Lord at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11). There can be a lot preached about the differences in nature, character, what we receive and much more when we compare Adam to the Lord from Heaven. I will leave that to the preachers with this one note: all that this chapter has presented as the difference between what we have naturally when compared to what we have spiritually can be associated to the differences in the nature of these two men. The fact is that Paul has been doing exactly that even while presenting the Son of God as a human man.

Please see the note for 8:5 about the word earth. The New Testament definition is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'. Please also see the note for Revelation 10:11-LJC about kings of the earth.

Please see the note for 8:5 about the word Heaven. The New Testament definition is: ' the phrase "Heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three Heavens, (a) the firmament, as "fowls of the Heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "The eagles of Heaven" (La 4:19), etc. (b) the starry Heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The Heaven of Heavens," or "The third Heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). Our sentence is talking about "The third Heaven", which is God's home'. Please also see the note for 1Peter 1:2-LJC about things in Heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'first. 1Co 15:45; Ge 2:7; 3:19; Joh 3:13,31; 2Co 5:1 the Lord. Isa 9:6; Jer 23:6; Mt 1:23; Lu 1:16-17; 2:11; Joh 3:12-13,31; 6:33; Ac 10:36; Eph 4:9-11; 1Ti 3:16 exp: Joh 4:1; Ac 9:17'.

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C15-S44 (Verse 48) Everyone receives their nature from their source.

Equivalent Section: Earthly people act according to the wisdom of this world.

As is the earthy,
such are they also that are earthy:.

Equivalent Section: Heavenly people act according to the wisdom of God.

and as is the Heavenly,
such are they also that are Heavenly.

Simply put: compare the way that people make decisions, the way that they think and the way that they choose to react to situations to the wisdom of this world and to the wisdom of God which are found in the first three chapters of this epistle. It should be easy to tell the basic nature of a person. Someone that is earthy is not necessarily lost but they definitely have not matures spiritually. This also was taught at the start of our epistle.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'such are they also that are earthy. 1Co 15:21-22; Ge 5:3; Job 14:4; Joh 3:6; Ro 5:12-21 and as. Php 3:20-21'.

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C15-S45 (Verse 49) we must bear the nature of Heaven.

and as we have borne the image of the earthy,
we shall also bear the image of the Heavenly.

This sentence promises a great reward to the saved but people might miss an important point. When we look in the Bible at descriptions of Heavenly beings we see them having different shapes, different powers and different tasks. What is indirectly taught within this chapter is that some saved people will have a more powerful spiritual body than other saved people because they let God do more through their life in the flesh and let God give them more spiritual abilities and spiritual maturity.

Please see the note for Luke 11:46 about the word borne. Webster's 1828 defines this word as: 'pp. of bear. Carried; conveyed; supported; defrayed'.

Please see the note for 2Corinthians 4:3-4 about the word image. The New Testament definition is: 'A representation or similitude of any person or thing, formed of a material substance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ge 5:3 we shall. Mt 13:43; Ro 8:29; 2Co 3:18; 4:10-11; 1Jo 3:2'.

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C15-S46 (Verse 50) we cannot inherit the kingdom of God with our flesh and blood.

First Step: Our body must be changed.

Now this I say,
brethren,
that flesh and blood cannot inherit The kingdom of God;.

Second Step: Our nature must be changed.

neither doth corruption inherit incorruption.

Our sentence starts with the word Now and tells us what can be understood only after covering the doctrine of the prior sentences. It gives us a summary of the doctrine which preceded it. In our First Step we are told that the physical part of us cannot inherit the spiritual blessings that God has prepared for the saved. In our Second Step we are told that our corrupt physical being can not stop sinning because neither doth corruption inherit incorruption. These summary statements about these two Steps can be understood easier after we consider the details of the doctrine that is in this sentence.

in this entire chapter Paul is explaining the difference between fleshly and spiritual motivation in our service to God. It can be argued that every sin mentioned in 6:9-10 is fleshly in nature. We can stop doing these sins in a fleshly religious way. However, according to this verse, that will not allow us to inherit the kingdom of God because flesh and blood (keeping fleshly religious rules) cannot inherit the kingdom of God. If flesh and blood (keeping fleshly religious rules) cannot cause us to inherit the kingdom of God then it also cannot keep us from inheriting the kingdom of God. What makes the difference is whether we have the power of God working in our life or not. Now, according to 1John 1:6-10; if we have the power of God working in our life we will stop doing these sins. Therefore, someone who claims that they have the power of God working in their life, but does not stop these sins, is a liar (1John 1:6). However, stopping the sins (alone) does not guarantee the power of God or the kingdom of God.

Please see the note for Ephesians 6:12 for links to every place that the Bible uses the phrase flesh and blood along with an explanation of the phrase. This phrase is used for 'The physical part of people'.

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

Please use the link in the sentence outline, above, about the phrase kingdom of God. The kingdom of God. as shown there, is 'God's character in you and displayed to the world'. Please also see the note for 1Corinthians 6:9-10 about the phrase kingdom of God rejected by lifestyle sins. In addition, please see This table for every use of God in 1Corinthians.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. 1Co 1:12; 7:29; 2Co 9:6; Ga 3:17; 5:16; Eph 4:17; Col 2:4 that. 1Co 6:13; Mt 16:17; Joh 3:3-6; 2Co 5:1'.

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C15-S47 (Verse 51-52) All saved will be changed including those who go up in the 'Rapture'.

Equivalent Section: Paul gives new revelation from God.

First Step: Pay attention.

Behold,
I shew you a mystery;.

Second Step: New revelation from God.

We shall not all sleep,
but we shall all be changed,
In a moment,
in the twinkling of an eye,
at the last trump:.

Equivalent Section: when this new revelation will happen.

for the trumpet shall sound,
and the dead shall be raised incorruptible,
and we shall be changed.

In the prior sentence, Paul has just told us that we have to die before we receive our 'body salvation'. Now he gives us a new revelation from God which is what people call 'The 'Rapture''. Of course, the word 'rapture' is not used here and it is an assumption that those who shall not all sleep, but...shall...be changed are going to find it to be a far more pleasant experience than dying. Yes, many saved people are afraid of death but the Bible also tells us of people, like Paul, who had no fear and actually looked forward to it. However, with all of the criticism and all of the fantastic speculation, this sentence is what the Bible actually says about what is called 'The 'Rapture''.

In addition, to our current sentence, we can also read about 'The 'Rapture'' in Matthew 24:31; John 5:25; 1Thessalonians 4:16.

Please see the note for Colossians C2S3 about the word behold. The New Testament definition is: 'To fix the eyes upon; to see with attention; to observe with care'.

The word shew is just a different spelling for the word show. Please see the note for Colossians 2S8 about the word shew. The New Testament definition is: 'To exhibit or present to the view of others'. We find forms of this word, in Hebrews, in: 6:10; 6:11; 8:5 and 9:2.

Please the note for Romans 11:25 which has links to where the Bible talks about mystery. The New Testament definition is: 'Something that was hid by God until He decided to reveal it'.

Please see the note for 11:30 for links to where the New Testament uses the word sleep for people who are physically dead but spiritually alive.

Please see the note for 12:16 for links to every place in this epistle where any form of the word eye. The New Testament definition is: 'The organ of sight or vision'. The phrase The twinkling of an eye is supposedly measured in microseconds.

We find forms of the word trump occurring 118 times in 105 verses of the Bible, 14 times in 13 verses of the New Testament, and only in our current sentence and in 4:8 within 1Corinthians. The exact word of trump only occurs in our current sentence and in 1Thessalonians 4:16. This is a short version of the word trumpet. Please see the note for 1Corinthians C14S8 about the word trumpet. The New Testament definition is: 'A wind instrument of music, used chiefly in war and military exercises. It is used to give an announcement or command'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I shew. 1Co 2:7; 4:1; 13:2; Eph 1:9; 3:3; 5:32 We shall not. 1Co 15:6,18,20; 1Th 4:14-17 changed. Php 3:21
a moment. Ex 33:5; Nu 16:21,45; Ps 73:19; 2Pe 3:10 last. Ex 19:16; 20:18; Nu 10:4; Isa 18:3; 27:13; Eze 33:3,6; Zec 9:14; Re 8:2,13; 9:13-14 for. Mt 24:31; Joh 5:25; 1Th 4:16 the dead. 1Co 15:42,50'.

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C15-S48 (Verse 53) Why our 'body salvation' will be done this way.

For this corruptible must put on incorruption,
and this mortal must put on immortality.

in this sentence we see a final summary reason of why our 'body salvation' will be done this way. While this summary reason if obvious to all who have carefully studied and thought about all of the doctrinal details which were presented within this chapter, they are not self evident. Therefore, anyone who objects in any way to the doctrine of this sentence is revealing that they failed to properly consider all of the reasons and evidence that God used Paul to reveal.

We find forms of the word mortal occurring within the Bible only in: Deuteronomy 19:11; Job 4:17; Romans 2:7; 6:12; 8:11; our current sentence and the next; 2Corinthians 4:11; 5:4; 1Timothy 1:17; 6:16; and in 2Timothy 1:10. Webster's 1828 dictionary defines mortal as: 'n. L. mortalitas. Subjection to death or the necessity of dying. When I saw her die, I then did think on your mortality. 1. Death. Gladly would I meet Mortality, my sentence. 2. Frequency of death; actual death of great numbers of men or beasts; as a time of great mortality. 3. Human nature. Take these tears, mortality's relief. 4. Power of destruction. Mortality and mercy in Vienna, Live in thy tongue and heart'.

Thompson Chain Topics provides links for Mortality as: 'Of man: General References to: Job 4:19; 10:9; Ps 89:48; 103:16; Ec 3:20; 1Co 15:53; 2Co 4:7,16; 5:1,4; Heb 9:27. Man compared to Withering Grass: Ps 90:5-6; 103:15-16; Isa 37:27; 40:6-7; 51:12; Jas 1:10; 1Pe 1:24'.

Thompson Chain Topics provides links for Immortality as: 'General References to: Lu 20:36; Joh 6:50; 8:51; 11:26; Ro 2:7; 1Co 15:53; 2Co 5:1; 1Th 4:17; 2Ti 1:10. of the Soul: Ec 12:7; Mt 10:28; Lu 12:20; 1Co 15:54; Re 20:4'.

Nave's Topical Bible provides links for Immortality as: 'General scriptures concerning: Ge 5:24; 2Sa 12:23; 2Ki 2:11; Ne 9:5; Job 4:17-21; 14:13; Ps 16:10-11; 21:4; 22:26; 23:6; 31:5; 36:9; 37:18,27; 49:7-9,14-15; 73:26; 86:12; 102:4,25-28; 121:8; 133:3; 145:1-2; Pr 14:32; Ec 3:21; 12:7; Isa 14:9; 25:8; 26:19; 38:18-19; Eze 32:31; Da 12:2-3; Mt 10:28; 16:26; 19:16-17; 25:46; Mr 10:30; 12:26-27; Lu 9:25; 10:25-28; 20:36-38; Joh 3:14-16,36; 5:39-40; 6:39-40,44,47,50-51,53-54,58; 10:28; 11:25-26; 14:19; 17:2-3; Ac 20:32; 23:8-9; 26:7-8,18; Ro 2:7; 6:22-23; 1Co 15:12-55; Ga 6:8; Col 1:5-6; 1Th 4:13-18; 5:10; 2Th 1:7-9; 2:16; 1Ti 4:8; 6:12,19; 2Ti 1:9-10; Tit 1:2; 3:7; Heb 9:15; 10:34; 11:5,10,13-16; 1Pe 1:3-5; 1Jo 2:17,25; 5:13; Jude 1:21; Re 1:7; 3:4; 22:5'.

Easton's Bible Dictionary defines Immortality as: 'perpetuity of existence. the doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Ge 5:22,24; 25:8; 37:35; 47:9; 49:29, comp. Heb 11:13-16; Ex 3:6, comp. Mt 22:23). It is more clearly and fully taught in the later books (Isa 14:9; Ps 17:15; 49:15; 73:24). It was thus a doctrine obviously well-known to the Jews. With the full revelation of the gospel this doctrine was "brought to light" (2Ti 1:10; 1Co 15; 2Co 5:1-6; 1Th 4:13-18)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Ro 13:12-14; 2Co 5:2-4; Ga 3:27; Eph 4:24; 1Jo 3:2 exp: Col 3:10'.

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C15-S49 (Verse 54) the prior sentences are a fulfillment of prophecy.

So when this corruptible shall have put on incorruption,
and this mortal shall have put on immortality,
then shall be brought to pass the saying that is written,
Death is swallowed up in victory.

Our sentence is referencing Isaiah 25:8. It is also telling us when and why (So when) this prophecy will be fulfilled and what has to occur before the prophecy is fulfilled.

Please see the note for Colossians 3:12-13 for links to every verse within the New Testament which uses the phrase put on. There is also a small comment about each verse. The Bible uses this phrase for a permanent change to the outer aspect.

Please see the note above for links to every verse in the Bible which uses a form of the word mortal and about the word immortal. Please see the note for Romans C2S5 about the word immortality. The New Testament definition is: 'The quality of never ceasing to live or exist; exemption from death and annihilation; life destined to endure without end; as the immortality of the human soul'.

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

We find forms of the word victory in: Matthew 12:20; 1Corinthians 15:54-55; 1Corinthians 15:57; 1John 5:4; Revelation 15:2. Webster's 1828 defines this word as: 'n. L. victoria, from vinco, victus, to conquer. 1. Conquest; the defeat of an enemy in battle, or of an antagonist in contest; a gaining of the superiority in war or combat. Victory supposes the power of an enemy or an antagonist to prove inferior to that of the victor. Victory however depends not always on superior skill or valor; it is often gained by the fault or mistake of the vanquished. Victory may be honorable to the arms, but shameful to the counsels of a nation. 2. the advantage or superiority gained over spiritual enemies, over passions and appetites, or over temptations, or in any struggle or competition. Thanks be to God, who giveth us the victory, through our Lord Jesus Christ. 1Cor. 15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This mortal. Ro 2:7; 6:12; 8:11; 2Co 4:11; 2Th 1:10 Death. Isa 25:8; Lu 20:36; Heb 2:14-15; Re 20:14; 21:4'.

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C15-S50 (Verse 55) Death has lost the fight.

O death,
where is thy sting?.

This sentence and the next are well-known and preached and I have nothing to add to the multitude of preaching. Please see the note for 1Corinthians 15:26 for links to every place in this epistle which use the forms of the words die /dead /death along with links to notes in other epistles. The Bible uses forms of these words for 'separation from the source of life'. The Bible uses forms of these words, in respect to the physical body, for 'The ongoing process of corruption that starts at conception and continues past the time that the spirit and soul depart from the body'.

This is a fulfillment of Isaiah 26:19; Daniel 12:2; Hosea 13:14 and Matthew 27:51-53.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O death. Ho 13:14 sting. Ac 9:5; Re 9:10 (Gr)'.

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C15-S51 (Verse 55) the grave has lost the fight.

O grave,
where is thy victory?.

This is a fulfillment of Isaiah 28:5.

This sentence and the prior are well-known and preached and I have nothing to add to the multitude of preaching. We find forms of the word grave occurring 96 times in 89 verses of the Bible, 13 times in the New Testament, with the Old Testament showing tragedy at the grave and the New Testament showing victory by the Son of God or describing how people are to act.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'grave. or, hell. Lu 16:23; Ac 2:27; Re 20:13-14 (Gr) is thy victory. Job 18:13-14; Ps 49:8-15; 89:48; Ec 2:15-16; 3:19; 8:8; 9:5-6; Ro 5:14 General references. exp: 1Co 15:26'.

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C15-S52 (Verse 56) Why death and the grave have lost the fight.

The sting of death is sin;
and the strength of sin is the law.

Basically, as taught in Romans, God intended The law for our good and as our guide in life but sin used our disobedience to bring our condemnation. Please also see the note for 6:1, for links to sentences within this epistle which use forms the word law along with other considerations of this important doctrine. Please also see the notes for Galatians C2-S10 and Psalms 119 about the phrase Law defined. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Further, the note for 9:20-21; in this book Study, has a lot on applying various laws while maintaining our personal relationship with God. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase Law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sting. Ge 3:17-19; Ps 90:3-11; Pr 14:32; Joh 8:21,24; Ro 5:15,17; 6:23; Heb 9:27 the strength. Ro 3:19-20; 4:15; 5:13,20; 7:5-13; Ga 3:10-13'.

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C15-S53 (Verse 57) How death and the grave are defeated in our current life.

But thanks be to God,
which giveth us the victory through our Lord Jesus Christ.

This entire chapter has been telling us about our 'body salvation'. The wisdom of this world (see first three chapters of this epistle) offers no solution to death and The grave. Our sentence starts with the word But and tells us how God, and the wisdom of God (see first three chapters of this epistle) offer the perfect solution in the person of our Lord Jesus Christ. Notice that our sentence says through our Lord Jesus Christ, which means that we must go through Him in order to receive God's solution. Please see the note for this verse (which is good sized), in the Lord Jesus Christ Study; for the details of the doctrine found within this verse. As that note explains, our sentence tells us that we have the victory right now (present tense verb in this sentence), which means that we are to act as if we are victorious right now and not wait until we get our new body.

Please see the note for 14:17, for links to sentences within this epistle which use forms the word thank along with the definition from Webster's 1828 and links from other commentators. Please also see the Study called Relational Prepositions which tell us all of the places that the Bible tells us about what we have through our Lord Jesus Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thanks. Ac 27:35; Ro 7:25; 2Co 1:11; 2:14; 9:15; Eph 5:20 giveth. 1Co 15:51; 2Ki 5:1 (margin) 1Ch 22:11; Ps 98:1; Pr 21:31 (margin) Joh 16:33; Ro 8:37; 1Jo 5:4-5; Re 12:11; 15:2-3 General references. exp: 2Ch 14:12'.

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C15-S54 (Verse 58) the conclusion of our chapter.

Therefore,
my beloved brethren,
be ye stedfast,
unmovable,
always abounding in the work of the Lord,
forasmuch as ye know that your labour is not in vain in the Lord.

This sentence not only summarizes this chapter but it is really Paul's 'altar call' for the entire epistle. Basically, God has provided us with everything that we need in this life. He has also given us a present time victory that is based upon a promise of a future-time uncorrupted spiritual body and a world of peace and unity under the rule of Christ. God expects us to labour by faith in the work of the Lord (spreading the gospel that Paul preached unto you).

God also expects each and every one of us personally (ye) to be stedfast, unmoveable as we labour by faith in the work of the Lord because of the promises that God gives us in this chapter. As we do this, if we do it God's way, then we will be always abounding in the work of the Lord. (Always working 'without any limit: great or overflowing supply'.) the problem that people have is that we are limited in what we have in this physical world. Some people deny reality and call it faith, but that is not what this verse is telling us. We are to be 'without any limit: great or overflowing supply' while in the work of the Lord. Paul and Silas were beaten, in jail, in stocks within the jail and at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. (Acts 16:25). Later, Paul wrote to the church that was started from that incident: I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. (Philippians 4:12). Thus, we see that we are commanded to be always abounding in the work of the Lord regardless of circumstances because The work of the Lord is spiritual and not controlled by any physical circumstances.

While we obey this command, we need to be identified with martyrs (baptized for the dead) who died for this same gospel. We have to keep in mind that our Lord, who is no respecter of persons (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and 2:1) will judge and reward or punish each of us according to our labour by faith in the work of the Lord. We are assured (forasmuch as ye know that your labour is not in vain in the Lord) and we are to continue to labour in a way that proves our faith in that promise. We are to serve our Lord because He has already given us evidence that His laws and judgments, in the Bible, are more reliable than the fact that the sun will rise tomorrow. Paul uses Lord in this verse because our Lord has established (Genesis 41:32) His promises by having Paul uses Lord twice in this verse. We can know that this is doctrine to be believed by all saved in all churches for all time.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. Please see the note for 2:9 for links to every place in 1Corinthians where We find this word. Please also 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 note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love.

We find the word stedfast occurring only 13 times in the Bible, in: Job 11:15; Psalms 78:8; 37; Daniel 6:26; 1Corinthians 7:37; 2Corinthians 1:7; Colossians 2:5; Hebrews 2:2; 3:14; 6:19; 1Peter 5:9 and 2Peter 3:17. Researching these verses would make the basis of a good sermon. But beware because the first usage (Job 11:15) has a preacher making the false religious claim that if any child of God ever suffers then that child failed to be stedfast because (according to the 'health and welfare gospel') a true child of God will never suffer in this world. Also, please also look at the note for Galatians 5:1 which has links to every place in the Bible where we find the command to stand fast. Webster's 1828 dictionary defines stedfast as: 'stead and fast. 1. Fast fixed; firm; firmly fixed or established; as the stedfast globe of earth. 2. Constant; firm; resolute; not fickle or wavering. Abide stedfast to thy neighbor in the time of his trouble. Him resist, sted fast in the faith. 1 Peter 5. 3. Steady; as stedfast sight'.

Please also see the note for Philippians 1:27-28 about the word fast. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for Matthew 28:19 about the words alway / always. The New Testament 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 Romans 5:20 for links to every place in the Bible where any forms of the word abound is used. Please see the note for 7:27, for links to sentences within this epistle which use forms the word bound. Abounding is defined as 'without any limit: great or overflowing supply'.

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

Please see the note for 4:11-13 which has the definition from Webster's 1828 along with links provided by other commentators for the word labour. Please see the note for 3:9 which has a short description of each verse in 1Corinthians which uses this word and shows the common usage within this epistle. Within that definition we see, as we also saw with other words, that labor is used as a verb to describe the action and as a noun to describe the results of that action.

Please see the note for 1Corinthians 15:1-2 for links to every place in this epistle which use the forms of the word vain along with links from other commentators which use forms of this word and that provide a definition from Webster's 1828 . Please see the note for Galatians C2-S16 about this word. The New Testament definition is: 'Empty; worthless; having no substance, value or importance'. The best example of this word, that I've found, is whited sepulchres (Matthew 23:27). They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain.

Treasury of Scripture Knowledge provides links for this verse as: 'Therefore: 2Co 7:1; 2Pe 1:4-9; 3:14. be ye: Ru 1:18; Ps 55:22; 78:8; 112:6; Col 1:23; 2:5; 1Th 3:3; Heb 3:14; 2Pe 3:17-18. abounding: Php 1:9; 4:17; Col 2:7; 1Th 3:12; 4:1; 2Th 1:3. The work: 1Co 16:10; Joh 6:28-29; Php 2:30; 1Th 1:3; Tit 2:14; Heb 13:21. ye know: 1Co 3:8; 2Ch 15:7; Ps 19:11; Ga 6:9; Heb 6:10. is not: Ps 73:13; Ga 4:11; Php 2:16; 1Th 3:5. in the: Mt 10:40-42; 25:31-40; Php 1:11; Heb 13:15-16'.

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1Corinthians Chapter 16 Sentence-by-Sentence Section

links to sentences in this chapter:

C16-S1 (Verse 1), C16-S2 (Verse 2), C16-S3 (Verse 3), C16-S4 (Verse 4), C16-S5 (Verse 5), C16-S6 (Verse 6), C16-S7 (Verse 7), C16-S8 (Verse 8), C16-S9 (Verse 9), C16-S10 (Verse 10), C16-S11 (Verse 11), C16-S12 (Verse 12), C16-S13 (Verse 13), C16-S14 (Verse 14), C16-S15 (Verse 15-16), C16-S16 (Verse 17), C16-S17 (Verse 18), C16-S18 (Verse 19), C16-S19 (Verse 19), C16-S20 (Verse 20), C16-S21 (Verse 20), C16-S22 (Verse 21), C16-S23 (Verse 22), C16-S24 (Verse 23), C16-S25 (Verse 23), C16-S26 (Verse 24).

The Chapter theme is: Future events.

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

The most used words in this chapter (with counts in parenthesis) are: YOU (14), COME (8), YE (8), HIM (7), WILL (7), HAVE (5), LORD (5). .

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

1-9. He exhorts them to relieve the want of the brethren at Jerusalem.
10-12. Commends Timothy;
13-15. and after friendly admonitions,
16-24. concludes his epistle with divers salutations.

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C16-S1 (Verse 1) We are to obey commands given to all saved concerning tithes and offerings.

Now concerning the collection for the saints,
as I have given order to the churches of Galatia,
even so do ye.

We are to not think that we are special and exempt from this basic activity of all saved people. in this sentence we see the phrase The churches of Galatia, which means that this command went to several churches and is something that applies to all of us. Further, please notice the phrase even so do ye, which means that it applies to 'each and every one of you personally'.

Paul starts this sentence and chapter with the word Now because he has completed telling doctrine that needs to be explained. While there is doctrine within this chapter, Paul does not explain it because even though these saved people were spiritual babes, they understood the doctrine of this chapter without explanation. Thus, anyone who has trouble with the doctrine of this chapter is not even a spiritual babe but is like a new-born infant who has not even got its eyes functioning.

The very first doctrine that even babes don't need explained is The collection for the saints. This is not tithes and offerings (Malachi 3:8-11) but is help for other saved people in need. While Paul does encourage them to do what they claimed they would so, and to avoid proving themselves to be liars, he does not explain the doctrine. Even the lost world understands charity (1Corinthians 13). People who want to argue about tithes and offerings or the need for them to help other saved people are proving themselves to be less spiritually mature than babes.

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

Please see the note for Colossians 2S3 about the word order. The New Testament definition is: 'Regular disposition or methodical arrangement of things'.

Please see the note for Galatians 1:1-5 for links to where the word Galatia is used.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'concerning. Ac 11:28,30; 24:17; Ro 15:25-26; 2Co 8-9; Ga 2:10 the saints. Ac 9:41; Ro 12:13; 2Co 9:12-15; Phm 1:5,7; Heb 6:10; 1Jo 3:17 exp: 1Co 6:1. The churches. Ac 16:6; 18:23; Ga 1:2 exp: 1Co 11:16. General references. exp: Ro 15:25'.

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C16-S2 (Verse 2) How we are each to participate in tithes and offerings.

Upon the first day of the week let every one of you lay by him in store,
as God hath prospered him,
that there be no gatherings when I come.

Now we come to the next doctrine that is accepted by babes with no explanation needed. This sentence tells us when we are to go to church, as a minimum, and how we are each to participate in tithes and offerings. I will not go into the doctrinal error about worshipping on the sabbath, but will say that it ended when the New Testament replaced the religious rules of the Old Testament. people who want to keep the sabbath, need to keep all of the Old Testament law, including the blood sacrifices at the Temple which God destroyed. The fact is that people who claim to keep the sabbath do not keep the Old Testament laws nor do they have the New Testament because, like the Jews who demanded that Jesus be crucified, they refuse to have Him as Lord.

Secondly, within our sentence we read the phrase as God hath prospered him. Many religious people have tried to tell me that I have to put something in every time that the offering plate is passed, even if God has not prospered me. I currently give over 50% of my gross income and have seen God cut the money that others lived on when they insisted on criticizing my giving on a continuous basis. Yes, it is a good thing to put something in every time the plate is passed, but it is not required. Further, if someone is paid once a month then they need to put in their tithes and offerings as soon as they get a paycheck and not hold some back just so that they can put in some tithes and offerings every week. The phrase of as God hath prospered him is very clear and plain. The word as means 'in the same way'. The person who is paid once a month is prospered only once a month and our phrase says that he is to lay by him in store (put in their tithes and offerings) at the time that he is paid. It is the person who works for cash and is paid daily that does not need to put in their tithes and offerings at the time that he is paid but does so only Upon the first day of the week.

Our last phrase is that there be no gatherings when I come. It is very tempting to hold onto money to make one big offering. That increases our pride and causes God to not only withhold blessings but will even cause God to resist us. Further, there is more of a chance for Satan to cause us a problem in our life and tempt us to use the sanctified thing (dedicated money) instead of turning to God and trusting God to take care of the need by faith. Simply said: obey the clear literal command of God and refuse to even listen to anything that compromises the clear literal command of Go.

Please see the note for John 21:4 about the word mourning. The New Testament definition for this word is: 'The first part of the day, beginning at twelve o'clock at night and extending to twelve at noon'.

The first day of the week is: 'Sunday'. The church meets on 'Sunday' to celebrate the resurrection of the Lord. The church no longer keeps the religious part of the Mosaic Law, which includes the commandment to keep holy the sabbath.

While the phrase lay by him in store is technically different from the phrase laying up in store for themselves, they have the same application. Please see the note for 1Timothy 6:17-19 about the phrase lay up. The New Testament definition is: 'saving for future use'.

We find forms of the word prosper occurring 93 times in 91 verses of the Bible and, in the New Testament, in: Romans 1:10; our current sentence and 3John 1:2. Webster's 1828 dictionary defines this word as: 'pp. Having success; favored'. One of the sermons by Spurgen is called Prosperity Under Persecution.

Thompson Chain Topics provides references for the word Prosperity as: 'of the Wicked, general references to: Job 12:6; Ps 37:35; 73:3,12; Jer 5:28; 12:1. Perils of: forgetfulness of God: De 6:10-12. Rebellion: De 32:15. Destruction: Pr 1:32. Denial of God: Pr 30:9. Examples of the Evil Effects of: De 32:15; 1Ki 11:4; Da 4:30; 5:20; Ho 13:6; Lu 12:16-19. of the Righteous: Ge 39:3; De 29:9; 1Ch 22:13; 2Ch 20:20; 26:5; 31:21; 32:30; Ne 2:20; Ps 1:3; 122:6. Warnings against Worldly Fulness: De 32:15; Ps 17:10; Jer 5:28; 50:11; Eze 16:49; Lu 6:25; Re 3:17'.

Nave's Topical Bible provides references for the word Prosperity as: 'From God: Ge 33:11; 49:24-26; Ps 127:1; 128:1-2 Design of: Ec 7:14. Dangers of: De 8:10-18; 31:20; 32:15; Jer 5:7; Ho 13:6. Evil effects of: Ho 4:7. Pride in: 2Ch 32:25. Forgetfulnesss of God in: 2Ch 12:1; 26:16. The prosperous people despise the unfortunate people: Job 12:5. Promised to the righteous: Job 22:23-27. Prudence in Instances of: Joseph and Daniel, as deduced from their general conduct'.

Please see the note for 2Corinthians 8:13-15 about the word gather. The New Testament definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition for the word gathered is: 'The past-tense of the word gather'. The New Testament definition for the word gathereth is: 'A life-style of gathering'. The New Testament definition for the word gathering is: 'Ongoing action of gather'. Please also see the parable of the 'Parable of the Wheat and Tares' (Matthew 13:24-30), which uses this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The first. Lu 24:1; Joh 20:19,26; Ac 20:7; Re 1:10 exp: Mr 16:9. as God. Ge 26:12; 30:27,30; 32:10; 33:11; De 8:18; 15:11-14; 2Ch 31:10; Hag 2:16-19; Mal 3:9-10; Mr 12:41-44; 14:8; Lu 16:10; 2Co 8:1-3,12-15 that. 2Co 8:11; 9:3-5 exp: Ga 2:10. General references. exp: Pr 3:9; Mt 12:8; Ro 15:25'.

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C16-S3 (Verse 3) Trust the appointed people to handle money

and when I come,
whomsoever ye shall approve by your letters,
them will I send to bring your liberality unto Jerusalem.

Once more we see a doctrine that is accepted by babes with no explanation needed. This sentence tells us each church decides for themselves who will handle the offerings, but they are to trust those people the handle the money and not try to micro-manage them in their function. Further, Paul says them will I send because they are to handle the money even if Paul does not go. The church itself decodes who to trust with this money but once they leave the church the only control that the church has is prayer. Therefore, the church needed prayer to determine who to trust with money and they need prayer to help those people overcome any temptation but the church could not, and we should not, try to micro-manage people handling money. That is: yes we should verify what is done with money but we should not try to question and control every small decision.

Please see the note for Philippians 1:9-11 for links to every place in the Bible where we find forms of the word approve along with links from other commentators and a definition. The New Testament 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 note for 1Corinthians 8:9 has links to every place in the Bible where we find the word liberty along with the definition from Webster's 1828 . The word liberality is used to talk about a very generous offering of money. There is doctrinal error taught about this word which claims that it means that people have so many goods in this world that they have no physical needs. However, that lie directly contradicts our Second Step which describes these people as in a great trial of affliction...and their deep poverty. True Biblical liberality is from trusting God for our physical needs while doing all that you can to fulfill God's spiritual desires. Please see the note for 2Corinthians 9:12-14 for links to every place in the Bible where any form of the word liberal is used. The definition from the Morrish Bible Dictionary is: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36. 2. the conscience set free from guilt, as when the Lord said to several, "Thy sins be forgiven thee: go in peace." 3. Freedom from the law, etc. "Stand fast therefore in the liberty wherewith Christ hath made us free." Ro 7:24-25; Ga 5:1. Jesus said, "I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture." Joh 10:9. 4. the Christian's deliverance from the power of sin by having died with Christ, as in Ro 6:8-22; and, having reckoned himself dead to sin, experimentally enjoying liberty, as in Ro 8:2-4, after experiencing that the flesh is too strong for him the deliverance is realized by the Spirit of life in Christ Jesus, and the love of God is known and enjoyed. Christ is then the object before the soul, and not self'.

Please see the note for Galatians C1-S12 about Jerusalem. The New Testament definition for this word is: 'The central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. 1Co 4:19-21; 11:34 whomsoever. Ac 6:1-6; 2Co 8:19-24 liberality. Gr. gift. 2Co 8:4,6,19 General references. exp: Ro 15:25'.

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C16-S4 (Verse 4) the people could go with Paul, but only if it was meet.

and if it be meet that I go also,
they shall go with me.

This sentences added to the prior by starting with the word and. Paul is continuing to talk about the people who were chosen by the church at Corinth to handle their money gift (whomsoever ye shall approve by your letters). Paul was saying that they could travel with his group, if things were meet, because travel was safer in larger groups. in this sentence, Paul is saying that if there are any problems with this plan then it can change and the other people can go without him.

We find forms of the word meet occurring 132 times in 127 verses of the Bible, 23 times in the New Testament, and only in this verse and 154:9 within 1Corinthians. Men define meet as 'come together' but the Biblical meaning of the word is 'come together and match in every area'. Please see the note for Romans C1S15 about the word meet. The New Testament definition is: 'come together and match in every area'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 15:25; 2Co 8:4,19'.

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C16-S5 (Verse 5) Paul's traveling pl and and possibilities.

Equivalent Section: Paul's plan.

Now I will come unto you,
when I shall pass through Macedonia:.

Equivalent Section: Why he made that plan.

for I do pass through Macedonia.

Once more we see a doctrine that should be accepted by babes with no explanation needed. However, in this case, there was a problem with some of the people in this church. In the second letter to this church Paul had to explain why he did not keep this promise. In a couple of sentences (C16-S7) Paul adds the qualifier of: if the Lord permit. With this sentence Paul assumed that these people understood that this qualifier always applies to any promise that a true Christian makes.

Please see the note for Romans 15:26 which has links to everywhere that the Bible uses the word Macedonia along with additional information from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ac 19:21; 20:1-3; 2Co 1:15-17 exp: 1Co 11:34; 2Co 7:5'.

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C16-S6 (Verse 6) More possible travel plans

and it may be that I will abide,
yea,
and winter with you,
that ye may bring me on my journey whithersoever I go.

Paul continues telling his pl and and here we see that he hopes to stay with them for the winter. The New Testament definition of abide is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely', which certainly fits with what Paul says within this sentence. (We also see that Paul expected them to make provision (pay the cost) for his continuing on his journey. A visiting preacher is supposed to provide spiritual help in exchange for physical and financial help. Thus, we see one more doctrine that even spiritual babes understood without needing an explanation.

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

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.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'winter. Ac 27:12; 28:11; Tit 3:12 that ye. Ac 15:3; 17:15; 20:38; 21:5; Ro 15:24; 2Co 1:16; 3Jo 1:6-7'.

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C16-S7 (Verse 7) when this possibility might occur.

For I will not see you now by the way;
Step: Each phrase below has equal importance.

but I trust to tarry a while with you,
if the Lord permit.

The wording of this sentence makes it appear as if Paul was traveling and would pass close by the physical location of this church but would not stop there at the time of writing this letter. (Please see C16-S8-9.) He apparently planned on spending time with them at a later date and had reasons why he would not spend the time when he wrote the letter. My guess is that he had pl and which would not allow him to spend all of the time required to deal with the problems that were in this church at that time. Also, it is often good to give someone correction from the Bible and let God work on their heart before really getting into the problem with the people. That is what I truly believe was Paul's earnest desire for dealing with the problems.

As explained in the note for this sentence within the Lord Jesus Christ Study, Paul is now applying the qualifier of if the Lord permit, to all of his plans. Unfortunately, some of the people at this church applied it only to this sentence and got upset with Paul when The Lord did not permit part of Paul's plans. We should each apply this qualifier to all that we do (James 4:13-15).

Please see The note for 13:12 for links to every sentence in this epistle which use any form of the word see along with a definition and explanation that see is also used for 'understanding a concept' because we use sight to read words which convey ideas which may not be seen in the physical world (such as abstract concepts). Please see the note for Romans 15:23-24 which has links to everywhere that the Bible uses forms of the word trust along with the definition from Webster's 1828 . Please see the note for 11:33 for links to every place in this epistle where any form of the word tarry is used along with the definition from Webster's 1828 .

Please see the note for 1Corinthians 4:17 for links to where this epistle uses the word way along with a definition and links from other commentators. Webster's 1828 has a large definition for way but what it comes down to is: 'how to get from one place to another with the expectation that people will follow it'. God giving us a way to escape and our refusing to use it not only continues the temptation, but also brings God's judgment upon our personal life.

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

Please see the note for 11:33 for links to every place in this epistle where any form of the word tarry is used along with the definition from Webster's 1828 . The New Testament definition is: ' to stay; to abide; to continue; to lodge'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Co 4:19; Pr 19:21; Jer 10:23; Ac 18:21; Ro 1:10; Jas 4:15 exp: Ro 15:24; Heb 6:3'.

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C16-S8 (Verse 8) But I will tarry at Ephesus until Pentecost.

definite pl and that Paul has. There are lots of people interested in history who can chase down what happened and compare it to the pl and that we see here. The thing that strikes me is that the people in this church kept questioning the authority of Paul and doing other things to upset him and then got upset when Paul and Apollos decided to spend their time with people who treated them better. We all need to consider how we treat people who we want to be close to us.

We find forms of the word Pentecost in: Acts 2:1; Acts 20:16 and 1Corinthians 16:8. Easton's Bible Dictionary defines this word as: 'i.e., "fiftieth", found only in the New Testament (Ac 2:1; 20:16; 1Co 16:8). the festival so named is first spoken of in Ex 23:16 as "The feast of harvest," and again in Ex 34:22 as "The day of the firstfruits" (Nu 28:26). From the sixteenth of the month of Nisan (The second day of the Passover), seven complete weeks, i.e., forty-nine days, were to be reckoned, and this feast was held on the fiftieth day. the manner in which it was to be kept is described in Le 23:15-19; Nu 28:27-29. Besides the sacrifices prescribed for the occasion, every one was to bring to the Lord his "tribute of a free-will offering" (De 16:9-11). the purpose of this feast was to commemorate the completion of the grain harvest. Its distinguishing feature was the offering of "two leavened loaves" made from the new corn of the completed harvest, which, with two lambs, were waved before the Lord as a thank offering.
The day of Pentecost is noted in the Christian Church as the day on which the Spirit descended upon the apostles, and on which, under Peter's preaching, so many thousands were converted in Jerusalem (Ac 2)'. Smith's Bible Dictionary defines this word as: 'that is, the fiftieth day (from a Greek word meaning fiftieth), or Harvest Feast, or Feast of Weeks, may be regarded as a supplement to the Passover. It lasted for but one day. From the sixteenth of Nisan seven weeks were reckoned inclusively, and the next or fiftieth day was the day of Pentecost, which fell on the sixth of Sivan (about the end of May).
Ex 23:16; 34:22; Le 23:15,22; Nu 28 See Jewish calendar at the end of this volume. the Pentecost was the Jewish harvest-home, and the people were especially exhorted to rejoice before Jehovah with their families their servants, the Levite within their gates, the stranger, the fatherless and the widow in the place chosen by God for his name, as they brought a free-will offering of their hand to Jehovah their God.
De 16:10-11 the great feature of the celebration was the presentation of the two loaves made from the first-fruits of the wheat harvest. With the loaves two lambs were offered as a peace offering and all were waved before Jehovah and given to the priests; the leaves being leavened, could not be offered on the altar. the other sacrifices were, a burnt offering of a young bullock, two, rams and seven lambs with a meat and drink offering, and a kid for a sin offering.
Le 23:18-19 Till the pentecostal leaves were offered, the produce of the harvest might not be eaten, nor could any other firstfruits be offered. the whole ceremony was the completion of that dedication of the harvest to God as its giver, and to whom both the land and the people were holy, which was begun by the offering of the wave-sheaf at the Passover. the interval is still regarded as a religious season. the Pentecost is the only one of the three great feasts which is not mentioned as the memorial of events in the history of the Jews; but such a significance has been found in the fact that the law was given from Sinai on the fiftieth day after the deliverance from Egypt. Comp. Exod 12 and 19. In the exodus the people were offered to God as living first fruits; at Sinai their consecration to him as a nation was completed. the typical significance of the Pentecost is made clear from the events of the day recorded in the Acts of the Apostles. Acts 2. Just as the appearance of God on Sinai was the birthday of the Jewish nation, so was the Pentecost the birthday of the Christian Church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. 1Co 15:32 Pentecost. Ex 23:16; Le 23:15-21; Ac 2:1 General references. exp: De 16:9'.

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C16-S9 (Verse 9)

For a great door and effectual is opened unto me,
and there are many adversaries.

This sentence tells us tells us why the pl and of the prior sentence were definite. Although there were reasons for Paul to prefer the people at Ephesus, in this sentence we see that Paul is not going there because of personal preferences but because he has an opportunity to spread the gospel. This is the main concern of every true 'man of God' and should be the main concern of every saved person. When we look at the definition of the word effect we see that God would be able to produce a great result through the ministry of Paul, but Paul had to be obedient in order for that result to be produced.

Please see the note for 2Corinthians 2:12-13 about the word door. The New Testament definition is: 'The means of entrance into anyplace, including the place of blessing, and of enclosing those within when shut'.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. The New Testament definition is: 'The result which is produced'.

Please see the note for Philippians 1:27-28 for links to every place in the New Testament where we find forms of the word adversaries along with links from other commentators and a definition. The New Testament definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a great. Ac 19:8-10 door. Ac 14:27; 2Co 2:12; Col 4:3; Re 3:7-8 there. 1Co 15:32; Ac 19:9-10; 2Co 1:8-10; Php 3:18'.

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C16-S10 (Verse 10) Paul might send Timotheus to help them.

Equivalent Section: Possible help for the church.

Now if Timotheus come,
see that he may be with you without fear:.

Equivalent Section: Respect the work done by the person.

for he worketh the work of the Lord,
as I also do.

This sentence starts with the word Now and tells us of a provision that Paul had made for this church in case his pl and did not work out the way he planned things. In a prior sentence we saw that Paul qualified all of his pl and with if the Lord permit. Now Paul is telling them that he has provided for their spiritual needs even if he personally can not come and minister to them.

Paul knows how these people think and react, as already shown by the things said within this epistle. He also knows that the spiritually immature are probably going to react the wrong way to Timothy because of his age. Therefore, he is instructing them in proper behaviour and telling them why they are to act this way. Please see The note for this sentence; within the Lord Jesus Christ Study, for more details on this subject.

Please see the note for Philippians 2:19 for links to every verse in the New Testament where we find the name of Timotheus /Timotheus.

Please see The note for 13:12 for links to every sentence in this epistle which use any form of the word see along with a definition and explanation that see is also used for 'understanding a concept' because we use sight to read words which convey ideas which may not be seen in the physical world (such as abstract concepts). Please also see the notes for 1:26 about the word see / seen / sight. The New Testament definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. This word is often used symbolically for spiritual understanding. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Romans C11S25 about the word fear. The New Testament 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. the saved are commanded to "fear the Lord"'. Please see the Study called The Fear of the Lord. Please also see the note for Matthew 10:26 about the phrase fear them not. Please also see the note for John 6:19 about the word afraid.

There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'The absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. 1Co 4:17; Ac 19:22 without. 1Co 16:11; 1Th 4:12 for. 1Co 15:58; Ro 16:21; 2Co 6:1; Php 2:19-22; 1Th 3:2 General references. exp: 2Co 12:17'.

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C16-S11 (Verse 11) how they were to treat Timotheus.

Equivalent Section: How not to treat the pastor.

Let no man therefore despise him:.

Equivalent Section: How to treat the pastor.

but conduct him forth in peace,
that he may come unto me:.

Equivalent Section: Why.

for I look for him with the brethren.

Paul just said, in the prior sentence, that he might send Timothy to them. Now he is warning them that he, and God, expect them to treat Timothy properly and return him to Paul in good shape. Please notice that if our sentence says that if they do not conduct him forth in peace then they are despising him and daring our Lord to bring judgment upon them because of their challenging The Lord's choice of who will fill this position. Please also consider that murmuring, complaining and similar actions not only is refusing to conduct [The man of God] forth in peace, but such actions caused a death sentence from God upon His children in the wilderness and we are also warned against such actions within the church age.

Please see The note for 4:10 for links to every sentence in this epistle which use any form of the word despised. Please also see the note for Romans C2S4 which discusses what is involved in this action verb and gives us a definition of: 'To contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction. Prov. 1. Else he will hold to the one, and despise the other. Matt. 6. 2. to abhor'. Please also see the note for Romans C1S16 which gives us the definition and links to every word in the Bible which uses the similar word of despiteful.

Please see the note for Acts 17:15 about the word conduct. Webster's 1828 defines this word as: 'n. L., to lead. See Duke. 1. Literally, the act of leading; guidance; command. So Waller has used it. Conduct of armies is a princes art. 2. the act of convoying, or guarding; guidance or brining along under protection. 3. Guard on the way; convoy; escort. These senses are now unusual, though not improper. 4. In a general sense, personal behavior; course of actions; deportment; applicable equally to a good or a bad course of actions; as laudable conduct; detestable conduct. the word seems originally to have been followed with life, actions, affairs, or other term; as the conduct of life; the conduct of actions; that is, the leading along of life or actions. Young men in the conduct and manage of actions embrace more than they can hold. What in the conduct of our life appears. But by custom, conduct alone is now used to express the idea of behavior or course of life and manners. 5. Exact behavior; regular life. Unusual. 6. Management; mode of carrying on. Christianity has humanized the conduct of war. 7. the title of two clergymen appointed to read prayers at Eton College in England.
CONDUCT, v.t. 1. to lead; to bring along; to guide; to accompany and show the way. And Judah came to Gilgal--to conduct the king over Jordan. 2 Samuel 19. 2. to lead; to direct or point out the way. The precepts of Christ will conduct us to happiness. 3. to lead; to usher in; to introduce; to attend in civility. Pray receive them nobly, and conduct them into our presence. 4. to give a direction to; to manage; applied to things; as, the farmer conducts his affairs with prudence. 5. to lead, as a commander; to direct; to govern; to command; as, to conduct an army or a division of troops. 6. With the reciprocal pronoun, to conduct ones self, is to behave. Hence, by a customary omission of the pronoun, to conduct, in an intransitive sense, is to behave; to direct personal actions. See the Noun. 7. to escort; to accompany and protect on the way'.

Please see the note for Philippians 2:4 about the word look. The New Testament definition is: 'The primary sense is to stretch, to extend, to shoot, hence to direct the eye'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. 1Co 16:10; Lu 10:16; 1Th 4:8; 1Ti 4:12; Tit 2:15 but. 1Co 16:6; Ac 15:33; 3Jo 1:6'.

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C16-S12 (Verse 12) Why Apollos would not come at that time.

Equivalent Section: Paul tried to send their preferred preacher.

as touching our brother Apollos,
I greatly desired him to come unto you with the brethren:.

Equivalent Section: He was not willing to go.

but his will was not at all to come at this time;
but he will come when he shall have convenient time.

If we read the places where Apollos is mentioned we find indications that he was with this church multiple times and was considered a great preacher-leader by them. Yet our sentence tells us that he was reluctant to return. Thus, these people did what we often see people do. They gave Apollos credit as an authority when they were claiming authority over others based upon what they claimed to have received from him, yet challenged him when one-on-one and they disagreed with him. This is the behaviour of prideful ignorant people who want to be considered to be intellectual authorities by other people.

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

Please see the note for 6:10, for links to sentences within this epistle which use forms the word brother along with links to notes in other studies. This epistle uses the word brother for 'a saved person'. Please see the note for 2:1 for links to every place in this epistle where forms of the words brethren or brother or sister is used, along with the definition from Webster's 1828 . Please see the note for 6:6 for links to every place in this epistle where forms of the words brother is used, along with the definition from Webster's 1828 and links from other commentators.

Please see the note for 1Corinthians 1:12 about Apollos. That note has links to every place that he is mentioned. He was a world-traveling evangelist in the days of Paul.

Please see the note for Philemon 1:8 about the word convenient. The New Testament definition for this word is: 'Fit; suitable; proper; adapted to use or to wants; commodious'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'our. 1Co 1:12; 3:5,22; Ac 18:24-28; 19:1; Tit 3:4 when. Ec 3:1; Mr 6:21; Ac 24:25'.

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C16-S13 (Verse 13) .

Watch ye,
stand fast in the faith,
quit you like men,
be strong.

This is the first sentence of Paul's final commands to this church. Paul has just told them that Apollos didn't want to come to them. He doesn't want to get into the reasons why, because that is the job of Apollos if he wants to do it. Instead, in this sentence and the next, Paul is giving general instructions which will correct the problem even while he avoids going into the problem.

When Paul said Watch ye they each personally (ye) understood, because of their culture, that it was a death penalty to fall asleep or not stay vigilant while on watch. Forsoldiers it was their own life that was at risk. Forshepherds it was the life of the sheep.

After telling them to Watch ye, Paul used another military expression to remind them that they were in a spiritual war when he said stand fast in the faith. The command to stand fast is the command given to soldiers in a line of battle when soldiers fought with a sword and shield. Paul's use of the phrase in the faith makes it clear that he is talking about our spiritual war. If God's people do these things then no pastor will have any (major) complaint about them and want to avoid them like Apollos did.

Please see the note for Colossians C4S2 for links to every verse in the New Testament which uses the word watch. The New Testament definition is: 'Forbearance of sleep, Attendance without sleep'.

Please see the note for Galatians C5S1 for links to every place in the Bible which use the phrase stand fast along with a short note for each verse. Please see the notes for Romans C14S5 and 1Corinthians 15:1 for links to every place in this epistle which use the forms of the word stand along with links to notes in other epistles which use the same word and provide more details. We can stand fast only on what comes from The Lord. He gives us the strength to stand fast. The New Testament definition is: 'To not be moved from where The Lord places us; not to be overthrown or demolished'. In our sentence we are commanded to not let the devil, nor any other being, move us from our foundation, which is the word of God.

The word faith is an action word whereby we find a promise within the word of God, obey the attached command in order to receive the promise, act before receiving the promise and with the attitude that God will keep His promise but do it in His time and His way. Our act of faith only gives God permission to work in and through our life, it does not force God to give us the promise.

Please see The note for 4:10 for links to every sentence in this epistle which use any form of the word strong. The New Testament definition is: 'Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Watch. Mt 24:42-44; 25:13; 26:41; Mr 13:33-37; 14:37-38; Lu 12:35-40; 21:36; Eph 6:18; Col 4:2; 1Th 5:6; 2Ti 4:5; 1Pe 4:7; 5:8; Re 3:2-3; 16:15 stand. 1Co 15:1-2,58; 2Co 1:24; Ga 5:1; Php 1:27; 4:1; Col 1:23; 4:12; 1Th 3:8; 2Th 2:15 quit. 1Co 9:25-27; 14:20; 1Sa 4:9; 2Sa 10:12; 1Ch 19:13; Eph 6:13-17; 1Ti 6:12; 2Ti 2:3-5; 4:7; Heb 11:32-34 be. Jos 1:6-7,9,18; 1Ki 2:2; 1Ch 28:10; Ps 27:14; Isa 35:4; Da 10:19; 11:32; Hag 2:4; Zec 8:9,13; 2Co 12:9-10; Eph 6:10; Php 4:13; Col 1:11-12; 2Ti 2:1 General references. exp: Mt 25:13; Mr 13:33. See also on exp: De 31:6; Jos 1:6; 1Sa 4:9; 1Ch 22:13; 28:20; Da 10:19 Be strong'.

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C16-S14 (Verse 14) Let all your things be done with charity.

The second sentence of Paul's final commands to this church. This is a direct reference back to Chapter 13. Please see it for more details. We see Paul emphasizing this doctrinal point in his last instructions because, as he said in Chapter 13; and though I have...and have not charity, I am nothing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 8:1; 12:31; 13; 14:1; Joh 13:34-35; 15:17; Ro 13:8-10; 14:15; Ga 5:13-14,22; Eph 4:1-3; Php 2:1-3; 1Th 3:6,12; 4:9-10; 2Th 1:3; 1Ti 1:5; Heb 13:4; 1Pe 4:8; 2Pe 1:7; 1Jo 4:7-8'.

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C16-S15 (Verse 15-16) Action and attitude that Paul begged them to have.

Further spiritual help for them.

I beseech you,
brethren,
(See Below),
that ye submit yourselves unto such,
and to every one that helpeth with us,
and laboureth.

Below is the part of the sentence from the parenthesis.

(ye know the house of Stephanas,
that it is the firstfruits of Achaia,
and that they have addicted themselves to the ministry of the saints).

This sentence tells us that this household was the firstfruits of Achaia. Fruit contains the seed that is used to produce more plants and fruit. In addition, many people will join a large well established church because of 'herd mentality'. However, in order to join a work that is just starting and then go out and produce their own fruit, these people had to be more spiritually aware than the average person. Thus, Paul is pointing out people who are from their own church and culture, and who know how to produces fruit within the local culture. Paul is telling these 'herd mentality' people to follow the example that is within their church.

If they refuse to do as told then they would not produce any fruit of their own. Without fruit. They do not receive eternal rewards. That means that we miss out on eternal rewards. Please see the note for 1Corinthians 9:7 for every links to every sentence in 1Corinthians which uses any form of the word fruit along with a couple different definitions and links from other commentators. The New Testament definition for this word is: 'It is new life or the offspring of any type of life. The word is used symbolically for effect or consequence'. Please also see the note for Romans 1:13 for every links to verse in Romans which uses the word fruit along with the definition from Webster's 1828 and further discussion. Please also see the note for Romans 8:23 for every links to every verse in the New Testament which uses the word firstfruits along with an explanation of each verse and why we want this in our personal lives. The New Testament definition is: 'The first new life from plant or animal or God's Holy Spirit. the firstfruits were a special offering whereby God's people were to offer the first fruits of everything based upon the promise of God to bless the rest of their harvest'.

In addition, to the people within the local church who produce fruit, Paul instructs them, and us, to submit yourselves...to every one that helpeth with us, and laboureth. God will provide additional help from outside our local church and we are to not reject the help from God. However, the phrase of that helpeth with us, and laboureth tells us how to identify those people. The phrase that helpeth with us tells us the verify that their doctrine matches what the Bible tells us that Paul taught. The phrase and laboureth tells us that true Godly people will not be 'too good, high and holy' to do the labour that they expect others to do.

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

Please see the notes for Romans C13S1 and Colossians 3:18 about the word submit. The New Testament definition is: 'To yield, resign or surrender to the power, will or authority of another'.

Please see the note for 1Corinthians 12:28 for links to every place in this epistle where forms of the words help is used, along with the definition from Webster's 1828 and links from other commentators. Please notice the th on the word helpeth. This excludes people who only help a little or only once in a while. This is speaking about someone who 'keeps on keeping on helping'.

Please see also the note for 4:11-13 which has the definition from Webster's 1828 along with links provided by other commentators for the word labour. Please see the note for 3:9 which has a short description of each verse in 1Corinthians which uses this word and shows the common usage within this epistle. Within that definition we see, as we also saw with other words, that labor is used as a verb to describe the action and as a noun to describe the results of that action. Please notice the th on the word laboureth. This excludes people who only labour a little or only once in a while. This is speaking about someone who 'keeps on keeping on labouring'.

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

We find the name Stephanas only in this epistle including the added note for 16:24; which claims that he was with Paul when Paul wrote this epistle. This person is only mentioned within this epistle. In 1Corinthians 1:16 we read that Paul remembers baptizing his household when Paul is not sure who else he personally baptized. Thus, we see that he was personally important to Paul and a help to his ministry. Otherwise, his baptism would have been forgotten like the rest. In 16:15-16 we read that, within the church, each and every one of them should personally (ye) submit yourselves unto such, and to every one that helpeth with us, and laboureth. That is: they should submit to people who had actually gone to the mission field and done the work of the Lord there regardless if they were a preacher or not. In that sentence we also read that they have addicted themselves to the ministry of the saints. That is: The house of Stephanas had completely given their lives to the ministry of helping newly saved to fulfill God's call to become saints. This is a most neglected ministry today which is proven by all of the churches which are full of people who claim to be saved for several years even while they remain spiritual babes. In 16:17 we read that Stephanas and others went to the mission field to help Paul, who was their missionary. They were not a drain on him by demanding that he play tour guide or something similar but they went there to bring aid and to help in the ministry. Thus, we see that Stephanas is our Biblical example of what God wants non-preachers to do in the ministry, both in the home church and on the mission field.

Please see the note for 1Corinthians 9:7 for every links to every sentence in 1Corinthians which uses any form of the word fruit along with a couple different definitions and links from other commentators. The New Testament definition for this word is: 'It is new life or the offspring of any type of life. The word is used symbolically for effect or consequence'. Please see the note for James 3:18 about the phrase fruit of righteousness. The New Testament definition for thisphrase is: 'New spiritual life in us from letting our Lord Jesus Christ work in and through our physical lite and then giving us His righteousness'. Please see the note for Romans C8S21 about the word firstfruits. The New Testament definition for this word is: 'The first new life from plant or animal or God's Holy Spirit. the firstfruits were a special offering whereby God's people were to offer the first fruits of everything based upon the promise of God to bless the rest of their harvest'.

Please see the note for Romans 15:26 which has links to everywhere that the Bible uses the word Achaia along with additional information from other commentators.

Please see the note for 3:4 which has links to every verse in 1Corinthians which uses a form of the word minister along with links to other notes which provide several more links. The New Testament definition is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The house. 1Co 16:17; 1:16 the first-fruits. Ro 16:5; Re 14:4 to the. Ac 9:36-41; Ro 12:13; 15:25; 16:2; 2Co 8:4; 9:1,12-15; 1Ti 5:10; Phm 1:7; Heb 6:10; 1Pe 4:10
ye. Eph 5:21; Heb 13:17; 1Pe 5:5 helpeth. 1Co 12:28; 1Ch 12:18; Ro 16:3,9; Php 4:3; 3Jo 1:8 laboureth. 1Co 3:9; Ro 16:6,12; 1Th 1:3; 2:9; 5:12; 1Ti 5:17; Heb 6:10; Re 2:3'.

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C16-S16 (Verse 17) Why Paul wanted the church to submit...unto such.

I am glad of the coming of Stephanas and fortunatus and Achaicus:
for that which was lacking on your part they have supplied.

One thing which can be seen in true Godly leaders is that they see what is lacking and get busy providing it instead of sitting around and complaining or telling others to provide that is lacking. This epistle is the only place that we see these three mentioned and even the popular commentators don't know anything more about them. While, humanly speaking, we wouldn't think a lot about them, God thought enough about them to mention them in the Bible. These three were doing one of the jobs of Non-preacher Missionaries. Please see that Study for the many other things that non-preachers are supposed to do on the mission field in obedience to our command that is called 'The Great Commission'. Many Bible Schools and preachers claim that a person has to be qualified to be a pastor and ordained ('church lay hands on them') in order to be a missionary but that is not Biblically true. In addition, such claims helps Satan to get people in the pew to disobey a direct command from God that is given to all saved people.

Please see the note for Hebrews 1:9 about these words. The New Testament definition for glad is: 'pleased; affected with pleasure or moderate joy; moderately happy'. The New Testament definition for the word gladness is: 'a moderate degree of joy and exhilaration; pleasure of mind; cheerfulness'. The New Testament definition for the word gladly is: 'With pleasure; joyfully; cheerfully'.

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

Fortunatus and Achaicus are only found in this sentence.

Please see the note for 2Corinthians 8:13-15 about the word lack. The New Testament definition is: 'To want; to be destitute of; not to have or possess'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word supply along with a definition and links from other commentators. The only places in 1Corinthians where the word supply is used is our current sentence. The New Testament definition is: 'To fill up, as any deficiency happens; to furnish what is wanted; to afford or furnish a sufficiency'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Stephanas. 1Co 16:15 for. 2Co 11:9; Php 2:30; Phm 1:13'.

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C16-S17 (Verse 18) A second reason why Paul wanted the church to submit...unto such.

For they have refreshed my spirit and yours:
therefore acknowledge ye them that are such.

This sentence starts with For and tells us why Paul told this church to each personally (ye) submit yourselves unto such. Part of the job of all saved is to encourage other saved people, especially missionaries and people who are directly on the front line of this spiritual war. Please note that spirit is lowercase in this sentence, which means it is referring to Paul's personal spirit and not to the Holy Spirit. It takes spiritual things from God that are passed through us to refresh the spirit of other people. Since our spirit is our core being, this is the most important thing for us to keep refreshed.

The word they referenced the men who were named in the prior sentence. The word ye means 'each and every one of you personally'. We are commanded to personally acknowledge missionaries who go out and represent our church and we are to personally acknowledge people within the church who do work for the entire church. Please notice that this includes people who are not preachers and who are not staff.

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

We find forms of the word acknowledge occurring 24 times in 23 verses of the Bible and only in 9 verses of the New Testament: 1Corinthians 14:37; our current sentence; 2Corinthians 1:13-14; Colossians 2:2; 2Timothy 2:25; Titus 1:1; Philemon 1:6; 1John 2:23. Webster's 1828 dictionary defines acknowledge as: 'v.t. Aknol'edge, as and knowledge. See Know. 1. to own, avow or admit to be true, by a declaration of assent; as to acknowledge the being of a God. 2. to own or notice with particular regard. In all thy ways acknowledge God. Prov. 3. Isa. 33. 3. to own or confess, as implying a consciousness of guilt. I acknowledge my transgressions, and my sin is ever before me. Ps. 51 and 32. 4. to own with assent; to admit or receive with approbation. He that acknowledgeth the son, hath the father also. 1John 2. 2Tim. 2. 5. to own with gratitude; to own as a benefit; as, to acknowledge a favor, or the receipt of a gift. Thy his gifts acknowledged not. 6. to own or admit to belong to; as, to acknowledge a son. 7. to receive with respect. All that see them shall acknowledge that they are the seed which the Lord hath blessed. Isa. 6. 1Cor. 16. 8. to own, avow or assent to an act in a legal form, to give it validity; as, to acknowledge a deed before competent authority'. What we see in these verses is that someone is presented a truth that they have been denying and are made to accept the undeniable truth and to stop denting the truth. The New Testament definition is: 'To own, avow or admit to be true, by a declaration of assent; as to acknowledge the being of a God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Pr 25:13,25; Ro 15:32; 2Co 7:6-7,13; Php 2:28; Col 4:8; 1Th 3:6-7; 3Jo 1:4 therefore. 1Th 5:12; Php 2:29; Heb 13:7; 3Jo 1:11-12'.

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C16-S18 (Verse 19) The churches of Asia salute you.

from this sentence we can tell that Paul wrote this letter from Asia because that is the only way that he could send greetings from there.

in this sentence we see that the churches sent greetings. A lot of the divisions between churches is not Biblical and is due to churches refusing to let God correct their doctrine and bring churches close enough in doctrine and practice that they do not have a problem with fellowshipping with each other.

Please see the note for 2Timothy C1S9 about the word Asia. That note has a reference to every place where this region is named along with a short note on each reference. As shown within those notes, the people in this region turned against Paul, but that was apparently after this letter was written.

Please see the note for Philippians 4:21 about the word salute. The New Testament definition is: 'To greet; to hail; to address with expressions of kind wishes'. This is more personal than t5o just greet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'churches. Ac 19:10; 1Pe 1:1; Re 1:11'.

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C16-S19 (Verse 19) .

Aquila and Priscilla salute you much in the Lord,
with the church that is in their house.

Our sentence tells us that missionaries out of their church sent greetings. Specifically, Aquila and Priscilla were a married couple who were not preachers and yet helped to start at least three churches. They also corrected the doctrine of Apollos when he first came to the church at Corinth. This couple show that even out of the worst church, or circumstances, can come some of the best workers in The Lord. Please note that their greeting was in the Lord and not personal even though they started out in this church. Please see the note for Romans 16:3-4 about Aquila and Priscilla.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Aquila. Ac 18:2,18,26; Ro 16:3-4; 2Ti 4:19 Prisca. The church. Ro 16:5,15; Col 4:15; Phm 1:2'.

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C16-S20 (Verse 20) All the brethren greet you.

Here we see greetings from individuals, which is more than just a general greeting from the entire group. This indicates that these brethren were at least praying for this church at Corinth or they would not have bothered sending individual greetings.

Please see the note for Luke 20:45-47 about the word greetings. The New Testament for this word is: 'Addressing with kind wishes or expressions of joy'. Please see the note for Philippians 4:21 about the word greet. The New Testament for this word is: 'To salute in kindness and respect'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The brethren. Ro 16:16,21,23; 2Co 13:13; Php 4:22; Phm 1:23-24; Heb 13:24 Greet. 2Co 13:12; 1Th 5:26; 1Pe 5:14'.

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C16-S21 (Verse 20) Greet ye one another with an holy kiss.

The message of this sentence should be obvious, especially when we keep in mind the meaning of the word holy. Please also not that this is to be done by 'each and every one of you personally', because of the use of the word ye.

Please see The note for 3:17 for links to verses within 1Corinthians which use forms of the word holy. Please also see The note for Romans 7:12 for Webster's 1828 definition of the word holy along with links to sentences in Romans which use a form of the word holy.

This sentence tells us how to treat each other. Please note the emphasis on the word holy. Forms of the word kiss occur 48 times in the Bible and the first is Isaac telling his son to kiss him. We all know that Judas betrayed Jesus with a kiss. Please also see The note for Romans 16:16 for Webster's 1828 definition of the word kiss along with links to verses in the New Testament which use a form of the word kiss.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Greet. 2Co 13:12; 1Th 5:26; 1Pe 5:14 General references. exp: 2Co 13:12; 1Th 5:26'.

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C16-S22 (Verse 21) The salutation of me Paul with mine own hand.

Please see the note for 1:12 about the name of Paul. That note has links to every place within the Bible where we see the name of Paul. Please also see the note for Colossians C1S6 about the phrase I Paul.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute.

This sentence tells us the proof that Paul wrote this epistle. Please see the note for 12:15 for links to every place in this epistle where any form of the word hand is used along with a dictionary definition, an explanation of the problem with the dictionary definition and links from other commentators. This is important because, reportedly, there were people sending letters which claimed to be from Paul but were not. Paul made it a point to personally sign every letter that he wrote because of this. Since the epistle to the Hebrews is not signed by Paul, he did not write it regardless of what self-proclaimed 'experts' claim.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'salutation. Ga 6:11; Col 4:18; 2Th 3:17'.

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C16-S23 (Verse 22) How to deal with people who claim to be saved but refuse to live their claim.

If any man love not the Lord Jesus Christ,
let him be Anathema Maranatha.

This sentence uses the phrase any man to mean anyone who has heard the gospel and probably is to be restricted to those people who profess salvation. We certainly are not to curse the lost but are to act like Christ and do anything possible to see them saved. One preacher pointed out that these two words come from two different languages. No matter what language we speak, we will be cursed if we claim the name of Christian and then refuse to live a life which proves that we love not the Lord Jesus Christ.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love. Song 1:3-4,7; 3:1-3; 5:16; Isa 5:1; Mt 10:37; 25:40,45; Joh 8:42; 14:15,21,23; 15:24; 16:14; 21:15-17; 2Co 5:14-15; 8:8-9; Ga 5:6; Eph 6:24; Heb 6:10; 1Pe 1:8; 2:7; 1Jo 4:19; 5:1 exp: Jos 23:11. Anathema. that is, "Let him be accursed; our Lord cometh," i.e., to execute the judgment denounced. Mt 25:41,46; Ac 23:14; Ro 9:3; Ga 1:8-9 (Gr) 1Co 12:3; 2Th 1:8-9; Jude 1:14-15 General references. exp: Mt 25:42; Mr 11:21; Joh 14:15'.

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C16-S24 (Verse 23) The grace of our Lord Jesus Christ be with you.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 16:20,24'.

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C16-S25 (Verse 23) My love be with you all in Christ Jesus.

Paul's feelings for this church. As explained in The note for this verse within the Lord Jesus Christ Study, Paul uses Christ Jesus to emphasize that his love is for those that are spiritually maturing after profession. Those saved people who refuse to mature spiritually, after making a profession, were dealt with in the prior sentence. Please also see the Study called Relational Prepositions for links to other places where the Bible tells us what we have in Christ Jesus and how this is different from other things which we have in our ongoing personal relationship such as the things which we have in Christ. Where the things which we have in Christ are given to some saved but not others, the things which we have in Christ Jesus are given to all saved but they must spiritually mature in order to receive them. Our sentence tells us that the pastor has love for all members of the church but that his love is in bringing spiritual maturity to the saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love. 1Co 16:14; 4:14-15; 2Co 11:11; 12:15; Php 1:8; Re 3:19 Amen. 1Co 14:16; Mt 6:13; 28:20'.

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C16-S26 (Verse 24) Amen.

Paul called God to witness his epistle. The word Amen is used to double the prior sentence and fulfill the requirement to make the prior sentence something that all believers must believe.

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1Corinthians Study: Chapters 13-16

1Corinthians Chapter 13 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: Charity.

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

1Corinthians Chapter 14 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: How to conduct public worship services.

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

1Corinthians Chapter 15 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: the resurrection of the dead (1Corinthians 15:12).

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

1Corinthians Chapter 16 Sentence-by-Sentence Section

links to sentences in this chapter:

The Chapter theme is: Future events.

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

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 10/31/24.