1 Corinthians 15

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Saint Paul the Apostle of Jesus the Christ. It has become a common practice to take the epistles of Paul out of the context of the Gospel of th kingdom preached by Christ. People have even taken Paul out of the context of what Paul was preaching by picking bits and pieces of what Paul taught.

I Declare

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Paul hopes that what he preaches is not declared in "In vain[1] [2]Verse 14 also uses the word vain.[3]
Verse 24 "put down all rule[4] and all authority[5] and power"[6]
See Romans 13
In verse 26 Paul says "the last enemy that shall be destroyed is death" and then in 31 says "I die daily".
Be ye Doer of of the word and followers of The Way.
Paul warns us Verse 34 "Awake to righteousness" and Verse 36 "Thou fool"
By verse 50 He warns us "that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption."
Paul is talking to people who are doing what Christ said and trusting in the good news and righteous ways he taught. The first thing he did was talk to the people about Christ telling them to repent which we see him telling Agrippa in Acts 26:20[7]. These people were told by Paul to "do works meet for repentance". The word meet is the word worthy or in other words showed their faith in the nature, way and character or name of Christ by their works.
Galatians 2:16 "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
But we also know Galatians 5:18 But if ye be led of the Spirit, ye are not under the law.

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft[8], hatred[9], variance[10], emulations[11], wrath[12], strife[13], seditions[14], heresies[15], 21 Envyings[16], murders[17], drunkenness[18], revellings[19], and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love[20], joy[21], peace [22], longsuffering[23], gentleness[24], goodness[25], faith[26], 23 Meekness [27], temperance[28]: against such there is no law.

We see the same thing in 1 Corinthians 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate[29], nor abusers of themselves with mankind,

10 Nor thieves [30], nor covetous [31], nor drunkards [32], nor revilers [33], nor extortioners [34], shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Can there be resurrection without righteousness? [35]
Is Paul preaching anything different than what see see in Acts 17:30 "And the times of this ignorance God winked at; but now commandeth all men every where to repent:"? But the Modern Christians think he does not have to repent from these ways that the early Christians turned away from.
Why do you think Paul said "Christ did not send me to baptize..."[36] and is Baptism only for those who want to follow Christ in his ministry...?
Was Christ an Anarchist from the point of view of the world?

1 Corinthians 15:1-4

1 "Moreover,[37]brethren,[38] I declare unto you the gospel[39] which I preached unto you, which also ye have received, and wherein ye stand;[40] By which[41] also ye are saved, if ye keep in memory[42] what I preached unto you, unless ye have believed in vain.[43] 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures:"

By Grace Labor

5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed.


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? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable.

Awake to righteousness

20 ¶ But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 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. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33 Be not deceived: evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

cannot inherit the kingdom

35 ¶ But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it die: 37 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: 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

Showing the Secrets

51 ¶ Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 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. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ. 58 ¶ Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Paul preaching

If people do not want to do what these early Christians were doing then they have not really repented and have not been converted. These early Christians were actually converted to this new way of caring for one another by faith, hope and charity and the perfect law of liberty and were not coveting their neighbor's goods by applying to men who exercise authority one over the other.[44]

The early Church actually believed Christ and did what He said. They repented. They changed their ways. This is what has been the message of God to us from the beginning and we see it given us by other prophets.

Ezekiel 18:25-32 talks about people who go away from his righteousness, and commit iniquity and die. When Adam rejected God's way he was told that he would die but Satan came and told him that he would not die. This is the message of the Modern Christian. They say all you have to do is believe and you will be saved but that is not what Jesus said nor the prophets from the beginning.

They said Repent!

Ezekiel 18:25-32 is laying this out for us when it says "Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin." Because God takes "no pleasure in the death of him that dieth". He does not want you to die but live. The devil wants you to die so he will tell you that you do not have to repent.

The Modern Christians try to use some of the words of Paul to insinuate that all you have to do is believe that Christ died and has saved you and what you do does not matter. They are picking little quotes of Paul out of context so that they do not have to Repent, Seek, strive and do the will of the Father even though Christ said we do. They tell people they are saved because they believe Jesus is the Christ and he died for us.

The Modern Christians do not follow the ways or words of Christ but cling to a no works personal philosophy and their sin remains.

We do agree with Ezekiel 18:25-32 and God's way is equal because it contains mercy. God does not require we pay back for all the evil we have done but he does require that we repent, forgive and seek the Kingdom of God and His righteousness which is to do the will of the Father.

The prodigal sons

The prodigal son would not have been forgiven by his Father if he did not change his ways and return with full intent to do the will of his Father. And neither will the Modern Christians who have abandoned the way of Christ and the early Church to pursue the covetous ways of the world. They have accepted a false, do-nothing gospel and when they are shown how they have sought unrighteous, iniquitous ways that Christ said made the word of God to none effect they refuse to repent.

The gospel tells us the kingdom of heaven, and the right to be ruled by God instead of the gods many of the world, is within our reach if we will repent, forgive and seek to live by the righteous ways of Christ.

Jesus' kingdom is not a part of the world. And our religion should not be a spotted by that world.

Part 6: This World video

The devil believes in who Christ is but he does not want to do what Christ said to do that you might be saved. The devil certainly does not want you to repent. He wants you to think there is nothing you have to do to be saved. These people - these brothers - to whom Paul is writing have already repented and are seeking the kingdom of God and His righteousness by caring for one another through a Living Network set up by the ministers of Christ to attend to the Daily ministration providing, in Free Assemblies, the Health, Education, and Welfare for Christians and their neighbors through Faith, Hope and Charity by way of Freewill offerings through the Perfect law of liberty.

Early Christians did not apply or pray to Benefactors who exercised authority or wielded the sword to obtain the free bread and circuses offered through the Social contracts of the Fathers of the earth.

Many Modern Christians have not repented and even think they do not have to change their ways. They think they can save themselves by saying they believe in Christ while they continue to be workers of iniquity and covet their neighbors' goods.

They do not just live in the world but of it. They do not know why Jesus said His kingdom was not of the world. Nor do they know why they were told that their religion, to be pure, was not supposed to be spotted by the world.

Not sent to Baptize

We know Paul Baptized some people like Stephanas. What we do not know is what baptism meant to the people and the repentance which was wrought in their lives..

Baptism was to mark a point in time where a change in the way you live your life as an individual in a society and community. The Baptism of Christ was to mark an individuals intent to live as a part of a community according to the ways of Christ and the Perfect law of liberty. Understanding the purpose of Baptism and what it meant at that time is essential to following the path of Christ and His Holy Gospel.

The Baptism of Modern Christians puts you on a social path where your welfare was to be the result of forced offerings of men who called themselves Benefactors, but the Baptism of the Early Christian was the result of Freewill offerings. This meant a network of ministers operating as the Body of Christ to maintain connected Congregations that were donating the funds to provide the Daily ministration of the people, for the people and by the people.

If you got baptized by John or one of his ministers you were in his network. The Israelite government had been a bottom up network from the beginning. The same was true if you were in the network of Peter. Paul or Apollos as we see in 1 Corinthians 1:12 says "Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas(another name for Peter); and I of Christ."

Here, we have Paul warning about divisions being created, which end up destroying the hope characterized in that social path of the kingdom of God. Acts 18:25, 26 describes Aquilla and Priscilla guiding Apollos toward removing an evident division (and it is apparent, Apollos did not intend for that division to remain).

John the baptizer had a network, of which Apollos was a follower, but the fullness of the Gospel which is declared has to do with the Baptism of Christ and His ministry.

All of John's followers may not have interact with Christ's followers. Christ's followers attended to the Daily ministration by means of their ministers of ten families networked together and servants such as Stephen and of the Seven Men who had been chosen to resolve a neglect, so that all were together in one household of God, as being "of Christ", doing ministry to feed the sheep not only in local congregations but in that broad interacting Network.

Stephen and the others declared the Gospel of this kingdom which was from generation to generation, bound by a common Faith, Hope within the heart and the persevering practice of Fervent Charity through a voluntary society and the Perfect law of liberty. in the same way Paul declared it in 1 Corinthians 15. One Spirit leads the baptized ones (those baptized to Christ's Network) to show forth the character and ministry of Christ, not Peter, James, John or Paul.

Paul had brought Stephanas and his whole house to Christ's network. [45] We know that Stephanas, Fortunatus and Achaicus provided important aid to the network in Corinth when there was a shortage and need.[46]

Because these networks were often able to sustain themselves in difficult times they could be tempted by their self sufficiency to become to independent and allow divisions to form. Israel had feared the same with the tribe of Reuben "beyond Jordan on the east"[47] because they built what seemed to be an independent Altar for Daily ministration.[48] Reuben remained a part of the network of Altars of sacrifice because they built an altar to share with the rest of Israel. [49] Paul is saying if we come in the "name of our Lord Jesus Christ" which was the character of Christ according to his virtuous nature of service and sacrifice, and Forgiveness through His Love and mercy, then there should be no divisions among you and we all speak the same thing, being "perfectly joined together in the same mind and in the same judgment".
There were those who were causing division among Christians and the ways or wisdom of the World was proving to be foolishness.[50]
There was one Christ, one faith, one network...

A long tradition

Christians were Doers of the Word. Both Congregants‎ and Minister were baptized and had duties to perform by tending to Weightier matters of the law, judgment, mercy, and faith which include caring for the needs of our neighbors and the widows and orphans of our society through Pure Religion in matters of health, education, and welfare. We are NOT to provide for the needy of society through the Covetous Practices and the men who call themselves benefactorsbut who exercise authority one over the other like the socialists do.

The Way of Christ was like neither the way of the world of Rome nor the governments of the gentiles who depend on those fathers of the earth through force, fear and fealty who deliver the people back in bondage again like they were in Egypt. Christ's ministers and true Christians do not depend upon systems of social welfare that force the contributions of the people like the corban of the Pharisees which made the word of God to none effect. Many people have been deceived to go the way of Balaam and the Nicolaitan and out of The Way of Christ and have become workers of iniquity.

The Christian conflict with Rome in the first century Church appointed by Christ was because they would not apply to the fathers of the earth for their free bread but instead relied upon a voluntary network providing a daily ministration to the needy of society through Faith, Hope, and Charity by way of freewill offerings of the people, for the people, and by the people through the perfect law of liberty in Free Assemblies according to the ancient pattern of Tuns or Tens as He commanded.

The modern Christians are in need of repentance.

"Follow me!" —Jesus the Christ.

"According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 46b, 47b; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64d). "

"Baptism was practised in ancient (Ḥasidic or Essene) Judaism, first as a means of penitence, as is learned from the story of Adam and Eve, who, in order to atone for their sin, stood up to the neck in the water, fasting and doing penance—Adam in the Jordan for forty days, Eve in the Tigris for thirty-seven days (Vita Adæ et Evæ, i. 5-8)."

"The Baptism of the proselyte has for its purpose his cleansing from the impurity of idolatry, and the restoration to the purity of a new-born man. This may be learned from the Talmud (Soṭah 12b) in regard to Pharaoh's daughter, whose bathing in the Nile is explained by Simon b. Yoḥai to have been for that purpose. The bathing in the water is to constitute a rebirth, wherefore "the ger is like a child just born" (Yeb. 48b); and he must bathe "in the name of God"—"leshem shamayim"—that is, assume the yoke of Gcd's kingdom imposed upon him by the one who leads him to Baptism ("maṭbil"), or else he is not admitted into Judaism (Gerim. vii. 8). For this very reason the Israelites before the acceptance of the Law had, according to" 1906 Jewish Encyclopedia Philo on the Decalogue ("De Decalogo," ii., xi.), as well as according to rabbinical tradition, to undergo the rite of baptismal purification (compare I Cor. x. 2, "They were baptized unto Moses [the Law] in the clouds and in the sea").

The Jewish religion requires that male and female conversion candidates to immerse themselves in a ritual bath called a mikveh. Jewish baptism by immersion in ancient times was to be performed in the presence of witnesses (Yebam. 47b). The person being baptized made special preparations includiong a fresh profession of his faith before the designated "fathers of the baptism" (Kethub. 11a; Erub 15a).

"Baptism did not start with John the Baptist. It was the practice of the Jews to baptise converts as much as five centuries before John the Baptist was born. John was simply building on what was already established. ... Some time between 200 to 500 years before the birth of Jesus and John, baptism became a part of the traditional procedure for conversion to Judaism." R. J. GrigaitisJewish Baptism 2007-06-08 http://grigaitis.net/home/rjgrigaitis_resume.html

"Josephus tells us that even during the years of war (66-73 A.D.) the laws of ritual immersion were strictly adhered to (Jos. Wars, 4:205). Herod's Temple itself contained immersion baths in various places for the priests to use, even in the vaults beneath the court (Commentary to Tam. 26b; Tam. 1:1)." Mystical Mikveh Immersion, The Jewish Background of Christian Baptism by Ron Moseley, Ph. D.
Seeing Through the Eyes of Jesus: His Revolutionary View of Reality and His Transcendent Significance for Faith was written by Rev. Dr. John F. Baggett who is a graduate of Kentucky Wesleyan College and Vanderbilt Divinity School. He holds a Masters in the Anthropology of Religion and a Ph.D. in Psychiatric Anthropology from the University of North Carolina at Chapel Hill.

He writes:

“Once again, it is important to understand the intent of the law. The commandment to honor fathers and mothers was not simply intended to ensure the right relationships between parents and children while the children were growing up. It was also intended as the social welfare system of the day which assured that the aging and elderly parents received compassionate care and support.”
“In religious zeal, some Pharisees were allowed to circumvent their responsibility to provide for their parents by declaring the resources that would have gone to that purpose as “dedicated to God.” By seeking their own personal holiness at the expense of the welfare of their parents through the declaration of Corban, they in fact made the commandment meaningless for they had avoided its purpose. Social responsibility for those in need was the intent of the Law. Some Pharisees violated that intent by placing their own desires for personal righteousness above social responsibility.”
Acts 6:1 "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration."

Corinthians Index

1 Corinthians Introduction | 1 Corinthians 1 | 1 Corinthians 2 | 1 Corinthians 3 | 1 Corinthians 4 | 1 Corinthians 5 | 1 Corinthians 6 | 1 Corinthians 7 | 1 Corinthians 8 | 1 Corinthians 9 | 1 Corinthians 10 | 1 Corinthians 11 | 1 Corinthians 12 | 1 Corinthians 13 | 1 Corinthians 14 | 1 Corinthians 15 | 1 Corinthians 16


Acts 1 | Acts 2 | Acts 3 | Acts 4 | Acts 5 | Acts 6 | Acts 7 | Acts 8 | Acts 9 | Acts 10 | Acts 11 | Acts 12 | Acts 13 | Acts 14 | Acts 15 | Acts 16 | Acts 17 | Acts 18 | Acts 19 | Acts 20 | Acts 21 | Acts 22 | Acts 23 | Acts 24 | Acts 25 | Acts 26 | Acts 27 | Acts 28 | Bible Index

Bible | Bible Index | Bible References | Biblical bunch‎ | Sophistry‎ |
Modern Christians | Whosoever believeth | Religion | Bible_terms |

Early non Bible authors
Athenagoras of Athens | Methodius of Olympus | The Gospel of Thomas |
Hippolytus of Rome | Justin the Martyr | Jerome | Augustine of Hippo |
Epistle of Mathetes |
Philo Judaeus‎ or Philo of Alexandria and The Allegories of the Sacred Laws
People in the Bible
Paul the Apostle | Melchizedek | Moses | Cain | Caesar | Herod | Jesus |
John the Baptist | Nimrod | Abraham | Essenes |
Historical People
Buddha | Celsus | Constantine | Eusebius | Marcus Tullius Cicero | Augustine of Canterbury |
Ambrose | Lady Godiva | Plutarch | Polybius | Seneca | Tacitus | Vespian | Manichaeism | John Wycliffe‎ |

== Footnotes ==
  1. 1500 ~εἰκῆ~ eike \@i-kay’\@ probably from 1502 (through the idea of failure); TDNT-2:380,203; {See TDNT 215} adv AV-in vain 5, without a cause 1, vainly 1; 7
    1) inconsiderably, without purpose, without just cause
    2) in vain
    2a) without success or effort
  2. Exodus 20:7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
    Deuteronomy 5:11 Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold [him] guiltless that taketh his name in vain.
    Matthew 15:9 But in vain they do worship me, teaching for doctrines the commandments of men.
    Mark 7:7 Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
  3. 2756 ~κενός~ kenos \@ken-os’\@ apparently a primary word; TDNT-3:659,426; {See TDNT 380} adj AV-vain 9, in vain 4, empty 4, vain things 1; 18
    1) empty, vain, devoid of truth
    1a) of places, vessels, etc. which contain nothing
    1b) of men
    1b1) empty handed
    1b2) without a gift
    1c) metaph. destitute of spiritual wealth, of one who boasts of his faith as a transcendent possession, yet is without the fruits of faith
    1d) metaph. of endeavours, labours, acts, which result in nothing, vain, fruitless, without effect
    1d1) vain of no purpose
  4. 746 ~ἀρχή~ arche \@ar-khay’\@ from 756; TDNT-1:479,81; {See TDNT 102} n f AV-beginning 40, principality 8, corner 2, first 2, misc 6; 58
    1) beginning, origin
    2) the person or thing that commences, the first person or thing in a series, the leader
    3) that by which anything begins to be, the origin, the active cause
    4) the extremity of a thing
    4a) of the corners of a sail
    5) the first place, principality, rule, magistracy
    5a) of angels and demons
  5. 1849 ~ἐξουσία~ exousia \@ex-oo-see’-ah\@ from 1832 (in the sense of ability); n f AV-power 69, authority 29, right 2, liberty 1, jurisdiction 1, strength 1; 103 See Romans 13
    1) power of choice, liberty of doing as one pleases
    1a) leave or permission
    2) physical and mental power
    2a) the ability or strength with which one is endued, which he either possesses or exercises
    3) the power of authority (influence) and of right (privilege)
    4) the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed)
    4a) universally
    4a1) authority over mankind
    4b) specifically
    4b1) the power of judicial decisions
    4b2) of authority to manage domestic affairs
    4c) metonymically
    4c1) a thing subject to authority or rule
    4c1a) jurisdiction
    4c2) one who possesses authority
    4c2a) a ruler, a human magistrate
    4c2b) the leading and more powerful among created beings superior to man, spiritual potentates
    4d) a sign of the husband’s authority over his wife
    4d1) the veil with which propriety required a women to cover herself
    4e) the sign of regal authority, a crown
    For Synonyms see entry 5820
  6. 1411 ~δύναμις~ dunamis \@doo’-nam-is\@ from 1410 meaning to be able; TDNT-2:284,186; {See TDNT 201} n f AV-power 77, mighty work 11, strength 7, miracle 7, might 4, virtue 3, mighty 2, misc 9; 120
    1) strength power, ability
    1a) inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth
    1b) power for performing miracles
    1c) moral power and excellence of soul
    1d) the power and influence which belong to riches and wealth
    1e) power and resources arising from numbers
    1f) power consisting in or resting upon armies, forces, hosts
    For Synonyms see entry 5820
  7. Acts 26:20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and [then] to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
  8. 5331 ~φαρμακεία~ pharmakeia \@far-mak-i’-ah\@ from 5332 from pharmakon (a drug; n f AV-sorcery 2, witchcraft 1; 3
    1) the use or the administering of drugs
    2) poisoning
    3) sorcery, magical arts, often found in connection with idolatry and fostered by it
    4) metaph. the deceptions and seductions of idolatry
  9. 2189 ~ἔχθρα~ echthra \@ekh’-thrah\@ from 2190; TDNT-2:815,285; {See TDNT 279} n f AV-enmity 5, hatred 1; 6
    1) enmity
    2) cause of enmity
  10. 2054 ~ἔρις~ eris \@er’-is\@ of uncertain affinity; ; n f AV-strife 4, debate 2, contention 2, variance 1; 9
    1) contention, strife, wrangling
  11. 2205 ~ζῆλος~ zelos \@dzay’-los\@ from 2204 be fervent; TDNT-2:877,297; {See TDNT 284} n m/n AV-zeal 6, envying 5, indignation 2, envy 1, fervent mind 1, jealousy 1, emulation 1; 17
    1) excitement of mind, ardour, fervour of spirit
    1a) zeal, ardour in embracing, pursuing, defending anything
    1a1) zeal in behalf of, for a person or thing
    1a2) the fierceness of indignation, punitive zeal
    1b) an envious and contentious rivalry, jealousy
  12. 2372 ~θυμός~ thumos \@thoo-mos’\@ from 2380; TDNT-3:167,339; {See TDNT 316} n m AV-wrath 15, fierceness 2, indignation 1; 18
    1) passion, angry, heat, anger forthwith boiling up and soon subsiding again
    2) glow, ardour, the wine of passion, inflaming wine (which either drives the drinker mad or kills him with its strength)
  13. 2052 ~ἐριθεία~ eritheia \@er-ith-i’-ah\@ perhaps as the same as 2042; n f AV-strife 5, contention 1, contentious + 1537 1; 7
    1) electioneering or intriguing for office
    1a) apparently, in the NT a courting distinction, a desire to put one’s self forward, a partisan and fractious spirit which does not disdain low arts
    1b) partisanship, fractiousness
  14. 1370 ~διχοστασία~ dichostasia \@dee-khos-tas-ee’-ah\@ from a derivative of 1364 and 4714; n f AV-division 2, sedition 1; 3 1) dissension, division
  15. 139 ~αἵρεσις~ hairesis \@hah’-ee-res-is\@ from 138; n f AV-sect 5, heresy 4; 9
    1) act of taking, capture: e.g. storming a city
    2) choosing, choice
    3) that which is chosen
    4) a body of men following their own tenets (sect or party)
    4a) of the Sadducees
    4b) of the Pharisees
    4c) of the Christians
    5) dissensions arising from diversity of opinions and aims For Synonyms see entry 5916
  16. 5355 ~φθόνος~ phthonos \@fthon’-os\@ probably akin to the base of 5351; ; n m AV-envy 8, envying 1; 9
    1) envy
    2) for envy, i.e. prompted by envy
  17. 5408 ~φόνος~ phonos \@fon’-os\@ from an obsolete primary pheno (to murder); ; n m AV-murder 8, slaughter 1, be slain + 599 1; 10
    1) murder, slaughter
  18. 3178 ~μέθη~ methe \@meth’-ay\@ apparently a root word; TDNT-4:545,576; {See TDNT 475} n f AV-drunkenness 3; 3
    1) intoxication
    2) drunkenness
    For Synonyms see entry 5937
  19. 2970 ~κῶμος~ komos \@ko’-mos\@ from 2749; ; n m AV-revelling 2, rioting 1; 3
    1) a revel, carousal
    1a) a nocturnal and riotous procession of half drunken and frolicsome fellows who after supper parade through the streets with torches and music in honour of Bacchus or some other deity, and sing and play before houses of male and female friends; hence used generally of feasts and drinking parties that are protracted till late at night and indulge in revelry
    • For Synonyms see entry 5937
  20. 26 ~ἀγάπη~ agape \@ag-ah’-pay\@ from 25; n f AV-love 86, charity 27, dear 1, charitably+ 2596 1, feast of charity 1; 116
    1) {Singular} brotherly love, affection, good will, love, benevolence {#Joh 15:13 Ro 13:10 1Jo 4:18}
    1a) Of the love of men to men; esp. Christians towards Christians which is enjoined and prompted by their religion, whether the love be viewed as in the soul or expressed {#Mt 14:12 1Co 13:1-4,8 14:1 2Co 2:4 Ga 5:6 Phm 5,7 1Ti 1:5 Heb 6:10 10:24 1Jo 4:7 Re 2:4,19} &c
    1b) Of the love of men towards God {#Lu 11:42 Joh 5:42 1Jo 2:15 3:17 4:12 5:3}
    1c) Of the love of God towards man {#Ro 5:8 8:39 2Co 13:14}
    1d) Of the love of God towards Christ {#Joh 15:10 17:26}
    1e) Of the love of Christ towards men {#Joh 15:8-13 2Co 5:14 Ro 8:35 Eph 3:19}
    2) {plural} love feasts expressing and fostering mutual love which used to be held by Christians before the celebration of the Lord’s supper, and at which the poorer Christians mingled with the wealthier and partook in common with the rest of the food provided at the expense of the wealthy. {#Jude 12 2Pe 2:13 Ac 2:42,46 1Co 11:17-34}
    • Syn.: ~φιλία~ 5373 ~ἀγάπη~, signifying properly (v. s. ~αγαραω~ 25) love which chooses its object, is taken from the LXX, where its connotation is more general, into the NT, and there used exclusively to express that spiritual bond of love between God and man and between man and man, in Christ which is characteristic of Christianity. It is thus distinct from ~φιλία~, \@friendship\@ (#Jas 4:4 only), ~στοργη~, \@natural affection\@ (in the NT only in its compounds, v. s. ~ἄστοργος~ 794) and ~ερως~ \@sexual love,\@ which is not used in the NT, in its place being taken by ~επιηυμια~ 1939.
  21. 5479 ~χαρά~ chara \@khar-ah’\@ from 5463; TDNT-9:359,1298; {See TDNT 840} n f AV-joy 51, gladness 3, joyful 1, joyous 1, joyfulness 1, joyfully + 3326 1, greatly 1; 59
    1) joy, gladness
    1a) the joy received from you
    1b) the cause or occasion of joy
    1b1) of persons who are one’s joy
  22. 1515 ~εἰρήνη~ eirene \@i-ray’-nay\@ probably from a primary verb eiro (to join); TDNT-2:400,207; {See TDNT 219} n f AV-peace 89, one 1, rest 1, quietness 1; 92
    1) a state of national tranquillity
    1a) exemption from the rage and havoc of war
    2) peace between individuals, i.e. harmony, concord
    3) security, safety, prosperity, felicity, (because peace and harmony make and keep things safe and prosperous)
    4) of the Messiah’s peace
    4a) the way that leads to peace (salvation)
    5) of Christianity, the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is
    6) the blessed state of devout and upright men after death
  23. 3115 ~μακροθυμία~ makrothumia \@mak-roth-oo-mee’-ah\@ from the same as 3116; TDNT-4:374,550; {See TDNT 462} n f AV-longsuffering 12, patience 2; 14
    1) patience, endurance, constancy, steadfastness, perseverance
    2) patience, forbearance, longsuffering, slowness in avenging wrongs
    For Synonyms see entry 5861
  24. 5544 ~χρηστότης~ chrestotes \@khray-stot’-ace\@ from 5543; TDNT-9:489,1320; {See TDNT 849} n f AV-goodness 4, kindness 4, good 1, gentleness 1; 10
    1) moral goodness, integrity
    2) benignity, kindness
  25. 19 ~ἀγαθωσύνη~ agathosune \@ag-ath-o-soo’-nay\@ from 18; TDNT-1:18,3; {See TDNT 8} n f AV-goodness 4; 4
    1) uprightness of heart and life, goodness, kindness {#2Th 1:11 Ga 5:22 Ro 15:14 Eph 5:9}
  26. 4102 ~πίστις~ pistis \@pis’-tis\@ from 3982; TDNT-6:174,849; {See TDNT 634} n f AV-faith 239, assurance 1, believe + 1537 1, belief 1, them that believe 1, fidelity 1; 244
    1) conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it
    1a) relating to God
    1a1) the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ
    1b) relating to Christ
    1b1) a strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God
    1c) the religious beliefs of Christians
    1d) belief with the predominate idea of trust (or confidence) whether in God or in Christ, springing from faith in the same
    2) fidelity, faithfulness
    2a) the character of one who can be relied on
  27. 4236 ~πρᾳότης~ praotes \@prah-ot’-ace\@ see ~πραΰτης~ from 4235; TDNT- *, 798; {See TDNT 606} n f AV-meekness 9; 9
    1) gentleness, mildness, meekness
    For Synonyms see entry 5898 & 5899
  28. 1466 ~ἐγκράτεια~ egkrateia \@eng-krat’-i-ah\@ from 1468; TDNT-2:339,196; {See TDNT 208} n f AV-temperance 4; 4
    1) self-control (the virtue of one who masters his desires and passions, esp. his sensual appetites)
  29. 3120 ~μαλακός~ malakos \@mal-ak-os’\@ of uncertain affinity; ; adj AV-soft 3, effeminate 1; 4
    1) soft, soft to the touch
    2) metaph. in a bad sense
    2a) effeminate
    2a1) of a catamite
    2a2) of a boy kept for homosexual relations with a man
    2a3) of a male who submits his body to unnatural lewdness
    2a4) of a male prostitute
  30. 2812 ~κλέπτης~ kleptes \@klep’-tace\@ from 2813; TDNT-3:754,441; {See TDNT 391} n m AV-thief 16; 16
    1) an embezzler, pilferer
    1a) the name is transferred to false teachers, who do not care to instruct men, but abuse their confidence for their own gain
    • For Synonyms see entry 5856
  31. 4123 ~πλεονέκτης~ pleonektes \@pleh-on-ek’-tace\@ from 4119 and 2192; TDNT-6:266,864; {See TDNT 638} n m AV-covetous 4; 4
    1) one eager to have more, esp. what belongs to others
    2) greedy of gain, covetous
  32. 3183 ~μέθυσος~ methusos \@meth’-oo-sos\@ from 3184; TDNT-4:545,576; {See TDNT 475} n m AV-drunkard 2; 2
    1) drunken, intoxicated
  33. 3060 ~λοίδορος~ loidoros \@loy’-dor-os\@ from loidos (mischief); TDNT-4:293,538; {See TDNT 450} n m AV-railer 1, reviler 1; 2
    1) a railer, reviler
  34. 727 ~ἅρπαξ~ harpax \@har’-pax\@ from 726 "to seize, carry off by force"; ; adj AV-extortioner 4, ravening 1; 5
    1) rapacious, ravenous
    2) an extortioner, a robber
  35. 1 Corinthians 6:9 "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
  36. 1 Corinthians 1:17 ¶ For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
  37. The Greek here is de translated but 1237 times, and 934, now 166, then 132, also 18, yet 16, yea 13, so 13, moreover 13, nevertheless 11, for 4, even 3 times. Beginning a chapter with But must put the chapter in the preceding context.
  38. Paul is talking to men he calls adelphos (ἀδελφός)meaning "a brother" meaning those with the same father or "having the same national ancestor, belonging to the same people, or countryman" or "a fellow believer, united to another by the bond of affection". He is talking to those who are doing what he believes to be righteous.
  39. The word here is not a proper noun but is the word euaggelion εὐαγγέλιον and it is from the word euaggelizo (εὐαγγελίζω) commonly translated preach 23 and is seen in the same sentence as preach but literally mean good news or message.
  40. These people had accepted something and were establishing and standing in he ways of Christ which were not of the world. The word stand is from the word histemi ἵστημι which means "to cause or make to stand... to make firm, fix establish.
  41. By standing in what he told you which is what Christ told you that you are kept safe. These people were doers of the word and will of God
  42. The word memory is put in by the translators and the word keep means hold or retain
  43. This word believe is from the Greek word pisteuo (πιστεύω)from the word for faith. It does mean to think something to be true but also to entrust a thing to one, i.e. his fidelity. And to do so in vain meant you claimed faith in Jesus as your Christ but you did not really put your faith or allegiance in His Way, So your faith was "without purpose"
  44. Luke 22:25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactorsLink title. But ye shall not be so:
  45. 1 Corinthians 1:16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
  46. 1 Corinthians 16:17 I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied.
  47. Joshua 18:7 But the Levites have no part among you; for the priesthood of the LORD [is] their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them.
  48. Joshua 22:12 And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.
  49. Joshua 22:26 Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice: But that it may be a witness between us, and you, and our generations after us... God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle. 30 ¶ And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.
  50. 1 Corinthians 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20 Where [is] the wise? where [is] the scribe? where [is] the disputer of this world? hath not God made foolish the wisdom of this world?
  51. Matthew 20:25-26 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
    Mark 10:42-43 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
    Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.