Romans Sentence-by-Sentence_7 Lord Jesus Christ in the 1611KJV
Bible   Books   Doctrines   Words   Lord Jesus Christ   Messages   Hermey   Salvation   Humm   Site Help  
search tips advanced search

Romans Study: Chapters 13-14

Chapter links: Study Summary,  1,  2,  3,  4,  5,  6,  7,  8,  9,  10,  11,  12,  13, 14,  15,  16,  God,  Questions.

Romans Chapter 13 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.
links to sentences in this chapter:
C13-S1 (Verse 1), C13-S2 (Verse 1), C13-S3 (Verse 2), C13-S4 (Verse 3), C13-S5 (Verse 3), C13-S6 (Verse 3-4), C13-S7 (Verse 4), C13-S8 (Verse 5), C13-S9 (Verse 6), C13-S10 (Verse 7), C13-S11 (Verse 8), C13-S12 (Verse 9), C13-S13 (Verse 10), C13-S14 (Verse 11), C13-S15 (Verse 12), C13-S16 (Verse 13), C13-S17 (Verse 14)'.

Our chapter theme is: 'Submit to God'.

This chapter is about the practical and visible parts of our salvation that is to be seen in our everyday life.  It tells us how to deal with government and Law.  These also are general rules for all to follow.  We are to submit to government officials because they are the ministers of God.  Give everything due (honor, tribute, etc) due to anyone who holds a position which entitles them to the item.  We are told to do it because that is what God said to do and it goes against our flesh, which we need to control with the Spirit.

in this chapter we are told to submit to government officials because they are the ministers of God.  Give everything due (honor, tribute, etc) due to anyone who holds a position which entitles them to the item.  We are told to do it because that is what God said to do and it goes against our flesh, which we need to control with the Spirit.  But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof  (Romans 13:14).

The most used doctrinally significant word in this chapter is thou  with 9 occurrences.  Thou  means 'you personally' and this chapter is about commands from God to each of us personally.  The second most used non-prepositional word in this chapter is God  with 5 occurrences.  (Please see This table for all of the sentences within Romans which refer to God.)  the third most used non-prepositional word in this chapter is love  with 4 occurrences and the word count is negligible after that.  Basically this chapter is telling us how to live our salvation in every day life.  Here is how we are to personally act in order to experience God's love  in our personal lives.  It all comes down to: But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof  (Romans 13:14).

Below are summaries of each sentence which supports the chapter summary which was just given.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

C13-S1 (Verse 1) Let every soul be subject unto the higher powers.

This opening sentence of the chapter sets the theme for the entire chapter.  We just finished a chapter on how to serve God directly with our personal life.  Now we will be told how to serve God indirectly by showing the influence of His Spirit to His appointed authorities, and it does not matter how good or evil they are.

Webster's 1828 dictionary defines subjected  as 'pp. Reduced to the dominion of another; enslaved; exposed; submitted; made to undergo.'  Webster's 1828 has quite a bit more in the definition of subject,  but that additional information does not add to how this word is used within the Bible, especially within the usage of Romans.  Forms of the word subject  occur 32 times in 30 verses of the Bible, 29 times in 27 verses of the new Testament and, within Romans in:

Please see each of these other sentences for more details.  In addition, to this word, we have the related, but slightly different, word of submit.  It is found in Genesis 16:9; 2Samuel 22:45; 1Chronicles 29:24; Psalms 18:44; 66:3; 68:30; 81:15; Romans 10:3; 1Corinthians 16:16; Ephesians 5:21-22; Colossians 3:18; Hebrews 13:17; James 4:7; 1Peter 2:13; 1Peter 5:5.  The functional definition is: 'To yield, resign or surrender to the power, will or authority of another'.  Please also see the note for Colossians 3:18 about this word.

Examples of people being subject  to authority can be found in: Ezra 7:26; Proverbs 24:21; Ecclesiastes 8:2; Matthew 6:10;Matthew 17:27; Matthew 22:21; Matthew 26:39, Matthew 26:42; Mark 14:36; Luke 1:3; 22:42; 1Corinthians 16:7; Romans 6:13; Titus 3:1; Hebrews 5:8; 1Pe 2:13-14; James 4:7.

Of course, one thing that everyone wants, and needs, to know is what the limit of that authority is.  Peter said it very clearly in Acts 5:29.  We do not have to obey our authority when they go against their authority, including God, but we must be willing to accept any punishment that our authority gives us and have faith that the higher authority will deal with our authority for going beyond the authority given to them.  Thus, many times we see Paul beaten and put in jail only to tell the authority that he was a Roman citizen and make them apologize for overstepping their authority.  We also see Paul submitting to the Jerusalem Church and going to the Temple, even though it eventually got his head chopped off.  We also see God sending in the Roman Army in to kill all of those responsible along with all of their friends and families.  Bottom line: we obey this sentence and warn others when they overstep their authority and let God make it right when others overstep their authority.

Another important word in this sentence is soul.  It occurs 537 times in 498 verses of the Bible, 58 times in 55 verses of the New Testament, but only in this sentence and 2:9 within Romans.  Thus, this is not a doctrinally significant word within Romans.  That said, many people confuse the spirit,  the soul  and the heart.  While I have not studied each of these words completely within the Bible, I believe I can give an accurate distinction between the words.  Our spirit  is part of the spiritual reality and is the core of each of us.  (Please see the Word Study on Spirit.)  Like Reformers Unanimous says, our soul  is our mind,  our will  and our emotions.  However, the Bible teaches the same thing about our heart.  The difference is that our soul  is long-term while our heart  is short-term.  The functional definition is: 'The long-term result of the short-term actions of our heart  in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'.

Think about the graph of a stock price over a period of a year or more.  You see a long term trend that is going up or down and also see short-term price movement that is unrelated.  You might see the price going up over a long period of time while also seeing the price going down for a short period of time within the long-tern period.  You might also see the opposite.  The same graph could be created for our soul  and heart.  We might really love someone and want the best for them long-term while also being so mad at them that we really want to hurt them over the short-term.  That's why the Bible tells us to Keep thy heart with all diligence; for out of it are the issues of life.  (Proverbs 4:23).  It also tells us Preserve my soul; for I am holy: of thou my God, save thy servant that trusteth in thee.  (Psalms 86:2).  We are to take care of our short-term mind, will and emotions and let God take care of the long-term.  We can fool ourselves over the short-term but the long-term will reveal God's judgment of our lives.  Thus, even though we might fight against our God given authority for a short-term, we are to make sure that God's judgment of our life, over the long-term, is that we are subject unto the higher powers.

Please see the note for the next sentence which has links to sentences within Romans which deal with power.  It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power  within the Bible.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see above, within our note, for the word soul.  Please also see the note for James 1:21 about the phrase save your soul.

Please see above, within our note, for the word subject.  Please also see the notes for Hebrews 2:5; Romans C4S13 about the word subjection.

Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power.  It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power  within the Bible.  The functional 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. De 17:12; Eph 5:21; Tit 3:1; 1Pe 2:13-17; 2Pe 2:10-11; Jude 1:8  General references. exp: Jos 1:16; 2Ch 19:5.'.

Home   Start of Page   Start of Chapter
C13-S2 (Verse 1) Why we are to be subject unto the higher powers.
  1. Equivalent Section: the source of all power.
    1. For there is no power but of God :.
  2. Equivalent Section: the authority of all power.
    1. the powers that be are ordained of God..

Not all power  is human.  We have the power  of gravity and, with wisdom, we can use the power  of aerodynamics to offset gravity and make multi-ton planes fly.  Thus, we can use one power  against another, if we ask for God' help and use His wisdom.  I've had businesses abuse their power  and tell me that it will take years for me to get them into court and stop their abuse.  By bringing in the correct government agency, I get them to stop their abuse in weeks.  We've all seen kids play Mommy against Daddy.  If the powers  are doing God's will, then we will suffer for trying to not obey them.  However, if they are going beyond the limits set by God, then we can get God's help in finding a way to use one power  to offset another.

Webster's 1828 dictionary defines power  as 'n. the Latin has posse, possum, potes, potentia. 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. A man raises his hand by his own power, or by power moves another body. the exertion of power proceeds from the will, and in strictness, no being destitute of will or intelligence, can exert power. Power in man is active or speculative. Active power is that which moves the body; speculative power is that by which we see, judge, remember, or in general, by which we think.  Power may exist without exertion. We have power to speak when we are silent.  Power has been distinguished also into active and passive, the power of doing or moving, and the power of receiving impressions or of suffering. In strictness, passive power is an absurdity in terms. to say that gold has a power to be melted, is improper language, yet for want of a more appropriate word, power is often used in a passive sense, and is considered as two-fold; viz. as able to make or able to receive any change.  2. force; animal strength; as the power of the arm, exerted in lifting, throwing or holding.  3. force; strength; energy; as the power of the mind, of the imagination, of the fancy. He has not powers of genius adequate to the work.  4. Faculty of the mind, as manifested by a particular mode of operation; as the power of thinking, comparing and judging; the reasoning powers.  5. Ability, natural or moral. We say, a man has the power of doing good; his property gives him the power of relieving the distressed; or he has the power to persuade others to do good; or it is not in his power to pay his debts. the moral power of man is also his power of judging or discerning in moral subjects.  6. In mechanics, that which produces motion or force, or which may be applied to produce it. thus, the inclined plane is called a mechanical power, as it produces motion, although this in reality depends on gravity. the wheel and axle, and the lever, are mechanical powers, as they may be applied to produce force. these powers are also called forces, and they are of two kinds, moving power, and sustaining power.  7. force. the great power of the screw is of extensive use in compression. the power of steam is immense.  8. that quality in any natural body which produces a change or makes an impression on another body; as the power of medicine; the power of heat; the power of sound.  9. force; strength; momentum; as the power of the wind, which propels a ship or overturns a building.  10. Influence; that which may move the mind; as the power of arguments or of persuasion.  11. Command; the right of governing, or actual government; dominion; rule, sway; authority. A large portion of Asia is under the power of the Russian emperor. the power of the British monarch is limited by law. the powers of government are legislative, executive, judicial, and ministerial.  Power is no blessing in itself, but when it is employed to protect the innocent.  Under this sense may be comprehended civil, political, ecclesiastical, and military power.  12. A sovereign, whether emperor, king or governing prince or the legislature of a state; as the powers of Europe; the great powers; the smaller powers. in this sense, the state or nation governed seems to be included in the word power. Great Britain is a great naval power.  13. One invested with authority; a ruler; a civil magistrate. Rom.13.  14. Divinity; a celestial or invisible being or agent supposed to have dominion over some part of creation; as celestial powers; the powers of darkness.  15. that which has physical power; an army; a navy; a host; a military force.  Never such a power--Was levied in the body of a land.  16. Legal authority; warrant; as a power of attorney; an agent invested with ample power. the envoy has full powers to negotiate a treaty.  17. In arithmetic and algebra, the product arising from the multiplication of a number or quantity into itself; as, a cube is the third power; the biquadrate is the fourth power.  18. In Scripture, right; privilege. John 1. 1 Cor.9.  19. Angels, good or bad. Col 1. Eph. 6.  20. Violence, force; compulsion. Ezek. 22.  21. Christ is called the power of God, as through him and his gospel, God displays his power and authority in ransoming and saving sinners. 1 Cor.1.  22. the powers of heaven may denote the celestial luminaries. Matt.24.  23. Satan is said to have the power of death, as he introduced sin, the cause of death, temporal and eternal, and orments men with the feat of death and future misery.  24. In vulgar language, a large quantity; a great number; as a power of good things. this is, I believe, obsolete, even among our common people.  Power of attorney, authority given to a person to act for another.'

As can be seen, by reading this large definition, there are a lot of different types, or applications, of power.  One of the greatest dangers that we face is misunderstanding a power when we are dealing with it.  The first thing that we should do is try to understand what a power  can and can not do.  People probably get upset as often over a power  who will not do what they want because it would be abuse, as they do over a power  that does go outside their God given limits.

While none of these are complete, below are divisions, of types of power,  provided by three different sources:

International Standard Bible Encyclopedia says 'This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." the principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch 29:11; Job 26:14; Ps 66:7; 145:11; Re 7:12, etc.). On this attribute of power of God, see OMNIPOTENCE. the supreme manifestation of the power, as of the wisdom and love of God, is in redemption (1Co 1:18,24). the preaching of the gospel is accompanied by the Power of the Holy Ghost(1Co 2:4; 1Th 1:5, etc.). Miracles, as "mighty works," are denoted by the term "powers" (so Mt 11:21,23 the Revised Version margin, etc.). the end of all time's developments is that God takes to Him His great power and reigns (Re 11:17).'

Nave's Topical Bible says 'OF CHRIST
As the Son of God, is the power of God Joh 5:17-19; 10:28-30.  As man, is from the Father  Ac 10:38.  Described as supreme  Eph 1:20-21; 1Pe 3:22.  Unlimited  Mt 28:18.  Over all flesh  Joh 17:2.  Over all things  Joh 3:35; Eph 1:22.  Glorious  2Th 1:9.  Everlasting  1Ti 6:16.  Is able to subdue all things  Php 3:21.  Exemplified in creation  Joh 1:3,10; Col 1:16.  Upholding all things  Col 1:17; Heb 1:3.  Salvation  Isa 63:1; Heb 7:25.  His teaching  Mt 7:28-29; Lu 4:32.  Performing miracles  Mt 8:27; Lu 5:17.  Enabling others to work miracles  Mt 10:1; Mr 16:17-18; Lu 10:17.  Forgiving sins  Mt 9:6; Ac 5:31.  Giving spiritual life  Joh 5:21,25-26.  Giving eternal life  Joh 17:2.  Raising the dead  Joh 5:28-29.  Rising from the dead  Joh 2:19; 10:18.  Overcoming the world  Joh 16:33.  Overcoming Satan  Col 2:15; Heb 2:14.  Destroying the works of Satan  1Jo 3:8.  Ministers should make known  2Pe 1:16.  Saints made willing by  Ps 110:3.  Helped by  Heb 2:18.  Strengthened by  Php 4:13; 2Ti 4:17.  Preserved by  2Ti 1:12; 4:18.  Bodies of, will be changed by  Php 3:21.  Rests upon saints  2Co 12:9.  Present in the assembly of saints  1Co 5:4.  Will be specially manifested at his second coming  Mr 13:26; 2Pe 1:16.  Will subdue all power  1Co 15:24.  The wicked will be destroyed by  Ps 2:9; Isa 11:4; 63:3; 2Th 1:9.
See JESUS  [JESUS, thE CHRIST]
OF GOD  One of his attributes  Ps 62:11.  Expressed by:  the voice of God  Ps 29:3,5; 68:33.  The finger of God  Ex 8:19; Ps 8:3.  The hand of God  Ex 9:3,15; Isa 48:13.  The arm of God  Job 40:9; Isa 52:10.  The thunder of his power  Job 26:14.
Described as:  Great.  Ps 79:11; Na 1:3.  Strong  Ps 89:13; 136:12.  Glorious  Ex 15:6; Isa 63:12.  Mighty  Job 9:4; Ps 89:13.  Everlasting  Isa 26:4; Ro 1:20.  Sovereign  Ro 9:21.  Effectual  Isa 43:13; Eph 3:7.  Irresistible  De 32:39; Da 4:35.  Incomparable  Ex 15:11-12; De 3:24; Job 40:9; Ps 89:8.  Unsearchable  Job 5:9; 9:10.  Incomprehensible  Job 26:14; Ec 3:11.  All things possible to  Mt 19:26.  Nothing too difficult for  Ge 18:14; Jer 32:27.  Can save by many or by few  1Sa 14:6.  Is the source of all strength  1Ch 29:12; Ps 68:35.
Exemplified  In the creation  Ps 102:25; Jer 10:12.  In establishing and governing all things  Ps 65:6; 66:7.  In the miracles of Christ  Lu 11:20.  In the resurrection of Christ  2Co 13:4; Col 2:12.  In the resurrection of saints  1Co 6:14.  In making the gospel effectual  Ro 1:16; 1Co 1:18,24.  In delivering his people  Ps 106:8.  In the destruction of the wicked  Ex 9:16; Ro 9:22.  Saints long for exhibitions of  Ps 63:1-2.  Have confidence in  Jer 20:11.  Receive increase of grace by  2Co 9:8.  Strengthened by  Eph 6:10; Col 1:11.  Upheld by  Ps 37:17; Isa 41:10.  Supported in affliction by  2Co 6:7; 2Ti 1:8.  Delivered by  Ne 1:10; Da 3:17.  Exalted by  Job 36:22.  Kept by, unto salvation  1Pe 1:5.  Exerted in behalf of saints  1Ch 16:9.  Works in and for saints  2Co 13:4; Eph 1:19; 3:20.  The faith that saints rely on  1Co 2:5.  Should be acknowledged  1Ch 29:11; Isa 33:13.  Pleaded in prayer  Ps 79:11; Mt 6:13.  Feared  Jer 5:22; Mt 10:28.  Magnified  Ps 21:13; Jude 1:25.  Efficiency of ministers is through  1Co 3:6-8; Ga 2:8; Eph 3:7.  Is a ground of trust  Isa 26:4; Ro 4:21.  Wicked people  Do not know  Mt 22:29.  Have against them  Ezr 8:22.  Will be destroyed by  Lu 12:5.  The heavenly host magnified  Re 4:11; 5:13; 11:17.
See GOD, OMNIPOTENT  [GOD]  See GOD, POWER OF [GOD]
OF thE HOLY SPIRIT  Is the power of God  Mt 12:28; Lu 11:20.
Christ commenced his ministry in  Lu 4:14.  Christ worked his miracles by  Mt 12:28.  Exemplified in  the creation  Ge 1:2; Job 26:13; Ps 104:30.  The conception of Christ  Lu 1:35.  Raising Christ from the dead  1Pe 3:18.  Giving spiritual life  Eze 37:11-14; Ro 8:11.  Performing miracles  Ro 15:19.  Making the gospel effective  1Co 2:4; 1Th 1:5.  Overcoming all difficulties  Zec 4:6-7.  Promised by the Father  Lu 24:49.  Promised by Christ  Ac 1:8.
Saints  Upheld by  Ps 51:12.  Strengthened by  Eph 3:16.  Enabled to speak the truth boldly by  Mic 3:8; Ac 6:5,10; 2Ti 1:7-8.  Helped in prayer by  Ro 8:26.  Abound in hope by  Ro 15:13.  Qualifies ministers  Lu 24:49; Ac 1:8-9.  God's word the instrument of  Eph 6:17.
See HOLY SPIRIT  [HOLY SPIRIT]
SPIRITUAL  Ge 32:28; Isa 40:29-31; Mr 9:29; Lu 1:17; 4:32; 24:49; Joh 7:38-39; Ac 1:8; 2:2-4; 6:8; Eph 1:19-20; 1Co 1:24-28; 4:19-20; 2Co 12:9; 1Th 1:5; 2Ti 1:7; Heb 6:5.  See HOLY SPIRIT'

Thompson Chain Topics says 'CHRIST'S POWER:  Saving:  Isa 63:1. Pardoning:  Mt 9:6.  Infinite  Mt 28:18.  Over Nature:  Lu 8:25.  Over his own Life:  Joh 10:18.  Life-giving:  Joh 17:2.  Wonder-working:  Ac 10:38.  Demonstrated by his Resurrection  Ro 1:4; Heb 1:3.
POWER OF GOD  General References to:  1Ch 29:12; 2Ch 25:8; Job 26:12; Ps 62:11; 65:6; 93:4; Na 1:3; Ro 16:25,27.  Is Infinite:  Job 42:2; Ps 115:3; 135:6; Isa 43:13; Hab 3:6; Mt 19:26; Mr 14:36; Lu 1:37; Re 19:6.  Special References to Divine Ability:  Able to Deliver:  Da 3:17.  Toraise up children from stones:  Lu 3:8.  Tofulfil promises:  Ro 4:21.  Tomake grace abound:  2Co 9:8.  Todo exceeding abundantly:  Eph 3:20.  Tosubdue all things:  Php 3:21.  Toguard the soul's treasures:  2Ti 1:12.  Tosave to the uttermost:  Heb 7:25.  Tokeep from falling:  Jude 1:25.  Enables God to use Weak Instrumentalities to accomplish Great Results:  A rod:  Ex 4:2.  A jaw-bone:  Jg 15:15.  Five smooth stones:  1Sa 17:40.  A handful of meal and a little oil:  1Ki 17:12.  A cloud the size of a man's hand:  1Ki 18:44.  Small things:  Zec 4:10.  The mustard seed:  Mt 13:32.  Five barley loaves:  Joh 6:9.  God's Instrument Case:  1Co 1:27-29.
.  DIVINE POWER OVER NATURE:  Exhibited by Christ, general examples of:  In multiplying the loaves:  Mt 14:20.  walking on the sea:  Mt 14:25.  discovering the tribute money:  Mt 17:27.  blighting the fig-tree:  Mt 21:19.  stilling the tempest:  Mr 4:39.  turning water into wine:  Joh 2:7.  The Sea Controlled:  Job 26:10; 38:8,11; Ps 33:7; 104:9; Pr 8:29; Jer 5:22.  The Tempest Stilled:  Ps 65:7; 89:9; 107:29; Jon 1:15; Mt 8:26; 14:32.  The Wind ruled:  Ps 148:8; Pr 30:4; Mr 4:39.  General References to the Control of the Elements:  Ge 7:4; Ex 9:33; De 11:17; Job 37:6; Ps 148:8; Jer 10:13.  Spiritual, General references to:  Gives Men Courage to Rebuke Sin:  Mic 3:8.  Mightier than Physical forces:  Zec 4:6.  Jesus the Supreme Example of:  Lu 4:14.  Accompanies the Baptism of the Holy Spirit:  Ac 1:8; 2:2.  Enables men to Speak with Authority:  Ac 4:33; 6:8.  Fills Life with Healing Influences:  Ac 19:11-12; 1Co 2:4; Eph 3:16; 1Th 1:5; 2Ti 1:7.
.  Of Appetite:  Nu 11:5; Pr 16:26; 18:20; 23:2,35; Ec 6:7; Isa 29:8; 56:12.  Of the Holy Spirit:  Examples of Men Receiving the Gift of, under the Old Dispensation.:  the Seventy Elders:  Nu 11:25.  Balaam:  Nu 24:2.  Othniel:  Jg 3:10.  Gideon:  Jg 6:34.  Samson:  Jg 14:6,19.  Saul:  1Sa 10:10; 11:6.  David:  1Sa 16:13.  Saul's Messengers:  1Sa 19:20; 2Ch 15:1; Lu 2:25.
Believers in the Early Church Baptized with:  Simeon:  Lu 2:25.  Believers at Pentecost:  Ac 2:3.  The Samaritan Christians:  Ac 8:17.  Cornelius and his Company:  Ac 10:44.  The Ephesian Believers:  Ac 19:6-7; 1Co 12:13; 1Jo 2:20.  See Spiritual; Power.  Of Prayer:  Increased by Self-denial:  Mt 17:21.  Dependent upon Faith:  Mt 21:22; Joh 14:13.  Unlimited to those who Abide in Christ:  Joh 15:7.  Tobe most Effective, should be accompanied by Praise:  Ac 16:25-26.  Manifest in the life of Elijah:  Jas 5:18.  Examples of:  Jacob:  Ge 32:26-28.  Elijah:  1Ki 17:21-22.  The dying thief:  Lu 23:42.  Early disciples:  Ac 4:31.  Of Satan:  Permitted to Afflict the Righteous:  Job 1:12.  Claims Authority over the World:  Lu 4:6.  Sinners Under the Dominion of:  Ac 26:18.  Blinds the Minds of Unbelievers:  2Co 4:3-4.  Contends with the Saints:  Eph 6:12.  Inspires Lying Wonders:  2Th 2:9; Heb 2:14.  Of Testimony:  Relates to Personal Experience:  Ps 66:16; 71:15; 119:13,46.  Recounts God's Blessings:  Isa 63:7.  Bursts forth from an Inward Fire:  Jer 20:9; Da 4:2; Jon 1:9.  An Everyday Duty:  Mal 3:16; Mt 9:31.  Inspired by the "Spirit":  Ac 2:4.  Becomes Irrepressible:  Ac 4:20; 5:32; 26:22.  The Outgrowth of Faith:  2Co 4:13; 1Pe 5:12.
Of the Word:  A Devouring Flame:  Jer 5:14.  A Crushing Hammer:  Jer 23:29.  A Life-giving force:  Eze 37:7; Ac 19:20.  A Saving Power:  Ro 1:16.  A Defensive Weapon:  Eph 6:17.  A Probing Instrument:  Heb 4:12,
DIVINE POWER OVER NATURE:  Exhibited by Christ, general examples of:  In multiplying the loaves:  Mt 14:20.  walking on the sea:  Mt 14:25.  discovering the tribute money:  Mt 17:27.  blighting the fig-tree:  Mt 21:19.  stilling the tempest:  Mr 4:39.  turning water into wine:  Joh 2:7.  The Sea Controlled:  Job 26:10; 38:8,11; Ps 33:7; 104:9; Pr 8:29; Jer 5:22.  The Tempest Stilled:  Ps 65:7; 89:9; 107:29; Jon 1:15; Mt 8:26; 14:32.  The Wind ruled:  Ps 148:8; Pr 30:4; Mr 4:39.  General References to the Control of the Elements:  Ge 7:4; Ex 9:33; De 11:17; Job 37:6; Ps 148:8; Jer 10:13.  Promised:  STRENGTH, moral and spiritual promised:  2Sa 22:40; Isa 28:5-6; 40:31; 41:10; Da 11:32; Eph 3:16; Col 1:11.
REALIZED POWER:  (Christ's realized by men):  Ability to heal Lepers:  Mt 8:2.  Ability to give Absent Healing:  Lu 7:7.  Ability to Control Demons:  Lu 8:31-32.  Ability to Raise the Dead:  Joh 11:22.  Ability to Hold Fast to the Believer:  Ro 8:39.  Ability to Keep Spiritual Treasures:  2Ti 1:12.  Ability to Save to the Uttermost:  Heb 7:25.
UNREALIZED POWER:  (of Christ):  to still the tempest:  Mt 8:27.  Toforgive sins:  Mr 2:7.  Toheal the sick:  Mr 2:12.  Toprovide for the multitude:  Mr 8:4.  Tocast out demons:  Mr 9:22.  Tocontrol the forces of nature:  Mr 11:21.  Tocome down from the cross:  Mr 15:31.  Toraise the dead:  Joh 11:37.  Toconquer death:  Joh 20:25.  See Christ; Power of'

Please note that these divisions are not endorsed and the reader is advised to verify their accuracy before using them.  That said, these do provide the starting point for a study by someone looking to know more about this complex subject.

We find forms of the word power  is used 289 times in 275 verses of the Bible, 168 times in 156 verses of the New Testament and, in Romans in 1:4, 16, 20; 8:38; 9:17, 21, 22; our current sentence; 13:2, 3; 15:13, 19; 16:25.  God will judge the people who He gives power  to for how well they perform their 'ministerial or pastoral functions'.  Our job is to obey them within the limits that God set.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see above, within our note, for the word power.  Please also see the note for Romans 13:1 which has links to sentences within Romans which deal with power.  It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power  within the Bible.  The functional 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 note for 7:10, and the note for 13:3, because they are the only other verses within Romans which use forms of the word ordained.  The Word ordained  means 'Appointed; instituted; established; invested with ministerial or pastoral functions; settled.'  please notice the qualification of 'ministerial or pastoral functions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. 1Sa 2:8; 1Ch 28:4-5; Ps 62:11; Pr 8:15-16; Jer 27:5-8; Da 2:21; 4:32; 5:18-23; Mt 6:13; Joh 19:11; Re 1:5; 17:14; 19:16  ordained. or, order. exp: Ac 13:48.  General references. exp: Jos 1:16; 2Ch 19:5.'.

Home   Start of Page   Start of Chapter
C13-S3 (Verse 2) Conclusion of truth just stated.
  1. Equivalent Section: You're not fighting man but God.
    1. Whosoever therefore resisteth the power,
    2. resisteth the ordinance of God :.
  2. Equivalent Section: God does not tolerate rebellion.
    1. and they that resist shall receive to themselves damnation..

Please see the note for note for 7:10, and the note for the prior sentence, because they are the only verses within Romans which use the word ordained.  While related to ordinance,  the two words are actually different.  Webster's 1828 dictionary defines ordinance  as 'n.  1. A rule established by authority; a permanent rule of action. An ordinance may be a law or statute of sovereign power. in this sense it is often used in the Scriptures. Ex. 15. Num. 10. Ezra 43. It may also signify a decree, edict or rescript, and the word has sometimes been applied to the statutes of Parliament, but these are usually called acts or laws. In the United States, it is never applied to the acts of Congress, or of a state legislature.  2. Observance commanded.  3. Appointment.  4. Established rite or ceremony. Heb. 9. in this sense, baptism and the Lord's supper are denominated ordinances.'

Morrish Bible Dictionary defines ordinance  as 'This term in the O.T. generally signifies that which God 'ordered' for His people to observe. "They kept his testimonies, and the ordinance that he gave them." Ps 99:7. "Ye are gone away from mine ordinances." Mal 3:7. It is also applied to things in creation: God giveth "the ordinances of the moon and of the stars for a light by night." Jer 31:35. David made an ordinance. Ezr 3:10: cf. Ne 10:32. In the N.T. it refers especially to the enactments of the law: "ordinances of divine service," Heb 9:1,10; "blotting out the handwriting of ordinances." Col 2:14. It is also applied to human laws, Ro 13:2; 1Pe 2:13; and to the rules of the moralists. Col 2:20. the directions that Paul had given to the Corinthi and are in the A.V. called 'ordinances,' 1Co 11:2; margin, 'traditions.'  please note that this dictionary provides some divisions according to the type of ordinance  that we find in the Bible.

We also find some divisions in Nave's Topical Bible, which are: 'A decree:  Ex 12:14,24,43; 13:10; 15:25; Nu 9:14; 10:8; 15:15; 18:8; Isa 24:5; Mal 4:4; Ro 13:2; 1Pe 2:13.
INSUFFICIENCY OF, FOR SALVATION:  Isa 1:10-17; Ga 5:6; 6:15; Eph 2:15; Col 2:14,20-23; Heb 9:1,8-10.'

Within the New Testament we find ordinance  in:

In these verses we see the same theme repeated continuously.  God wants to take us beyond obeying ordinances  to having a personal relationship with Him that is in Christ.  Those saved people who are truly in Christ will keep all of the ordinances  and live a life that goes beyond the ordinances  to displaying God's character.  Those saved people who resisteth the ordinance of God,  by resisting the power  created by God, is not truly in Christ.  Our sentence clearly says that they that resist shall receive to themselves damnation.  Please notice that the they  includes saved people.  A lot of saved people believe the doctrinal error that they can't receive damnation  because off eternal salvation.  However, this lie from the devil is to make saved people ignore the fear of the Lord   and continue their sinning.  The fact is that Biblical damnation  is not limited to being sent to the lake of fire.  Therefore, saved people can receive damnation  without losing their eternal security.

Webster's 1828 dictionary defines damnation  as 'n.  1. Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments.  How can ye escape the damnation of hell. Matt. 23   2. Condemnation.'  Here we see the problem with people reading a dictionary definition and ignoring what it really says.  This definition has an 'or', which many people ignore, and they only read 'the state of eternal torments'.  In the Bible we see forms of the word damn  in:

Please note that our sentence does not limit the people talked about to those people who are in rebellion but includes far more when it says Whosoever...resisteth the power.  Resisteth  can be subtil and not obvious.  What we find is that the Bible tells us that saved people resisteth  just like lost people do.  Therefore, according to our sentence, saved people also shall receive to themselves damnation.  This truth also matches what we found in other verses of the Bible which use forms of the word damn.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans intro about the word therefore.  The functional 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 for Romans 9:19 for links to all of the verses in the Bible that use forms of the word resist  along with the definition from Webster's 1828 .  The functional definition is: 'to act in opposition, or to oppose'.

Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power.  It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power  within the Bible.  The functional 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 above, within our note, for the word ordinance.  Please also see the notes for Romans C7S14 and 1Corinthians C7S20 about this word.  The functional definition, of the word receive,  is: 'A rule established by authority; a permanent rule of action. An ordinance may be a law or statute of sovereign power'.

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive  along with a short note for each and the definition from Webster's 1828 .  The functional definition, of the word receive,  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 above, within our note, for the word damnation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'power. Jer 23:8-17; 44:14-17; Tit 3:1  ordinance. Isa 58:2; 1Pe 2:13  receive. Ro 13:5; Mt 23:14; Mr 12:40; Lu 20:47; Jas 3:1  General references. exp: Jos 1:16; 2Ch 19:5.'.

Home   Start of Page   Start of Chapter
C13-S4 (Verse 3) How to avoid receiving damnation.
  1. For rulers are not a terror to good works,
  2. but to the evil..

Basically, if we allow God to work through our life to do 'that which comes from God' then we don't have to worry about rulers.  Yes, Paul ran into a lot of trouble with rulers,  but the sensible ones apologized to him and tried to make it right.  The rest (foolish) saw the land / people of their rule  destroyed.  Further, according to what Paul reports, he received an eternal crown  for his reward.  Therefore, we don't have to worry about God's rulers  because God will take care of them and of us.

Here we see God's purpose for having rulers.  They are to be a terror to evil,  to discourage people who do evil  and to stop evil  from happening in the area that they rule.  They are also supposed to encourage what the Bible calls good.  This displays the character of God that we find throughout the Bible.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

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

Please see the note for 2Corinthians 5:11 about the word terror.  The functional definition is: 'Extreme fear; violent dread; fright; fear that agitates the body and mind'.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness  is used and see the note for Romans 7:12 for links to every place in Romans where the word good  is used.  Please also see the note for 2Corinthians 5:10 about the word good.  The functional definition is: 'what comes from God'.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works.  Please see the note for Romans C3S27 about the phrase law of works.  Please see the note for Philippians 3:2 about the phrase evil workers.  Please see the note for Romans C11S10 about the phrase works are seen of men.  Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works.  The basic Biblical definition of work  is: 'to move, or to labor'.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil  along with the Webster's 1828 definition of the word evil.  The functional definition 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.  However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God.  In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.  Please also see the note for 1Peter 4:15 about the word evildoer.  Please also note the conincidence between the Devil and the word evil  since the Devil  is the source of much evil.  Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.  Please also see the note for Philippians 3:2 about the phrase evil workers.  Please also see the note for Hebrews 4:12 about the phrase evil heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rulers. Ro 13:4; De 25:1; Pr 14:35; 20:2; Ec 10:4-6; Jer 22:15-18  General references. exp: De 19:20; 21:2; Jos 1:16; 2Ch 19:5; Ac 18:16.'.

Home   Start of Page   Start of Chapter
C13-S5 (Verse 3) Wilt thou then not be afraid of the power?

Please notice the thou,  which means 'you personally'.  This question is God's warning of the consequences to each of us personally if we do evil.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

The meaning of the word wilt,  does not match what is found in a man-written dictionary.  The true Biblical meaning is: 'The will applied at a lifestyle level.  That is: a decision of will which does not change throughout the life.'.  Please also see the note for Philippians 1:15-17 about the word will.  The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.  Please also see the note for 1Peter 2:15 about the phrase will of God.  Please also see the note for Philippians 1:15-17 about the word will.  The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

Please see the notes for Romans C11S25; Philippians 1:12-14 and Fear the Lord about the word fear.  The functional definition is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger'.  While we are to not fear  anything but our Lord,  that proper fear  is to include His true ministers when we do wrong.

Please see the note for Romans 13:1 which has links to sentences within Romans which deal with power.  It also has the definition from Webster's 1828 and from a couple of other commentaries which provide sub-divisions of the use of the word power  within the Bible.  The functional 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wilt. 1Pe 2:13-14; 3:13-14  General references. exp: De 19:20; 21:2; Jos 1:16; 2Ch 19:5; Ac 18:16.'.

Home   Start of Page   Start of Chapter
C13-S6 (Verse 3-4) The proper way to react to the power.
  1. Equivalent Section: What to do.
    1. do that which is good,
    2. and thou shalt have praise of the same:.
  2. Equivalent Section: Why.
    1. For he is the minister of God to thee for good..

Here we see the Bible literally say what I said in the prior note.  Part of what messes up some people is the fact that they do not notice that God does not say when this will happen and they start believing that the Bible is unreliable because they do not receive immediate reward for doing good.  Another problem is that people use their definition of good  instead of the Biblical definition.  Further, people see a bad or evil ruler  and question these verses.  Pharaoh was an evil ruler  but God used him to bring glory to God and eventual good  to His people.  The rulers of Jewish people in various places were evil  to Paul but God used them to bring glory to God and eternal good  to Paul.  Thus, we see that the problems that people have with this sentence is due to their own limits in what they are look at when they are looking for good.

Webster's 1828 dictionary defines minister  as 'n. L.  1. 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.  Moses rose up and his minister Joshua. Ex.24.  2. One to whom a king or prince entrusts the direction of affairs of state; as minister of state; the prime minister. In modern governments, the secretaries or heads of the several departments or branches of government are the ministers of the chief magistrate.  3. A magistrate; an executive officer.  For he is the minister of God to thee for good. Rom.13.  4. A delegate; an ambassador; the representative of a sovereign at a foreign court; usually such as is resident at a foreign court, but not restricted to such.  5. One who serves at the altar; one who performs sacerdotal duties; the pastor of a church, duly authorized or licensed to preach the gospel and administer the sacraments. Eph.3.  6. Christ is called a minister of the sanctuary. Heb.8.  7. An angel; a messenger of God.  Who maketh his angels spirits, his ministers a flaming fire. Ps.104.  MIN'ISTER, v.t. L. ministro. to give; to afford; to supply.  He that ministereth seed to the sower--2 Cor.9.  That it may minister grace to the hearers. Eph.4.
MIN'ISTER, v.i. to attend and serve; to perform service in any office, sacred or secular.  I will sanctify also both Aaron and his sons, to minister to me in the priest's office. Ex.29.  1. to afford supplies; to give things needful; to supply the means of relief; to relieve.  When saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Matt.25.  2. to give medicines.  Canst thou not minister to a mind diseased?  in this sense, we commonly use administer.'

We find forms of the words minister /ministry  is used 198 times in 183 verses of the Bible, 92 times in 83 verses of the New Testament and, in Romans in 12:7; our current sentence, 13:6; 15:8, 16, 25, 27.  So, our Second Equivalent Section tells us that God gives power  to certain people so that they can act as God's agent (minister) to do you personally (thee) some good.  We already dealt with people who are in a position of power  and don't do good  to God's people who are obeying God.  However, it does not matter how much that other person obeys God or disobeys God.  Their obedience or disobedience does not change God's purpose.  Our sentence literally tells us why God gives some people power.

This brings us back to our First Equivalent Section.  In our first phrase, we read do that which is good.  This is called providing motivation.  Our second phrase tells us the outcome of our obedience to the first phrase.  Given the percentage of people with a rebellious spirit, this result is most likely here in this life.  Most people appreciate and reward those people who make their life easier.  However, even when the ruler  does not react that way, we need to pay attention to God's word of shalt.  Romans 14:11 says, every knee shall bow to me, and every tongue shall confess to God.  Yes, this is usually applied to Jesus and God making His enemies acknowledge Jesus as Lord of all.  However, it also applies to this sentence and God making people acknowledge the truth that they denied while they were in this life.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness  is used and see the note for Romans 7:12 for links to every place in Romans where the word good  is used.  Please also see the note for 2Corinthians 5:10 about the word good.  The functional definition is: 'what comes from God'.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for 1Corinthians C11S2 about the word praise.  The functional definition is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'.  Please also see the note for Romans C15S9 about the phrase praise the Lord.

Please see above, within our note, for the word minister.  Please also see the notes for 1Corinthians C3S5 and 2Corinthians 3:3 about this word  please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he is. Ro 13:6; 1Ki 10:9; 2Ch 19:6; Ps 82:2-4; Pr 24:23-24; 31:8-9; Ec 8:2-5; Isa 1:17; Jer 5:28; Eze 22:27; Mic 3:1-4,9  General references. exp: De 19:20; 21:2; Jos 1:16; 2Ch 19:5; Ac 18:16.'.

Home   Start of Page   Start of Chapter
C13-S7 (Verse 4) Second warning.
  1. Equivalent Section: How to personally react.
    1. First Step: React properly the consequences.
      1. But if thou do that which is evil,
      2. be afraid;.
    2. Second Step: Know why.
      1. for he beareth not the sword in vain:.
  2. Equivalent Section: Why God set things up this way.
    1. for he is the minister of God ,
    2. a revenger to execute wrath upon him that doeth evil..

This sentence only restates what has already been said.  This second statement makes this the basis for doctrine that all people are to obey.  This sentence starts with But,  which connects it to the prior sentence while going in a different direction.  The first couple of sentences in this chapter talked about Whosoever therefore resisteth the power  and this sentence talks about if thou do that which is evil.  Yes, the thou  makes this sentence personal while the whosoever  made the first couple of sentences general.  Yes, this sentence says do that which is evil,  and the first sentence says resisteth the ordinance of God  and many people will claim that there is a big difference between the two.  However, go back to the note for Romans 9:19 and see what the Bible really says about resist.  Then consider things like what happened to Saul and his family after Samuel told him For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. (1Samuel 15:23).  If you are honest then you should see the error of thinking that their rebellion  is a 'big sin' while my resisting  is a 'little sin'.  If that isn't enough, look at what was said in this chapter.  13:2 told us they that resist shall receive to themselves damnation.  If we look at what happened to Saul, we can see that he received damnation.  Only a fool would claim that damnation  is the result of a 'little sin'

Our sentence is stating again what has been said before to establish this truth as the basis for doctrine that everyone is to believe.  Our sentence is also using different, and more, words so that we know that the concept, and not just these exact words, is the basis of doctrine.

Our First Step tells us be afraid,  but only if thou do that which is evil.  As has already been mentioned, and as the Study called Fear of the Lord   shows us, God's people are to fear  Him when they sin but don't have to worry when they don't sin.  So this sentence only applies to God's people when they sin.  When that happens, the phrase he beareth not the sword in vain  means that God allows punishment up to, and including, death.  (Please see the note for Romans 15:1 which has links to sentences within Romans which have a form of the word bear (verb)  along with a working definition of the word.)  We already saw the sin unto death  back in Romans 6:16.  There we were warned about God using sickness and/or death as punishment for disobedience.  Here we are warned that God has given rulers  the right to act as His ministers  and to decide to give any punishment up to and including death.  Men say that the death penalty isn't right but our current sentence, and other places in the Bible, say that the death penalty is a God given right.  Our sentence also says that the only people who really have to worry about it are those who do evil.  That's why Daniel and his three buddies didn't really worry about it.  It wasn't that they couldn't die but that God had removed the fear of death.

Please see the note for Romans 12:19 which has links to every verse in the Bible which uses any form of the word vengeance  and separates those verses which talk about God taking vengeance  from the verses which talk about man taking vengeance.  In addition, to those verses, we find forms of the word revenge  in: Numbers 35:19, 21, 24-25, 27; Deuteronomy 32:42; 2Samuel 14:11; Psalms 79:10; Jeremiah 15:15; Jeremiah 20:10; Ezekiel 25:12, 15; Nahum 1:2; our current sentence; 2Corinthians 7:11; 2Corinthians 10:6.  Please also see the note for Acts 7:24 about the word avenge.

Webster's 1828 dictionary defines revenger  as 'n.  1. One who revenges; one who inflicts pain on another spitefully in return for an injury.  2. One who inflicts just punishment for injuries. Less proper.'  In addition, Webster's 1828 has this note in the definition of revenge  as 'Note. this word and avenge were formerly used as synonymous, and it is so used in the common version of the Scripture, and applied to the Supreme Being. "O Lord - revenge me of my persecutors." Jer. 15. In consequence of a distinction between avenge and revenge which modern usage has introduced, the application of this word to the Supreme Being appears extremely harsh, irreverent and offensive. Revenge is now used in an ill sense, for the infliction of pain maliciously or illegally; avenge for inflicting just punishment.'  When we look at this word we need to keep in mind David's words of Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.  (Psalms 51:4).  When we claim to be saved and do evil,  we make God's judgment  not clear  to the lost.  In that case, God is just to have His ruler  be His minister  and revenger.

In addition, to the links to these verses and definitions, we have divisions provided by several commentators.  Torrey's Topical Textbook says '(1) forbidden by our Lord.  Le 19:18; Pr 24:17,29.  (2) Christ an example of forbearing.  Isa 53:7; 1Pe 2:23.  (3) Rebuked by Christ.  Lu 9:54-55  (4) Inconsistent with Christian spirit.  Lu 9:55.  (5) Proceeds from a spiteful heart.  Eze 25:15.  (6) INSTEAD OF TAKING, WE SHOULD:  Trust in God.  Pr 20:22; Ro 12:16.  Exhibit love.  Le 19:18; Lu 6:35.  Give place unto wrath.  Ro 12:19.  Exercise forbearance.  Mt 5:38-41.  Bless.  Ro 12:14.  Overcome others by kindness.  Pr 25:21-22.  (7) Keep others from taking.  1Sa 24:10; 25:24-31; 26:9.  (8) Be thankful for being kept from taking.  1Sa 25:32-33.  (9) the wicked are earnest after.  Jer 20:10.  (10) Punishment for.  Eze 25:15-17; Am 1:11-12.  (11) Exemplified.  Simon and Levi, Ge 34:25.  Samson, Jg 15:7; 16:28-30.  Joab, 2Sa 3:27.  Absalom, 2Sa 13:23-29.  Jezebel, 1Ki 19:2.  Ahab, 1Ki 22:26  Haman, Es 3:8-15  Edomites, Eze 25:12.  Philistines, Eze 25:15.  Herodias, Mr 6:19-24.  James and John, Lu 9:54.  Chief priests, Ac 5:33.  Jews, Ac 7:54; 23:12.'

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

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

In addition, to all that has already been said, we need to note that our sentence tells us that part of a ruler's  ministry  is to execute (God's ) wrath.  If the ruler  is within his God given rights, (Not going beyond his authority), then the wrath  is to be attributed to God and not to the individual, even when it seems to be personal.  Webster's 1828 dictionary defines wrath  as 'n. L.  1. Violent anger; vehement exasperation; indignation; as the wrath of Achilles.  When the wrath of king Ahasuerus was appleased--Esther 2.  O Lord--in wrath remember mercy. Habakkuk 3.  2. the effects of anger. Proverbs 27.  3. the just punishment of an offense or crime. Romans 13.  Gods wrath, in Scripture, is his holy and just indignation against sin. Romans 1.'

Forms of the word wrath  are found 201 times in 197 verses of the Bible, 48 times in 46 verses of the New Testament and, in Romans, in 1:18; 2:5, 8; 4:15; 5:9; 9:22; our current sentence and 13:4-5.  Please see each of those notes for more details about how this epistle uses the word wrath.  In addition, this Study is broken into 5 different web pages (Intro; chapters 1-4; 2-8; 9-12; 13-16).  Once you are in each web page, do a find ([CTRL-F]) for the word wrath.  There is much said in other notes about wrath,  especially the wrath of God.  Our current sentence tells us that God's wrath,  that is executed  by His rulers  includes death.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil  along with the Webster's 1828 definition of the word evil.  The functional definition 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.  However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God.  In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.  Please also see the note for 1Peter 4:15 about the word evildoer.  Please also note the conincidence between the Devil and the word evil  since the Devil  is the source of much evil.  Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.  Please also see the note for Philippians 3:2 about the phrase evil workers.  Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the notes for Romans C11S25; Philippians 1:12-14 and Fear the Lord about the word fear.  The functional definition is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger'.  While we are to not fear  anything but our Lord,  that proper fear  is to include His true ministers when we do wrong.

Please see the note for Romans C15S1 about the word bear (verb).  The functional definition is: 'To support; to sustain; as, to bear a weight or burden'.

Please see the note for Romans C8S37 about the word sword.  The functional definition is: 'An offensive weapon worn at the side, and used by hand either for thrusting or cutting.  Symbolically used for vengeance or justice.  In the Bible the sword is used for 'the symbol of, and the actual enforcement of law'.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain.  The functional definition is: 'Empty; worthless; having no substance, value or importance.  The best Biblical example is a sepulchre that is painted white on the outside but is full of a dead man's bones'.

Please see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.  The functional definition is: 'This term is used in the Authorized Version to describe various officials of a religious and civil character. Its meaning, as distinguished from servant, is a voluntary attendant on another. In the Old Testament it is applied (1) to an attendance upon a person of high rank, Ex 24:13; Jos 1:1; 2Ki 4:43 (2) to the attaches of a royal court, 1Ki 10:5; 2Ch 22:8.  comp. Psal 104:4 (3) to the priests and Levites.  Ezr 8:17; Ne 10:36; Isa 61:6; Eze 44:11; Joe 1:9,13'.  Please also see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister.

Please see above, within this note, about the word revenger.  Please also see the note for 2Corinthians 10:3-6 about the word revenge.  Please also see the note for Acts 7:24 about the word avenge.

We find forms of the word execute  occurring 64 times in the Bible and, in the New Testament, in: Luke 1:8; John 5:27; Romans 13:4; Jude 1:15.  Webster's 1828 defines this word as: 'v.t. L. exequor, for exsequor; ex and sequor, to follow. See Seek.  1. Literally, to follow out or through. Hence, to perform; to do; to effect; to carry into complete effect; to complete; to finish. We execute a purpose, a plan, design or scheme; we execute a work undertaken, that is, we pursue it to the end.  2. to perform; to inflict; as, to execute judgment or vengeance.  3. to carry into effect; as, to execute law or justice.  4. to carry into effect the law, or the judgment or sentence on a person; to inflict capital punishment on; to put to death; as, to execute a traitor.  5. to kill.  6. to complete, as a legal instrument; to perform what is required to give validity to a writing, as by signing and sealing; as, to execute a deed or lease.
EX'ECUTE, v.i. to perform the proper office; to produce an effect'.  The functional definition for this word is: 'To produce an effect'.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath.  The functional definition is: 'Violent anger; vehement exasperation; indignation'.  Please also see the note for Colossians 3:8 about the phrase children of wrath.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Pr 16:14; 20:2,8,26  revenger. Ro 12:19; Nu 35:19-27; Jos 20:5,9; Eze 25:14  General references. exp: De 19:20; 21:2; Jos 1:16; 2Ch 19:5; Ac 18:16.'.

Home   Start of Page   Start of Chapter
C13-S8 (Verse 5) General conclusion: testimony is at stake.
  1. Wherefore ye must needs be subject,
  2. not only for wrath,
  3. but also for conscience sake..

We have seen before that when the Bible uses therefore  it is 'giving a result (for)  that only occurs at the place specified (there)'.  However, when the Bible uses wherefore  it is 'giving a result (for) that occurs any place that we look (wherever)'.  Our sentence is telling us a conclusion that God expects to see wherever He looks.  That makes this a general conclusion.

The word ye  means 'each and every one of you personally'.  The phrase must needs be subject  means 'This is a command and a requirement'.  Basically, Paul has been talking about rulers  so far in this chapter, and explaining their God given role, now he is talking about the people that they rule.  We can see that this is a non-optional command from God by looking at the places that we find the phrase must needs.  It occurs in:.

If the reader really looks at the verses listed and their context, they should get a different picture of this must needs be subject  than what the lives of most people (who claim to be saved) display.  If God's people really considered the consequences, such as noted for Acts 21:21-22, they would not ignore these must needs  commands or try to shove the requirement unto someone else.

In addition, to our sentence telling us that this is a must needs be,  it gives us two reasons why our being subject  to God's rulers  is must needs be.  The first consequence that we are warned about is wrath.  As mentioned in the note above, forms of the word wrath  are found 201 times in 197 verses of the Bible, 48 times in 46 verses of the New Testament and in 11 verses of Romans.  In addition, there are several notes within this study which discuss wrath,  especially God's wrath.  The note above explains how to find those notes.

The context of this chapter, and the notes above for verses which use must needs,  make it clear that God's people will suffer God's wrath  if they ignore these things that God says must needs.

In addition, to the wrath,  we are given a second reason of also for conscience sake.  As with the word wrath,  the word conscience  is found in many of the notes for this epistle.  since, this Study is broken into 5 different web pages (Intro; chapters 1-4; 2-8; 9-12; 13-16),  please go to each web page and do a find ([CTRL-F]) for the word conscience  in order to learn more about how it is used within this epistle.  Basically, the Holy Ghost uses our conscience  as one of the ways to tell when we do right or wrong.  When we have a clean conscience  then we can know that we're doing OK.  When we have a guilty conscience  then we're 'cruising for a bruising'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans intro about the word wherefore.  The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for 13:1 for verses, Webster's 1828 definition, and other Bible links related to how Romans used the word subject.  The functional definition is: ' Reduced to the dominion of another; enslaved; exposed; submitted; made to undergo'.  Please also see the notes for Hebrews 2:5; Romans C4S13 about the word subjection.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians C4S11 and Colossians C3S6 about the word wrath.  The functional definition is: 'Violent anger; vehement exasperation; indignation'.  Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for Romans C9S1 about the word conscience.  The functional definition is: 'A witness inside of ourselves that lets us know if something is right or wrong from a moral perspective'.

Please also see the note for Romans 15:30-32 which is the only other place in Romans where any form of the word sake  is used.  The functional definition is: 'Final cause; end; purpose; or rather the purpose of obtaining'.  Please also see the notes for 1Corinthians C9S16 and 2Corinthians 2:10-11 about this word.  Please also see the note for Philippians 1:29-30 about the phrase sake, for His.  Please also see the note for 2Corinthians 4:8-10 about the word forsake.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. 1Sa 24:5-6; Ec 8:2; Tit 3:1-2; 1Pe 2:13-15  conscience. Ac 24:16; Heb 13:18; 1Pe 2:19; 3:16  General references. exp: Jos 1:16; 2Ch 19:5.'.

Home   Start of Page   Start of Chapter
C13-S9 (Verse 6) How to act based upon reasons in prior sentence.
  1. Equivalent Section: Put your money where your mouth is.
    1. For this cause pay ye tribute also:.
  2. Equivalent Section: Here is how you acknowledge them as God's ministers.
    1. for they are God's ministers,
    2. attending continually upon this very thing..

Every bit of this chapter that we have covered, so far, has explained details about how God appointed rulers  are God's ministers.  As such, when we personally (ye) pay tribute  we are doing what God told us to do with the funds that God provides for the care of His ministers.  They are going to be provided for.  If we willingly participate in God's plan then we get reward.  When we refuse to obey, they are still provided for but we lose our reward for obedience.  Therefore, disobedience only hurts us.

When we pay tribute  with the expressed attitude that we are letting God provide for His ministers  through us, we give a testimony of God's faithfulness to His Word.  Yes, there are certain blessings from God that are only given for obedience to God.  This Study on Romans has covered several of those promises.  However, there are other blessings that God provides regardless of the obedience of the person involved.  In the case of God's ministers.  God provides for them as he sees fit and it is not dependent upon what we think.

Webster's 1828 dictionary defines tribute  as 'n. L. tributum, from tribuo, to give, bestow or divide.  1. An annual or stated sum of money or other valuable thing, paid by one prince or nation to another, either as an acknowledgment of submission, or as the price of peace and protection, or by virtue of some treaty. the Romans made all their conquered countries pay tribute, as do the Turks at this day; and in some countries the tribute is paid in children.  2. A personal contribution; as a tribute of respect.  3. Something given or contributed.'  This word is closely related to the word distribute.  Please see the note for Romans 12:10-13 for links to every place in the New Testament where the word distribute  is used, along with the definition from Webster's 1828 .  Forms of the word tribute  occurs 37 times in 35 verses of the Bible and, in the New Testament, in:

Both of our Equivalent Sections start with for.  They both tell us why we should obey the prior sentence.  In other words, if we don't pay tribute,  we will be subject to the ruler's wrath  and God will use our conscience  to tell us that we are wrong.  In addition, our sentence says that rulers  are attending continually upon  whether we are subject  (This very thing)  to them or not.  There is nothing that get a government bureaucrat coming after you, and refusing to give up, like telling him that you don't have to obey his rules.  Twice in my personal experience I have been involved in a government investigation of a bank where they thought they could ignore government bureaucrat because the owner of the bank was personal friends with the president of the U.S. and they had slept in the White House more than once.  Both times the president told the owner to sell quickly because the president could only protect them for a short time.  Once was the Saudi Royal Family when the president tried to say that protecting their actions was a matter of National Security because we needed their oil.  The second time the Legal Department of the IRS backed down.

Simply put, don't challenge the authority of a government bureaucrat when they know that they have God and the law behind them.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for 2Corinthians C2S5 about the word cause.  The functional definition for this word is: 'Basically, the source of a result.  It can also be an action in court, or any legal process whereby someone demands his supposed right'.  Please also see the note for Romans C1S10 about the word because.  Please also see the note for John 15:25 about the phrase without cause.  In John 15:25, we read that the prophecy was fulfilled about Jesus  that: They hated me without a cause.  Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for Matthew 5:26 about the words paid / pay.  Webster's 1828 defines this word as: 'To discharge a debt; to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the debtor is discharged.  2. to discharge a duty created by promise or by custom or by the moral law; as, to pay a debt of honor or of kindness.  You have paid down  More penitence, than done trespass.  3. to fulfill; to perform what is promised; as, to pay one's vows.  4. to render what is due to a superior, or demanded by civility or courtesy; as, to pay respect to a magistrate; to pay due honor to parents.  5. to beat.  Forwhich, or pay me quickly, or I'll pay you.  6. to reward; to recompense; as, to pay for kindness with neglect.  Topay for, to make amends; to atone by suffering. Men often pay for their mistakes with loss of property or reputation, sometimes with life.
1. to give an equivalent for anything purchased.  Topay, or pay over, in seamen's language, to daub or besmear the surface of any body, to preserve it from injury by water or weather.  Topay the bottom of a vessel, to cover it with a composition of tallow, sulphur, rosin, etc.; to bream.  Topay a mast or yard, to besmear it with tar, turpentine, rosin, tallow or varnish.  pay a seam, to pour melted pitch along it, so as to defend the oakum.  Topay off; to make compensation to and discharge; as, to pay off the crew of a ship.  Topay out, to slacken, extend or cause to run out; as, to pay out more cable.
PAY, v.i. to pay off, in seamen's language, is to fall to leeward, as the head of a ship.  Topay on, to beat with vigor; to redouble blows. Colloquial.
PAY, n. Compensation; recompense; an equivalent given for money due, goods purchased or services performed; salary or wages for services; hire. the merchant receives pay for goods sold; the soldier receives pay for his services, but the soldiers of the American revolution never received full pay.  1. Compensation; reward.  Here only merit constant pay receives--'.  That note also deals with the word paid,  in: which is defined as: 'pret. and pp. of pay; paid for payed.'.

Please see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.  The functional definition is: 'This term is used in the Authorized Version to describe various officials of a religious and civil character. Its meaning, as distinguished from servant, is a voluntary attendant on another. In the Old Testament it is applied (1) to an attendance upon a person of high rank, Ex 24:13; Jos 1:1; 2Ki 4:43 (2) to the attaches of a royal court, 1Ki 10:5; 2Ch 22:8.  comp. Psal 104:4 (3) to the priests and Levites.  Ezr 8:17; Ne 10:36; Isa 61:6; Eze 44:11; Joe 1:9,13'.  Please also see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister.

Please see the note for 1Timothy 4:13 about the word attendance.  The functional definition is: 'The act of waiting on, or serving'.

Please see the note for Philippians 1:25-26 about the word continue.  The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'.  Please also see the note for James 1:25 about the word continueth.  The functional definition for this word is: 'A lifestyle of continuing'.  The difference being that we can continue  something once but later cease it while if we continueth  the same thing then we never cease it.  Please also see the notes for 1Corinthians 7:5 about the word incontinent.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'pay. Ezr 4:13,20; 6:8; Ne 5:4; Mt 17:24-27; 22:17-21; Mr 12:14-17; Lu 20:21-26; 23:2  attending. Ro 12:8; Ex 18:13-27; De 1:9-17; 1Sa 7:16-17; 2Sa 8:5; 1Ch 18:14; Job 29:7-17  General references. exp: Ex 18:13.'.

Home   Start of Page   Start of Chapter
C13-S10 (Verse 7) Pay your dues in order to have peace.
  1. Equivalent Section: General rule.
    1. Render therefore to all their dues:.
  2. Equivalent Section: Detailed rules.
    1. First Step: What the law says.
      1. tribute to whom tribute is due;.
    2. Second Step: What is normally expected.
      1. custom to whom custom;.
    3. Third Step: What is demanded.
      1. fear to whom fear;.
    4. Fourth Step: What is earned.
      1. honour to whom honour..

The word render  is used 40 times in the Bible, of which 10 are in the New Testament.  Webster's 1828 dictionary defines render  as 'n. from rend. One that tears by violence.'  It should be obvious that this dictionary definition does not fit the actual usage within the Bible.  This definition is for a noun, but the Bible usage is as a verb.  Once more we see that even the best dictionary is not always correct.  We find a better definition in Wright's Bible Dictionary, which is 'v. t. (Pr 26:16; Tob. ii. 13). to give; obsolete or archaic in the phrase 'to render a reason.'  He rendereth also a reason inducing him thus to doe, Because the inhabitants of Capua, alleadged, that they could not make good Alica or Frumentie without that minerall of chalke.-Holland's Pliny, XVIII. 11.  Let each man render me his bloody hand.-Shakespeare, Jul. Caes. III. I. 184.  In Jg 9:56-57, it is used in the sense of 'require.'  From the usage that I find in the Bible I would define this action verb as 'Give all that is owed'.  In the New Testament this word is used in:

After the render,  of our First Equivalent Section, we see the word therefore.  At the end of this First Equivalent Section, we see the word dues.  God doesn't care if we agree that something is their due,  if God said it is owed to them then we are to pay it because they are God's ministers  and they are attending continually upon this very thing  and God said that if we don't we will be subject to God's wrath  being administered by God's rulers  and to our conscience  being bothered by the Holy Ghost.  That's a bunch of reasons for doing what God sais through Paul.

In our Second Equivalent Section, we see Four Steps we are to take in order to obey God's command to render...to all their dues.  In our First Step we are told to render tribute.  Tribute  was defined in the note for the prior sentence (see above) and we saw a short note for each usage in the New Testament.  Simply put: pay your taxes and stop arguing about it.  Ask God to provide for your needs and, if necessary, start visiting various mission fields to see if you continue to want to change countries and it God will let you do so.

In our Second Step, we see that we are to render custom.  Webster's 1828 dictionary defines custom  as 'n. L.  1. Frequent or common use, or practice; a frequent repetition of the same act; hence, way; established manner; habitual practice.  The priests custom with the people was--- 1 Samuel.  We have no such custom. 1Corinthians 11.  The customs of the people are vain. Jeremiah 10.  2. A buying of goods; practice of frequenting a shop and purchasing or procuring to be done.  Let him have your custom, but not your votes.  The shopkeeper has extensive custom, or a good run of custom. A mill or a manufacturer has extensive custom, or little custom.  3. In law, long established practice, or usage, which constitutes the unwritten law, and long consent to which gives it authority. Customs are general, which extend over a state or kingdom, and particular, which are limited to a city or district.
CUSTOM, v.t  1. to make familiar. See Accustom, which is the word used.  2. to give custom to.
CUSTOM, n. Tribute, toll or tax; that is, cost or charge paid to the public.  Render custom to whom custom is due. Romans 13.  Customs, in the plural, the duties imposed by law on merchandize imported or exported. In Great Britain and the United States, this word is limited to these species of duties'.  We see forms of the word custom  is used in Genesis 31:35; Leviticus 18:30; Judges 11:39; 1Samuel 2:13; Ezra 3:4; Ezra 4:13, 20; Ezra 7:24; Jeremiah 10:3; Jeremiah 13:23; Jeremiah 31:18; Jeremiah 32:11; Matthew 9:9; Matthew 17:25; Mark 2:14; Luke 1:9; Luke 2:27, Luke 2:42; Luke 4:16; Luke 5:27; John 18:39; Acts 6:14; Acts 16:21; Acts 21:21; Acts 26:3; Acts 28:17; our current sentence; 1Corinthians 11:16.

The functional definition for this word is: 'Frequent or common use, or practice; a frequent repetition of the same act; hence, way; established manner; habitual practice'.  Even when there isn't a law, we are to render  what people customarily receive so that we maintain a good witness for God.  Thus, we should leave tips at least as good as what people normally receive.  Put into a tract becomes a simple witness.

In our third Step, we see that we are to render fear.  We have all kinds of erroneous teaching that saved people aren't to fear  anything or anyone.  When people get done with their excuses, they are denying what the Bible literally says in over 90 verses including this one.  Please also see the Study called The Fear of the Lord and the note for Romans 11:20-21 for all of the places where Romans uses the word fear.

In our Fourth Step, we see that we are to render honour.  In most cases people themselves earn their honour.  In a few cases, such as an inherited position, the person before them earned the honour.  In some cases we might not know what was done to earn it, but God says that we are to give honour  as if the person earned it and we are to definitely give it when we know that they earned it.  Please see the note for Romans 12:10-13 which has links to every verse, in Romans, which uses any form of the word honour  along with the Webster's 1828 definition.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans intro about the word therefore.  The functional 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 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.'.

Please see the Study called The Fear of the Lord and the note for Romans 11:20-21 for all of the places where Romans uses the word fear.  The functional definition is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'.

Please see the note for Romans C12S8 for links to where Romans uses the word honour.  The functional definition is: 'The esteem due or paid to worth; high estimation'.  Please see the note for Romans C12S8 about the word dishonour.  The functional definition is: 'to take away the esteem due or paid to worth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'therefore. Lu 20:25  fear to. Le 19:3; 1Sa 12:18; Pr 24:21; Eph 5:33; 6:5; 1Pe 2:18  honour to. Ex 20:12; Le 19:32; Eph 6:2-3; 1Ti 5:13,17; 6:1; 1Pe 2:17; 3:7  General references. exp: Ge 9:23; Le 19:32; Job 34:18; Eph 6:2.'.

Home   Start of Page   Start of Chapter
C13-S11 (Verse 8) More on owing.
  1. Equivalent Section: What to owe and not owe.
    1. Owe no man anything,
    2. but to love one another:.
  2. Equivalent Section: Why.
    1. for he that loveth another hath fulfilled the law..

Webster's 1828 dictionary defines owe  as 'v.t. o. Gr., Eng. own.  1. to be indebted; to be obliged or bound to pay. the merchants owe a large sum to foreigners.  A son owes help and honor to his father.  One was brought to him who owed him ten thousand talents. Matt. 18.  Owe no man anything, but to love one another. Rom. 13.  2. to be obliged to ascribe to; to be obliged for; as, that he may owe to me all his deliverance.  3. to possess; to have; to be the owner of. this is the original sense, but now obsolete. In place of it, we use own, from the participle. See Own.  Thou dost here usurp the name thou owest not.  4. to be due or owing.  of deem thy fall not ow'd to man's decree.  This passive form is not now used.
OWE, v.i. to be bound or obliged'.  The last part of this definition ('To be bound or obliged') summs it up completely.

Forms of this word only occur 9 times in the Bible.

Please see the note for 8:12 which has links to every verse in the Bible which use debt  and provides a dictionary definition.  The functional definition is: 'Indebted; obliged to'.

As mentioned, our current sentence tells us that the only acceptable debt for a child of God is to love one another.  Many saved people can not love one another  because they are too busy paying off other debt.  In Matthew 8:20   and Luke 9:58   we read And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.  Most saved people who are in debt are in debt so that they can own stuff that Jesus never owned.  He was free to go where God sent him and to spend His time loving others and yet the people who claim to follow His example can not do as He did because they are entangled with the stuff of this world.

When we read our Second Equivalent Section (for he that loveth another hath fulfilled the law),  we see the reason why we are told Owe no man anything, but to love one another.  In other words, when we are in debt we can not fulfill the law  and we can not properly loveth another.  This principal is explained further, within this chapter, in 13:10 and 13:14.  We also see law  in the same verse as love  in Joshua 22:5; Ruth 4:15; 1Samuel 18:22; Psalms 119:97, 113, 163, 165; our current sentence; 13:10; Galatians 5:14; James 2:8.  We also find related teaching in Matthew 7:12; Matthew 17:12; Matthew 19:18; Matthew 22:36-40; Mark 28:29-31 and Luke 10:25-28.  It is also directly taught in Romans 13:8; Colossians 3:14; 1Timothy 1:5-7 and James 2:8-11 and many other places in the Bible.  In simple language, the debits  of God's people are preventing them from personally representing God's love  in the way that God wants them to do.

Please also see the note for 1John 3:20 which tells us that if we are obeying God's commandments then whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.  Obviously, there is no need to owe any man anything  if we are getting our needs met by God.  Thus, our having to borrow shows that we are not obeying God's command and misrepresents God's provision for His children.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love.  In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love.  Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves  us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves  us through each of His roles.  Please see the note for 1John C3S26 about the phrase love one another.  Please see the note for Matthew 19:19 about the phrase love thy neighbour.  Please see the note for 1John C4S13 about the phrase perfect love.  Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved.  Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son  is applied to Jesus.  The true Biblical doctrine of this word is very complex since it is a character trait of God.  That said, the functional definition, of the word love,  is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'.  The functional definition, of the word beloved,  is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for Romans C15S11 about the word fulfill.  The functional definition is: 'To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law.  The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'.  Please also see the note for Galatians 3:10 about the phrase book of the law.  Please also see the note for Revelation 13:8-LJC about the phrase book of the life.  Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday.  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 notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law.  The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'.  Please also see the note for Galatians 3:10 about the phrase book of the law.  Please also see the note for Revelation 13:8-LJC about the phrase book of the life.  Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday.  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: 'Owe. Ro 13:7; De 24:14-15; Pr 3:27-28; Mt 7:12; 22:39-40  for. Ro 13:10; Ga 5:14; Col 3:14; 1Ti 1:5; Jas 2:8 exp: Mt 7:12.  General references. exp: 1Co 16:14.'.

Home   Start of Page   Start of Chapter
C13-S12 (Verse 9) Parts of sentence below are steps.
  1. First Step: Keep the '10 Commandments' that deal with other people.
    1. For this,
    2. Thou shalt not commit adultery,
    3. Thou shalt not kill,
    4. Thou shalt not steal,
    5. Thou shalt not bear false witness,
    6. Thou shalt not covet;.
  2. Second Step: Let God's Spirit take us beyond the law.
    1. and if there be any other commandment,
    2. it is briefly comprehended in this saying,
    3. namely,
    4. Thou shalt love thy neighbour as thyself..

This sentence names 5 of the '10 Commandments' which we are to keep as a First Step and tells us, as a Second Step, that all other laws can be summed up with Thou shalt love thy neighbour as thyself.  Notice also that, within our sentence, Thou shalt not commit adultery  comes before Thou shalt not kill  while it is in the opposite order in the '10 Commandments' (Exodus 20; Deuteronomy 5).  This is deliberate.  It was done to put the emphasis on adultery,  which is a spiritual sin, and thereby point the reader to the spiritual before the physical.  Please see the note for this verse in the Word Study on Adultery for more details on this deliberate change in the word of God.

Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.

The last phrase of the Second Step is a partial quote of the answer that Jesus gave the rich ruler in Matthew 19:16-24 and Mark 10:17-25 and Luke 18:18-25 when the ruler asked Jesus Good Master, what shall I do to inherit eternal life?

Please see the notes for 2:2 and 3:6 have links to where this epistle and the Bible talks about judging.  Please also the note for 3:20 which has links to where this epistle talks about justify.  It is important to keep the Biblical version of these two words in mind any time that we are dealing with a commandment.

Please see the note for Romans 7:8 for links which use the word commandment.  In this sentence, commandment  is part of the law  that is applied specifically to me.  That eliminates any claim of 'ignorance of the law', even though such a claim is not valid..  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.

The note for this verse in the Word Study on Adultery has already been mentioned along with the fact that adultery  is a spiritual sin that religion teaches is a physical sin.  In that note, it is pointed out every one of these commandments listed in this verse are broken because the person is looking at the problems of life from a physical point of view.  Yet every one of these sins has a spiritual component, which Paul was pointing out by putting adultery  first.  Let me show you what I mean.

Webster's 1828 defines the word kill  as: 'v.t.  1. to deprive of life, animal or vegetable, in any manner or by any means. to kill an animal or a plant, is to put an end to the vital functions, either by destroying or essentially injuring the org and necessary to life, or by causing them to cease from action. An animal may be killed by the sword or by poison, by disease or by suffocation. A strong solution of salt will kill plants.  2. to butcher; to slaughter for food; as, to kill an ox.  3. to quell; to appease; to calm; to still; as, in seamen's language, a shower of rain kills the wind'.

When we kill  someone they end up dead.  (Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die  the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed.  Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body.  Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God.  When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process.  Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'.  Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.)  Now a lot of people claim that God meant murder  when He gave the '10 Commandments'.  However, forms of the word murder  appear 43 times in the Bible.  Therefore God knew the word, the KJV translators knew the word, and this claim is a denial of the Biblical truth of man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live  (Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4).

So, we conclude that the Bible has different meanings for kill  and for murder.  Forms of the word kill  occur 232 times in 216 words of the Bible, 87 times in 81 words of the New Testament, and, in Romans, in 8:36; 11:3 and our current sentence.  The law of most lands has definitions for different types of killing which recognize the array of differences between an 'accidental death' and 'deliberate mass murder'.  The Bible has 11 verses which mention a city of refuge  (Numbers 35:25-28, 32; Joshua 21:13, 21, 27, 32, 38; 1Chronicles 6:57) that someone could flee to if they killed someone by accident.  If they left that city they could be killed for having killed someone else, even though it was an accident.  So there was a Biblical punishment for an 'accidental death', even though it wasn't the same as the punishment for 'deliberate murder'.

Thus, we see a punishment if we kill  someone which means we have a responsibility before God to be careful and avoid even the 'accidental death'.  If we think about how most people's conscience  bothers them non-stop after they cause an 'accidental death', we see that God imposes a direct punishment in addition to what man's law provides.  This is because they failed to meet their basic spiritual responsibility and a human being that was made in the image of God  Genesis 9:6.  God's answer to Cain's question of Am I my brother's keeper?  (Genesis 4:9) is 'absolutely yes' and when we kill  someone we have failed in this responsibility given by a spiritual God.  This type of failure is a failure to love like God loves.

Now we come to the commandment of Thou shalt not steal.  (Please note that the thou  in each of these commandments makes them personal, which means we will have a personal judgment by God for violating any of them.)  Within the Bible, this word includes stealth  and what we think of as kidnapping and slavery.  Forms of this word occur 29 times in the Bible, most of which are in the Old Testament (Genesis 31:27; Genesis 44:8; Exodus 20:15; Exodus 21:16; Exodus 22:1; Leviticus 19:11; Deuteronomy 5:19; Deuteronomy 24:7; 2Samuel 19:3; Job 27:20; Proverbs 6:30; Proverbs 30:9; Jeremiah 7:9; Jeremiah 23:30; Hosea 4:2; Zechariah 5:3; Matthew 6:19-20; Matthew 19:18; Matthew 27:64; Mark 10:19; Luke 18:20; John 10:10; Romans 2:21; our current sentence; Ephesians 4:28; 1Timothy 1:10).  Webster's 1828 dictionary defines steal  as 'v.t. pret. stole; pp. stolen, stole. G. L, to take, to lift.  1. to take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent.  Let him that stole, steal no more. Ephesians 4.  2. to Withdraw or convey without notice or clandestinely.  They could insinuate and steal themselves under the same by submission.  3. to gain or win by address or gradual and imperceptible means.  Variety of objects has a tendency to steal away the mind from its steady pursuit of any subject.  So Absalom stole the hearts of the men of Israel. 2 Samuel 15.
STEAL, v.i.  1. to withdraw or pass privily; to slip along or away unperceived.  Fixed of mind to fly all company, one night she stole away.  From whom you now must steal and take no leave.  A soft and solemn breathing sound rose like a steam of rich distilld perfumes, and stole upon the air.  2. to practice theft; to take feloniously. He steals for a livelihood.  Thou shalt not steal. Exodus 20 '.  The functional definition for this word is: 'To take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent'.

The note for Ephesians 4:28 gives us another perspective on this word including associating it with stole.  We find forms of the word stole  in 20 verses of the Bible.  We find forms of the word thief  in 49 verses of the Bible.  Thus, we see that there is far more said in the Bible about this subject than these few verse references might indicate.

When we steal  we are saying that God can not or will not provide for our needs.  Yes, there are many times in the Bible when God's people went through things like a drought, but as Elijah shows, the man of God will be provided for even while God is punishing sin that the rest of His people are doing.  The only time that God's people feel that they have to steal  is when they decide to have something that God denied them for their own good, or they are being punished for sin, or they have a lack of faith in God, which is also sin.  Therefore, the basis of this sin is a spiritual denial of God's provision for His people.

Thou shalt not bear false witness  is often thought of as 'Don't lie'.  Technically, these are different as false witness  is found in 26 verses of the Bible while forms of lie  or liar  occur in 173 different verses of the Bible.  The basic difference is that a lie  is 'a deliberate stating of a falsehood'  while someone can be a false witness  by just not standing for the truth.  You see, in the Bible a witness  is not just someone who sees what happens but they are also qualified to testify in court.  God will not let Satan be a witness  when we are at the judgment seat of Christ  (Romans 14:10 and 2Corinthians 5:10-11).  In addition, Psalms 1:5 tells us Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.  the sinners,  in this verse, are the lost.  The ungodly  are those lukewarm  people who claim to be saved while living for sin.  If they are truly saved then they are a false witness.  Therefore, when Hebrews 12:1 tells us Wherefore seeing we also are compassed about with so great a cloud of witnesses..,  it is warning us that the only people who will be at the judgment seat of Christ  will be the kind found in Hebrews 11.  When we start our excuses for our failures, God is going to call them to testify against us at the judgment seat of Christ.  In addition, when are bear (verb)  something we carry it.  The life that we lead bears witness  to what we truly believe.  While I could keep going on and provide lots more verse references, I will simply state that we bear false witness  any time that we simply do not live a life that is a witness of God.  This is a spiritual denial of our salvation and of our personal command Go ye into all the world, and preach the gospel to every creature.  (Matthew 28:19; Mark 16:15).  Please see the note for Romans 15:1 which has links to sentences within Romans which have a form of the word bear (verb)  along with a working definition of the word.

Finally, we come to Thou shalt not covet.  Forms of the word covet  are found 41 times in 39 verses of the Bible, 23 times in the New Testament and, within Romans, in Romans 1:29; Romans 7:7 and our current sentence.  Please also see the notes, at the following references, to see links to where this word is used in other Bible books: Mark 7:22; Luke 12:15; Acts 20:33; 1Corinthians 5:10; 2Corinthians 9:5; Ephesians 5:3; Colossians 3:5; 1Thessalonians 2:5; 1Timothy 3:3; 2Timothy 3:2; Hebrews 13:5; 2Peter 2:3.

Webster's 1828 dictionary defines covet  as 'v.t.  1. to desire or wish for, with eagerness; to desire earnestly to obtain or possess; in a good sense.  Covet earnestly the best gifts. 1Corinthians 12.  2. to desire inordinately; to desire that which it is unlawful to obtain or possess; in a bad sense.  Thou shalt not covet thy neighbors house, wife or servant. Exodus 20.  COVET, v.i. to have an earnest desire. 1 Timothy 6'.  The functional definition for this word is: 'To desire earnestly to obtain or possess.  This can be in a good sense.  But it also can be a desire which it is unlawful, which makes it in a bad sense'.  This sin is grouped with what men think of as the most vile of sins by Romans 1.  It is equated with lust  and violation of God's law  in Romans 7.  This is the basis of 'Original Sin' (Genesis 3:5-6).  This is the spiritual basis of most sins.  Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God.  This commamdment is one of the 'Ten Commandments'.  Please also see the note for Romans C1S16 about the word covetousness.

Thompson Chain Topics provides references for the word covetousness  as: 'Condemned:  Ex 20:17; Ps 10:3; Pr 28:16; Jer 6:13; Eze 33:31; Mic 2:2; Hab 2:9; Lu 12:15; Eph 5:3; Col 3:5; 1Ti 3:3; Heb 13:5.  Natural Fruits of:  Oppression:  Ge 31:41.  Theft:  Jos 7:21.  Disobedience:  1Sa 15:9.  Robbery:  1Ki 20:6.  Meanness:  1Ki 21:2.  Unscrupulousness:  2Ki 5:20.  Scoffing:  Lu 16:14.'

Torrey's Topical Textbook provides references for the word covetousness  as: 'Comes from the heart:  Mr 7:22-23.  Engrosses the heart:  Eze 33:31; 2Pe 2:14.  Is idolatry:  Eph 5:5; Col 3:5.  Is the root of all evil:  1Ti 6:10.  Is never satisfied:  Ec 5:10; Hab 2:5.  Is vanity:  Ps 39:6; Ec 4:8.  IS INCONSISTENT:  In saints:  Eph 5:3; Heb 13:5.  Specially in ministers:  1Ti 3:3.  LEADS TO: .  Injustice and oppression:  Pr 28:20; Mic 2:2.  Foolish and hurtful lusts:  1Ti 6:9.  Departure from the faith:  1Ti 6:10.  Lying:  2Ki 5:22-25.  Murder:  Pr 1:18-19.  Theft:  Jos 7:21.  Poverty:  Pr 28:22.  Misery:  1Ti 6:10.  Domestic affliction:  Pr 15:27.  Abhorred by God:  Ps 10:3.  Forbidden:  Ex 20:17.  A characteristic of the wicked:  Ro 1:29.  A characteristic of the slothful:  Pr 21:26.  Commended by the wicked alone:  Ps 10:3.  Hated by saints:  Ex 18:21; Ac 20:33.  Tobe mortified by saints:  Col 3:5.  Woe denounced against:  Isa 5:8; Hab 2:9.  Punishment of:  Job 20:15; Isa 57:17; Jer 22:17-19; Mic 2:2-3.  Excludes from heaven:  1Co 6:10; Eph 5:5.  Beware of:  Lu 12:15.  Avoid those guilty of:  1Co 5:11.  Pray against:  Ps 119:36.  Reward of those who hate:  Pr 28:16.  Shall abound in the last days:  2Ti 3:2; 2Pe 2:1-3.  Exemplified:  Laban, Ge 31:41.  Achan, Jos 7:21.  Eli's sons, 1Sa 2:12-14.  Samuel's sons, 1Sa 8:3.  Saul, 1Sa 15:9,19.  Ahab, 1Ki 21:2-4, etc:  Gehazi, 2Ki 5:20-24.  Nobles of the Jews, Ne 5:7; Isa 1:23.  Jewish People, Isa 56:11; Jer 6:13.  Babylon, Jer 51:13.  Young man, Mt 19:22.  Judas, Mt 26:14-15.  Pharisees, Lu 16:14.  Ananias, etc. Ac 5:1-10.  Felix, Ac 24:26.  Balaam, 2Pe 2:15; Jude 1:11.'

Nave's Topical Bible provides references for the word covetousness  as: 'General scriptures concerning:  Ex 18:21; 20:17; De 5:21; Ne 5:7; Job 20:15; 31:24-25,28; Ps 10:3; 119:36; Pr 1:19; 11:24,26; 15:27; 21:25-26; 22:16; 23:4-5; 30:8-9; Ec 1:2-8; 4:8; 5:10-11; Isa 1:23; 5:8; 56:11; 57:17; Jer 6:13; 8:10; 17:11; 22:17; 51:13; Eze 22:12-13; 33:31; Ho 4:18; 10:1; Mic 2:2; 3:11; 7:3; Hab 1:15-16; 2:5-9; Hag 1:6; Mal 1:10; Mt 6:19-21,24-25,31-33; 13:22; 16:26; 19:23-24; 22:1-14; Mr 4:19; 7:21-23; Lu 7:14; 12:15-21,33-34; 14:16-24; 18:24-25; Joh 6:26-27; Ro 1:29; 13:9; 1Co 5:11; 6:10; Eph 5:3,5; Col 3:2,5-6; Php 3:18-19; 1Th 2:5; 1Ti 3:3; 6:5-11,17; 2Ti 3:2; Tit 1:7,11; Heb 13:5; Jas 4:2,13-17; 1Pe 5:2; 2Pe 2:3,14-16; 1Jo 2:15-17; Jude 1:11.  Eve, in desiring the forbidden fruit:  Ge 3:6.  Lot, in choosing the plain of the Jordan:  Ge 13:10-13.  Laban.  In giving Rebekah to be Isaac's wife:  Ge 24:29-51.  In deceiving Jacob when he served him seven years for Rachel:  Ge 29:15-30.  In deceiving Jacob in wages:  Ge 31:7,15,41-42.  Jacob.  In defrauding Esau of his, father's blessing:  Ge 27:6-29.  In defrauding Laban of his flocks and herds:  Ge 30:35-43.  In buying Esau's birthright:  Ge 25:31.  Balaam, in loving the wages of unrighteousness:  2Pe 2:15; Nu 22.  Achan, in hiding the treasure:  Jos 7:21.  Eli's sons, in taking the flesh of the sacrifice:  1Sa 2:13-17.  Samuel's sons, in taking bribes:  1Sa 8:3.  Saul, in sparing, Agag and the booty:  1Sa 15:8-9.  David, of Bath-sheba:  2Sa 11:2-5.  Ahab, in desiring Naboth's vineyard:  1Ki 21:2-16.  Gehazi, in taking a gift from Naaman:  2Ki 5:20-27.  Some Jews.  In exacting usury from their brethren:  Ne 5:1-11.  In keeping back the portion of the Levites:  Ne 13:10.  In building fine houses while the house of the Lord lay waste:  Hag 1:4-9.  In following Jesus merely for the loaves and fish:  Joh 6:26.  Money-changers in the temple:  Mt 21:12-13; Lu 19:45-46; Joh 2:14-16.  The rich young ruler:  Mt 19:16-22.  The rich fool:  Lu 12:15-21.  Judas, in betraying Jesus for twenty pieces of silver:  Mt 26:15-16; Mr 14:10-11; Lu 22:3-6; Joh 12:6.  The unjust steward:  Lu 16:1-8.  The Pharisees:  Lu 16:14.  Simon Magus, in trying to buy the gift of the Holy Spirit:  Ac 8:18-23.  The sorcerers, in filing complaint against Paul and Silas:  Ac 16:19.  Demetrius, in raising a riot against Paul and Silas:  Ac 19:24,27.  Festus, in hoping for a bribe from Paul:  Ac 24:26.  Demas in forsaking Paul for love of the world:  Ti 4:10.'

So now that we have seen the spiritual basis of all of the sins and commands listed in the First Step, we are ready to consider the Second Step.  Please see the note for note for Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love.  in this Step we are told that if we personally (thou)  love thy neighbour as thyself  then we will comprehend  all of the commandments  of God.

Webster's 1828 dictionary defines comprehend  as 'v.t. Literally, to take in; to take with, or together.  1. to contain; to include; to comprise.  The empire of Great Britain comprehends England, Scotland and Ireland, with their dependencies.  2. to imply; to contain or include by implication or construction.  If there be any other commandment, it is briefly comprehended in this saying, thou shalt love thy neighbor as thyself. Rom. 13.  3. to understand; to conceive; that is, to take, hold or contain in the mind; to possess or to have in idea; according to the popular phrase, I take your meaning.  God doeth great things, which we cannot comprehend. Job 37.  It is not always safe to disbelieve a proposition or statement, because we do not comprehend it'.  Forms of this are only found in 5 verses which are:

Basically, In the Bible, comprehend  is used for the complete blending of the Biblical meaning of knowledge  with the Biblical meaning of understanding.  Several places on this site it has been explained that true Biblical knowledge  requires personal experience.  A mother knows  what her body went through in a 'natural birth' (with no pain killer), even if she does not understand  all of the science.  A male OBGYN can claim to understand  all of the science but he can not know  about birth in the true Biblical meaning of knowledge.  If the world's top OBGYN was a female mother who had personally experienced 'natural birth' a dozen or more times, then she might be able to claim that she comprehends  birth in a way somewhat like the Bible uses this word.

So now we return to our Second Step and see that if we love thy neighbour as thyself  in the way that the Bible means this command then we briefly  (not fully) comprehend  the commandments  of God in the spiritual, physical, intellectual, and emotional way that we are supposed to do.  However, anything less than living what the Bible means by love thy neighbour as thyself  will not allow us to truly Biblically comprehend  the commandments  of God.  Look at the next sentence which Paul wrote to explain this claim.  We might not cause physical ill  to out neighbor,  but if our inaction causes then spiritual ill  then we have not fulfilled the Biblical meaning of love.  In order the do that, we need to avoid causing ill  in any manner it is possible to do so.

The phrase Thou shalt love thy neighbour as thyself  is found in: Leviticus 19:18; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14 and James 2:8.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name.  Please see the note for 1Corinthians C1S4 about the phrase the name.  That note has links to every place in the New Testament where the phrase in the name.  occurs along with links to where similar phrases occur in the New Testament.  The functional definition is: 'by way of the power associated with the name'.  Please also see the note for 1Corinthians C1S4 about the phrase the name.  Please also see the note for 1Peter 4:14-LJC about the phrase the name of Christ.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for 1Corinthians C9S26 about the word commit.  The functional definition is: ' To do a premeditated act or to trust another to do it'.

Please see the note for Romans 13:9 for links to every place in the Bible where the word steal  is used, along with the definition from Webster's 1828 and further notes.  The functional definition is: 'To take and carry away feloniously, as the personal goods of another'.

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

The word covet  was dealtwith earlier in this note.

Please see the note for Romans 7:8 about the word commandment.  The functional definition is: ' A command; a mandate; an order or injunction given by authority; charge; precept'.  Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Romans 11:1 about the phrase I say.  The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'.  Please also see the note for Revelation 1:8 about the word saith.  Please also see the note for Romans C10S28 about the word gainsaying.  Please also see the note for Matthew 26:1 about the word sayings (plural).  Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak.  Please also see the note for 2Corinthians 3:12-14 about the word speech.  Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.  The words speaketh  and saith  mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love.  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.  Please see the note for 9:25 for links to every place that this epistle uses the word beloved.  The functional definition is: 'be and loved, from love. Belove, as a verb, is not used.  Loved; greatly loved; dear to the heart'.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour.  The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For this. Ex 20:12-17; De 5:16-21; Mt 19:18-19; Mr 10:19; Lu 18:20  covet. Ro 7:7-8  love. Le 19:18,34; Mt 22:39; Mr 12:31; Lu 10:27; Ga 5:13; Jas 2:8-10  General references. exp: Ex 20:13; De 5:19,21; Mt 22:40; 1Co 16:14; 1Jo 4:21.'.

Home   Start of Page   Start of Chapter
C13-S13 (Verse 10) True evidence of Biblical love.
  1. Equivalent Section: Don't cause any form of ill.
    1. Love worketh no ill to his neighbour:.
  2. Equivalent Section: Completely fulfill God's law.
    1. therefore love is the fulfilling of the law..

This sentence is one of the places in the Bible that provides preachers the basis for all kinds of applications.  As for understanding, this sentence qualifies the prior sentence and was pretty much explained in the note above and in the structural headings of the sentence outline above.  The biggest objection, that I can see, is that people will want to stop short of the no ill  and fulfilling  that is literally found in this sentence.  The ing  of fulfilling  means that this is not a one-time event put is to be ongoing in a continuous manner.

Webster's 1828 dictionary defines ill  as 'n.  1. Bad or evil, in a general sense; contrary to good, physical or moral; applied to things; evil; wicked; wrong; iniquitous; as, his ways are ill; he sets an ill example.  2. Producing evil or misfortune; as an ill star or planet.  3. Bad; evil; unfortunate; as an ill end; an ill fate.  4. Unhealthy; insalubrious; as an ill air or climate.  5. Cross; crabbed; surly; peevish; as ill nature; ill temper.  6. Diseased; disordered; sick or indisposed; applied to persons; as, the man is ill; he has been ill a long time; he is ill of a fever.  7. Diseased; impaired; as an ill state of health.  8. Discordant; harsh; disagreeable; as an ill sound.  9. Homely; ugly; as ill looks, or an ill countenance.  10. Unfavorable; suspicious; as when we say, this affair bears an ill look or aspect.  11. Rude; unpolished; as ill breeding; ill manners.  12. Not proper; not regular or legitimate; as an ill expression in grammar.  ILL, n. Wickedness; depravity; evil.  Strong virtue, like strong nature, struggles still,  Exerts itself and then throws off the ill.  1. Misfortune; calamity; evil; disease; pain; whatever annoys or impairs happiness, or prevents success.  Who can all sense of other's ills escape,  Is but a brute at beat in human shape.
ILL, adv. Not well; not rightly or perfectly.  He is ill at ease.  1. Not easily; with pain or difficulty. He is ill able to sustain the burden.  Ill bears the sex the youthful lovers' fate,  When just approaching to the nuptial state.
ILL, prefixed to participles of the present tense, and denoting evil or wrong, may be considered as a noun governed by the participle, or as making a part of a compound word; as an ill meaning man, an ill designing man, an ill boding hour; that is, a man meaning ill, an hour boding ill. It is more consonant, however, to the genius of our language, to treat these and similar words as compounds. In some cases, as before the participles of intransitive verbs, ill must be considered as a part of the compound, as in ill-looking. When used before the perfect participle, ill is to be considered as an adverb, or modifying word, or to be treated as a part of the compound; as in ill-bred, ill-governed, ill-fated, ill-favored, ill-formed, ill-minded. In these and all similar connections, it might be well to unite the two words in a compound by a hyphen. As ill may be prefixed to almost any participle, it is needless to attempt to collect a list of such words for insertion'.  As said, this sentence is a good basis for preaching and this definition should help preachers find plenty of applications.

The word ill  is only found in 15 verses of the Bible: Genesis 41:3-4, 19-21, 27; Genesis 43:6; Deuteronomy 15:21; Job 20:26; Psalms 106:32; Isaiah 3:11; Jeremiah 40:4; Joel 2:20; Micah:4; our current sentence.  Please notice that all of these, except our current sentence, are in the Old Testament.  This word is close in meaning to sick.  We find forms of the word sick  occurring 113 times in 108 verses of the Bible.  Basically, true Biblical love  does not deliberately try to cause (work)  really bad feelings (ill)  in anyone.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour.  The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the note for Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love.  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.  Please see the note for 9:25 for links to every place that this epistle uses the word beloved.  The functional definition is: 'be and loved, from love. Belove, as a verb, is not used.  Loved; greatly loved; dear to the heart'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works.  Please see the note for Romans C3S27 about the phrase law of works.  Please see the note for Philippians 3:2 about the phrase evil workers.  Please see the note for Romans C11S10 about the phrase works are seen of men.  Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works.  The basic Biblical definition of work  is: 'to move, or to labor'.

Please see the note for Romans intro about the word therefore.  The functional 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 for Romans C15S11 about the word fulfill.  The functional definition is: 'To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'.

Please see the note for note for Romans 8:35 in the Lord Jesus Christ Study for links to every place that the Bible uses some form of love.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law.  The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'.  Please also see the note for Galatians 3:10 about the phrase book of the law.  Please also see the note for Revelation 13:8-LJC about the phrase book of the life.  Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday.  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 notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law.  The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'.  Please also see the note for Galatians 3:10 about the phrase book of the law.  Please also see the note for Revelation 13:8-LJC about the phrase book of the life.  Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday.  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: 'worketh. 1Co 13:4-7  love is. Ro 13:8; Mt 22:40  General references. exp: 1Co 16:14; 1Jo 4:21.'.

Home   Start of Page   Start of Chapter
C13-S14 (Verse 11) Wake up and see judgment coming.
  1. Equivalent Section: Act Now.
    1. And that,
    2. knowing the time,
    3. that now it is high time to awake out of sleep:.
  2. Equivalent Section: Act before it is too late.
    1. for now is our salvation nearer than when we believed..

This verse is a variation on Jeremiah 8:20 (The harvest is past, the summer is ended, and we are not saved.)  Jeremiah was trying to warn the people in his day that judgment was coming and they refused to act upon the warning because they refused to believe.  The phrase when we believed  is referring to the time that we acted, in belief,  upon the warning that we personally were heading for an eternity in the lake of fire.  However, many of God's people stopped acting after that, which means that they no longer truly Biblically believe.  This warning of for now is our salvation nearer than when we believed  gives us the reason why we need to 'Wake Up!!' and act.  Once more we see God's people not doing what they are told to do because of the doctrinal error that convinces them that, once they are saved, there are no additional blessings that are worth the effort required to receive them, and there is no significant punishment to still be avoided, and if their neighbor  goes to Hell then that's his problem and such an attitude will not affect them, their eternal reward, or their relationship with God.  Imagine if Christ  had the same attitude as most so-called 'Christians' display with their lives.  Are you really so foolish to believe we would have any salvation at all if He had that attitude?

Luke 18:1 says, And he spake a parable unto them to this end, that men ought always to pray, and not to faint;.  The parable ends with Nevertheless when the Son of man cometh, shall he find faith on the earth?  As we have continuously seen, true Biblical faith  is an action word.  If we are sitting back and waiting for the 'Rapture', we are not living by faith.  2Thessalonians 3:12-15 was dealing with people who had quit working and expected the church to provide for them because they were expecting the soon return of our Lord and wanted to spend their life in 'prayer and meditation', or some other garbage.  Paul said (essentially) to tell them to get to work or get out of the church.  Luke 12:35 starts instructions from our Lord with Let your loins be girded about, and your lights burning; And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.  those instructions end with And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.  then Peter asked for clarification and Jesus tld gave further instructions which include And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.  (Luke 12:47).  Basically, these are only a few of the many places in the Bible that teach that the closer we believe the 'Rapture' to be, the more we need to be busy doing what God commanded.  This is not the time to be sleeping  and thinking our Lord will straighten it all out when He gets here.  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 notice that this sentence started with And.  It is added to the prior sentence where we found that not living a true testimony can worketh...ill to (our) neighbour.  Between the two of these sentences we find that anything less than devoting our lives to actively living the gospel in service to our Lord, especially if we truly believe He is coming soon, is a good way to lose blessings and get hurt real bad when the judgment happens right after His return.

For more places which teach similar things please see; Proverbs 24:33; Ecclesiastes 9:10; Isaiah 21:11-12; Matthew 25:5-7; Matthew 16:3; Matthew 24:42-44; Matthew 26:40-41; Mark 13:33; Mark 13:35-37; Luke 12:40; Luke 21:28; 1Corinthians 7:29-31; 1Corinthians 15:34; Ephesians 5:14; 1Thessalonians 5:1-3; 1Thessalonians 5:5-8; 1Peter 4:7; 2Peter 3:13-15; Revelation 22:12, 20.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know  is used.  Please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know.  The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts.  Within the Biblical usage is the knowledge that comes only from personal intimate experience'.  Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for Romans C6S5 about the phrase Know ye not.  Please see the note for 1Corinthians C16S17 about the word acknowledge. 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 note for 1Corinthians C15S31 about the word awake.  The functional definition is: 'To rouse from asleep'.

Please see the note for Mark 4:26-27 about the word sleep.  The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'.

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.  The functional definition is: 'to exclude.  When used spiritually, it means to exclude from the damned by having God's life in you.  When used physically, it means to exclude from what is endangering physical life'.  As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification  is part of true Biblical salvation.  Please see the note for Main Menu item for Salvation about the word save.  Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification.  Please also see the note for John 8:30 about the phrase non-saving belief  Please also see verses in the New Testament.  Summary on the name / role of Saviour.  Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe.  The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'.  In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe.  Further, the word believeth  is: 'an ongoing lifestyle heart based belief'.  Any so-called belief,  which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. .  In the Bible, belief  is contrasted with unbelief.  Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief.  Please also see the note for Romans C3S5 and Hebrews 3:7-12 about the word unbelief.  Please also see the note for Romans C10S15 about the phrase belief changes life.  Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ.  Please also see the note for John 6:40 about the phrase believe on.  That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage.  Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knowing. Isa 21:11-12; Mt 16:3; 24:42-44; 1Th 5:1-3 exp: 2Pe 1:20.  it is. Jon 1:6; Mt 25:5-7; 26:40-41; Mr 13:35-37; 1Co 15:34; Eph 5:14; 1Th 5:5-8  for now. Ec 9:10; Lu 21:28; 1Co 7:29-31; 1Pe 4:7; 2Pe 3:13-15; Re 22:12,20  General references. exp: Pr 24:33; Mr 13:33; Lu 12:40.'.

Home   Start of Page   Start of Chapter
C13-S15 (Verse 12) Fight darkness  while you can.
  1. Equivalent Section: the time of change is upon us.
    1. The night is far spent,
    2. the day is at hand:.
  2. Equivalent Section: Get into the battle.
    1. let us therefore cast off the works of darkness,
    2. and let us put on the armour of light..

Lots of commentators have opinions about verses 13:11-14 that include trying to explain how these verses are directed at the Jewish nation and their serving God in truth.  Such opinions completely ignore the context.  This chapter has been talking about how we have to go beyond keeping the law and how our personal relationship with God is required in order to accomplish that requirement.  Go back and look at what has already been covered in these detail notes and then consider that our chapter concludes with But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.  Earlier in Romans Paul explained how the way the Jews kept the Law was fleshly religion.  What's more, the religious Jews are not going to personally put ye on the Lord Jesus Christ.  All of the context surrounding these sentences tell us that these sentences are talking to saved people who are supposed to have a personal relationship with God that goes beyond fleshly religion.

We get our first hint about the meaning of The night is far spent, the day is at hand  from Luke 21:37 which says And in the day time he (Jesus) was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.  Jesus is our example of how to live in the flesh using the power of the Holy Spirit.  During the day time he was teaching in the temple.  Thus, since the day is at hand,  we are to get ready to teach people about God, if we are going to follow His example.  That also matches with let us put on the armour of light.  Further, Jesus abode in the mount that is called the mount of Olives  because He was spending time with God in preparation for the work of the next day.  Thus, since the night is far spent,  we should be letting God prepare us for His work.  As part of His preparation, we must cast off the works of darkness.

The next place that we see day  and night  is used together is John 9:4-5 which says I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world..  Obviously, our the armour of light  which we are to put on  must come from Jesus so that we can work the works of him (God) that sent  Jesus because the night (death) cometh, when no man can work.  Of course, cast off the works of darkness  would be to cast off the works of  death and sin.

1Thessalonians 5:5   says Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.  Matching it with our current sentence we get that our time of living in sin is about over (The night is far spent...let us therefore cast off the works of darkness)  and it is time for us to live like the children of light, and the children of the day  (let us put on the armour of light)  and stop living a lie (we are not of the night, nor of darkness).

Finally we have Revelation 21:25 which tells us And the gates of it shall not be shut at all by day: for there shall be no night there.  The time of Satan and his governments running this world is almost over and the time of the return of the Lord Jesus Christ is at hand.  However, when that time comes it will be too late to see people saved.  Therefore, let us therefore cast off the works of darkness, and let us put on the armour of light  so that God can use us to win the lost while they still have a chance at salvation.

Symbolically, light  is used to represent 'the influence of God' while darkness  is used to represent 'the influence of all that opposes God'.  In general, we can say that light is used ,in the Bible, for the physical sources of light, such as the sun and the moon, and to 'symbolically represent knowledge and wisdom from God.  It is also the spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'.

God created all of this physical reality.  And, God does not change:  (Malachi 3:6 and Hebrews 13:8).  I've heard preachers claim 'I know more on any subject than any professional because I'm a preacher'.  Yet they shut their mouth when a family member has a fatal condition and their only hope of saving that family member is a lost doctor.  The fact is that the laws which God used when He created this physical reality are still in effect and never change for any circumstance.  And, yes, lost people can learn those laws.  That's why Jesus  said the children of this world are in their generation wiser than the children of light  (Luke 16:8).

The laws of creation are still in effect and the true interpretation of symbolic language requires that we use the physical attributes of the symbol, which match what is said in context, in order to learn the spiritual truth being taught.  People who claim that a symbolic meaning has no relationship to the physical attributes of the symbol are wrong.  It is important to keep this truth in mind as we look at several places where the word of God  uses the symbolic meaning of light  and darkness  to teach us spiritual truth.

According to the science of physics, this physical reality is composed of matter and energy with most things being either matter or energy.  Light is unique in that it is both matter and energy.  Symbolically, that means that light represents this physical reality (matter), and the spiritual reality (energy).  Both are affected by God's light.

The word darkness is used in the Bible to 'symbolically represent everything which opposes the light from God.  It is a lack of spiritual light and guidance from God and includes the lust of the flesh, the way of the world, the pride of life and the guidance of a devil'.

There are relative levels of darkness.  The inside of a building, on a sunny day, has less light (more darkness) than what is outside in the direct light from the sun.  The darkness of night is greater.  The darkness of the grave is greater still.

One source of doctrinal error is the treatment of light  and darkness  as if they each have fixed amounts and that there is no variableness in either word.  As we see in this physical reality, we can have variable amounts of both, light and darkness.  Another source of error is the claim that darkness is only from the devil and that anyone who is in darkness is a servant of the devil and going to Hell.  We are told that Lot was saved even though he turned from serving God with Abraham to seeking the things of this world when he moved to Sodom and became a leader in that city.  Demas was part of Paul’s missionary team but 2Timothy 4:10 tells us For Demas hath forsaken me, having loved this present world, and is departed unto thessalonica; Crescens to Galatia, Titus unto Dalmatia.  It should be obvious that God does not take away the free will of His children.  Saved people can turn to darkness and still be saved.

When we see light  and darkness  contrasted the first place that we should think of is Light and Darkness in 1John.  (Please see the several notes at that link.)  We also have all of the verses in the New Testament, listed below, which have light  and darkness  in them.  All of these verses teach the same basic thing but have differences in details.  That is, we need to 'Stop our Sinning' (let us therefore cast off the works of darkness)  and get into the spiritual war on God's side (, and let us put on the armour of light).

The following verses have light  and darkness  in them and they tell us the difference between the two words and their symbolic meanings.  Below is just minimal explanation of the usage in each verse.  Please use the link to access the Detailed note with a fuller explanation.

  1. Matthew 4:16   says: The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.  This is only part of the verse which quotes the Old Testament and, symbolically, says that Jesus brought God's light  to the Jewish people who sat in darkness,  that is, they were taught to seek the way of this world and to follow religious traditions instead of having a personal relationship with God.  The prophecy about light  and darkness  is very similar to what is found in Luke 1:79.
  2. Matthew 6:22-23   says: The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness.  If therefore the light that is in thee be darkness, how great is that darkness!.  Please note that Jesus  said that it is evil  to follow darkness.  In addition, Jesus  said these things as part of the 'Sermon on the Mount'.  in this sentence, He did not say 'if you are lost' but said if thine eye be evil  ('if you are looking at evil things').  When He said If therefore the light that is in thee be darkness, how great is that darkness!,  He meant '‘if you are directed in life by evil things then you will go far from God's wisdom'.  After that, He said No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.  Ye cannot serve God and mammon.  Notice that He did not say that the choice was between God and the devil but between God and the riches of this world (mammon).
  3. Matthew 10:27   says: What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.  This was instructions to the twelve disciples.  It means: 'What Jesus tld them in private meetings they were to tell everyone when they were sent to preach'.
  4. Luke 1:79   says: To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.  This is only part of the verse which quotes the Old Testament and, symbolically, says that Jesus brought God's light  the Jewish people who sat in darkness  that is, they were taught to seek the way of this world and to follow religious traditions instead of having a personal relationship with God.  The prophecy about light  and darkness  is very similar to what is found in Matthew 4:16.
  5. Luke 11:34-35   says: The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.  Take heed therefore that the light which is in thee be not darkness.  If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.  This was part of what Jesus  told Jews who were seeking a religious sign instead of listening to His doctrine.  As a prior verse also said, when thine eye is evil, thy body also is full of darkness,  which means: 'if you are directed in life by evil things then you will go far from God's wisdom'.  Also, He said, If thy whole body therefore be full of light, having no part dark,  which means 'we can have light and darkness in us at the same time.  We can be carnal saved people'.
  6. Luke 12:3   says: Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.  God will reveal everything which we thought was hid.  Jesus said this to His disciples.  Therefore, it applies to all saved.
  7. John 1:5   says: And the light shineth in darkness; and the darkness comprehended it not.  This is part of John’s opening where he presents Jesus as the spiritual light,  and the spiritual life  which God offers to men.  He writes the darkness comprehended it not.  which means the same as 1Corinthians 2:14 (But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned).  People who are following the lusts of the flesh and the way of this world (darkness)  can not comprehend  spiritual truth.  This should be obvious to anyone who has tried to explain a spiritual truth, such as tithing, to a carnal saved person.
  8. John 3:19   says: He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.  And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. forevery one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
    1. This is part of what Jesus tld Nicodemus.
    2. Our quote equates condemned  to believeth  ('have a lifestyle belief').  Lot’s wife was saved (literally dragged out of Sodom while her older children died with the rest of the lost), but was condemned  (turned to a pillar of salt) when she looked back at (turned back to the way of the world).  She is a type of saved person who turns back to the world like Demas did.
    3. The phrase believed in the name of the only begotten Son of God  means 'trust in His power and authority'.  Saved people who turn back to the world, such as those who trust in their money, do not 'trust in His power and authority' even though they are saved.
    4. The phrase men loved darkness rather than light  means 'men loved the things of this physical world, and the way of the world, more than they loved the spiritual light from Jesus'.  Such men, even saved, refuse to let the true doctrine from the word of God to correct their personal beliefs.
    5. The phrase because their deeds were evil  explains why people refuse correction from the word of God.  Anyone who claims that a saved person can not do an evil deed is a fool.  Anyone who is not doing what God instructs them to do is doing evil, according to the Bible.  We must use Bible definitions, not wrong definitions from this world.
  9. Romans 13:12; John 8:12   says: Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.  Jesus  said this to the Pharisees when they picked a doctrinal fight with him.  The implication was that they walked in darkness  because they did not follow Him.  Again, saved but carnal people also walk in darkness  because they do not follow Jesus  even though they are saved.
  10. John 12:35   says: Then Jesus said unto them, Yet a little while is the light with you.  Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth.  Jesus  said this to people who were following Him including His disciples.  It should be obvious that lest darkness come upon you  can happen to saved people.  Saved people who do not know the spiritual results of their life, such as carnal saved people, knoweth not whither he goeth.
  11. John 12:46   says: I am come a light into the world, that whosoever believeth on me should not abide in darkness.  Notice that Jesus said should not  and did not say 'can not'.  Since the truly saved believeth on me,  this is speaking to the saved and telling them that they were saved so that God could change their life.  The truly saved are to stop living to fulfill the lusts of the flesh and stop living the way that the world tells them to live.  That is what is meant by should not abide in darkness.
  12. Acts 26:16-18   says: But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; Delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.  This is Paul testifying about his salvation experience.  Notice that Jesus said that He saved Paul to send him to Gentiles and to turn them from darkness to light, and from the power of Satan unto God.  In the word of God, the word and  is the mathematical function of addition.  Thus, the power of Satan  is not darkness  but the command to turn the lost from the power of Satan unto God  is added to the command to turn the lost from darkness to light.  Anyone who has truly studied Paul’s epistles knows that he does not just tell people to turn from doctrines of devils  but also instructs the saved to turn from the lusts of the flesh  and the way of the world.  Paul writes these things to saved church members and this is part of his turning the saved, but carnal, from darkness to light.
  13. Romans 2:17-20   says: Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.  This is part of where Paul writes about the judgment which people will face who are sure that they are saved.  in this sentence, Paul describes the religious person who believes that he is saved and sanctified by doing religious deeds and keeping religious traditions.  The last time that Paul went to the Jerusalem church he was told how many thousands of Jews there are which believe; and they are all zealous of the law  (Acts 21:20-21).  God ended up destroying the Jerusalem Church when He had the Temple torn down because they refused to let God correct their doctrine.  Even though they were supposedly saved, they preached a works salvation claiming that Jews had to be circumcised in order to be saved and had to keep the Jewish religious traditions in order to be sanctified and blessed.
  14. Romans 13:12   says: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light.  This was written to saved people. If the saved are to cast off the works of darkness,  then darkness  can not mean that they are on their way to Hell.  in this sentence, darkness  means the lusts of the flesh and the way of the world. It also means that saved people can still do the works of darkness.
  15. 1Corinthians 4:5   says: Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.  It should be obvious that this is speaking about the judgment seat of Christ.  The lost, who are sent to Hell, do not receive praise of God.  Only the saved, at the judgment seat of Christ,  will receive praise of God.  However, we are also told that, at the same time and at the same judgment seat of Christ,  the Lord will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.  He can not bring to light the hidden things of darkness,  unless the saved, in Heaven, have hidden things of darkness.  And, it should be obvious that the hidden things of darkness  have not sent then to Hell.  In addition, when the Lord will make manifest the counsels of the hearts,  He will reveal in every way possible (make manifest)  the motivations (counsels of the heart)  which caused saved people to have hidden things of darkness.
  16. 2Corinthians 4:6   says: For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.  God the Father commanded the light of the knowledge of the glory of God  to shine out of darkness,  which means that the light of the knowledge of the glory of God  is to change the life of saved people from darkness  to producing this spiritual light  (shine out of darkness).  This only happens when the saved look in the face of Jesus Christ  in order to receive the light of the knowledge of the glory of God.  However, any honest person must admit that there are saved people who do not do that and even those saved people who do it, do not do it all of the time. therefore, there are times when saved people do not shine  with the knowledge of the glory of God.  This is especially true when they are fulfilling the lusts of the flesh or are following the way of the world.
  17. 2Corinthians 6:14   says: and what communion hath light with darkness?.  This means: 'How can the spiritual light of God  live with, and agree with, the darkness  which fights against light of God?'.  And, the chapter ends with: Wherefore come out from among them, and be ye separate, saith the Lord, and ouch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.  Basically, we can not live in darkness  ('everything which opposes the light from God') and expect God to have fellowship with us and bless us. Again, this is written to saved people. God is telling us to separate from the people and things of darkness  and God will add (and)  a relationship of father and son. However, we must do the first step of coming out from among them  before God can add the offered relationship.
  18. Ephesians 5:8-10   says: For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord.  And have no fellowship with the unfruitful works of darkness, but rather reprove them.  This reference, and those in context with it, have several interesting statements related to the doctrine of darkness
    1. Our reference says: For ye were sometimes darkness.  It means: 'Each and every one of you personally were darkness.  more than once'.  I was sent a video of a preacher in Manila claiming that he had been teaching Hermeneutics for 25 years and that made him an expert on the subject.  He then proceeded to prove that he was an expert on the wrong way to interpret the word of God.  And, he proceeded to claim that he could personally correct this phrase.
      1. The word of God  has covenants ('spiritual contracts') in it.  Ask any honest judge and he should agree that no righteous judge would enforce an altered contract that both sides did not sign off on the change.  His claim eliminated any possibility to holding God to fulfilling any promise found in the word of God.
      2. The word of God  will be used to judge us.  God would be a liar to give us one rule book to follow and then use another to judge us.
      3. No man has the power nor the authority to alter the word of God.  That entire doctrine has much more to it but these should cover the basics.
      4. He claimed that this reference should use the singular word of sometime.  That is: 'You were darkness  when you were lost but once saved, you can never turn to darkness  again'.  he is not rightly dividing the word of truth.  Salvation  and sanctification  are different spiritual truths.  Salvation  is 100% dependent upon our Lord Jesus Christ.  Therefore, it can not be lost.  However, sanctification  is dependent upon our fulfilling our own personal responsibilities in our ongoing personal relationship with our Lord Jesus Christ.  Therefore, it can be lost.
      5. That doctrine is a denial of every reference presented here.  It calls the word of God  a book of lies.
    2. Our reference next says: walk as children of light.  We would not be commanded to do this unless there was a possibility for use to walk in darkness.  Our reference continues with: For the fruit of the Spirit is in all goodness and righteousness and truth.  Only a liar would claim that everyone who claims to be saved always walks this way and never deviates from it.  Therefore, only a liar would claim that everyone who claims to be saved always walk as children of light.
    3. Our reference says: Proving what is acceptable unto the Lord.  There is a lot of doctrinal error about this phrase but even the liars and deceived acknowledge that some save people will lose rewards  at the judgment seat of Christ.  Therefore, their life does not Prove what is acceptable unto the Lord.
    4. Our reference says: And have no fellowship with the unfruitful works of darkness.  We would not be told to have no fellowship  unless it was possible for us to do so.  Therefore, only a liar would claim that everyone who claims to be saved never fulfills the lusts of the flesh  and never follows the way of the world  and never has the pride of life.
    5. Our reference says: but rather reprove them.  If all people always did this then there would be no need for preachers to preach this to saved people.
    6. Our context is also important and tells us more on this subject.  Our chapter starts with: Be ye therefore followers of God, as dear children; And walk in love.  There would be no need for God to have this instruction written unless it was possible for saved people to not do this and not fulfill the requirements for true sanctification.
    7. Verses 3 and 4 tell us things which we are told let it not be once named among you.  There would be no need for God to have this instruction written unless it was possible for saved people to not do this and not fulfill the requirements for true sanctification.
    8. Our context is also says: Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.  Only a lying fool would claim that the saved, especially the carnal saved, can never be deceive.  Only a lying fool would claim that the saved, especially the carnal saved, can never be filled with pride by vain words.  .  Only a lying fool would claim that the saved, especially the carnal saved, can never receive punishment from God and that God never gives the wrath of God  to the children of disobedience.  ('God's children who continue to disobey.  This phrase does not identify the lost'.
    9. Our context is also says: Be not ye therefore partakers with them.  It means: 'Don't have any part with people who are living a lifestyle of ongoing sin.  And, yes, some will claim to be saved and we are to rebuke their sin, whether they are saved or lost, but not to participate in a life of sin'.
    10. Our chapter continues along these lines and further context tells us more but what is provided should be sufficient for truly spiritual people to understand the truth of what is written.
  19. 1Thessalonians 5:4-7   says: But ye, brethren, are not in darkness, that that day should overtake you as a thief.  Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.  Therefore let us not sleep, as do others; but let us watch and be sober.   forthey that sleep sleep in the night; and they that be drunken are drunken in the night.
    1. Our sentence starts with But ye, brethren, are not in darkness, that that day should overtake you as a thief.  This epistle was written to saved and serving church members.  Such are assumed to not be carnal and to understand certain truths.  They had lying preachers claiming that the great tribulation  had already passed.  The true spiritual children of God are looking for the Rapture and their own personal judgment by God.  They are not living is sin and trying to ignore future sin.
    2. Our reference says: Ye are all the children of light, and the children of the day.  It means: 'Each and every one of you have rece3ived the character (children)  of light.  Your outer life displays the changed inner man  which is a result of maintaining an ongoing personal relationship with our Lord Jesus Christ'.
    3. Our reference says: we are not of the night, nor of darkness.  It means: 'We do not belong to devils, nor to the lusts of the flesh nor to the way of the world nor to the pride of life'.
    4. Our reference says: Therefore let us not sleep, as do others; but let us watch and be sober.  It means: 'Pay attention to what is going on spiritually.  Don't be so caught up in the physical world that you don't understand what is happening spiritually'.
    5. Our reference says: For they that sleep sleep in the night; and they that be drunken are drunken in the night.  It means: 'The people who don't know what is going on spiritually (sleep)  and the people who are carnal (drunken)  are part of the spiritual night,  even if they are saved'.
  20. 1Peter 2:9-10   says: But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.  Unfortunately, many saved have times when they do not obey the call  of God.  As a result, there are saved, and carnal, people who have not come out of darkness into his marvellous light.
  21. 1John 1:5-7   says: This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.  If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.  It means: 'There is nothing of the way of the world, the lusts of the flesh, the pride of life nor the doctrines of devils in God.  If we are following ant of this things, then we are lying to claim that we have fellowship with our Lord Jesus Christ  and the sins that we do as saved people are not forgiven.  We will answer for them at the judgment seat of Christ  and be punished for them'.  Please see the note on Light and Darkness in 1John for more details on this reference and the next reference.
  22. 1John 2:8-11   says: Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes.  Again, this is dealt with in more detail in the note on Light and Darkness in 1John.  This important part of this reference is what says about a saved person that hateth his brother is in darkness.  There can be no doubt about our reference saying that a saved person can be in darkness.  Since we can not lose our salvation, this can not mean that everyone who is in darkness.  is going to Hell.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light.  The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'.  Every place in this Gospel where the word light  is used, it is used symbolically for 'directions from God on how to live in this world'.  In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'.  Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness.  Please see the note for John 11:9-LJC about the phrase Jesus is our light.  Please see the note for Hebrews 6:4 about the word enlightened.  The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'.  Please see the note for Psalms 119:16 about the word delight.  True delight  is one of the effects of God's light.

Please see the note for Romans 13:12; John 8:12 about the word darkness.  The functional definition for this word is: 'lack of spiritual light and guidance from God'.  The Morrish Bible Dictionary defines this word as: 'Besides the references to physical light as existing distinct from the sun, and then emanating from the sun as the great light-bearer, the term is mainly used in scripture in a moral sense. Light from God is His word revealing Himself, and not only making manifest the dangers here, but acting as a lamp in showing the true path. Ps 119:105. the Psalmist asked Jehovah to lift upon him the light of His countenance (Ps 4:6), and declared that Jehovah Himself was his light, Ps 27:1. As natural light brings vigour and health to the body, so the light of God gives cheerfulness and strength to the soul'.  Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness.

When we see armour of light  we are referred to 2Corinthians 6:7; Ephesians 6:11-20; 1Thessalonians 5:8; Hebrews 4:12; Revelation 2:12, 16.

While I could keep going and provide more, anyone who follows the links already provided should not have any question about the meaning of this sentence.  If what has already been said is not enough, then look at the next sentence which further qualifies this sentence.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for 2Corinthians 12:15 which has links to everywhere that the New Testament uses any form of the word spend / spent  along the complete definition from Webster's 1828 .  The functional definition of it is: 'To lay out; to dispose of; to part with'.

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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'.  The functional definition, of the phrase last day  is: '(end of the) Church Age.  However, in the life of the individual, it can be used for the day that he dies'.  Please see the note for Hebrews 3:13  about the word today. The functional definition is: 'obey immediately'.  Please also see the note for Matthew 26:55 about the word daily.  Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of.  Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord.  Please also see the note for John 20:1 about the phrase first day of the week.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.  Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand.  The functional definition is: 'Symbol of skill, energy, and action'.  Basically, the phrase at hand  means that it is the time of action.  Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God.  Please also see the note for Mark 16:19 about the phrase the right hand of God.  Please also see the note for Luke 1:38 about the word handmaid.  Please also see the note for Matthew 3:1-2 about the phrase at hand.  This phrase is defined as: 'it will happen very soon'.

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

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works.  Please see the note for Romans C3S27 about the phrase law of works.  Please see the note for Philippians 3:2 about the phrase evil workers.  Please see the note for Romans C11S10 about the phrase works are seen of men.  Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works.  The basic Biblical definition of work  is: 'to move, or to labor'.

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.

Please see the note for 2Corinthians 6:3-10 about the word armour.  It has links to every place in the New Testament where we find forms of this word along with the full definition from Easton's Bible Dictionary.  The functional definition is: 'Things used to protect a person who goes to a battle.'

Please see the note for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the words light and darkness.  Symbolically, light  is used to represent 'the influence of God' while darkness  is used to represent 'the influence of Satan'.  Please also see the note for John 11:9-LJC about the phrase Jesus is our light.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'night. Song 2:17; 1Jo 2:8  cast. Isa 2:20; 30:22; Eze 18:31-32; Eph 4:22; Col 3:8-9; Jas 1:21; 1Pe 2:1  works. Job 24:14-17; Joh 3:19-21; Eph 5:11; 1Th 5:5-7; 1Jo 1:5-7; 2:8-9  put. Ro 13:14; 2Co 6:7; Eph 6:11-18; Col 3:10-17; 1Th 5:8 exp: 1Co 15:53; Eph 4:24.  General references. exp: Mr 13:33.'.

Home   Start of Page   Start of Chapter
C13-S16 (Verse 13) How to walk.
  1. First Step: Walk right.
    1. Let us walk honestly,
    2. as in the day;.
  2. Second Step: Avoid a wrong step.
    1. not in rioting and drunkenness,
    2. not in chambering and wantonness,
    3. not in strife and envying..

The word day  occurs 1741 times in 1541 verses of the Bible, 319 times in 291 verses of the New Testament and in 11 verses of Romans.  The use in this verse only matches some of those verses and is used to signify walking in God's light.  Please see the note above for the use of the word day.  Please also see the note for Romans 12:17 which has links to every verse in the Bible which uses any form of the word honest,  along with the definition from Webster's 1828 .  Please see the note for Romans 8:1 which has links to sentences within Romans which deal with the word walk  along with the definition from Webster's 1828 and further clarification on the use of this word.

Basically, we are to do the small tasks (walk)  of our everyday life with the knowledge that God is watching (as in the day)  and has angels recording what we do and the consequences of what we do because all of that will be brought up at the judgment seat of Christ.  If we walk honestly  then we have no worry about that judgment.  If that isn't clear enough, our sentence also tells us what to avoid in order to keep on walking honestly.

In addition, to those verses which use the same words, we have many places which teach similar things but use different words.  Some of those other places can be found at: Luke 1:6; Acts 2:15; Galatians 5:16, 25; Ephesians 4:1, 17; 5:2, 8, 15; Philippians 1:27; 3:16-20; 4:8-9; Colossians 1:10; 1Thessalonians 2:12; 4:12; 5:17; 1Peter 2:12; 2Peter 2:13; 1John 2:6; 2John 1:4.

Moving on to our Second Step, we see three phrases with two words each.  Our first phrase deals with 'Partying'.  Webster's 1828 dictionary defines rioting  as 'Reveling; indulging in excessive feasting'.  we find forms of this word only in 4 verses:

In addition, to these verses, the following also deal with the same subject; Exodus 32:6; Judges 9:27; 16:25; 1Samuel 25:36; 30:16; Galatians 5:21; 4:3-5.

Our second word for 'Partying' is drunkenness. There are several different kinds of drink,  of which only some produced drunkenness  the word drunkenness  is defined by Webster's 1828 dictionary as 'n.  1. Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking. Drunkenness renders some persons stupid, others gay, others sullen, others furious.  Let us walk honestly as in the day; not in rioting and drunkenness.  2. Habitually ebriety or intoxication.  3. Disorder of the faculties resembling intoxication by liquors; inflammation; frenzy; rage.  Passion is the drunkenness of the mind'.

Forms of the word drunk  occur 81 times in 77 verses of the Bible, 19 of which are in the new Testament (Matthew 24:49; Luke 5:39; Luke 12:45; Luke 13:26; Luke 17:8; Luke 21:34; John 2:10; Acts 2:15; our current sentence; 1Corinthians 5:11; 1Corinthians 6:10; 1Corinthians 11:21; Galatians 5:21; Ephesians 5:18; 1Thessalonians 5:7; Revelation 17:2, 6; Revelation 18:3).  Pretty much everyone should know that the Bible talks against being drunk  in much stronger language in this verse and is the basis for denial of positions of leadership and for even losing the fellowship of good people.  The other thing to note is that the Bible has instances of people being controlled by God's Holy Spirit and people thought they were drunk.  Intoxicating drinks are called 'spirits' because they make people act like they are controlled by devils and, according to many religions, do open people up to the influence of devils.  Divisions and links to this subject in the Bible are provided by several commentators.

Nave's Topical Bible divides drunkenness  as: 'General scriptures concerning  De 21:20-21; 29:19-21; 1Sa 1:14; Ps 69:12; Pr 20:1; 21:17; 23:20-21,29-35; 31:4-7; Isa 5:11-12,22; 19:14; 24:9,11; 28:1,3,7-8; 56:12; Jer 25:27; Ho 4:11; 7:5,14; Joe 1:5; 3:3; Am 2:8,12; 6:1,6; Mic 2:11; Na 1:10; Hab 2:15-17; Mt 24:49; Lu 12:45; 21:34; Ro 13:13; Ga 5:19-21; Eph 5:18; 1Th 5:7-8 
FIGURATIVE Ps 73:10; 75:8; Isa 28:8; 51:17,21-23; 63:6; Jer 25:15-16,27-28; 51:7-9; La 3:15; Eze 23:31-34; Hab 2:15-16
ABSTINENCE FROM INTOXICATING BEVERAGES  Le 10:8-10; Nu 6:3-4; Jg 13:4,13-14; Es 1:8; Pr 23:20,31-32; 31:4; Jer 35:6-8,14; Lu 1:15
INSTANCES OF Israelites in the wilderness De 29:6 Samson Jg 16:17; 13:3-5,13-14; Nu 6:3-4 Daniel Da 1:8,12 Rechabites Jer 35:6-14 John the Baptist Mt 11:18; Lu 1:15; 7:33
[DRUNKARD] De 21:20-21; Ps 69:12; Pr 23:21; Isa 28:1,3; Joe 1:5; Na 1:10; 1Co 5:11; 6:9-10
[SOBRIETY] (Clear thinking) Commanded  1Pe 1:13; 5:8  the gospel designed to teach Tit 2:12  With watchfulness 1Th 5:6  With prayer 1Pe 4:7  Required in God's servants 1Ti 3:2-3; Tit 1:8 Wives of servants of God 1Ti 3:11 Aged men Tit 2:2 Young men Tit 2:6 Young women Tit 2:4 All saints 1Th 5:6,8  Women should exhibit in dress 1Ti 2:9  We should estimate our character and talents with Ro 12:3  We should live in Tit 2:12  Motive for 1Pe 4:7; 5:8
[WINE]  INSTANCES OF Noah Ge 9:21 Lot Ge 19:33 Nabal 1Sa 25:36 Uriah 2Sa 11:13 Elah 1Ki 16:9 Ben-hadad and his thirty-two confederate kings 1Ki 20:16 Ahasuerus Es 1:10-11 Belshazzar Da 5:1-6  FALSELY ACCUSED OF Hannah 1Sa 1:12-16 Jesus Mt 11:19 the Apostles Ac 2:13-15'.

Our next phrase of this Second Step tells us to avoid 'sensual living'.  It uses the words not in chambering and wantonness.  The functional definition of chambering  is 'Getting a room for sinful sexual purposes.'.  Easton's Bible Dictionary defines chambering  as 'wantonness, impurity'.  Webster's 1828 dictionary defines wanton  as 'n.  1. Sportiveness; gaiety; frolicsomeness; waggery.  --As sad as night, only for wantonness.  2. Licentiousness; negligence of restraint.  The tumults threatened to abuse all acts of grace, and turn them into wantonness.  3. Lasciviousness; lewdness. Romans 8. II Peter 2'.  Please also see the note for Matthew 24:26 about the word chamber.  The functional definition for this word is: 'A room'.

The word chambering  is only found in this verse within the Bible.  The word chamber  is found 145 times in the Bible, but it is used to identify a room within a building while our word identifies the ongoing activity which occurs in rooms where others can't see the activity.  Basically, when we are behind closed doors, we need to remember that God can see what we are doing and that he has angels recording if for possible display before all of heaven at the judgment seat of Christ.  Therefore, do be doing things that you would want to hide from everyone in heaven.

The word wanton  is only found in 5 verses within the Bible.

We see similar warning in other verses, which use different words, such as: Genesis 4:19; 16:3; 26:34; 28:9; 29:28; Deuteronomy 17:17; Numbers 25:6; Judges 8:30; 1Samuel 1:2; 2Samuel 3:3; 1Kings 11:3; 1Chronicles 4:5; 2Chronicles 11:18; 13:21; 24:3; Proverbs 29:3; Daniel 5:2; Malachi 2:15; Matthew 19:4; Luke 15:30; John 8:3; Romans 1:27; 1Corinthians 5:1; 2Corinthians 12:21; Ephesians 4:19; 1Timothy 3:2; Titus 1:6; James 5:5; Jude 1:7.

Our last phrase of this Second Step tells us to avoid 'violent emotions'.  It uses the words strife  and envying.  Forms of the word strife  occurs 43 times in 41 verses of the Bible, and, in the New Testament, in Luke 22:24; our current sentence; 1Corinthians 3:3; 2Corinthians 12:20; Galatians 5:20; Philippians 1:15; Philippians 2:3; 1Timothy 6:4; 2Timothy 2:23; Hebrews 6:16; James 3:14, 16.  The first time that this word is used is in Genesis 13:7 which says And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.  Obviously this is a problem among God's people.  The last time that this word is used is in James 3:14-16 which says But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. this wisdom descendeth not from above, but is earthly, sensual, devilish. forwhere envying and strife is, there is confusion and every evil work..  These verses pretty much sums up what the Bible has to say about this word.  Webster's 1828 dictionary defines strife  as 'n. See Strive.  1. Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts. Strife may be carried on between students or between mechanics.  Thus, Gods contended, noble strife, who most should ease the wants of life.  2. Contention in anger or enmity; contest; struggle for victory; quarrel or war.  I and my people were at great strife with the children of Ammon. Judges 12.  These vows thus granted, raisd a strife above betwixt the god of war and queen of love.  3. Opposition; contrariety; contrast.  Artificial strife lives in these touches livelier than life.  4. the agitation produced by different qualities; as the strife of acid and alkali. Little used'.

In addition, to these verses, we have a more detailed division, which includes other verses, from Thompson Chain Topics which is; 'Causes of:  Hatred  Pr 10:12  Pride  Pr 13:10.  Contentious Spirit  Pr 26:21.  Anger  Pr 29:22.  Foolish questions  1Ti 6:4; Jas 3:16.  Forbidden  Pr 3:30; 17:14; 20:3; 25:8; 26:17; Php 2:3; 2Ti 2:14,24; Jas 3:14.  In the Church.  1Co 1:11; 3:3; 6:6; 2Co 12:20; Php 4:2.  In the Family  Ge 21:10; Pr 18:19; 19:13; 21:9,19; 27:15.  See Family; Trouble.  General Examples of  Ge 13:7; 26:20; De 1:12; 2Sa 19:43; Ac 23:9.  Civil.  (general references to)  2Ch 15:6; Jer 51:46; Mr 13:7; Lu 21:10-11.  See War; threatened'.

Nave's Topical Bible divides strife  as: 'General scriptures concerning:  Ge 13:8; 45:24; De 1:12; Ps 31:20; 55:9; 80:6; Pr 3:20; 6:12-14,16-19; 10:12; 13:10; 15:18; 16:28; 17:1,14,19; 18:6,19; 19:13; 20:3; 21:19; 22:10; 23:29-30; 25:8,24; 26:17,20-21; 27:15; 28:25; 29:22; 30:33; Isa 41:11-12; 58:4; Hab 1:3; Mt 5:25,39-41; 10:34-36; 12:25; 18:15-17; Mr 3:24-25; Lu 11:17; 12:51-53,58-59; Ro 2:8; 12:18; 13:13; 14:1,19,21; 16:17-18; 1Co 1:10-13; 3:1,3-4; 4:6-7; 6:1-7; 11:16-19; 2Co 12:20; Ga 5:10,15,19-21; Php 1:15-16; 2:3,14-15; 1Ti 1:5-7; 2:8; 3:2-3; 6:3-5,20-21; 2Ti 2:14,23-25; Tit 3:1-3,9; Jas 3:14-16; 4:1-2.  See ANGER  See ENVY  See JEALOUSY  See MALICE
INSTANCES OF:  Between Abraham and Lot's herdsmen:  Ge 13:6-7.  Abimelech's:  Ge 21:25.  Isaac's and those of Gerar:  Ge 26:20-22.  Laban and Jacob:  Ge 31:36.  Israelites:  De 1:12.  Jephthah and his brothers:  Jg 11:2.  Jephthah and the Ephraimites:  Jg 12:1-6.  Israel and Judah, about David:  2Sa 19:41-43.  Disciples, over who could be the greatest:  Mr 9:34; Lu 22:24.  Jews, concerning Jesus:  Joh 10:19.  Christians at Antioch (in Syria), about circumcision:  Ac 15:2.  Paul and Barnabas, about Mark:  Ac 15:38-39.  Pharisees and Sadducees, concerning the general resurrection:  Ac 23:7-10. The Corinthian Christians:  1Co 1:11-12; 6:6'.

Torrey's Topical Textbook divides strife  as: 'Christ, an example of avoiding. Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23.  Forbidden:  Pr 3:30; 25:8.  A work of the flesh:  Ga 5:20.  An evidence of a carnal spirit:  1Co 3:3.  Existed in primitive church:  1Co 1:11
EXCITED BY: .  Hatred:  Pr 10:12.  Pride:  Pr 13:10; 28:25.  Wrath:  Pr 15:18; 30:33.  Frowardness:  Pr 16:28.  A contentious disposition:  Pr 26:21.  Tale-bearing:  Pr 26:20.  Drunkenness:  Pr 23:29-30.  Lusts:  Jas 4:1.  Curious questions:  1Ti 6:4; 2Ti 2:23.  Scorning:  Pr 22:10.  Difficulty of stopping, a reason for avoiding it:  Pr 17:14.  Shameful in saints:  2Co 12:20; Jas 3:14
SAINTS SHOULD .  Avoid:  Ge 13:8; Eph 4:3.  Avoid questions that lead to:  2Ti 2:14.  Not walk in:  Ro 13:13.  Not act from:  Php 2:3.  Do all things without:  Php 2:14.  Submit to wrong rather than engage in:  Pr 20:22; Mt 5:39-40; 1Co 6:7.  Seek God's protection from:  Ps 35:1; Jer 18:19.  Praise God for protection from:  2Sa 22:44; Ps 18:43.  Saints kept from tongues of:  Ps 31:20
MINISTERS SHOULD .  Avoid:  1Ti 3:3; 2Ti 2:24.  Avoid questions that lead to:  2Ti 2:23; Tit 3:9.  Not preach through:  Php 1:15-16.  Warn against:  1Co 1:10; 2Ti 2:14.  Reprove:  1Co 1:11; 3:3; 11:17-18.  appleased by slowness to anger:  Pr 15:18.  It is honorable to cease from:  Pr 20:3.  Hypocrites make religion a pretence for:  Isa 58:4.  Fools engage in:  Pr 18:6.  Evidences a love of transgression:  Pr 17:19.  LEADS TO.  Blasphemy:  Le 24:10-11.  Injustice:  Hab 1:3-4.  Confusion and every evil work:  Jas 3:16.  Violence:  Ex 21:18,22.  Mutual destruction:  Ga 5:15.  Temporal blessing embittered by:  Pr 17:1.  Excludes from heaven:  Ga 5:20-21.  Promoters of, should be expelled:  Pr 22:10.  Punishment for:  Ps 55:9.  Strength and violence of--Illustrated:  Pr 17:14; 18:19.  Danger of joining in--Illustrated:  Pr 26:17
Exemplified .  Herdmen of Abram and of Lot, Ge 13:7.  Herdmen of Gerar and of Isaac, Ge 26:20.  Laban and Jacob, Ge 31:36.  Two Hebrews, Ex 2:13.  Israelites, De 1:12.  Judah and Israel, 2Sa 19:41-43.  Disciples, Lu 22:24.  Judaizing Teachers, Ac 15:2.  Paul and Barnabas, Ac 15:39.  Pharisees and Sadducees, Ac 23:7.  Corinthians, 1Co 1:11; 6:6'.

The second word in our last phrase is envying.  Forms of the word envy  occur 35 verses of the Bible (Genesis 26:14; Genesis 30:1; Genesis 37:11; Numbers 11:29; Job 5:2; Psalms 106:16; Proverbs 3:31; Proverbs 14:30; Proverbs 23:17; Proverbs 27:4; Ecclesiastes 4:4; Ecclesiastes 9:6; Isaiah 11:13; Isaiah 26:11; Ezekiel 31:9; Ezekiel 35:11; Matthew 27:18; Mark 15:10; Acts 7:9; Acts 13:45; Acts 17:5; Romans 1:29; our current sentence; 1Corinthians 3:3; 1Corinthians 13:4; 2Corinthians 12:20; Galatians 5:21, 26; Philippians 1:15; 1Timothy 6:4; Titus 3:3; James 3:14, 16; James 4:5; 1Peter 2:1).  Webster's 1828 dictionary defines envy  as 'v.t. L. invideo, in and video, to see against, that is, to look with enmity.  1. to feel uneasiness, mortification or discontent, at the sight of superior excellence, reputation or happiness enjoyed by another; to repine at another's prosperity; to fret or grieve one's self at the real or supposed superiority of another, and to hate him on that account.  Envy not thou the oppressor. Prov.3.  Whoever envies another, confesses his superiority.  2. to grudge; to withhold maliciously.  Toenvy at, used by authors formerly, is now obsolete.  Who would envy at the prosperity of the wicked?
EN'VY, n. Pain, uneasiness, mortification or discontent excited by the sight of another's superiority or success, accompanied with some degree of hatred or malignity, and often or usually with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed. Envy springs from pride, ambition or love, mortified that another has obtained what one has a strong desire to possess.  Envy and admiration are the Scylla and Charybdis of authors.  All human virtue, to its latest breath,  Finds envy never conquered, but by death.  Emulation differs from envy, in not being accompanied with hatred and a desire to depress a more fortunate person.  Envy, to which th' ignoble mind's a slave, Is emulation in the learn'd or brave.  It is followed by of or to. they did this in envy of Caesar, or in envy to his genius. the former seems to be preferable.  1. Rivalry; competition. Little used.  2. Malice; malignity.  You turn the good we offer into envy.  3. Public odium; ill repute; invidiousness.  Todischarge the king of the envy of that opinion.'

Thompson Chain Topics provides links to envy  as: 'Forbidden:  Ps 37:1; Pr 3:31; 14:30; 23:17; 24:1; Ro 13:13; 1Co 13:4; Ga 5:26; Jas 3:14.  Examples of:  Ge 4:5; 26:14; 37:11; Nu 16:3; Es 5:13; Ps 73:3; Da 6:4; Mt 27:18; Ac 13:45.
See Jealousy:  Divine:  Ex 20:5; 34:14; De 4:24; 29:20; Jos 24:19; 1Ki 14:22; 1Co 10:22.  See Service; Undivided:  Examples of Human:  Joseph's Brethren:  Ge 37:4.  The Men of Ephraim:  Jg 8:1.  King Saul:  1Sa 18:8; 2Sa 19:41; Pr 6:34.  The Labourers in the Vineyard:  Mt 20:12.  The Elder Brother:  Lu 15:28.  '.

Nave's Topical Bible provides links to envy  as: 'General scriptures concerning:  Job 5:2-3; Ps 37:1,7; 49:16; 73:3,17-20; 112:10; Pr 3:31; 14:30; 23:17; 24:1,19; 27:4; Ec 4:4; Song 8:6; Isa 26:11; Eze 35:11; Ro 1:29; 13:13; 1Co 3:3; 13:4; 2Co 12:20; Ga 5:19-21,26; 1Ti 6:4-5; Tit 3:3; Jas 3:14,16; 4:5; 5:9; 1Pe 2:1.
INSTANCES OF:  Cain, of Abel:  Ge 4:4-8.  Sarah, of Hagar:  Ge 16:5-6; 21:9-10.  Philistines, of Isaac:  Ge 26:14.  Rachel, of Leah:  Ge 30:1.  Leah, of Rachel:  Ge 30:15.  Laban's sons, of Jacob:  Ge 31:1.  Joseph's brethren, of Joseph:  Ge 37:4-11,19-20; Ac 7:9.  Joshua, of Eldad and Medad:  Nu 11:28-30.  Miriam and Aaron, of Moses:  Nu 12:1-10.  Korah, Dathan, and Abiram, of Moses:  Nu 16:3; Ps 106:16-18.  Saul, of David:  1Sa 18:8-9,29; 20:31.  Haman, of Mordecai:  Es 5:13.  The princes of Babylon, of Daniel:  Da 6:4.  Priests, of Jesus:  Mt 27:18; Mr 15:10; Joh 11:47.  Jews, of Paul and Barnabas:  Ac 13:45; 17:5'.

Torrey's Topical Textbook provides links to envy  as: 'Forbidden:  Pr 3:31; Ro 13:13.  Produced by foolish disputations:  1Ti 6:4.  Excited by good deeds of others:  Ec 4:4.  A work of the flesh:  Ga 5:21; Jas 4:5.  Hurtful to the envious:  Job 5:2; Pr 14:30.  None can stand before:  Pr 27:4.  A proof of carnal-mindedness:  1Co 3:1,3.  Inconsistent with the gospel:  Jas 3:14.  Hinders growth in grace:  1Pe 2:1-2.
THE WICKED:  Are full of:  Ro 1:29.  Live in:  Tit 3:3.  Leads to every evil work:  Jas 3:16.  Prosperity of the wicked should not excite:  Ps 37:1; 73:3,17-20.  Punishment of:  Isa 26:11.  Exemplified:  Cain, Ge 4:5.  Philistines, Ge 26:14.  Laban's sons, Ge 31:1.  Joseph's brethren, Ge 37:11.  Joshua, Nu 11:28-29.  Aaron, etc. Nu 12:2.  Korah, etc. Nu 16:3; Ps 106:16.  Saul, 1Sa 18:8.  Sanballat, etc. Ne 2:10.  Haman, Es 5:13.  Edomites, Eze 35:11.  Princes of Babylon, Da 6:3-4.  Chief Priests, Mr 15:10.  Jews, Ac 13:45; 17:5.'

If all of the references provided aren't enough, then we have many places which teach similar things but use different words.  Some of those other places can be found at: Proverbs 23:20; Isaiah 22:12-13; 28:7-8; Amos 6:4-6; Matthew 24:48-51; Luke 16:19; 17:27-28; 21:34; 1Corinthians 6:9-10; Galatians 5:15, 19, 26; Ephesians 5:3-5; Ephesians 5:18; Philippians 2:3; Colossians 3:5; 1Thessalonians 4:3-5; James 3:14-16; 4:5; 1Peter 2:1-2; 1Peter 2:11; 2Peter 2:14, 2Peter 2:18-20; Jude 1:23.

Hopefully, the reader can see that the Bible has a lot to say about the subjects covered by these 6 words.  If we really look at what it said we have to conclude that this is impossible on our own.  That is why the next sentence is connected to this one by starting with a But.  We can only do these things with the personal help of our Lord Jesus Christ.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans C8S1 and Ephesians C4S1 about the word walk.  The functional definition is: 'take small repeated steps.  This word is used symbolically for the small things which we do regularly in our life without thinking about those things'.  Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Romans C12S15 about the word honest.  The functional definition is: ' Upright; just; fair in dealing with others; free from trickishness and fraud; acting and having the disposition to act at all times according to justice or correct moral principles; applied to persons'.  Please also see the note for 2Corinthians 4:1-2 about the word dishonesty.

Please see the note for 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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'.  The functional definition, of the phrase last day  is: '(end of the) Church Age.  However, in the life of the individual, it can be used for the day that he dies'.  Please see the note for Hebrews 3:13  about the word today. The functional definition is: 'obey immediately'.  Please also see the note for Matthew 26:55 about the word daily.  Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of.  Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord.  Please also see the note for John 20:1 about the phrase first day of the week.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.  Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Romans 12:20 which has links to every verse, in Romans, which uses a form of the word drink  along with the definition from Easton's Bible Dictionary.  The functional definition is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'us. Lu 1:6; Ga 5:16,25; Eph 4:1,17; 5:2,8,15; Php 1:27; 3:16-20; 4:8-9; Col 1:10; 1Th 2:12; 4:12; 1Pe 2:12; 1Jo 2:6; 2Jo 1:4  honestly. or, decently.  as. Ac 2:15; 1Th 5:17; 2Pe 2:13  rioting. Pr 23:20; Isa 22:12-13; 28:7-8; Am 6:4-6; Mt 24:48-51; Lu 16:19; 17:27-28; 21:34; 1Co 6:10; Ga 5:21; Eph 5:18; 1Pe 2:11; 4:3-5  chambering. 1Co 6:9-10; Ga 5:19; Eph 5:3-5; Col 3:5; 1Th 4:3-5; 2Pe 2:14,18-20; Jude 1:23  strife. Ga 5:15,21,26; Php 2:3; Jas 3:14-16; 4:5; 1Pe 2:1-2  General references. exp: 1Co 14:40.'.

Home   Start of Page   Start of Chapter
C13-S17 (Verse 14) Conclusion of the chapter.
  1. But put ye on the Lord Jesus Christ,
  2. and make not provision for the flesh,
  3. to fulfil the lusts thereof..

Our chapter started out telling us how to deal with rulers  and old us that they had their positions because God put them there.  Basically we are told that it does not matter how they act, we are to represent God as we deal with them.  Then we are told to do the same with all people and to stop doing sins of the flesh  because there is really a spiritual aspect to each of those sins.  Them we wert told to 'Wake Up and get busy' doing the ministry that God gave us because we don't have a lot of time to do it.  Finally we are told to walk  right and avoid the sins of the prior sentence.  Which leads to our final sentence which tells us the only way to accomplish that command.

Forms of the word lust  occur 67 times in 65 verses of the Bible, 43 times in 41 verses of the New Testament and, in Romans, in 1:24, 27; 6:12; 7:7 and our current sentence.  Webster's 1828 dictionary defines lust  as 'n.  1. Longing desire; eagerness to possess or enjoy; as the lust of gain.  My lust shall be satisfied upon them. Ex. 15.  2. Concupiscence; carnal appetite; unlawful desire of carnal pleasure. Romans 1. 2Peter 2.  3. Evil propensity; depraved affections and desires. James 1. Ps. 81.  4. Vigor; active power. Not used.
LUST, v.i.  1. to desire eagerly; to long; with after.  Thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after. Deut. 12.  2. to have carnal desire; to desire eagerly the gratification of carnal appetite.  Lust not after her beauty in thy heart. Prov. 6.  Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Matt. 5.  3. to have irregular or inordinate desires.  The spirit that dwelleth in us lusteth to envy. James 4.  Lust not after evil things as they also lusted. 1Cor. 10.  4. to list; to like'.

Thompson Chain Topics provides links to lust  as: 'Pr 6:25; Mt 5:28; Ro 13:4; Ga 5:16; Col 3:5; 1Th 4:5; 2Ti 2:22; Jas 1:15; 1Pe 2:11.
Lust of the Eye:  2Sa 11:2-4; Job 31:1; Mt 5:28; 1Jo 2:16.
Evil Passions:  Ro 1:26; 7:5; Ga 5:24; 1Th 4:5'.

Nave's Topical Bible provides links to lust  as: 'Evil desire:  Ge 3:6; Ex 20:17; Job 31:9-12; Ps 81:12; Pr 6:24-25; Mt 5:28; Mr 4:19; Joh 8:44; 1Co 9:27; 10:6-7; Eph 4:22; 1Ti 6:9; 2Ti 2:22; 4:3-4; Tit 2:12; Jas 1:14-15; 4:1-3; 1Pe 2:11; 4:3; 2Pe 2:18; 3:3; 1Jo 2:16-17; Jude 1:16,18.
See ADULTERY:  Ge 20:3; 2Sa 12:14; Job 24:15-18; 31:1,9-12; Pr 2:16-19; 5:3-22; 6:24-29,32-33; 7:5-23; 9:13-18; 22:14; 23:27-28; 29:3; 30:18-20; 31:3; Isa 57:3-4; Jer 3:1; 5:7-8; 7:9-10; 23:10; Eze 18:5-6; Ho 4:1-2,11; Mt 5:28,32; 15:19; 19:9; Mr 7:21; 10:11-12,19; Lu 16:18; Ac 15:20,29; Ro 1:28-29,32; 7:3; 1Co 5:9-10; 6:15-18; 10:8; 2Co 12:21; Ga 5:19,21; 1Ti 1:9-10; 2Ti 3:6; Jas 2:11; 1Pe 4:3-4; 2Pe 2:9-10,14; Jude 1:7; Re 2:20-22; 9:21.
See COVETOUSNESS:  Ex 18:21; 20:17; De 5:21; Ne 5:7; Job 20:15; 31:24-25,28; Ps 10:3; 119:36; Pr 1:19; 11:24,26; 15:27; 21:25-26; 22:16; 23:4-5; 30:8-9; Ec 1:2-8; 4:8; 5:10-11; Isa 1:23; 5:8; 56:11; 57:17; Jer 6:13; 8:10; 17:11; 22:17; 51:13; Eze 22:12-13; 33:31; Ho 4:18; 10:1; Mic 2:2; 3:11; 7:3; Hab 1:15-16; 2:5-9; Hag 1:6; Mal 1:10; Mt 6:19-21,24-25,31-33; 13:22; 16:26; 19:23-24; 22:1-14; Mr 4:19; 7:21-23; Lu 7:14; 12:15-21,33-34; 14:16-24; 18:24-25; Joh 6:26-27; Ro 1:29; 13:9; 1Co 5:11; 6:10; Eph 5:3,5; Col 3:2,5-6; Php 3:18-19; 1Th 2:5; 1Ti 3:3; 6:5-11,17; 2Ti 3:2; Tit 1:7,11; Heb 13:5; Jas 4:2,13-17; 1Pe 5:2; 2Pe 2:3,14-16; 1Jo 2:15-17; Jude 1:11.
See INCEST:  DEFINED AND FORBIDDEN:  Le 18:6-18; 20:11-12,17,19-21; De 22:30; 27:20-23; Eze 22:11; 1Ch 5:1.:  INSTANCES OF:  Lot with his daughters:  Ge 19:31-36.  Abraham:  Ge 20:12-13.  Nahor:  Ge 11:29.  Reuben:  Ge 35:22; 49:4.  Amram:  Ex 6:20.  Judah:  Ge 38:16-18; 1Ch 2:4.  Amnon:  2Sa 13:14.  Absalom:  2Sa 16:21-22.  Herod (Antipas):  Mt 14:3-4; Mr 6:17-18; Lu 3:19.  The people of Israel:  Am 2:7.  Instances of marriage of near of kin.  Isaac with Rebekah:  Ge 24:15,67.  Jacob with Leah and Rachel:  Ge 29:23,30.  Rehoboam:  2Ch 11:18
See LASCIVIOUSNESS:  Ex 32:6; Pr 2:16-18; 5:3-5,8-13; 7:6-27; 9:13-18; 20:16; 30:18-20; Joe 3:3; Mr 7:21-23; Ro 1:22-29; 7:8; 13:13; 1Co 6:9-10,13,15-18; 9:27; 2Co 12:21; Ga 5:19-21; Eph 4:17-19; 5:5; Col 3:5; 1Th 4:5; 2Ti 3:6; 1Pe 4:2-3; Jude 1:4-7. 
See SENSUALITY:  Ec 2:24; 8:15; 11:9; Isa 22:13; 56:12; Lu 12:19-20; 16:25; 1Co 15:32-33; Jas 5:5; Jude 1:18-19. 
See SODOMY:  Ge 19:5-8; Ex 22:19; Le 18:22-23; 20:13,15-16; De 23:17; 27:21; Jg 19:22; 1Ki 14:24; 15:12; 22:46; 2Ki 23:7; Ro 1:24,26-27; 1Co 6:9; 1Ti 1:9-10'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans C8S1 about the word flesh.  The functional definition is: 'a particular part of the body of man and animals'.  Please also see the note for 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for 8:8 for the difference between walk after the flesh  and in the flesh.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Ga 3:27; Eph 4:24; Col 3:10-12 exp: Ro 13:12; 1Co 15:53; Eph 6:11.  and. Ro 8:12-13; Ga 5:16-17,24; Col 3:5-8; 1Pe 2:11; 1Jo 2:15-17  General references. exp: Ex 40:14; Mr 13:33; Lu 12:40.'.

Home   Start of Page   Start of Chapter

Romans Chapter 14 Sentence-by-Sentence Section

Return to the Chapter Overviews in Romans with this link.
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 4), C14-S6 (Verse 4), C14-S7 (Verse 5), C14-S8 (Verse 5), C14-S9 (Verse 6), C14-S10 (Verse 6), C14-S11 (Verse 7), C14-S12 (Verse 8), C14-S13 (Verse 9), C14-S14 (Verse 10), C14-S15 (Verse 10), C14-S16 (Verse 10), C14-S17 (Verse 11), C14-S18 (Verse 12), C14-S19 (Verse 13), C14-S20 (Verse 14), C14-S21 (Verse 15), C14-S22 (Verse 15), C14-S23 (Verse 16-17), C14-S24 (Verse 18), C14-S25 (Verse 19), C14-S26 (Verse 20), C14-S27 (Verse 20), C14-S28 (Verse 21), C14-S29 (Verse 22), C14-S30 (Verse 22), C14-S31 (Verse 22), C14-S32 (Verse 23)'.

Our chapter theme is: 'Don't Judge Your Brother'.

This chapter tells us about the practical and visible parts of our salvation that is to be seen in our everyday life and that will be paramount at the judgment seat of Christ.  Our chapter tells us how to deal with religious disputes and those of other churches.  These also are general rules for all to follow.  This chapter tells us to not fight over religion but each person is to serve the Lord  as he is fully persuaded in his own mind.  Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way..Let us therefore follow after the things which make for peace, and things wherewith one may edify another.  This chapter tells us how to get along with our brethren in Christ based upon the fact that we will answer for how we treat our brethren when we face our Lord.

This chapter has the judgment seat of Christ  (Romans 14:10 and 2Corinthians 5:10-11) in it.  It is called the judgment seat of Christ  because those souls that belong to Christ  go there to be judged.  When they go there they are not going to meet Christ  but will be judged by our Lord.  When a child goes to 'Kiddy Court' he doesn't face another kid as his judge but has a real adult judge.  Similarly, we will not face Christ,  Who has a personal relationship with all saved, but we will face our Lord,  and For there is no respect of persons with God  (Leviticus 19:15; 2Chronicles 19:7; Acts 10:34; Romans 2:11; 2Corinthians 3:10; Ephesians 6:9; Colossians 2:16; Colossians 3:25; James 2:1).

Now, when it comes to the judgment seat of Christ,  many people have been taught doctrinal error and are not rightly dividing the word of truth  for this doctrine.  2Timothy 2:15 Says: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.  When God says that His children need something, Go will make sure that they get it.  Saved people who are not rightly dividing  will be made ashamed  at the judgment seat of Christ  if it does not happen before that.  And, what happens at the judgment seat of Christ  will be remembered by all of Heaven forever.  So, we need to be rightly dividing.  That is: 'a Mathematical function which separates items according to precise rules in order to obtain precise results'.  And, one of the most basic things which God's children need to be rightly dividing  is the 'single interpretation' from the 'many applications'.  God's word tells us that anything which is the 'single interpretation' is written in the word of God  at least twice and written literally.  Further, the 'single interpretation' is what God will use to judge everyone.  However, anything which is in the word of God,  but is not the 'single interpretation', is one of the 'many applications'.  And, how to handle the 'many applications' is what our chapter is explaining.

The role of Lord  appears 10 times in this chapter and the prior chapter ended with (set the foundation of this chapter with) But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.  this chapter tells us how our Lord  will judge us if we fulfil the lusts  of our flesh, especially in regard to our brethren in Christ.  in this chapter Christ  is used only 4 times and one of these is for the judgment seat of Christ,  where we will meet our Lord,  and another says For to this end Christ both died, and rose, and revived, that he might be Lord...  The only use of Jesus  is in the phrase Lord Jesus.  The only use of king  in in the phrase the kingdom of God,  which represents the laws that the Holy Ghost makes available to all saved inside of them and that will be used at the judgment seat of Christ  to eliminate any claim of 'I didn't know'.

in this chapter, Lord  is used more than Jesus  or Christ  is used because it deals with judgment and follows chapter 13 where we were instructed to submit to worldly authorities as ministers of God.  Chapter 13 was summarized with the instructions for us to put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.  Those who have not personally put on the Lord Jesus Christ  are making provision for the flesh, to fulfil the lusts thereof.  Religion likes to tell us that instructions like these are a good idea  but not mandatory.  This chapter is telling us what will happen when we meet our Lord  if we believe the lie of religion and treat His commandments as 'optional'.

in this chapter we are told to not fight over religion but each person is to serve the Lord  as he is fully persuaded in his own mind.  Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way  (Romans 14:13).  Let us therefore follow after the things which make for peace, and things wherewith one may edify another  (Romans 14:19).  This chapter tells us how to get along with our brethren in Christ based upon the fact that we will answer for how we treat our brethren when we face our Lord.

in this chapter, Lord  is used more than Jesus  or Christ  is used because it deals with judgment and follows chapter 13 where we were instructed to submit to worldly authorities as ministers of God.  Chapter 13 was summarized with the instructions for us to put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.  Those who have not personally put on the Lord Jesus Christ  are making provision for the flesh, to fulfil the lusts thereof  and James 4 tells us that those lusts  are the source of wars and fightings among you.  This chapter is telling us how to end the wars and fightings among you  and is based upon the instructions to put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.  Religion likes to tell us that instructions like these are a good idea  but not mandatory.  This chapter is telling us what will happen when we meet our Lord  if we believe the lie of religion and treat His commandments as optional.

The most used non-prepositional word in this chapter is eateth  with 11 occurrences.  The second most used non-prepositional word in this chapter is God  with 10 occurrences.  (Please see This table for all of the sentences within Romans which refer to God.)  the third most used non-prepositional word in this chapter is Lord  with 9 occurrences.  People were making doctrinal religious rules about what other people ate.  in this chapter Paul is telling us what God  and our Lord  had to say about people making up doctrine in their name.  The argument about what we eat  was not limited to just that one action but represented all such arguments within the church.  It is used as a 'type' (model) within this chapter and the method Paul gives us for handling the dispute offer what people ate  is to be used for all disputes within the church.

Below are summaries of each sentence which supports the chapter summary which was just given.

One outline for this chapter (from Treasure of Scripture Knowledge) is:

C14-S1 (Verse 1) The theme of this chapter.
  1. Him that is weak in the faith receive ye,
  2. but not to doubtful disputations..

Paul starts this chapter with this sentence to tell us the main theme of the chapter.  The details related to this theme require several sentences to cover and it is important to keep context in mind so that we don't get led into some doctrinal error due to considering anything out of context.

Please notice the command to receive ye.  That is: each and every one of us personally are to receive Him that is weak in the faith.  If we just say 'Hi' to these people at church, or don't do even that, we have not personally received  that person.  If someone gives you a gift and you leave it behind and refuse to take it home then you have not received  the gift.  Likewise, if we do not personally try to bring these people into the church and make them a part of the church with the idea of helping them to grow spiritually, then we have not obeyed this command.

Forms of the word receive  occur 382 times in 348 verses of the Bible, 294 times in 263 verses of the New Testament and 14 times in 12 verses of Romans.  Webster's 1828 dictionary defines receive  as 'v.t. L. recipio; re and capio, to take.  1. to take, as a thing offered or sent; to accept. He had the offer of a donation, but he would not receive it.  2. to take as due or as a reward. He received the money on the day it was payable. He received ample compensation.  3. to take or obtain from another in any manner, and either good or evil.  Shall we receive good at the hand of God, and shall we not receive evil? Job 2.  4. to take, as a thing communicated; as, to receive a wound by a shot; to receive a disease by contagion.  The idea of a solidity we receive by our touch.  5. to take or obtain intellectually; as, to receive an opinion or notion from others.  6. to embrace.  Receive with meekness the engrafted word. James 1.  7. to allow; to hold; to retain; as a custom long received.  8. to admit.  Thou shalt guide me with thy counsel, and afterward receive me to glory. Ps. 73.  9. to welcome; to lodge and entertain; as a guest.  They kindled a fire and received us every one, because of the present rain and because of the cold. Acts 28.  10. to admit into membership or fellowship.  Him that is weak in the faith, receive ye. Rom. 14.  11. to take in or on; to hold; to contain.  The brazen altar was too little to receive the burnt-offering. 1Kings 8.  12. to be endowed with.  Ye shall receive power after that the Holy Spirit has come upon you. Acts 1.  13. to take into a place or state.  After the Lord had spoken to them, he was received up into heaven. Mark 16.  14. to take or have as something ascribed; as, to receive praise or blame. Rev. 4. Rev. 5.  15. to bear with or suffer. 2Cor. 11.  16. to believe in. John 1.  17. to accept or admit officially or in an official character. the minister was received by the emperor or court.  18. to take stolen goods from a thief, knowing them to be stolen'.  (Please see the note at each link below for more details on each sentence.)  We find forms of receive  in Romans in:

Please notice in these verses that when Romans says that someone receives  something that they take it with them.  In addition, what is received  often is within us, like when we receive  a spirit.  Therefore, it can be very hard, if not impossible, to get rid of something after we receive  it.  Thus, we need to be careful what we receive  and seed to receive  God's best.

Within this chapter, Paul uses meats  and holy days  to make points about Him that is weak in the faith. Some people then ignore the context and try to make some kind of doctrine about meats  or days  from verses within this chapter while ignoring the context and that these things are only used to illustrate a deeper message.  We want to avoid that error by keeping the context and theme of this chapter in mind.  This chapter is all about how to deal with a saved person who is weak in the faith.

Look at our second phrase of this sentence: but not to doubtful disputations.  People claim that we have to accept their weak...faith  to the point of them causing others to be doubtful.  They also cause disputations  when others aren't willing to live in such weak...faith.  The clear message of this chapter, if we read the entire chapter and keep context in mind, Let every man be fully persuaded in his own mind  (14:5).  You're not to demand that I come down to your weak...faith  and I'm not to demand that you live in a level of faith  beyond what God gave you.  So, for example, I've had miraculous healings several times.  I've visited people in the hospital and explained that there is no guarantee of healing from God, but that if they do certain acts of faith (personal worship, personal praise, personal thanksgiving and personal witnessing), they can increase the probability of receiving healing from God.  So far, each person that I talked to, to the best of my knowledge, didn't have enough faith  to do what I told them and did not any special receive healing from God.  I did not berate them because it would have been wrong of me to berate them for their weak...faith.  They just missed out on the blessings of a stronger faith.

Thus, our first sentence is a simple statement of the theme of this chapter.  We need to keep this theme in mind as we deal with the details of Paul's explanation of this principal.  We need to remember the command from God that is in this sentence, and the limit to that command.

Please notice the ye  in this sentence and remember that we just finished a chapter on God's authority structure and that this chapter has the judgment seat of Christ  in it.  Each and every one of us personally will give an answer to our Lord  for how we personally obey this command.

Please see the note for the next sentence for links to every verse, in Romans, which uses the word weak  along with a short note for each and the definition from Webster's 1828 .  Please see the notes for Romans 3:27 which has links to where Romans talks about faith.  As explained many places on this site, to understand true Biblical faith  we need to think of a car starter.  All of the power to start the engine comes from the battery through the cable that runs from the battery to the starter motor.  All of the power to do anything spiritual in or through our life comes from God through the Holy Ghost.  However, the starter motor can't start the engine until it receives permission to do so in the form of a little bit of power coming from the starter switch that we have to turn.  Likewise, God can't work a spiritual work in or through our life unless we do the minor work of faith.  The devil accuses God of taking away our free will, just like sin does.  However, our little act of faith  proves that the devil's claim is a lie because we do our act of faith  and prove that we gave God permission to act before God ever does anything.  Thus, we have to find God's promise in God's Word, do what God's Word tells us to do and do it with an attitude that we are giving God permission to work in and through our life.  We do not force God to do anything.

Thus, our act of faith  doesn't accomplish any of the spiritual work, just like the little power from the starter switch isn't used to actually start the car engine.  In addition, since we are only giving God permission to work in and through our life, God has full control of when He works and how He works.  So, for example, God might give us instant miraculous healing or God might work through the doctor and surgery or God might work through physical therapy or medicine or God might give us an opportunity to witness to others who are suffering and show how God can carry us through the pain and problems, or God might decide to work some other way.  After all, we will each die some day and our witness, that has eternal rewards, is more important than the little bit we suffer now (note for Romans 8:18).  Thus, we are to find God's promises in God's Word, do what God's Word tells us to do and keep on doing it, and wait to see when and how God will work with full assurance in the character of God which removes any doubt about God honoring His Word.

Webster's 1828 dictionary defines doubtful  as 'a.  1. Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure.  2. Dubious; ambiguous; not clear in its meaning; as a doubtful expression.  3. Admitting of doubt; not obvious, clear or certain; questionable; not decided; as a doubtful case; a doubtful proposition; it is doubtful what will be the event of the war.  4. Of uncertain issue.  We have sustained one day in doubtful fight.  5. Not secure; suspicious; as, we cast a doubtful eye.  6. Not confident; not without fear; indicating doubt.  With doubtful feet, and wavering resolution.  7. Not certain or defined; as a doubtful hue.'

The word doubtful  only occurs in our current sentence and Luke 12:29.  Forms of the word doubt  occur 33 times in the Bible and 24 times in the New Testament, 2 of which are in Romans.  These verses are:

Please see the note for John 20:24 which deals with 'doubting thomas' and a message outline which explains 'The Development of Doubt' and 'How to Disarm Doubt'.

Webster's 1828 dictionary defines dispute  as 'DISPUTE, v.i. L. Dispute is radically very similar to debate and discuss, both of which are from beating, driving, agitation.  1. to contend in argument; to reason or argue in opposition; to debate; to altercate; and to dispute violently is to wrangle. Paul disputed with the Jews in the synagogue. the disciples of Christ disputed among themselves who should be the greatest. Men often dispute about trifles.  2. to strive or contend in opposition in a competitor; as, we disputed for the prize.
DISPUTE, v.t.  1. to attempt to disprove by arguments or statements; to attempt to prove to be false, unfounded or erroneous; to controvert; to attempt to overthrow by reasoning. We dispute assertions, opinions, arguments or statements, when we endeavor to prove them false or unfounded. We dispute the validity of a title or claim. Hence to dispute a cause or case with another, is to endeavor to maintain ones own opinions or claims, and to overthrow those of his opponent.  2. to strive or contend for, either by words or actions; as, to dispute the honor of the day; to dispute a prize. But this phrase is elliptical, being used for dispute for, and primarily the verb is intransitive. See the Intransitive Verb, No. 2.  3. to call in question the propriety of; to oppose by reasoning. An officer is never to dispute the orders of his superior.  4. to strive to maintain; as, to dispute every inch of ground.
DISPUTE, n.  1. Strife or contest in words or by arguments; an attempt to prove and maintain ones own opinions or claims, by arguments or statements, in opposition to the opinions, arguments or claims of another; controversy in words. they had a dispute on the lawfulness of slavery, a subject which, one would think, could admit of no dispute.  Dispute is usually applied to verbal contest; controversy may be in words or writing.  Dispute is between individuals; debate and discussion are applicable to public bodies.  2. the possibility of being controverted; as in the phrase, this is a fact, beyond all dispute'.  In the end, faith  is personal.  I can not argue you into having true Biblical faith.  I can show you how God worked in my life or the life of another.  I can show you the promises of God in the Bible.  However, it takes God working in the life of the individual to convert these things into true Biblical faith  (Mark 9:24).

Forms of the word dispute  only occur 16 times in the Bible (Job 23:7; Mark 9:33-34; Acts 6:9; Acts 9:29; Acts 15:2, 7; Acts 17:17; Acts 19:8-9; Acts 24:12; our current sentence; 1Corinthians 1:20; Philippians 2:14; 1Timothy 6:5; Jude 1:9).  In several of these cases the dispute  was sharp enough to almost come to blows and the one in error ended up being judged by God.  Thus, we need to be careful how far we go in any dispute.  Sometimes the best we can do is to leave the other person for God to deal with and move on.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 14:2 for links to every verse, in Romans, which uses the word weak  along with a short note for each and the definition from Webster's 1828 .  Please also see the note for 1Corinthians C4S12 about this word.  The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft.  1. Having little physical strength; feeble'.

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive  along with a short note for each and the definition from Webster's 1828 .  The functional definition, of the word receive,  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 Romans C3S25 about the word faith.  That note has many links to many other notes which deal with this doctrine in different ways.  Please also see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith.  The functional 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 notes for Colossians 1:1 and Titus 1:1 about the word faithful.  The functional 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 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.  Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works  contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'weak. Ro 14:21; 4:19; 15:1,7; Job 4:3; Isa 35:3-4; 40:11; 42:3; Eze 34:4,16; Zec 11:16; Mt 12:20; 14:31; 18:6,10; Lu 17:2; 1Co 3:1-2; 8:7-13; 9:22  receive. Ro 15:7; Mt 10:40-42; 18:5; Joh 13:20; Php 2:29; 2Jo 1:10; 3Jo 1:8-10  doubtful disputations. or, judge his doubtful thoughts. Ro 14:2-5  General references. exp: Le 11:22.'.

Home   Start of Page   Start of Chapter
C14-S2 (Verse 2) Why we are to obey the command in the prior sentence.
  1. Equivalent Section: How one saved person acts.
    1. For one believeth that he may eat all things:.
  2. Equivalent Section: How another saved person acts.
    1. another,
    2. who is weak,
    3. eateth herbs..

Here, as already mentioned in the note above, we see Paul using the eating of meats  as an illustration of a deeper truth that can split God's people.  Supposedly, and I believe it is true, people could buy meats  offered to idols  at a big discount from normal prices and get a better cut in addition to saving money.  Some saved people were buying this meat  and others condemned them for participating in idol worship.  for this argument, a lot of people jump on 1Timothy 4:1-3   which says Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.  In 1Timothy, Paul was writing to a spiritually mature pastor who needed to know what was the final doctrinal answer to this question.  However, 1Corinthians 3:1   says And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.  Even though Paul had certain truths that these people needed to know, he could not reveal those truths before the people grew up spiritually.  This limitation is the truth which Paul is teaching in this chapter.  Look at 14:15 (Destroy not him with thy meat, for whom Christ died.)  and 14:20 (For meat destroy not the work of God.)  Basically, there is a difference between having a spiritual truth and giving that truth to others.  Our chapter is teaching us how to handle God's truth with a spiritual brother who is too spiritually immature to handle it.

Webster's 1828 dictionary defines weak  as 'a. G. the primary sense of the root is to yield, fail, give way, recede, or to be soft.  1. Having little physical strength; feeble. Children are born weak; men are rendered weak by disease.  2. Infirm; not healthy; as a weak constitution.  3. Not able to bear a great weight; as a weak bridge; weak timber.  4. Not strong; not compact; easily broken; as a weak ship; a weak rope.  5. Not able to resist a violent attack; as a weak fortress.  6. Soft; pliant; not stiff.  7. Low; small; feeble; as a weak voice.  8. Feeble of mind; wanting spirit; wanting vigor of understanding; as a weak prince; a weak magistrate.  Tothink every thing disputable, is a proof of a weak mind and captious temper.  9. Not much impregnated with ingredients, or with things that excite action, or with stimulating and nourishing substances; as weak broth; weak tea; weak toddy; a weak solution; a weak decoction.  10. Not politically powerful; as a weak nation or state.  11. Not having force of authority or energy; as a weak government.  12. Not having moral force or power to convince; not well supported by truth or reason; as a weak argument.  13. Not well supported by argument; as weak reasoning.  14. Unfortified; accessible; impressible; as the weak side of a person.  15. Not having full conviction or confidence; as weak in faith.  16. Weak land is land of a light thin soil. I believe never used in New England.  WEAK, v.t. to make weak. Not used.  WEAK, v.i. to become weak. Not used.' 

Forms of the word weak  occur 62 times in 57 verses of the Bible, 38 times in 34 verses of the New Testament, and in Romans, in:

Webster's 1828 dictionary defines herb  as 'n. erb. L. herba.  1. A plant or vegetable with a soft or succulent stalk or stem, which dies to the root every year, and is thus distinguished from a tree and a shrub, which have ligneous or hard woody stems.  2. In the Linnean botany, that part of a vegetable which springs from the root and is terminated by the fructification, including the stem or stalk, the leaves, the fulcra or props, and the hibernacle.  The word herb comprehends all the grasses, and numerous plants used for culinary purposes'.  Forms of the word herb  occur 37 times in 36 verses of the Bible (Genesis 1:11-12, 29-30; Genesis 2:5; Genesis 3:18; Genesis 9:3; Exodus 9:22, 25; Exodus 10:12, 15; v 12:8; Numbers 9:11; Deuteronomy 11:10; Deuteronomy 32:2; 1Kings 21:2; 2Kings 4:39; 2Kings 19:26; Job 8:12; Job 38:27; Psalms 37:2; Psalms 104:14; Psalms 105:35; Proverbs 15:17; Proverbs 27:25; Isa 18:4; Isaiah 26:19; Isaiah 37:27; Isaiah 42:15; Isaiah 66:14; Jeremiah 12:4; Matthew 13:32; Mark 4:32; Luke 11:42; our current sentence; Hebrews 6:7), and only 5 of which are in the New Testament.

In Genesis 1:29-30 we read And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.  and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so..  This is how things will be when Christ  returns to rule the world, but not before then.  Since the time of Noah, through now, Genesis 9:3 is in power (Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.)  People who don't eat meat for religious reasons think that makes them more spiritual, but fain to realize that they are rejecting God's command.  They believe a man (religion) who tells them that he speaks for God and that God ordered this thing when God actually ordered the opposite.  However, those who know better have to wait for God to bring spiritual maturity to these people before revealing that they were lied to by the religious person that they trusted.

Please see the note at each of these links for more details.  In addition, to these links, Thompson Chain Topics provides the following links.  'Christ the Defender of the:  Little Children:  Mt 19:13-14.  A sinful woman:  Lu 7:37-48.  A weak woman:  Lu 13:10-16.  A sinful woman:  Joh 8:3-11.  Mary of Bethany:  Joh 12:3-8.  The frightened disciples:  Joh 18:8.  Duty to the:  Mt 25:35-36; Ac 20:35; Ro 14:1; 15:1; 1Co 8:11; 9:22; 1Th 5:14,
Instrumentalities:  (God uses Weak Instrumentalities to accomplish Great Results):  A rod:  Ex 4:2.  A jaw-bone:  Jg 15:15.  Five smooth stones:  1Sa 17:40.  A handful of meal and a little oil:  1Ki 17:12.  A cloud the size of a man's hand:  1Ki 18:44.  Small things:  Zec 4:10.  The mustard seed:  Mt 13:32.  Five barley loaves:  Joh 6:9.  God's Instrument Case:  1Co 1:27-29'.

Please see the note for Romans 10:14 for links to every place in Romans that uses any form of believe.  The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity'.  In addition, the difference between a 'head belief' and a true 'heart belief' is that a true 'heart belief' causes a person to act upon what they claim to believe.  Further, the word believeth  is: 'an ongoing lifestyle heart based belief'.  Any so-called belief,  which does not result in a changed life is only a 'head belief' and does not receive the promised blessings of a true Biblical belief. .  In the Bible, belief  is contrasted with unbelief.  Please see the note for Romans 3:3 for links to every place in Romans that uses any form of unbelief.  Please also see the note for Romans C3S5 and Hebrews 3:7-12 about the word unbelief.  Please also see the note for Romans C10S15 about the phrase belief changes life.  Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ.  Please also see the note for John 6:40 about the phrase believe on.  That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage.  Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ro 14:14; 1Co 10:25; Ga 2:12; 1Ti 4:4; Tit 1:15; Heb 9:10; 13:9  another. Ro 14:22-23  eateth. Ge 1:29; 9:3; Pr 15:17; Da 1:12,16  General references. exp: Le 11:2,47.'.

Home   Start of Page   Start of Chapter
C14-S3 (Verse 3) How to react to the reason in the prior sentence.
  1. Equivalent Section: What to do.
    1. First Step: the more spiritually mature person is to act right first.
      1. Let not him that eateth despise him that eateth not;.
    2. Second Step: the less spiritually mature person is follow the example of the more spiritually mature person.
      1. and let not him which eateth not judge him that eateth:.
  2. Equivalent Section: Why.
    1. for God hath received him..

in this sentence we see more detail added to Paul's logic started in 14:1 and continued in the prior sentence and in this sentence.  As already mentioned in the notes above, we see Paul using the eating of meats  as an illustration of a deeper truth that can split God's people.  In the First Equivalent Section of our sentence we first see how people on each side of the dispute are to act and in the Second Equivalent Section we see 'Why'.  Notice that the 'Why' is the same in both cases.  No matter how spiritually mature you are, you are to receive  anyone who God hath received.

Returning to our First Equivalent Section, we see two Steps with the more spiritually mature person acting first.  This requirement is always true and true spiritual maturity is displayed by the first person to obey God, not by claims of positions or any other measure used by man.  Please notice that with the minor difference between despise  and judge,  both people are given the same command.

These people were having attitudes against each other because of a religious argument over eating.  Forms of the word eat  only occur within this chapter within Romans (14:2, 3, 6, 20, 21, 23).  This religious argument is used within this chapter to illustrate all foolish religious arguments that God's people get into.  People get hot enough over these disputes to kill one another.  However, the amount of emotional heat does not change the fact that these types of arguments are foolish.

Please see the notes for Romans 2:2 and 3:6 have links to where this epistle and the Bible talks about judging.  Please also the note for 3:20 which has links to where this epistle talks about justify.  In addition, please see the note for 14-S10 because that is where Paul gives us the 'Why' for this command.

Basically, when you judge  someone you believe they broke some law.  in this case, the spiritually immature person believes that the spiritually mature person has broken God's law when, actually, they only broke a religious law made by someone who is in opposition to God.  The truth is that the person doing the judging  is the one who is truthfully in violation of God's law.

When you despise  someone you treat them as if they were forcing you to sit in pond scum.  Or, to be 'more spiritual' about it, you act as if you are 'Suffering for Jesus!' just to be in the same building with this other person.  God's answer to both is simple and the same: 'Don't do that! Get rid of the attitude or suffer an attitude adjustment.'

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat.  The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'.

Please see the note for Romans 2:4 which has links to where the New Testament talks about despise  along with the definition from Webster's 1828 .  The functional definition is: ' to contemn; to scorn; to disdain; to have the lowest opinion of'.

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

Please see the notes for Romans 14:1 for links to every verse, in Romans, which uses the word receive  along with a short note for each and the definition from Webster's 1828 .  The functional definition, of the word receive,  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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'despise. Ro 14:10,15,21; Zec 4:10; Mt 18:10; Lu 18:9; 1Co 8:11-13  judge. Ro 14:13; Mt 7:1-2; 9:14; 11:18-19; 1Co 10:29-30; Col 2:16-17 exp: Lu 6:37.  For. Ac 10:34,44; 15:8-9  General references. exp: Le 11:2,47; Mt 7:1.'.

Home   Start of Page   Start of Chapter
C14-S4 (Verse 4) Who art thou that judgest another man's servant?

In other words: 'Who do you think you are to get in God's face about how He deals with His own servant when He did not put you in charge of the other person?'

Webster's 1828 has a good sized definition of servant  which is mainly telling us the different kinds of servant  that exist.  However, the definition can be reduced to: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'.  The person in charge judges, and rewards or punishes, their servant,  for the service  which is done or not done, and that judgment is based upon their own standard.  (Please see the next sentence where our chapter says exactly that.)  A third person does not have the right to judge the service of a servant,  as shown by our current sentence.

In the notes below, please use the links provided to go the associated notes which have more details than what is presented below.  Forms of the word serve  or of the word servant  occur 1492 times in 1307 verses of the Bible, 232 times in 212 verses of the New Testament and, in Romans, in:

Nave's Topical Bible provides links to servant  as: 'Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave.
BOND:  Laws of Moses concerning:  Ex 21:1-11,20-21,26-27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7.  Kidnapping forbidden:  De 21:10-14; 24:7; 1Ti 1:10; Re 18:13.  Fugitive, not to be returned to his master:  De 23:15-16.  David erroneously supposed to be a fugitive slave:  1Sa 25:10.  Instances of fugitive.  Hagar, commanded by an angel to return to Sarah (Sarai), her owner:  Ge 16:9.  Sought by Shimei:  1Ki 2:39-41.  Onesimus interceded for, by Paul:  Phm 1:21.  Rights of those born to a master:  Ge 14:14; 17:13,27; Ex 21:4; Pr 29:21; Ec 2:7; Jer 2:14.  Bought and sold:  Ge 17:13,27; 37:28,36; 39:17; De 28:68; Es 7:4; Eze 27:13; Joe 3:6; Am 8:6; Re 18:13.  Captives of war became slaves:  De 20:14; 21:10-14; 2Ki 5:2; 2Ch 28:8,10; La 5:13.  Captive bondservants shared by priests and Levites:  Nu 31:28-47.  Thieves punished by being made:  Ge 43:18; Ex 22:3.  Defaulting debtors made:  Le 25:39; Mt 18:25.  Children of defaulting debtors sold as:  2Ki 4:1-7.  Voluntary servitude of:  Le 25:47; De 15:16-17; Jos 9:11-21.  Given as dowry:  Ge 29:24,29.  Owned by priests:  Le 22:11; Mr 14:66.  Slaves owned slaves:  2Sa 9:10.  The master could marry, or give in marriage:  Ex 21:7-10; De 21:10-14; 1Ch 2:34-35.  Taken in concubinage:  Ge 16:1-2,6; 30:3,9.  Used as soldiers by Abraham:  Ge 14:14.  Must be circumcised:  Ge 17:13,27; Ex 12:44.  Must enjoy religious privileges with the master's household:  De 12:12,18; 16:11,14; 29:10-11.  Must have rest on the sabbath:  Ex 20:10; 23:12; De 5:14.  Equal status of, with other disciples of Jesus:  1Co 7:21-22; 12:13; Ga 3:28; Eph 6:8.  Kindness to, commanded:  Le 25:43; Eph 6:9.  Bond service threatened, as a national punishment, for the disobedience of Israel:  De 28:68; Joe 3:7-8.  Degrading influences of bondage exemplified by cowardice:  Ex 14:11-12; 16:3; Jg 5:16-18,23.  Emancipation of:  Ezr 1:1-4; Jer 34:8-22; 1Co 7:21.  Freedmen called "Libertines,":  Ac 6:9.  Cruelty to.  The Israelites:  Ex 1:8-22; 2:1-4; Ac 7:19,34.  An abandoned sick man:  1Sa 30:13.
Kindness to:  By the Roman centurion:  Mt 8:8-13; Lu 7:2-10.  By Paul:  Phm 1:21.
INSTANCES OF:  Joseph:  Ge 37:26-28,36.  Israelites:  Ex 1:10-22; 5:7-14; De 6:12,21.  Gibeonites:  Jos 9:22-27.  Canaanites:  1Ki 9:21.  The Jews in Babylon:  2Ch 36:20; Es 1; 2; 3; 4; 5; 6; 7; 8; 9; 10.  Emancipation of:  2Ch 36:23; Ezr 1:1-4  FIGURATIVE:  Le 25:42,55; Ps 116:16; Mt 24:45-51; Lu 12:35-48; 17:7-9; Joh 8:32-35; Ro 6:16-22; 1Co 4:1; 7:21-23; Ga 5:13; 1Pe 2:16; 2Pe 2:19; Re 7:3.
INSTANCES OF GOOD.  Joseph:  Ge 39:2-20; 41:9-57; Ac 7:10.  Elisha:  2Ki 2:1-6.
Servants:  Of Abraham:  Ge 24.  Of Boaz:  Ru 2:4.  Of Jonathan:  1Sa 14:7.  Of Abigail:  1Sa 25:14-17.  Of David:  2Sa 12:18; 15:15,21.  Of Ziba:  2Sa 9.  Of Naaman:  2Ki 5:2-3,13.  Of Nehemiah:  Ne 4:16,23.  Of the Roman centurion:  Mt 8:9.  Of Cornelius:  Ac 10:7.  Onesimus:  Phm 1:11.  Servants in the parable of the pounds and the parable of the talents:  Mt 25:14-23; Lu 19:12-19.
WICKED AND UNFAITHFUL:  Jeroboam:  1Ki 11:26.  Gehazi:  2Ki 5:20-27.  Zimri:  1Ki 16:9-10; 2Ki 9:31.  Onesimus:  Phm 1:11.  Of Abraham and Lot:  Ge 13:7.  Of Abimelech:  Ge 21:25.  Of Ziba:  2Sa 16:1-4; 19:26-27.  Of Absalom:  2Sa 13:28-29; 14:30.  Of Shimei:  1Ki 2:39.  Of Joash:  2Ki 12:19-21.  Of Amon:  2Ki 21:23.  Of Job:  Job 19:15-16.  In the parable of the talents and the parable of the pounds:  Mt 25:24-30; Lu 19:20-26.  In the parable of the vineyard:  Mt 21:33-41; Mr 12:1-9.
UNCLASSIFIED SCRIPTURES RELATING TO:  Ge 16:6-9; Ex 20:10; De 5:14; Ne 5:8; Job 19:15-16; 31:13-14; Ps 123:2; Pr 12:9; 13:17; 17:2; 19:10; 25:13; 26:6; 27:18,27; 29:19,21; 30:10,21-23; Ec 7:21; Isa 52:3; Jer 22:13; 34:8-17; La 5:8; Zep 1:9; Mal 1:6; Mt 8:9; 10:24-25; 24:45-51; Lu 12:35-48; 16:1-13; 17:7-9; 22:27; Joh 13:16; 1Co 4:2; 7:21-24; Eph 6:5-9; Col 3:22-25; 1Ti 6:1-2; Tit 2:9-10; 1Pe 2:18-20.
HIRED:  Jacob:  Ge 29:15; 30:26.  Re-employed:  Ge 30:27-34; 31:6-7,41.
Parable of:  the laborers of a vineyard:  Mt 20:1-15.  The father of the prodigal son:  Lu 15:17,19.  The rebellious son:  Lu 15:15-19.  Treatment of, more considerate than that of slaves:  Le 25:53.  Await employment in the marketplace:  Mt 20:1-3.
Wages paid:  In kind:  Ge 30:31-32; 2Ch 2:10.  In money:  Mt 20:2.  UNCLASSIFIED SCRIPTURES RELATING TO:  Le 19:13; 25:39-41; De 24:14-15; Job 7:1-2; 14:6; Mal 3:5; Mt 10:9-10; Lu 10:7; Ro 4:4; Col 4:1; 1Ti 5:18; Jas 5:4'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

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

Please see the note for Romans C9S19 about the phrase What is man.

Please see above, within this note, about the word servant.  Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.  Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve.  The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'.  Please also see the note for 2Timothy C1-S2 about this word.  Please also see the note for Philippians 2:17 about the word service.  Servant  is dealt with separately from serve  because one is the action verb and the other is the person who does the action.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Ro 9:20; Ac 11:17; 1Co 4:4-5; Jas 4:11-12  General references. exp: Mt 7:1.'.

Home   Start of Page   Start of Chapter
C14-S5 (Verse 4) to his own master he standeth or falleth.

This sentence qualifies the prior sentence and is in turn qualified by the next sentence.  Thus, it must be understood in context.  God is the master  of His servants.  Only He can truly judge their service  and when God's servants  serve him in the manner that He demands, He is able to make (His servant) stand  in spite of all that Hell and this world can throw against him.

We find forms of the word master  219 times in 195 verses of the Bible, 94 times in 87 verses of the New Testament, but only in this one verse of Romans.  It obviously is not a doctrinally significant word within Romans even though it is doctrinally significantly within the Bible.

Our sentence uses the word standeth  with the th  meaning that he 'keeps on keeping on standing'.  This is a lifestyle type of standing.  Please also see the note for 1Corinthians C15S1 about the word stand.  Please also see the note for Galatians C5S1 about the phrase stand fast.  Webster's 1828 dictionary defines this word as: 'to be upon the feet, as an animal; not to sit, kneel or lie.  The absolution to be pronounced by the priest alone, standing.  And the king turned his face about and blessed all the congregation of Israel, and all the congregation of Israel stood. 1 Kings 8.  2. to be erect, supported by the roots, as a tree or other plant. Notwithstanding the violence of the wind, the tree yet stands.  3. to be on its foundation; not to be overthrown or demolished; as, an old castle is yet standing.  4. to be placed or situated; to have a certain position or location. Paris stands on the Seine. London stands on the thames.  5. to remain upright, in a moral sense; not to fall.  Tostand or fall, free in thy own arbitrement it lies.  6. to become erect.  Mute and amazd, my hair with horror stood.  7. to stop; to halt; not to proceed.  I charge thee, stand, and tell thy name.  8. to stop; to be at a stationary point.  Say, at what part of nature will they stand?  9. to be in a state of fixedness; hence, to continue; to endure. Our constitution has stood nearly forty years. It is hoped it will stand for ages.  Commonwealth by virtue ever stood.  10. to be fixed or steady; not to vacillate. His mind stands unmoved.  11. to be in or to maintain a posture of resistance or defense. Approach with charged bayonets; the enemy will not stand.  The king granted the Jews to stand for their life. Esther 8.  12. to be placed with regard to order or rank. Note the letter that stands first in order. Gen. Washington stood highest in public estimation. Christian charity stands first in the rank of gracious affections.  13. to be in particular state; to be, emphatically expressed, that is, to be fixed or set; the primary sense of the substantive verb. How does the value of wheat stand? God stands in no need of our services, but we always stand in need of his aid and his mercy.  Accomplish what your signs foreshow; I stand resignd.  14. to continue unchanged or valid; not to fail or become void.  No condition of our peace can stand.  My mercy will I keep for him, and my covenant shall stand fast with him. Psalm 89.  15. to consist; to have its being and essence.  Sacrifices--which stood only in meats and drinks. Hebrews 9.  16. to have a place.  This excellent man, who stood not on the advantage-ground before, provoked men of all qualities.  17. to be in any state. Let us see how our matters stand.  As things now stand with us--  18. to be in particular respect or relation; as, to stand godfather to one. We ought to act according to the relation we stand in towards each other.  19. to be, with regard to state of mind.  Stand in awe, and sin not. Psalm 4.  20. to succeed; to maintain ones ground; not to fail; to be acquitted; to be safe.  Readers by whose judgment I would stand or fall--  21. to hold a course at sea; as, to stand from the shore; to stand for the harbor.  From the same parts of heavn his navy stands.  22. to have a direction.  The wand did not really stand to the metal, when placed under it.  23. to offer ones self as a candidate.  He stood to be elected one of the proctors of the university.  24. to place ones self; to be placed.  I stood between the Lord and you at that time-- Deuteronomy 5.  25. to stagnate; not to flow.  --Or the black water of Pomptina stands.  26. to be satisfied or convinced.  Though Page be a secure fool, and stand so firmly on his wifes frailty--  27. to make delay. I cannot stand to examine every particular.  28. to persist; to persevere.  Never stand in a lie when thou art accused.  29. to adhere; to abide.  Despair would stand to the sword.  30. to be permanent; to endure; not to vanish or fade ; as, the color will stand.  Tostand by,  1. to be near; to be a spectator; to be present. I stood by when the operation was performed. this phrase generally implies that the person is inactive, or takes no part in what is done. In seamens language, to stand by is to attend and be ready. Stand by the haliards.  2. to be aside; to be placed aside with disregard.  In the mean time, we let the commands stand by neglected.  3. to maintain; to defend; to support; not to desert. I will stand by my friend to the last. Let us stand by our country. to stand by the Arundelian marbles, in Pope, is to defend or support their genuineness.  4. to rest on for support; to be supported.  This reply standeth by conjecture.  Tostand for,  1. to offer ones self as a candidate.  How many stand for consulships?--Three.  2. to side with; to support; to maintain, or to profess or attempt to maintain. We all stand for freedom, for our rights or claims.  3. to be in the place of; to be the substitute or representative of. A cipher at the left hand of a figure stands for nothing.  I will not trouble myself, whether these names stand for the same thing, or really include one another.  4. In seamens language, to direct the course towards.  Tostand from, to direct the course from.  Tostand one in, to cost. the coat stands him in twenty dollars.  Tostand in, or stand in for, in seamens language, is to direct a course towards land or a harbor.  Tostand off,  1. to keep at a distance.  2. Not to comply.  3. to keep at a distance in friendship or social intercourse; to forbear intimacy.  We stand off from an acquaintance with God.  4. to appear prominent; to have relief.  Picture is best when it standeth off, as if it were carved.  Tostand off, or off from, in seamens language, is to direct the course from land.  Tostand off and on, is to sail towards land and then from it.  Tostand out,  1. to project; to be prominent.  Their eyes stand out with fatness. Psalm 73.  2. to persist in opposition or resistance; not to yield or comply; not to give way or recede.  His spirit is come in, that so stood out against the holy church.  3. With seamen, to direct the course from land or a harbor.  Tostand o,  1. to ply; to urge efforts; to persevere.  Stand to your tackles, mates, and stretch your oars.  2. to remain fixed in a purpose or opinion.  I still stand to it, that this is his sense.  3. to abide by; to adhere; as to a contract, assertion, promise, etc.; as, to stand to an award; to stand to ones word.  4. Not to yield; not to fly; to maintain the ground.  Their lives and fortunes were put in safety, whether they stood to it or ran away.  Tostand to sea, to direct the course from land.  Tostand under, to undergo; to sustain.  Tostand up,  1. to rise from sitting; to be on the feet.  2. to arise in order to gain notice.  Against whom when the accusers stood up, they brought no accusation of such things as I supposed. Acts 25.  3. to make a party.  When we stood up about the corn--  to stand up for, to defend; to justify; to support, or attempt to support; as, to stand up for the administration.  Tostand upon,  1. to concern; to interest. Does it not stand upon them to examine the grounds of their opinion? this phrase is, I believe, obsolete; but we say, it stands us in hand, that is, it is our concern, it is for our interest.  2. to value; to pride.  We highly esteem and stand much upon our birth.  3. to insist; as, to stand upon security.  Tostand with, to be consistent. the faithful servants of God will receive what they pray for, so far as stands with his purposes and glory.  It stands with reason that they should be rewarded liberally.  Tostand ogether, is used, but the last two phrases are not in very general use, and are perhaps growing obsolete.  Tostand against, to oppose; to resist.  Tostand fast, to be fixed; to be unshaken or immovable.  Tostand in hand, to be important to ones interest; to be necessary or advantageous. It stands us in hand to be on good terms with our neighbors.
STAND, v.t.  1. to endure; to sustain; to bear. I cannot stand the cold or the heat.  2. to endure; to resist without yielding or receding.  So had I stood the shock of angry fat.  He stood the furious foe.  3. to await; to suffer; to abide by.  Bid him disband the legions--and stand the judgment of a Roman senate.  Tostand ones ground, to deep the ground or station one has taken; to maintain ones position; in a literal or figurative sense; as, an army stands its ground, when it is not compelled to retreat. A man stands his ground in an argument, when he is able to maintain it, or is not refuted.  Tostand it, to bear; to be able to endure; or to maintain ones ground or state; a popular phrase.  Tostand trial, is to sustain the trial or examination of a cause; not to give up without trial.
STAND, n.  1. A stop; a halt; as, to make a stand; to come to a stand, either in walking or in any progressive business.  The horse made a stand, when he charged them and routed them.  2. A station; a place or post where one stands; or a place convenient for persons to remain for any purpose. the sellers of fruit have their several stands in the market.  I took my stand upon an eminence.  3. Rank; post; station.  Father, since your fortune did attain so high a stand, I mean not to descend.  In lieu of this, standing is now used. He is a man of high standing in his own country.  4. the act of opposing.  We have come off like Romans; neither foolish in our stands, nor cowardly in retire.  5. the highest point; or the ultimate point of progression, where a stop is made, and regressive motion commences. the population of the world will not come to a stand, while the means of subsistence can be obtained. the prosperity of the Roman empire came to a stand in the reign of Augustus; after which it declined.  Vice is at stand, and at the highest flow.  6. A young tree, usually reserved when the other trees are cut. English.  7. A small table; as a candle-stand; or any frame on which vessels and utensils may be laid.  8. In commerce, a weight of from two hundred and a half to three hundred of pitch.  9. Something on which a thing rests or is laid; as a hay-stand.  Stand of arms, in military affairs, a musket with its usual appendages, as a bayonet, cartridge box, etc.  Tobe at a stand, to stop on account of some doubt or difficulty; hence, to be perplexed; to be embarrassed; to hesitate what to determine, or what to do'. . . .  We find forms of the word stand  365 times in 351 verses of the Bible, 93 times in 91 verses of the New Testament, and, in Romans, in:

Our sentence also uses the word falleth  with the th  meaning that he 'keeps on keeping on falling'.  This is a lifestyle type of falling.  Please also see the notes for C11-S15; 1Timothy 3:6 about the word fall.  The note in 1Timothy has the full definition from Webster's 1828 along with additional links from other commentators.  The functional definition is: 'To drop from a higher place; to descend; to depart from allegiance or duty'.  We find forms of the word fall  395 times in 373 verses of the Bible, 73 times in 68 verses of the New Testament, and, in Romans, in:

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for 1Peter 2:18 about the word master.  The functional definition is: 'A man who rules, governs or directs either men or business'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 7:1.'.

Home   Start of Page   Start of Chapter
C14-S6 (Verse 4) God is able to make (His servant) stand.
  1. Equivalent Section: What God will do for the servant  who acts right.
    1. Yea,
    2. he shall be holden up:.
  2. Equivalent Section: Why we know this.
    1. for God is able to make him stand..

This sentence qualifies the prior two sentences.  Thus, it must be understood in context.  God is the master  of His servants.  Only He can truly judge their service  and when God's servants  serve him in the manner that He demands, He is able to make (His servant) stand  in spite of all that Hell and this world can throw against him.

Please notice that both of our Equivalent Sections tells us what God can / will do to him,  but does not specify which him,  of the dispute, this sentence applies to.  That is because this sentence applies to both sides in a dispute over religious beliefs.  Just as a parent must support and/or punish both sides in a dispute between children, so also must God do.

This chapter is telling us the right attitude to have in order to avoid divisions with other saved people over religion.  This attitude can also be applied to other subjects, but this chapter is dealing mainly with divisions over religion.

I helped to raise 4 girls.  One could eat whatever she wanted but had to get 8 hours of sleep or she turned nasty to others around her.  Two others could get by on less sleep and they could be relied upon to get the sleep that they needed.  However, they put on weight easily and needed help with diet and exercise.  There were different rules for these two girls than for the one girl that were strictly due to their needs.  When our brother in the Lord follows a religious rule that we see no need for, our chapter is teaching us to leave them alone.  If they don't need the rule then God will show that to them when they are ready for it.  If God has them come to us and ask a question then we can answer honestly, but other than that don't interfere with their belief and obedience to a rule that does not go against the Bible so long as they are not trying to make others obey their added rule.

God may have given them this rule to help them with a temptation that would destroy them even though it has no effect upon us.  God may have them obey the rule for a while to teach them some lesson that He wants them to learn such as having sympathy and mercy upon the weaker brother.  God may be doing something else that we don't know about or can't understand.  It doesn't matter.  If we interfere with what God is doing in the life of another saved person then God will judge us for interfering.  Simply put, unless we are asked about religious differences, keep our mouths shut.

This is one of the hardest things, for me, to do.  I want to tell everyone what I've seen in the Bible.  I try to avoid discussing some things to the point that some people think I am anti-social.  When I do get into some discussions, sometimes someone tells me 'Why don't you tell us how you really feel!' before I really get going.  (I'm usually pretty slow on picking up that someone is being sarcastic and have been known to increase my comments after such a remark :-).)

I'm not a pastor and would never make a good pastor because there are times that I find it impossible to keep my mouth shut even when I see others doing things to hurt themselves.  There are times that we have to let people, who we care about, do things to hurt themselves because if they don't suffer the consequences now then they won't learn the lesson.  As a result, God will have to bring a much more painful lesson.  While I can know this in my brain, I don't always remember it when I open my mouth on certain subjects.  Thus, it is best if I keep my mouth shut and let God work through others to teach some people the lessons that they need to learn in order to avoid consequences.

Likewise, our chapter is telling us that there are times when we need to keep our mouth shut when we see a brother doing something that will bring them consequences.  Often these disputes come because one person cares about another and is trying to help them avoid consequences.  However, they come across as being bossy and a dispute arises.  If our brother in the Lord is doing something that will get them consequences and God has not put us in a position of responsibility for that person, such as pastor or parent, then we need to let God deal with them in the time and way that God chooses to do so.

The stronger brother  needs to believe this sentence and obey it.  Our sentence literally says God is able to make him stand.  It does not matter what or who is trying to knock him down, God is able to make him stand.  Therefore, if he falls then God permitted it and God had some reason for allowing the fall.  However, if our brother is doing all that God tells him to do, then our sentence tells us he shall be holden up.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Philippians 2:17 about the word yea.  The functional definition is: ' word that expresses affirmation or assent.  It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so'.

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.  Please see the note for Colossians 2:18-19 about the word hold.  The functional definition is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc. Hold; influence; power over'.

We find forms of the word holden  in: 2Kings 23:22-23; Job 36:8; Psalms 18:35; Psalms 71:6; Psalms 73:23; Proverbs 5:22; Isaiah 42:14; Isaiah 45:1; Luke 24:16; Acts 2:24; Romans 14:4.  The King James Bible Companion defines this word as: 'Holden. Held. 2Ki 23:22'.

Please see the note for Romans 11:23 for links to verses which use the phrase God is able.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand.  The note in Romans has links to every place in Romans where this word is used along with a small note about each usage.  The functional definition is: 'To remain upright, in a moral sense; not to fall'.  Please also see the note for Galatians C5S1 about the phrase stand fast.  Please note that the prior sentence actually uses the word standeth  for a lifestyle type of standing.  Now our current sentence actually uses the word stand.  This contrast means that each single time that a saved person needs to stand  he gets help from Go and it is actually God's strength that enables him each time it is necessary to stand.  However, the person must first have a lifestyle type of standing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he shall. Ro 14:3; 11:23; 16:25; De 33:27-29; Ps 17:5; 37:17,24,28; 119:116-117; Joh 10:28-30; Ro 8:31-39; Heb 7:25; 1Pe 1:5; Jude 1:24  for. Isa 40:29  General references. exp: Mt 7:1.'.

Home   Start of Page   Start of Chapter
C14-S7 (Verse 5) Second illustration.
  1. Equivalent Section: How one saved person esteems  days of the calendar.
    1. One man esteemeth one day above another:.
  2. Equivalent Section: How another saved person esteems  the same days.
    1. another esteemeth every day alike..

Paul dealt with religious restrictions based upon food.  Now he is dealing with similar restrictions based upon the day of the week / month / year.  All we have to do is look at any culture in the world at any point in history and we will see that certain days are given special religious significance, in most of those cultures.  Yes, we do have the exception of those cultures which claim that there is no God, but then they treat certain leaders of their culture almost like gods and give special significance to days related to them.  The point being that while religious significance of certain days is not absolute in all cultures throughout history, it is prevalent in most.

Our sentence says that another esteemeth every day alike.  Basically, their belief is that the particular day isn't what's important but what is done on that day is important.  Thus, some people feel that they 'did their duty to God' when they show up at church, even if they effectively slept through everything that went on.  Another believes it is OK to move a service from Wednesday to thursday, or from 7PM to 6PM, just so long as God's people have a scheduled time to meet and worship God and encourage and help each other.

That aside, the real purpose of this sentence is to provide a second illustration for the larger precept that Paul is teaching.  If Paul had not included this second illustration, many people would insist that the precept being presented only applied to meat.  However, with a second illustration, we can see that it applies to more than one area of life.  We also see this truth presented in a couple more sentences where Paul says parallel things about meats  and days.

Webster's 1828 dictionary defines esteem  as 'v.t. L. estimo; Gr. to honor or esteem.  1. to set a value on, whether high or low; to estimate; to value.  Then he forsook God who made him, and lightly esteemed the rock of his salvation. Deut.32.  They that despise me shall be lightly esteemed. 1 Sam.2.  2. to prize; to set a high value on; to regard with reverence, respect or friendship. When our minds are not biased, we always esteem the industrious, the generous, the brave, the virtuous, and the learned.  Will he esteem thy riches? Job.36.  3. to hold in opinion; to repute; to think.  One man esteemeth one day above another; another esteemeth every day alike. Rom.14.  4. to compare in value; to estimate by proportion. Little used.  ESTEE'M, n. Estimation; opinion or judgment of merit or demerit. this man is of no worth in my esteem.  1. High value or estimation; great regard; favorable opinion, founded on supposed worth.  Both those poets lived in much esteem with good and holy men in orders'.  We find forms of esteem  in Deuteronomy 32:15; 1Samuel 2:30; 1Samuel 18:23; Job 23:12; Job 36:19; Job 41:27; Psalms 119:128; Proverbs 17:28; Isaiah 29:16-17; Isaiah 53:3-4; Lamentations 4:2; Luke 16:15; our current sentence; Romans 14:14; 1Corinthians 6:4; Philippians 2:3; 1Thessalonians 5:13; Hebrews 11:26.

If the reader will go through these verses they will see that God highly esteems  ('sets at a high value') the person who highly esteems  the things of God.  Further, the reader will see that God lightly esteems  ('sets at a low value') the person who lightly esteems  the things of God or highly esteems  the things of this world or the flesh.  Finally, the Bible tells us to esteem  things the same way as God does.

Since we see God esteems  certain days in the Old Testament but we do not see God doing the same in the New Testament, we must conclude that what God does changes and depends upon circumstances.  Since we have already seen that God deals with us differently when it comes to our personal relationship with Him, and that He allows these differences because we are each unique, we must conclude that this doctrine is dealing with our personal relationship with Him.  Therefore, since God allows differences in this doctrine, we must also allow these differences.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans C9S19 about the phrase What is man.

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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'.  The functional definition, of the phrase last day  is: '(end of the) Church Age.  However, in the life of the individual, it can be used for the day that he dies'.  Please see the note for Hebrews 3:13  about the word today. The functional definition is: 'obey immediately'.  Please also see the note for Matthew 26:55 about the word daily.  Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of.  Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord.  Please also see the note for John 20:1 about the phrase first day of the week.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.  Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'esteemeth. Ga 4:9-10; Col 2:16-17  Let. Ro 14:14,23; 1Co 8:7,11  General references. exp: Ga 4:10.'.

Home   Start of Page   Start of Chapter
C14-S8 (Verse 5) Let every man be fully persuaded in his own mind.

The word persuaded  is defined as: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced.'  When someone is persuaded  it may take a lot of work or it may be easy, but that does not prove that what they believe is true.  In our case we are told that we are to be fully persuaded.  This is not a doctrine that we are to 'take a stand on'.  This is not a doctrine to die for nor is it to be held as lightly as the opinion of what is 'hot' that is held by some bubble headed teen who is trying to keep up with the latest fashion.  This is something that we should pray for God's wisdom on (James 1:5) and then search the Bible as well as we can and then also discuss with our pastor and other Godly people that live a life which we aspire to.  While we should not 'take a stand on' on this type of issue, we should be willing to suffer in the world and in the flesh for what we believe is true.  If we're not willing to do that much for an opinion, then any opinion that we may have is not valid.  Thus, if asked about the subject we should admit that we are not fully persuaded  at this time.

Please note that our sentence also says that we are to be fully persuaded in his own mind.  A lot of people allow the emotions of others to persuade  them emotionally.  However, that is not what we are told to do.  We are to use our mind  and reasoning ability.  I have been told, and personally am persuaded,  that spiritual battles start in the mind.  A lie of Satan can't stand next to God's Truth to be examined in a critical fashion.  The lie of Satan will be revealed for what it is.  Therefore, Satan has his ministers  (2Corinthians 11:14-15) appeal to people's emotions.  While we should pay attention to our emotions, they should only motivate us to examine a matter thoroughly.  The decision must be made with our mind  if we want to avoid being led into doctrinal error.

verses that show us how to be persuaded  include: Deuteronomy 33:27-29; Psalms 17:5; 37:17-28; 119:116-117; Isaiah 40:29; John 10:28-30; Acts 11:17; Romans 8:31-39; Romans 9:20; Romans 11:23; Romans 16:25; 1Corinthians 4:4-5; Hebrews 7:25; James 4:11-12; 1Peter 1:5; Jude 1:24.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind.  The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'.  Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded.  Please also see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind  and Jesus  used together.  Please also see the note for 1Corinthians 2:16 about the mind of Christ.  Please also see the note for Romans 8:6 about being carnally minded.

Please see the note for Romans 8:38-39 for links to verses which use the word persuaded  along with the definition from Webster's 1828 dictionary.  The functional definition is: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'persuaded. or, assured. 1Jo 3:19-21  General references. exp: Ga 4:10.'.

Home   Start of Page   Start of Chapter
C14-S9 (Verse 6) All things are to be done to the Lord.
  1. First Step: Spiritually immature people are put pleasing the Lord  as their primary goal.
    1. He that regardeth the day,
    2. regardeth it unto the Lord;.
  2. Second Step: Spiritually mature people are put pleasing the Lord  as their primary goal.
    1. and he that regardeth not the day,
    2. to the Lord he doth not regard it..

The note for this verse in the Lord Jesus Christ Study is extensive and completely explains this sentence and the next sentence.  Please see that note for details.

Forms of the word regard  occur 60 times in 56 verses of the Bible, and 12 times in 9 verses of the New Testament (Matthew 22:16; Mark 12:14; Luke 1:48; Luke 18:2, 4; Acts 8:11; our current sentence; Philippians 2:30; Hebrews 8:9) but only in this verse within Romans.  This word is not doctrinally significant in Romans but a quick review of the usage within the New Testament will give the reader an idea of what is really being said in this sentence.

The definition from Webster's 1828 is good sized with lots of examples applying this word and a review of the Bible usage would do the reader more good than that definition.  Basically, to regard the day  is to 'give it special significance or value'.  Thus, one person gives certain days special religious significance and another does not and both do it unto the Lord.  As already mentioned, please see the note for this verse in the Lord Jesus Christ Study if more detail is required.  In addition, the notes for the two prior sentences also deal with this same subject as those sentences give a different perspective on this illustration of the general precept being discussed in this chapter.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'.  The functional definition, of the phrase last day  is: '(end of the) Church Age.  However, in the life of the individual, it can be used for the day that he dies'.  Please see the note for Hebrews 3:13  about the word today. The functional definition is: 'obey immediately'.  Please also see the note for Matthew 26:55 about the word daily.  Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of.  Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord.  Please also see the note for John 20:1 about the phrase first day of the week.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.  Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'regardeth. or, observeth. Ga 4:10  regardeth it. Ex 12:14,42; 16:25; Isa 58:5; Zec 7:5-6  for. Mt 14:19; 15:36; Joh 6:28; 1Co 10:30-31; 1Ti 4:3-5'.

Home   Start of Page   Start of Chapter
C14-S10 (Verse 6) Returning to the first illustration to explain why.
  1. First Step: Consider the spiritually mature response.
    1. He that eateth,
    2. eateth to the Lord,
    3. for he giveth God thanks;.
  2. Second Step: Consider the spiritually immature response.
    1. and he that eateth not,
    2. to the Lord he eateth not,
    3. and giveth God thanks..

The note for this verse in the Lord Jesus Christ Study is extensive and completely explains this sentence and the prior sentence.  Please see that note for details.  In addition, the sentences, and associated notes, for 14-S2 and for 14-S3 already dealt with this subject.  This sentence gives us the 'Why' and we see it is the same 'Why' as the prior sentence because both are illustrating the same precept that is being taught By this chapter.

Each saved person has a personal relationship with God just like each child in a family has a personal relationship with the parent.  When there are multiple kids the more mature ones receive privileges that less mature ones do not have such as the privilege to drive a car.  The same is true in God's family.  Our chapter is teaching us that these differences are not to be a point of contention between God's children.

Forms of the word eat  only occur within this chapter within Romans (14:2, 3, 6, 20, 21, 23).  This religious argument is used within this chapter to illustrate all foolish religious arguments that God's people get into.

The main thing that this sentence tells us is that we are to have an 'attitude of gratitude' no matter what the Lord  allows or denies us personally and not matter what the Lord  allows or denies others around us.  One of the hardest things for a parent to teach a child is to have a true 'attitude of gratitude'.  This is because the child sees through the act of the parent and sees the parent's own true personal attitude to the restrictions they have from the Lord.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat.  The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'.

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

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

Home   Start of Page   Start of Chapter
C14-S11 (Verse 7) Why we are to have an 'attitude of gratitude'.
  1. For none of us liveth to himself,
  2. and no man dieth to himself..

This sentence basically says what the note above says.  When Mom and Dad are gone it is easy for kids to get into fights if they ignore the fact that Mom and Dad are returning.  That's when 'judgment time' comes and, if there was fighting, the more mature usually receives the greater punishment.  The same is true with God.  Greater privilege means greater responsibility and greater punishment for failure.  The rest of this chapter explains this point in greater detail.  Basically, we are to have a greater concern for those around us than we are to have for our 'rights' (privileges).

Please note the th  in the words liveth  and dieth.  The th  means that these action verbs 'keep on keeping on'.  That is; they are speaking about lifestyle s and not one-time events.  While most people can understand liveth,  they have trouble thinking that dieth  is a lifestyle because they have been taught that it is a one-time event.  However, the Bible uses the word death  for the ongoing corruption which ultimately result in the soul and spirit abandoning the body.  Therefore, our sentence is telling us that it does not matter if our ultimate lifestyle is to spread God's life  or if it is to spread to corruption which the Bible calls death,  we affect others and, as our next sentence tells us, we are the Lord's  and, therefore, we will be judged for the results of our lifestyle .

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 Romans, in: 1:17; 2:7; 5:10, 17, 18, 21; 6:2, 4, 8, 10, 11, 13, 22, 23; 7:1, 2, 3, 9, 10; 8:2, 6, 10, 12, 13, 38; 9:26; 10:5; 11:3, 15; 12:1, 18; our current sentence, 14:8, 9, 11; 16:4.  God is the true source of all life  and each of these sentences use life  to tell us that we need to be more like God.

Webster's 1828 dictionary defines live  as ', v.i. liv.  1. to abide; to dwell; to have settled residence in any place. Where do you live? I live in London. He lives in Philadelphia. He lives in a large house on Second street. the Swiss live on mountains. the Bedouin Arabs live in the dessert.  2. to continue; to be permanent; not to perish.  Men's evil manners live in brass; their virtues we write in water.  3. to be animated; to have the vital principle; to have the bodily functions in operation, or in a capacity to operate, as respiration, circulation of blood, secretions, etc.; applied to animals.  I am Joseph; doth my father yet live? Gen. 45.  4. to have the principles of vegetable life; to be in a state in which the org and do or may perform their functions in the circulation of sap and in growth; applied to plants. this tree will not live, unless watered; it will not live through the winter.  5. to pass life or time in a particular manner, with regard to habits or condition. In what manner does your son live? Does he live according to the dictates of reason and the precepts of religion?  If we act by several broken views, we shall live and die in misery.  6. to continue in life. the way to live long is to be temperate.  7. to live, emphatically; to enjoy life; to be in a state of happiness.  What greater curse could envious fortune give, than just to die, when I began to live?  8. to feed; to subsist; to be nourished and supported in life; as, horses live on grass or grain; fowls live on seeds or insects; some kinds of fish live on others; carnivorous animals live on flesh.  9. to subsist; to be maintained in life; to be supported. Many of the clergy are obliged to live on small salaries. All men in health may live by industry with economy, yet some men live by robbery.  10. to remain undestroyed; to float; not to sink or founder. It must be a good ship that lives at sea in a hurricane.  Nor can our shaken vessels live at sea.  11. to exist; to have being.  As I live, saith the Lord - Ezek. 18.  12. In Scripture, to be exempt from death, temporal or spiritual.  Ye shall therefore keep my statutes and judgments, which if a man do, he shall live in them. Lev. 18.  13. to recover from sickness; to have life prolonged.  Thy son liveth. John 4.  14. to be inwardly quickened, nourished and actuated by divine influence or faith. Gal. 2.  15. to be greatly refreshed, comforted and animated.  For now we live, if ye stand fast in the Lord. 1Thess. 3.  16. to appear as in life or reality; to be manifest in real character.  And all the writer lives in every line.  1. to live with, to dwell or to be a lodger with.  2. to cohabit; to have intercourse, as male and female.
LIVE, v.t. liv.  1. to continue in constantly or habitually; as, to live a life of ease.  2. to act habitually in conformity to.  It is not enough to say prayers, unless they live them too.
LIVE, a.  1. Having life; having respiration and other organic functions in operation, or in a capacity to operate; not dead; as a live ox.  2. Having vegetable life; as a live plant.  3. Containing fire; ignited; not extinct; as a live coal.  4. Vivid, as color'.  As can be seen in this definition, there is a lot to the word live.  Everything that we do until we face God we will give an answer for, and God will have a special concern for our influence upon His other children.

Please also see the note for Philippians 1:19-20 about the word life.  That note has the definition from Webster's 1828 and links from other commentators.  Please also see the notes for Life in 1John about the word life.  Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live.  Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.  Please see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  Please also see the note for Colossians C3S4 about the phrase Christ lives through us.  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 C9S28 about the phrase live / walk by faith.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die  the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed.  Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body.  Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God.  When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process.  Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'.  Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  When we die,  we will face God's judgment of all things including our influence upon others.  Many times in the Bible we see that God got a greater witness out of His child's death than he received out of their life.  Even our death  should be a witness for God's love and glory.  The functional definition is: '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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 14:9; 1Co 6:19-20; 2Co 5:15; Ga 2:19-20; Php 1:20-24; 1Th 5:10; Tit 2:14; 1Pe 4:2'.

Home   Start of Page   Start of Chapter
C14-S12 (Verse 8) We live or die unto the Lord  because we are the Lord's.
  1. Equivalent Section: Everything that we do is to be unto the Lord.
    1. First Step: We live unto the Lord.
      1. For whether we live,
      2. we live unto the Lord;.
    2. Second Step: We die unto the Lord.
      1. and whether we die,
      2. we die unto the Lord :.
  2. Equivalent Section: Why.
    1. whether we live therefore,
    2. or die,
    3. we are the Lord's..

Please see the note for this verse in the Lord Jesus Christ Study for details on this sentence.  This sentence says that everything is unto the Lord.  Therefore, the Study which deals with the use of Lord  in the New Testament has the details.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

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

Please see the note for Romans 14:7 about the words life / live.  That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 .  Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live.  Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life.  All life  comes from God and the Bible acknowledges the difference between different forms of life.  In particular, we see that we are born with physical life  but that we must be saved in order to have true spiritual life.  Those people who do not receive God's true spiritual life  will spend eternity in the lake of fire  with devils.  Please also see the note for Colossians C3S4 about the phrase Christ lives through us.  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 C9S28 about the phrase live / walk by faith.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  Please also see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for Life in 1John about the phrase eternal life.  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 also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die  the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed.  Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body.  Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God.  When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process.  Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'.  Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  When we die,  we will face God's judgment of all things including our influence upon others.  Many times in the Bible we see that God got a greater witness out of His child's death than he received out of their life.  Even our death  should be a witness for God's love and glory.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we die unto. Joh 21:19; Ac 13:36; 20:24; 21:13; Php 2:17,30; 1Th 5:10  we live therefore. 1Co 3:22-23; 15:23; 1Th 4:14-18; Re 14:13'.

Home   Start of Page   Start of Chapter
C14-S13 (Verse 9) Christ  paid the price required to be our Lord  and judge.
  1. For to this end Christ both died,
  2. and rose,
  3. and revived,
  4. that he might be Lord both of the dead and living..

Please see the note for this verse in the Lord Jesus Christ Study for details on this sentence.  This sentence is making a distinction between the roles of Christ  and of Lord.  Therefore, the Study which deals with the use of these roles, in the New Testament, has the details.

This sentence starts with For,  which means it is telling us why the prior sentence says that we are the Lord's  and that everything we do in life  and in death  must be unto the Lord.  Please also notice that He did it to this end.  That was the goal which motivated Him to suffer all that He did.  People who claim Him as their savior while denying His right to be Lord  are flat out fools.  If you aren't willing to have Him as Lord  then He refuses to be your Saviour.

Please notice that our fourth phrase says that he might be.  This is a future tense phrase that uses a non-conclusive verb (might).  If Christ  did not die, and rise, and revive  then He would not have fulfilled the requirements to be Lord both of the dead and living.  Remember that when Satan tempted Jesus Satan offered Him the kingdoms of this world because, at that time, Satan was lord of them (Matthew 4:1-10; Luke 4:1-13).  Please also notice that, since this is a future tense phrase, He did it before God made (Him)...to be Lord  (Acts 2:36).

We find forms of rose  / rise  occurring 782 times in 753 verses of the Bible, 298 times in 285 verses of the New Testament and, in Romans, only in this sentence and 8:34 and in 15:12.  In 8:34 we are told It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.  Notice that He maketh intercession for us,  which He could not do if He were dead or not acting like a living being.  In 15:12 we are given a quote from scripture that says There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.  Again, He could not reign over the Gentiles  if He were dead or not acting like a living being.  So now we return to our current sentence and see that He could not be Lord both of the dead and living  if He were dead or not acting like a living being.  Webster's 1828 has a large definition with lots of examples which do not relate to the use in Romans.  in this epistle, rose  / rise  (ignoring the tense) can be defined as 'the first act of restored life'.  This is important because lots of people claim to be saved but there is no evidence of God's life  in their life.  If something is alive it does not just lay there like something that is dead does.  The true Biblical Gospel includes a resurrection  (Romans 1:5; Romans 6:5).  Just as Christ...rose, and revived, that he might be Lord  so also must there be a resurrection  of His life  in our life or he is not our Lord  and He is not our Saviour.

We find forms of revive  occurring only in 13 verses of the Bible, which are:

Webster's 1828 dictionary defines revive  as 'v.i. L. revivisco; re and vivo, to live.  1. to return to life; to recover life.  The soul of the child came into him again, and he revived. 1Kings 17. Romans 14.  2. to recover new life or vigor; to be reanimated after depression.  When he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived. Gen. 45.  3. to recover from a state of neglect, oblivion, obscurity or depression. Learning revived in Europe after the middle ages.  4. In chimistry, to recover its natural state, as a metal.  Sin revives, when the conscience is awakened by a conviction of guilt. Romans 7.
REVI'VE, v.t.  1. to bring again to life; to reanimate.  2. to raise from languor, depression or discouragement; to rouse; as, to revive the spirits or courage.  3. to renew; to bring into action after a suspension; as, to revive a project or scheme that had been laid aside.  4. to renew in the mind or memory; to recall.  The mind has the power in many cases to revive ideas or perceptions, which it has once had.  5. to recover from a state of neglect or depression; as, to revive letters or learning.  6. to recomfort; to quicken; to refresh with joy or hope.  Wilt thou not revive us again? Ps. 85.  7. to bring again into notice.  Revive the libels born to die.  8. In chimistry, to restore or reduce to its natural state or to its metallic state; as, to revive a metal after calcination.'

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for 2Corinthians 10:3-6 about the word might.  The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'.  Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die  the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed.  Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body.  Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God.  When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process.  Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'.  Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  When we die,  we will face God's judgment of all things including our influence upon others.  Many times in the Bible we see that God got a greater witness out of His child's death than he received out of their life.  Even our death  should be a witness for God's love and glory.

Please see the note for 2Corinthians 11:15 about the word end.  Easton's Bible Dictionary defines end  as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'.

Please see the note for Romans 14:7 about the words life / live.  That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 .  Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live.  Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life.  All life  comes from God and the Bible acknowledges the difference between different forms of life.  In particular, we see that we are born with physical life  but that we must be saved in order to have true spiritual life.  Those people who do not receive God's true spiritual life  will spend eternity in the lake of fire  with devils.  Please also see the note for Colossians C3S4 about the phrase Christ lives through us.  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 C9S28 about the phrase live / walk by faith.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  Please also see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for Life in 1John about the phrase eternal life.  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 also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ. Isa 53:10-12; Lu 24:26; 2Co 5:14; Heb 12:2; 1Pe 1:21; Re 1:18 exp: 2Co 4:5.  Lord. Mt 28:18; Joh 5:22-23,27-29; Ac 10:36,42; Eph 1:20-23; Php 2:9-11; 2Ti 4:1; 1Pe 4:5 exp: Ps 45:11; Ro 10:12.  General references. exp: Ac 10:40; Ro 14:7.'.

Home   Start of Page   Start of Chapter
C14-S14 (Verse 10) But why dost thou judge thy brother?

The But  that starts this sentence tells us it is still dealing with the same subject as the prior sentence while going in a different direction.  If we are judging our brother  then we are not recognizing Christ  as His Lord.  That's a good way to bring the judgment of our Lord  down upon us because He does not tolerate us sticking our noses into His position as Lord.  Please also notice that this sentence uses thou  and thy.  We do this on a personal level to our personal brother.  Any claim to the contrary is a lie.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment.  Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ  (Romans 14:10; 2Corinthians 5:10-11).  Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge.  Please also see the notes for Romans 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.

Paul uses brethren  here because the people that he is addressing are the truly saved are.  Please see the note for Romans 1:13 for links to every place that Romans uses brethren  or brother  or sister.  Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother.  Please see the note for Romans C12-S8 about the word brotherly.  Please see the note for Matthew 1:2 about the word brethren.  The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ec 12:14; Mt 7:1; Joh 5:22; Ga 6:5.'.

Home   Start of Page   Start of Chapter
C14-S15 (Verse 10) or why dost thou set at nought thy brother?

This sentence starts with Or,  which means that it is offering an alternative to the prior sentence.  This sentence is identifying for us a second way that we stick our nose into what God has reserved for His role as Lord.  Again, we see the uses thou  and thy.  Thus, this Or  is talking about what we do on a personal level.  We can't blame the group that we belong to.

Webster's 1828 dictionary defines nought  as 'n. Nothing.  Doth Job serve God for naught? Job 1.  Thou sellest thy people for naught. Psalm 44.  Toset at naught, to slight, to disregard or despise.  Ye have set at naught all my counsel. Proverbs 1.
NAUGHT, adv. In no degree.  Towealth or sovereign power he naught applied.
NAUGHT, a. Bad; worthless; of no value or account.  Things naught and things indifferent.  It is naught, it is naught, says the buyer. Proverbs 20.'

Thus, we see that totally disregarding our brother  is considered as judging him as unworthy of consideration.  Since Christ  died for him, that is declaring Christ  to be foolish and to have wasted His life to save our brother.  Paul teaches us the proper attitude when he says This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.  (1Timothy 1:15).  If we have the same attitude then we won't set at nought (our) brother  because to do so, when we are worse than him, is to value ourselves at less than nothing.

We see nought  is used in Genesis 29:15; Deuteronomy 13:17; 15:9; 28:63; Nehemiah 4:15; Job 1:9; 8:22; 14:18; 22:6; Psalms 33:10; 44:12; Proverbs 1:25; Isaiah 8:10; 29:20-21; 41:12, 24; 49:4; 52:3, 5; Jeremiah 14:14; Amos 5:5; 6:13; Malachi 1:10; Mark 9:12; Luke 23:11; Acts 4:11; 5:36, 38; 19:27; our current sentence; 1Corinthians 1:28; 2:6; 2Thessalonians 3:8; Revelation 18:17.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Paul uses brethren  here because the people that he is addressing are the truly saved are.  Please see the note for Romans 1:13 for links to every place that Romans uses brethren  or brother  or sister.  Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother.  Please see the note for Romans C12-S8 about the word brotherly.  Please see the note for Matthew 1:2 about the word brethren.  The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'set. Ro 14:3-4; Lu 23:11; Ac 4:11  General references. exp: Ec 12:14; Mt 7:1; Joh 5:22; Ga 6:5.'.

Home   Start of Page   Start of Chapter
C14-S16 (Verse 10) for we shall all stand before the judgment seat of Christ.

This note provides an understanding of what this sentence is saying about judging  and how this sentence fits within the context of this chapter.  The note for this verse, in the Lord Jesus Christ Study, is more concerned with the differences in the roles of Christ  and of Lord  and how those differences affect the interpretation of this sentence.  Please also see the Study called Relational Prepositions for more verses which use of  with a role of God.  This judgment seat  'belongs to' Christ  and not to religion.  We also see the judgment seat of Christ  in: 2Corinthians 5:10.  However, the context of that verse is different than the context of this verse.  Therefore, both Bible references need to be considered together, with their context and related notes, in order to have the true doctrine of this subject.  And, we need to beware of the doctrinal error taught about this subject.

We can hear lots of different religious opinions about this judgment seat  and heat lots of religious people claim that everyone needs to accept their opinion which goes against the truth.  And, most of those people have shut down their brain in order to support their emotional opinion which comes from their sinful flesh.  For example, I've heard preachers claim that they are: 'a good, Godly, fundamental KJV only Baptist preachers'.  Then, they claim that this sentence is talking about a 'bema seat'.  Since the KJV is English, their claim of being 'a good, Godly, fundamental KJV only Baptist preachers' means that they hold to their English Bible above all others.  However, the phrase 'bema seat' comes from the Greek and preachers use the meaning of 'bema' to deny the true meaning of judgment.  Therefore, people prove themselves to be liars when they use the phrase 'bema seat' to correct their English word of God, which uses the word judgment.

The context of this sentence is how we judge our brother.  If we're busy fighting with other Christians  instead of doing Christ's  personal commands for our personal life, then we will have to answer for the consequences of our actions some day at the judgment seat of Christ.  In addition, since this judgment seat  'belongs to' (of)  Christ,  we will be judged for how well we obeyed after becoming a child of God,  how much we personally matured spiritually, and how much we let Christ  work through our personal life to be a blessing to our brethren.

The Bible definition of the word of  is: 'belongs to'.  As shown in the Study called Relational Prepositions, the Bible word of  is one of the prepositions that the word of God  uses to tell us about our personal relationship with the various roles of the Son of God.  Religions try to tell us that their rules replace the personal relationship.  In addition, the Son of God uses His role as Christ  to teach the saved how to mature spiritually after they become true children of God.  And, all you have to do is get to know the people in most churches that call themselves 'Christian'.  If you do that you will find, in most such churches, that very few of the members have matured enough that lost people see Christ  in their lives.  That is, they believe that they will be rewarded for staying spiritual babes  and rejecting all efforts by Christ  to change their lives.  Hopefully, the reader understands that such a belief is based upon a lie from a devil.

Our sentence promises that all saved (we shall all)  will stand before the judgment seat of Christ  and be judged by Christ.  (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)  However, the context of this promise is that we will be judged for why dost thou judge thy brother?  and why dost thou set at nought thy brother?.  And, the context also says: For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.  therefore, people who claim to be saved but who also refuse to let the Son of God uses His role as Christ  to tell them what to do in order that they might mature spiritually, have denied His right to be Lord of the living (them).  Therefore, their life is a testimony that He both died, and rose, and revived  as a wasted effort in their own personal life.  And, it should be obvious that it is foolish to believe that someone will stand before the judgment seat of Christ  and be rewarded for a life with that type of testimony.

This sentence is giving us the reason (For)  why we do not want to judge...or...set at nought (our) brother.  We are going to personally stand before our God and give an answer for what we do in the flesh, especially for how we treat our brother  (14:12).  In addition, this verse is tied to prior sentences, especially 14:9.  (Please see that note and the one in the Lord Jesus Christ Study for more details.)  In that sentence we were told what Christ  did to become our Lord.  This verse is warning us about the consequences of disobeying the will of that Lord  in reference to how we treat our brother,  especially after Christ  tells each of us personally how to treat our brother.

Please notice that our next sentence says every tongue shall confess to God.  This is not 'might' or 'maybe' or 'God will ask "Pretty Please "' but it means 'This is absolutely, positively going to happen' at the judgment seat of Christ  or at the Great White throne  judgment.  However, since our sentence is talking about the judgment seat of Christ,  the application of this verse is limited to it.

Our second next sentence tells us what we shall confess  when it says So then every one of us shall give account of himself to God.  We will each confess  the sins that we did not stop doing while in this flesh and then we 'absolutely, positively' will give account of our self to God  for those sins.  This chapter is not describing the 'rewards only Bema Seat' doctrinal error that most people believe in.  Please read the entire chapter and see that it is really talking about judgment by our Lord,  which includes punishment for sins that re refuse to let go of.

When God (through Paul) references our brother,  He also uses the personal pronoun of thy.  Many times people will use brother  to reference another person who is part of a group that they feel a particular closeness to.  However, by using thy brother  God is emphasizing that we are both in the family of God and this isn't just a close group but our sentence is telling us that God expects us to treat each other as if we have a family relationship.

Going on, this verse ends with the reminder of we shall all stand before the judgment seat of Christ.  This reminder is in context of But why dost thou judge thy brother? or why dost thou set at nought thy brother?  the meaning of judge  and set at nought  are shown in verses 14:1-8.  I grew up in a family of 9 siblings.  We might have fought amongst ourselves but we closed ranks when outsiders tried to take sides.  Families do not join with strangers to attack other family members.  Family members also do not deny a family relationship in any serious manner.  In Romans 1-14 Paul is talking about religious differences where one saved person claimed that the other was lost.  That is denying the spiritual family relationship that all saved have in Christ.  This type of division and judgment is what we are being warned against.

I've already explained (in prior notes) that God allows, and sometimes even orders, differences in religious practices but these differences are not differences in the basic doctrines that come from the Bible.  One person saying that we must show up every time the church meets and another person saying that it is a good idea but exceptions are allowed is totally different from saying that someone is lost and will go to Hell for skipping a church meeting.  What Paul was talking about here is what many people still do today and that is claim that people with different religious practices are lost.  The Bible makes distinctions between what it takes to be saved and what we are to consider to be doctrine, that all saved are to obey, and what religious practices are only for the individual, or one family or one church.

The standard that I am talking about, for dividing doctrine from religious practices, is having two or more places in the Bible that literally say what we claim is doctrine.  If we only have one Biblical reference or if it is our interpretation of those places in the Bible, then we have enough for personal / family / church religious practices, but not enough for doctrine that all saved are to believe.

No has been able to prove this standard wrong using the Bible.  In addition, 3 pastors with over 20 years experience each searched their Bibles to prove this standard wrong and then each ended up preaching this standard as doctrine that all saved people must follow.  For example, something like For whosoever shall call upon the name of the Lord shall be saved  can be found to be literally said in Genesis 4:26; Psalms 116:13, 17; Zephaniah 3:9 and Romans 10:13.  When we use this standard we end a lot of doctrinal disputes.

When we use this standard and we meet a brother  who has different religious practices than we do, but we do not have at least two places where the Bible literally says that they are wrong, then we are to judge  (condemn) their religious practice.  If we do judge  their practice, then we are not following this standard.  Also, when we follow this standard and our brother shows us at least two places where the Bible literally says that we are wrong, then we change our practice to match what the Bible literally says.  If we refuse to change, then we are not really following this standard.

When we refuse to use this standard, we end up judging our brother  for something that we are not to judge  them for.  When we judge our brother  we are stepping into an area that God has reserved for Himself.  God handles all legal matters, especially judgment, through His role as Lord.  While the Bible clearly says that God the Father is our Lord, it also says that He made Jesus  our Lord  (Acts 2:36) because of the payment that Jesus  made for our sins which no other man has paid for us.  So when we judge our brother  we are taking a privilege that we have not paid the price for and such action will definitely bring God's judgment upon us.

Others step into doctrinal error in this area when they say that the Son of God will judge us as Christ.  This is due to ignorance on their part or to their being taught error.  God is always righteous, which means that He always does the right thing the right way.  Part of that is God always handles legal principles correctly.  Among men, we have 'Kiddie Court' and 'Adult Court' not because a child does the judging in 'Kiddie Court' but because children go to 'Kiddie Court' and non-children go to adult court.  In the Bible, we are told that only those who are supposed to belong to Christ  (are saved) go to the judgment seat of Christ  while the rest go to the Great White throne  judgment (Revelation 20:11).  The context of this verse includes 14:9 which tells us For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.  Thus, we know that Christ  is also Lord.  Further, the only other place that we find the phrase of the judgment seat of Christ  is 2Corinthians 5:10-11 which also tells us that the terror of the Lord  is a direct result (Knowing therefore) of the judgment seat of Christ.  Therefore, in both places that we find the judgment seat of Christ  we find Him acting within His role as Lord.

However, what is far more important is the legal principal that no righteous judge, especially God, would violate.  A righteous judge CAN notallow personal feeling to interfere with his judgment.  This is another reason that he judges in His role as Lord  and not as Christ.  Simply put, God can, and does, do what no man can do.  He completely separates His roles from each other.  As Christ  He has a personal relationship with us and respects  us and our feelings and thoughts.  As Lord  God is no respecter of persons.  That is why He judges us as Lord.  (Please see the note for this verse, in the Lord Jesus Christ Study, for the differences in the roles of Christ  and of Lord).

Moving on, because God has two different legal systems / courts, He also has different rules for judgment in each court.  Everyone who comes to the Great White throne  judgment is a criminal (1John 3:4).  As criminals, everyone who goes there will spend eternity in God's jail (lake of fire) with varying degrees of pain and punishment.  However, everyone who is saved is going to heaven, but first must pass through the judgment seat of Christ,  where they are judged as sons  and as servants.

This difference in judgment causes a lot of confusion and doctrinal error.  The first problem is that people don't understand the legal concept of 'jurisdiction'.  Basically, 'jurisdiction' means that different courts judge different things and what happens in one court does not affect another court. As a result, different courts use different standards and may provide different punishments for the same crime if both court systems judge the same crime but for different people.  Thus, the same sin will receive different punishment in the Great White throne  court and in the judgment seat of Christ.  For example, Matthew 24:40-41 and Luke 17:34-36 tell us Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.  Clearly we have two people doing the same thing but receiving different judgments from God.  Likewise, we have this difference between the two court systems of God.

When we get saved God blots out the handwriting of ordinances that was against us  (Colossians 2:13-14) in His criminal system (Great White throne) so that He can adopt us as sons  (Romans 8:15; Romans 8:23;Romans 9:4; Galatians 4:5; Ephesians 1:5).  He does not have a personal relationship with us until after He adopts us.  In the Bible, Christ  only deals with saved people, never with lost.  This is because Christ  is the role used by the Son of God for His personal relationship with saved people (Ephesians 5:28-33).  According to the Bible, our relationship that is in Christ is always personal.  When God adopts us, He removes us from the 'jurisdiction' of the Great White throne  judgment and puts us under the 'jurisdiction' of the judgment seat of Christ  where we are judged according to our works  (1Peter 1:17 1Corinthians 3:12-15; 2Timothy 4:14; Hebrews 6:10; James 1:25).

One of the things that really messes up people is that they are taught a half truth.  Yes, all of our sins are blotted out  when we are saved, but that is only in the Great White throne  legal system.  It does not affect the judgment seat of Christ.  Please notice that Romans 3:25 says, for the remission of sins that are past.  This does not deal with present sins  nor does it deal with future sins,  even though when we were saved all of our sins were blotted out  in the Great White throne  judgment system.  A lot of the legal things that preachers claim happen when we first get saved actually happen later according to the Bible.  These legal items are based upon our personal relationship with God that happens after our initial profession. and are part of the judgment seat of Christ.

This difference in how judgment between the Great White throne  judgment system and the judgment seat of Christ  is due to the principal of 'jurisdiction'.  Once saved, we will never be judged, by God, as a criminal but we will be punished as a child of wrath  (Ephesians 2:3; 5:6; 6:4; Colossians 3:6) if we refuse to keep the vow we made when we were saved.  Failure to keep a vow that we made before God is the true meaning of adultery.  (Please see the Study on Adultery for more details.)

In addition, as already mentioned, there is a difference in rewards and punishment handed out at the Great White throne  judgment system and the judgment seat of Christ.  It has already been mentioned that the only time that people receive forgiveness  in the Great White throne  judgment system is when they get saved and God blots out (all of) the handwriting of ordinances that was against us.  However, the judgment seat of Christ  handles forgiveness  another way.  For example, we are told to be forgiving one another, even as God for Christ's sake hath forgiven you  (4:32).  I.ve heard many preachers preach that we are to 'forgive and forget' any sin done by a brother against us, even if they have not asked for forgiveness.  So, some girl gets saved when she is young, hits teen years and rebels, gets pregnant and then goes to God and says 'I'm saying the magic words of "I repent".  Now you have to take away my pregnancy and give me back my virginity!'  How well is that going to work?  If God doesn't forgive  sins until we truly Biblically repent, then why do people demand that God's people go beyond what God does?  Yet preachers demand that God's people do more for a brother who sins against them than what God is willing to do.

Part of this error is claiming that we don't have to pay for the consequences that our sins cause other people.  However, that is not what we learn from Old Testament law, which still teaches us the way of God (1Corinthians 10:11).  When God forgives  He removes the legal record and the legal consequences but does not remove our responsibilities to other people.

Acts 13:22   says ...I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.  Yet, for all of that, God's Word tells us about the sin of David and God's Word will never go away.  If we do not want our sin recorded for all of heaven to know for all of eternity then we need to get God to forgive  it.  However, God still tells us to pay our debits to other men.

God warns His saved people against doing the sin unto death  (Acts 5; Romans 5:12-22; 6:16; 6:23; 8:2; 15:56; James 1:5; 1John 5:16; 1John 5:17).  This definitely goes against the doctrinal error which claims that there is never any negative consequences to sins done after getting saved.  While those consequences are too obvious for most people to believe that they all go away, many people believe that some of the consequences go away because they are saved.  However, the only thing that changed, as far as judgment and punishment goes, is that the 'jurisdiction' of the court system which judges us has changed.  So while we no longer will go the lake of fire,  we still need to truly Biblically repent in order to get forgiveness.  That means turning from sin  and turning towards God.  God always tells the thief to pay back more than he stole.  The New Testament still tells saved people to do the opposite of the sin they used to do in order to pay for the damage that their sin caused.  God still warns of consequences to His people when they do not truly repent,  including paying the debits caused by their sins.  Remember that we already mentioned the terror of the Lord  (2Corinthians 5:10-11), which is a direct consequence of the judgment seat of Christ.  This terror of the Lord  is not given to saved people who truly Biblically repent  but is reserved for saved people who refuse to become like Christ.

By the way, the sin unto death  is connected to true Biblical antichrists  by 1John.  However, people ignore the true Biblical antichrists  because God's preachers are teaching the devil spawned lie that the beast  of Revelation  is 'THE Antichrist'.  Since God's people will never deal with him, they ignore all antichrists,  including the true Biblical antichrists  which are teaching doctrinal error to God's people in order to get God's punishment to come upon God's people.  This is a basic trick of an illusionist.  He waves a distraction before peoples' eyes while hiding the lie.  Just look at the change in God's blessings upon America in the last 100 years and realize that the same 100 years have seen most of God's churches accept this lie as Biblical doctrine.

Another error, that is taught about the judgment seat of Christ,  is that it is the 'bema seat' where there is no punishment and only loss of rewards.  Did you punish your children?  Did your parents punish you?  Are true Biblical Christians  (Acts 11:26) like Christ?  Is Christ  God and does God ever change (Malachi 3:6; Hebrews 13:8)?  Either God's people need to admit that their religion is a lie, or they need to stop corporeal punishment and apologize for ever spanking their kids or they need to stop supporting this lie from Satan.

One other major error that is taught about the judgment seat of Christ  is that all saved people will get rewards there, the minimum being a mansion.  The word mansion  only occurs one time in the Bible (John 14:2).  That does not meet the Biblical requirement for being the basis of a doctrine.  In addition, this was at a meeting where Jesus deliberately excluded over 99% of His church (followers / disciples).  Furthermore, those who were there all died as martyrs and were only promised a place.  I'm not denying that there are mansions  or claiming that people can no longer get one, but we definitely are not all getting one.  Communism is a failure.  We are not going to a heaven where everyone has the same housing.  Matthew 25 and Luke 19 definitely teach variable rewards.  I've heard many preacher preach the half truth that 'God's retirement program is literally out of this world!'.  The full truth would include 'And it is a 401k which requires your participation or you will have nothing for eternity!'  I've only met one preacher who had enough guts to preach about being 'Homeless in heaven'.

Soul Winning is the most neglected ministry in the church today because God's people believe in their heart that God will not make it worth their while to let Him use their life.  They can't imagine enough reward beyond the 'communist mansion in heaven' to be bothered.  Further, God's people can't be bothered to grow up spiritually and 'Stop their Sinning' because God's preachers have changed the fear of the Lord into 'deep abiding respect'.  After God's preachers teach the lies from true Biblical antichrists  as the truth about the judgment seat of Christ,  they then wonder why their churches are full of spiritual babies and act like the church of 1Corinthians instead of acting like the heroes of Acts.

While much more could be said, I will quit here.  In summary, we are told that all saved people will stand before the judgment seat of Christ  and be judged based upon their works  that they do after their initial profession.  According to our chapter, how we treat our brother in Christ  will be of particular concern at the judgment seat do Christ.  Further, at that time we will receive reward or punishment with the rewards lasting throughout eternity and the punishment lasting until God shall wipe away all tears from their eyes  Revelation 21:4.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand.  The note in Romans has links to every place in Romans where this word is used along with a small note about each usage.  The functional definition is: 'To remain upright, in a moral sense; not to fall'.  Please also see the note for Galatians C5S1 about the phrase stand fast.

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

Please see the note for Mark 12:38-40 about the word seat.  The International Standard Bible Encyclopedia defines this word as: 'This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Ro 2:16; Ec 12:14; Mt 25:31-32; Joh 5:22; Ac 10:42; 17:31; 1Co 4:5; 2Co 5:10; Jude 1:14-15; Re 20:11-15  General references. exp: Ec 12:14; Mt 7:1; Joh 5:22; Ga 6:5.'.

Home   Start of Page   Start of Chapter
C14-S17 (Verse 11) Scriptural basis of Paul's conclusions.
  1. For it is written,
  2. As I live,
  3. saith the Lord,
  4. every knee shall bow to me,
  5. and every tongue shall confess to God..

This is a quote of Isaiah 45:23 and Philippians 2:10 also quotes this verse in Isaiah.  Isaiah 45 can be summed up in verses 45:21-22 which says 'there is no God else beside me; a just God and a Saviour; there is none beside me.  Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.  the significance of this quote is explained in the note for this verse in the Lord Jesus Christ Study.  Please see it for details.  Please also see This table for all of the verses within Romans which refer to God.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write  are used.  Please also see the note for Romans 3:9-11 which has links to every place in Romans that uses the phrase it is written  along with other info on that phrase.  Please also see the note for Romans 4:23-25 which has a good sized note about doctrine related to the word written.

Please see the note for Romans 14:7 about the words life / live.  That note has links to every place in Romans where we find these words along with lots of links to many other notes which deal with this doctrine, and the full definition from Webster's 1828 .  Please also see the notes for Galatians C2-S14 and Philippians 1:21 about the word live.  Please also see the notes for 2Corinthians 2:15; Philippians 1:19-20 and Life in 1John about the word life.  All life  comes from God and the Bible acknowledges the difference between different forms of life.  In particular, we see that we are born with physical life  but that we must be saved in order to have true spiritual life.  Those people who do not receive God's true spiritual life  will spend eternity in the lake of fire  with devils.  Please also see the note for Colossians C3S4 about the phrase Christ lives through us.  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 C9S28 about the phrase live / walk by faith.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  Please also see the note for Romans C10S15 about the phrase belief changes life.  Please also see the note for Life in 1John about the phrase eternal life.  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 also see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting.

Please see the note for Philippians 2:9-11 for links to every place in the New Testament where we find forms of the word knee  along with a definition from Webster's 1828 Dictionary.  Please also see the note for Mark 1:40 about the word kneeling.

Please see the note for Philippians 2:9-11 for links to every place in the New Testament where we find forms of the word bow.  The functional definition for this word is: 'A shortened version of the rainbow and indicates a curved form'.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue.  The functional definition is: 'a human language'.  Also see   language  in Acts 2:6.

Please see the note for 2John C1S7 about the word confess.  The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have  In the Bible confess  includes the testimony that you live'.  Please also see the note for 1Timothy 6:13-16 about the word confession.  The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'As. Nu 14:21,28; Isa 49:18; Jer 22:24; Eze 5:11; Zep 2:9  every knee. Ps 72:11; Isa 45:22-25; Php 2:10; Re 5:14  confess. Ro 10:9; 15:9; Mt 10:32; 1Jo 4:15; 2Jo 1:7  General references. exp: Ec 12:14; Mt 7:1; Joh 5:22; Ga 6:5.'.

Home   Start of Page   Start of Chapter
C14-S18 (Verse 12) So then every one of us shall give account of himself to God.

Here is Paul's conclusion of what has been said in this chapter so far.  We don't have to worry about what anyone else does or doesn't do.  We need to concentrate on how we will answer to our God as He examines our life.  This examination is not optional.  God allows us to each do as we wish because what we do reveals the choices of our heart and soul.  When we are judged there will be too much evidence over our lifetime to deny how we acted based upon the desires of our heart and soul.  When God shows what He gave us the ability to do, it will be obvious how close our life matched His plan for our life and how well our accomplishments matched what we were capable of doing.  Thus, our true concern is not to be what others do but how well our own final exam will go.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

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

Please see the note for 1Corinthians C4S1 about the word account.  The functional definition is: 'an entry in a book or on paper of things bought or sold, of payments, services etc., including the names of the parties to the transaction, date, and price or value of the thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ec 11:9; Mt 12:36; 18:23-35; Lu 16:2; Ga 6:5; 1Pe 4:5 exp: Ec 12:14; Mt 7:1; Joh 5:22.'.

Home   Start of Page   Start of Chapter
C14-S19 (Verse 13) Actions to take based upon what we have been told.
  1. Equivalent Section: What to not do.
    1. Let us not therefore judge one another any more:.
  2. Equivalent Section: What to do.
    1. but judge this rather,
    2. that no man put a stumblingblock or an occasion to fall in his brother's way..

Once more we see polar opposite Equivalent Sections separated by a colon followed by but.  Our First Equivalent Section tells us what not to do because God always gets error out of the way before adding in instructions on the correct action.  Please notice that our First Equivalent Section says Let us not...any more.  If we say that we never judged  our brother,  we would be lying to ourselves.  That is part of the nature of spiritually immature people.  First children are taught rules to obey.  Only after they are willing to obey them in all circumstances are they taught when it is OK to disobey the rule.  Of course, the natural response of any immature person is 'I'm going to tell!' when they see someone breaking the rules.  They want to get some advantage for keeping quiet or want to deflect attention from their own errors or have any one of several other motivations.  However, regardless of the motivation behind the child, they are judging  the other person when they believe the other person did wrong to break the rule set for the child.  It is only after the immature person gains some maturity that they realize that some people have to keep some rules that others don't have to keep.  However, until we reach that level of maturity, we judge  our brother  when they don't keep the rules set upon us.  James 2:1-4 and James 4:11 also tell us about this type of judging.

In Romans 9:32-33 we saw that God made Jesus a stumblingblock  for religious people going the wrong way in their doctrine.  However, in our current sentence we are told to not do the same thing.  We are not God, we can not know all that God knows and we are not capable of directing the doctrine of others other than point them to God's Word and telling them to obey God's Word.  Doing that is not putting a stumblingblock or an occasion to fall in our brother's way  while judging  them does lead to such action.  Please see the notes for Romans 14:15 for links to every verse, in Romans, which uses any form of the word brother.

There are many other places in the Bible where we are taught similar things.  Just a few of them include: Leviticus 19:14; 2Samuel 12:14; Isaiah 57:14; Ezekiel 14:3; Matthew 16:23; Matthew 18:7; Luke 17:2; Romans 11:9; 16:17; 1Corinthians 8:9-13; 10:32; 2Corinthians 6:3; Philippians 1:10; 1Timothy 5:14; 1John 2:10; Revelation 2:14.

Please also see the note for 1John 2:10 which references the prior sentence and this sentence, along with several other related verses from other books of the New Testament, to explain He that loveth his brother abideth in the light, and there is none occasion of stumbling in him..  Basically, the Jews refused to abideth in (God's ) light  and preferred the darkness of religion.  Their religion encouraged them to make the Gentiles stumble  instead of leading the Gentiles to abide in (God's ) light.  The result was that they reaped  what they sowed.  The obvious warning is for us to not act the same way.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans intro about the word therefore.  The functional 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 notes for Romans C2S2 and Philippians 1:9-11 about the word judgment.  Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the judgment Seat of Christ  (Romans 14:10; 2Corinthians 5:10-11).  Please also see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge.  Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.  Please also see the note for 1Corinthians C4S5 about the phrase we are to judge.  Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works.  Please also see the note for Ephesians C5S6 about the phrase judgment by us.  Please also see the Section called: 'Minor Titles of the Son of God' in the Doctrinal Study called: Significant Gospel Events.

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

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for 1Corinthians C1S20 about the word stumblingblock.  The functional definition is: 'Anything placed in the way of another over which he might stumble and fall'.  Please also see the notes for Romans C9S32 and 1John C2S11 about the word stumble.  The functional definition is: 'To trip in walking or moving in any way upon the legs; to strike the foot so as to fall, or to endanger a fall'

Please see the note for 2Corinthians 5:16 about the word occasion.  That note has links to every place in the New Testament where We find this word.  The functional definition is: 'Properly, a falling, happening or coming to; an occurrence, casualty, incident; something distinct from the ordinary course or regular orders of things'.

Please see above, within this note, about the word fall.  Please also see the notes for 1Timothy 3:6 about this word.  Webster's 1828 has a large definition for fall  with many applications, all of which essentially mean 'to quickly move lower'.  The applications included a spiritual fall.

Paul uses brethren  here because the people that he is addressing are the truly saved are.  Please see the note for Romans 1:13 for links to every place that Romans uses brethren  or brother  or sister.  Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother.  Please see the note for Romans C12-S8 about the word brotherly.  Please see the note for Matthew 1:2 about the word brethren.  The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the notes for 1Corinthians C4S17 and Psalms 119 about the word way.  The functional definition is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'judge one. Ro 14:4,10; Jas 2:4; 4:11  but. Lu 12:57; 1Co 11:13; 2Co 5:14  put. Ro 9:32-33; 11:9; 16:17; Le 19:14; Isa 57:14; Eze 14:3; Mt 16:23; 18:7; Lu 17:2; 1Co 8:9-13; 10:32; 2Co 6:3; Php 1:10; Re 2:14  or. 2Sa 12:14; 1Ti 5:14; 1Jo 2:10  General references. exp: Mt 7:1; 2Co 6:3.'.

Home   Start of Page   Start of Chapter
C14-S20 (Verse 14) The rule for spiritual cleanliness.
  1. Equivalent Section: What is spiritual clean.
    1. I know,
    2. and am persuaded by the Lord Jesus,
    3. that there is nothing unclean of itself:.
  2. Equivalent Section: What is not spiritual clean.
    1. but to him that esteemeth anything to be unclean,
    2. to him it is unclean..

in this chapter Paul has been telling us how to deal with religious disputes that occur between saved people.  He gave two main illustrations: one of meats offered to idols and one on holy days.  He told us what to do and why to do it with his arguments leading up to the judgment seat of Christ  and what will happen to each of us there in a personal way.  As a result of all that he said to that point, Paul gives us a conclusion (therefore)  in 14:13.  Before his conclusion Paul was talking in a third person manner.  That is, he was not talking directly to the reader.  Now, in this sentence and the next couple of sentences, Paul is talking in a first person manner (directly to us) and telling us how to personally act based upon this conclusion.  After making it personal, Paul then pulls back to more general precepts for the end of the chapter.

Paul starts this sentence with I know, and am persuaded by the Lord Jesus.  Please see the note for Romans 8:38-39 for links to verses which use the word persuaded  along with the definition from Webster's 1828 dictionary.  As it says there, persuaded  is defined as: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced.'  When someone is persuaded  it may take a lot of work or it may be easy, but that does not prove that what they believe is true.  Please also see the note for Romans 14:5 for additional explanation of this word and for links to verses which show us how someone is persuaded.  Paul is telling us something that took a while even for the Lord Jesus  to persuade  Paul to believe.  (Please see the note for Romans 8:38-39 for links to verses which use the word persuade  along with the definition from Webster's 1828 dictionary.)  the word unclean  occurs 194 times in 158 verses of the Bible but only 32 times in 30 verses of the New Testament and, within Romans, only in this sentence.  Most of what is in the Old Testament is dealing with what the religious part of the Mosaic Law canned unclean.  Of the 30 verses in the New Testament, 22 are talking about unclean spirits  / unclean devil.  The remaining verses tell us:

If the reader actually reviews the verses and notes above that deal with the word unclean,  they will be able to understand what Paul is saying in the First Equivalent Section of this sentence.  Nothing (is) unclean of itself  but it becomes that way by being associated with unclean spirits.  What took Paul a long time to understand is that God can take something that is unclean  and make it clean.  After all, that is what God does for your soul and spirit when he saves us.  However, Paul was not the only person who had this problem.  Our second Equivalent Section deals with the spiritually immature person who has not learned this lesson from God.  These people are not qualified to be leaders in God's church because of their spiritual immaturity.  When they are given places of leadership and teach their erroneous beliefs to others, God has to bring judgment upon them and all of their followers.  That is because they cause the doubtful disputations  which our chapter started out telling us that we were to not receive.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 10:19 for links to every place in Romans where forms of the word know  is used.  Please also see the notes for 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know.  The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts.  Within the Biblical usage is the knowledge that comes only from personal intimate experience'.  Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge.  Please see the note for Romans C11S4 about the word foreknow.  Please see the note for Romans C6S5 about the phrase Know ye not.  Please see the note for 1Corinthians C16S17 about the word acknowledge. 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.

In addition, to what is within this note above, please see the note for Romans 8:38-39 for links to verses which use the word persuaded  along with the definition from Webster's 1828 dictionary.  The functional definition is: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced'.

Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.  The note for Galatians has the definition from Webster's 1828 dictionary.  The note for Colossians has the definition from the International Standard Bible Encyclopedia, which explains all of the Greek words which are translated to this word.  The functional definition is: 'the ongoing corruption from associating with devils and following their error'.  Please also see the note for Hebrews 9:13-14 about the word unclean.  Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits.  Please also see the note for James 4:8 about the word cleanse.

Please see the note for Romans C14S7 about the word esteem.  The functional definition is: 'To set a value on, whether high or low; to estimate; to value'.  Please note that our sentence actually uses the word esteemeth  with the th  meaning that he 'keeps on keeping on setting a high value on certain days'.  This is a lifestyle action.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and am. Ac 10:28  that there. Ro 14:2,20; 1Co 10:25; 1Ti 4:4; Tit 1:15  unclean. Gr. common. Ac 10:14-15; 11:8-9  to him it. Ro 14:23; 1Co 8:7,10  General references. exp: Le 7:19; 11:2; De 14:3.'.

Home   Start of Page   Start of Chapter
C14-S21 (Verse 15) Exception to prior sentence.
  1. But if thy brother be grieved with thy meat,
  2. now walkest thou not charitably..

The prior sentence told us I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself.  Now this sentence adds a But.  Within our sentence we have the action verb of walkest.  So while the thing is not unclean of itself,  our use of it within our walk  is the problem that our current sentence is dealing with.  Obviously, God makes a distinction between an item and what we do with that item.  The evidence of the problem is that our personal (thy)  brother  is grieved with thy meat  (or other thing that the Lord  allows you but does not allow to thy brother).  So now, our sentence is dealing with how we walk  around our less spiritual brother when we are allowed a liberty that he is not allowed.

Please notice that in life, and in spiritual life, children are given lots of rules to control their behaviour.  This is because they have no interior controls.  However, as children mature and internalize the controls that the rules are trying to teach, they no longer need the external rules.  In addition, after they reach maturity and when circumstances allow violating the rule without violating the control, they can get away with violating the rule.  However, as our sentence teaches, any circumstance where we might encourage a less mature person to violate external rules placed upon them is not a circumstance that allows the more mature person to violate the rule.

In addition, to that, please notice that this sentence, and restriction, is written to the more spiritually mature person with nothing said to the less mature person.  With any type of maturity comes rights but those rights are always only one side of a coin with the matching responsibilities being the other side of the same coin.  In our sentence, we are told that our responsibility is to walk charitably.

Please see the note for 1Corinthians 8:1 about the word charity.  The words (charity  and charitably)  only occur in the New Testament  The word charitably  only occurs in this sentenced.  The functional 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'.  The functional definition of charity  is: 'Acting in a way that shows God’s love to others'.  Many people switch in love  where the Bible uses charity.  However, the Bible makes different use of these words, which means they have different definitions.  In addition, charity  is often given to complete strangers where we need to at least know something about a person before we can love  them.  Please also see the note for Romans 14:15 about the word charitably.

Forms of the word meat  occur 302 times in 285 verses of the Bible, 64 times in 60 verses of the New Testament and, in Romans: in our current sentence, our next sentence, the sentence after that, and 14:20.  in this chapter of Romans, meat  is only used as an illustration of anything that God has given to you which He did not give to others.  Throughout the Bible, meat  is used for food and includes what we think of as vegetables today.  Food is used by God to try and get people's attention when they are not listening to God and are remaining spiritually immature.

Forms of the word grieve  occur in 47 verses of the Bible and 11 times in the New Testament and, which are:

Webster's 1828 dictionary defines grieve  as 'v.t. L. gravo, from gravis.  1. to give pain of mind to; to afflict; to wound the feelings. Nothing grieves a parent like the conduct of a profligate child.  2. to afflict; to inflict pain on.  For he doth not afflict willingly, nor grieve the children of men. Lam.3.  3. to make sorrowful; to excite regret in.  4. to offend; to displease ; to provoke.  Grieve not the holy Spirit of God. Eph.4.
GRIEVE, v.i. to feel pain of mind or heart; to be in pain on account of an evil; to sorrow; to mourn. We grieve at the loss of friends or property. We grieve at the misfortunes of others. We grieve for our own misfortunes, follies and vices, as well as for those of our children. It is followed by at or for'.  Please see the note for Philippians 3:1 about the word grievous.  The functional definition is: 'Heavy; oppressive; burdensome; as a grievous load of taxes.  1. Afflictive; painful; hard to be borne'.  Please also see the note for 1Peter 2:19 about the phrase grief.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Forms of the word brother  occur 411 times in 362 verses of the Bible, 128 times in 109 verses of the New Testament and, in Romans: in 12:10; 14:10, 13, our current sentence, 21; 16:23.  Please also see the notes for Romans 12:10-13 for links to every verse in the Bible which uses the exact word brotherly.  Paul uses brethren  here because the people that he is addressing are the truly saved are.  Please see the note for Romans 1:13 for links to every place that Romans uses brethren  or brother  or sister.  Please also see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother.  Please see the note for Romans C12-S8 about the word brotherly.  Please see the note for Matthew 1:2 about the word brethren.  The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for Romans C8S1 as Ephesians C4S1 about the word walk.  The functional definition is: 'take small repeated steps.  This word is used symbolically for the small things which we do regularly in our life without thinking about those things'.  Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thy brother. Eze 13:22; 1Co 8:12  now. Ro 13:10; 15:2; 1Co 8:1; 13:1,4-5; Ga 5:13; Php 2:2-4  charitably. Gr. according to charity.  General references. exp: Le 11:2; 1Co 16:14; Ga 2:18; Php 2:5.'.

Home   Start of Page   Start of Chapter
C14-S22 (Verse 15) A direct command based upon the truth of the prior sentence.
  1. Destroy not him with thy meat,
  2. for whom Christ died..

in this sentence Paul goes well beyond walkest thou not charitably  when he says destroy not.  The prior sentence says what people do.  This sentence tells us the ultimate consequences which are:

A lot of people make the mistake of looking only at the immediate consequences of their actions.  However, God looks at all of the consequences all throughout time.  Thus, 1Corinthians 15:22 says, For as in Adam all die, even so in Christ shall all be made alive.  thus, we see that the long term consequences of Adam's sin was all die.  Coming back to our current sentence we see that the long term consequences of our walkest thou not charitably  is that we destroy  our brother.  We find forms of the word destroy  occurring 562 times in 523 verses of the Bible, 66 times in 63 verses of the New Testament, and, in Romans, in: Romans 6:6; our current sentence and 14:20.  Webster's 1828 dictionary defines destroy  as 'v.t. L. to pile, to build.  1. 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.  2. to ruin; to annihilate a thing by demolishing or by burning; as, to destroy a city.  3. to ruin; to bring to naught; to annihilate; as, to destroy a theory or scheme; to destroy a government; to destroy influence.  4. to lay waste; to make desolate.  Go up against this land, and destroy it. Is. 36.  5. to kill; to slay; to extirpate; applied to men or other animals.  Ye shall destroy all this people. Num. 32.  All the wicked will he destroy. Ps. 145.  6. to take away; to cause to cease; to put an end to; as, pain destroys happiness.  That the body of sin might be destroyed. Rom 6.  7. to kill; to eat; to devour; to consume. Birds destroy insects. Hawks destroy chickens.  8. In general, to put an end to; to annihilate a thing or the form in which it exists. An army is destroyed by slaughter, capture or dispersion; a forest, by the ax, or by fire; towns, by fire or inundation, etc.  9. In chimistry, to resolve a body into its parts or elements.'  please also see the note for 1Corinthians C3-S17 which has links to everywhere that the 1Corinthians uses any form of the word destroy  along with an explanation of the use of that word within the verses of 1Corinthians.

The second consequence that is listed above is that 'We prove that we don't care that Christ died  for this brother.  We destroy  the work of Christ  in his life'.  Please see the note for this verse in the Lord Jesus Christ Study for more details.

The third consequence that is listed above is that 'We prove that we value a vegetable (thy meat)  more than a living saved soul and invite God to correct our values'.  The note for the prior verse brought out that in the Bible meat  is more than flesh.  The Biblical usage of meat  is what we think of as a 'meal'.  The Biblical usage of flesh  is what we think of as 'meat'.  When we are willing to destroy  our brother  his personal relationship with Christ  and all that results from it.  Hebrews 12:16 says, Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.  When we value one morsel of meat  (porridge) over the spiritual maturity of our brother  we are acting like Esau.

The fourth consequence that is listed above is that 'By our example, and probably also by our word, we teach doctrinal error to other saved people and give them an excuse to take our sin to the most extreme possibility.'  When we cause our brother  to be destroyed  by what we are doing, God is going to let us know about our error.  If we stop, then our brother  will not be destroyed.  However, if we continue then we have to come up with some excuse for our sin and for the messengers that God sends to us.  When we continue to sin and make excuses, we teach others that they can do the same sin and take it to an extreme while using our excuse.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see above within this note and also see the note for 1Corinthians C3S17 about the word destroy.  The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'.  Please also see the note for 1Corinthians 10:10 about the word destroyer.  Please also see the note for 1Timothy 6:9 about the word destruction.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meats.  The functional definition is: 'Food in general; anything eaten for nourishment, either by man or beast'.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die  the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed.  Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body.  Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God.  When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process.  Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'.  Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.  Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.  When we die,  we will face God's judgment of all things including our influence upon others.  Many times in the Bible we see that God got a greater witness out of His child's death than he received out of their life.  Even our death  should be a witness for God's love and glory.  The functional definition is: '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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Destroy. 1Co 8:11; 2Pe 2:1; 1Jo 2:2  General references. exp: Le 11:2; 1Co 16:14; Ga 2:18; Php 2:5.'.

Home   Start of Page   Start of Chapter
C14-S23 (Verse 16-17) How we should act after considering these things.
  1. Equivalent Section: What we should avoid.
    1. Let not then your good be evil spoken of:.
  2. Equivalent Section: Why.
    1. First Step: Consider what the kingdom of God is not.
      1. For the kingdom of God is not meat and drink;.
    2. Second Step: Consider what the kingdom of God is.
      1. but righteousness,
      2. and peace,
      3. and joy in the Holy Ghost..

Our sentence uses lots of words which have already been studied for other notes within this Study.  Those links are below for those readers who need more details than are presented here in this note.

As is evident in the outline above, we have two Equivalent Sections with the Second Equivalent Section having two Steps.  In our First Equivalent Section we are told Let not then your good be evil spoken of.  As explained below, in the Bible, good,  can be defined as: 'that which comes from God'.  What our prior sentences told us about, which came from God, is liberty to do certain things that other saved people can not do.  This First Equivalent Section is pretty much a summary of what the prior sentences were warning us would happen if we allowed our liberty to cause our brother  to stumble.  If we do that to our brother  then our good (will) be evil spoken of.  Once we see that this is a summary, we can then see that the Second Equivalent Section tells us why to do this and it applies to all of the sentences that the First Equivalent Section provides a summary for.

In our First Step of the Second Equivalent Section, we are told what the kingdom of God  is not.  I have not completely studied it all out but I am fairly sure about the distinction between the kingdom of God  and the kingdom of heaven.  Basically, the kingdom of heaven  is in heaven and involves things we do now to lay up treasure in heaven.  However, the kingdom of God  is here on this Earth and given during our current physical life and results in blessings that we receive now in this life.  Please notice that these two are very similar while being somewhat different.  I also know that the kingdom of heaven  is found only in Matthew.  While the kingdom of God  is found in several New Testament books, (nothing in the Old Testament), with only 8 out of 69 verses being after Acts.  Those verses are below.  The kingdom of God  is the spiritual laws and controls that God puts within all saved people so that He can bless them in this life and so that He can work through their life.  These internal spiritual laws urge saved people to act like God and result in blessings, like receiving the peace of God  and righteousness  and joy  when God's people obey God's internal laws.  Thus, the saved person who causes his brother to stumble  can expect to lose these things that result from the kingdom of God.  Our First Step tells us that the kingdom of God  is not in physical things, like meat and drink,  but is in spiritual things.  Thus, to increase our blessings which come from the kingdom of God,  we must concentrate upon spiritual things of God and not the physical things of religion.  Please see the note for Galatians 5:21   which lists all of the verses which use the phrase of: the kingdom of God.  That note also gives a short note on each use of this phrase in the Bible.  In addition, several of the notes referenced are in other Book Studies, which provide greater detail about that verse.  Please also see the note for 1Corinthians 6:9   which discusses the difference between the kingdom of God  and the kingdom of heaven  and tells us other sins which will keep us from inheriting the kingdom of God.

Our Second Step tells us what the kingdom of God is  and the first thing that it says it is righteousness.  It we are to have the kingdom of God  in us then we must have righteousness  in us and if righteousness  is in us then it will affect our attitudes and actions.  The word definitions, below, explain more about this word.

The second thing that our Second Step tells us that the kingdom of God is peace.  This is peace with God  and the peace of God  because if we did not have both then the kingdom of God  would not be in us.  Remember that the kingdom of God is  spiritual and dependent upon up maintaining our proper spiritual relationship with God.  The functional definition, of the word peace,  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'.  The word definitions, below, explain more about this word.

The last thing that our Second Step tells us that the kingdom of God is  is joy in the Holy Ghost.  Notice that this joy  is in the Holy Ghost  and not in the world or in our flesh or in anything else.  If we are busy grieving the Holy Ghost  then we should not expect to have much joy.

We find forms of the word joy  450 times in 420 verses of the Bible, 73 times in 69 verses of the New Testament and, in Romans, in 5:11; our current sentence; 15:13 and 15:32.  Each of these sentences tell us that joy  comes only from God.  The definition from Webster's 1828 gives us definitions from man which go against that the Bible teaches.  Once more we see that we can not believe everything written in a dictionary that has definitions from man.  The functional definition of joy  is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.

Torrey's Topical Textbook provides links to joy  as: 'God gives:  Ec 2:26; Ps 4:7.  Christ appointed to give:  Isa 61:3.  Is a fruit of the Spirit:  Ga 5:22.  The gospel, good tidings of:  Lu 2:10-11.  God's word affords:  Ne 8:12; Jer 15:16.  The gospel to be received with:  1Th 1:6.  Promised to saints:  Ps 132:16; Isa 35:10; 55:12; 56:7.  Prepared for saints:  Ps 97:11.  Enjoined to saints:  Ps 32:11; Php 3:1.  Fulness of, in God's presence:  Ps 16:11.  Vanity of seeking, from earthly things:  Ec 2:10; 11:8.
EXPERIENCED BY Believers:  Lu 24:52; Ac 16:34.  Peace-makers:  Pr 12:20.  The just:  Pr 21:15.  The wise, and discreet:  Pr 15:23.  Parents of good children:  Pr 23:24.  Increased to the meek:  Isa 29:19.
OF SAINTS IS In God:  Ps 89:16; 149:2; Hab 3:18; Ro 5:11.  In Christ:  Lu 1:47; Php 3:3.  In the Holy Ghost:  Ro 14:17.  Forelection:  Lu 10:20.  Forsalvation:  Ps 21:1; Isa 61:10.  Fordeliverance from bondage:  Ps 105:43; Jer 31:10-13.  Formanifestation of goodness:  2Ch 7:10.  Fortemporal blessings:  Joe 2:23-24.  Forsupplies of grace:  Isa 12:3.  Fordivine protection:  Ps 5:11; 16:8-9.  Fordivine support:  Ps 28:7; 63:7.  Forthe victory of Christ:  Joh 16:33.  Forthe hope of glory:  Ro 5:2.  Forthe success of the gospel:  Ac 15:3.
OF SAINTS SHOULD BE Great:  Zec 9:9; Ac 8:8.  Abundant:  2Co 8:2.  Exceeding:  Ps 21:6; 68:3.  Animated:  Ps 32:11; Lu 6:23.  Unspeakable:  1Pe 1:8.  Full of glory:  1Pe 1:8.  Constant:  2Co 6:10; Php 4:4.  Forevermore:  1Th 5:16.  With awe:  Ps 2:11.  In hope:  Ro 12:12.  In sorrow:  2Co 6:10.  Under trials:  Jas 1:2; 1Pe 1:6.  Under persecutions:  Mt 5:11-12.  Under calamities:  Hab 3:17-18.  Expressed in hymns:  Eph 5:19; Jas 5:13.  Afflictions of saints succeeded by:  Ps 30:5; 126:5; Isa 35:10; Joh 16:20.  Pray for restoration of:  Ps 51:8; 85:6.  Promote, in the afflicted:  Job 29:13.
OF SAINTS, MADE FULL BY the favor of God:  Ac 2:28.  Faith in Christ:  Ro 15:13.  Abiding in Christ:  Joh 15:10-11.  The word of Christ:  Joh 17:13.  Answers to prayer:  Joh 16:24.  Communion of saints:  2Ti 1:4; 1Jo 1:3-4; 2Jo 1:12.  Saints should afford, to their ministers:  Php 2:2; Phm 1:20.
MINISTERS SHOULD Esteem their people as their:  Php 4:1; 1Th 2:20.  Promote, in their people:  2Co 1:24; Php 1:25.  Pray for, for their people:  Ro 15:13.  Have, in the faith and holiness of their people:  2Co 7:4; 1Th 3:9; 3Jo 1:4.  Come to their people with:  Ro 15:32.  Finish their course with:  Ac 20:24.  Desire to render an account with:  Php 2:16; Heb 13:17.  Serve God with:  Ps 100:2.  Liberality in God's service should cause:  1Ch 29:9,17.  Is strengthening to saints:  Ne 8:10.  Saints should engage in all religious services with:  Ezr 6:22; Ps 42:4.  Saints should have, in all their undertakings:  De 12:18.  Saints shall be presented to God with exceeding:  1Pe 4:13; Jude 1:24.  The coming of Christ will afford to saints, exceeding:  1Pe 4:13.  Shall be the final reward of saints at the judgment-day:  Mt 25:21.
OF thE WICKED Is derived from earthly pleasures:  Ec 2:10; 11:9.  Is derived from folly:  Pr 15:21.  Is delusive:  Pr 14:13.  Is short-lived:  Job 20:5; Ec 7:6.  Should be turned into mourning:  Jas 4:9.  Shall be taken away:  Isa 16:10.  Holy--Illustrated:  Isa 9:3; Mt 13:44.  Holy--Exemplified:  Hannah, 1Sa 2:1.  David, 1Ch 29:9.  Wise men, Mt 2:10.  The Virgin Mary, Lu 1:47.  Zaccheus, Lu 19:6.  Converts, Ac 2:46; 13:52.  Peter, etc. Ac 5:41.  Samaritans, Ac 8:8.  Jailor, Ac 16:34'.

Nave's Topical Bible provides links to joy  as: 'Attributed to God:  De 28:63; 30:9; Jer 32:41.  In heaven:  Lu 15:10-32.
UNCLASSIFIED SCRIPTURES RELATING TO:  De 12:18; 1Sa 2:1; 1Ch 16:27; 2Ch 7:10; Ezr 6:22; Ne 8:10,12; 12:43; Job 8:21; 22:21,26; 33:26; Ps 2:11; 4:7; 5:11; 9:2,14; 13:5; 14:7; 16:5-6,8-9,11; 17:15; 19:8; 20:5; 21:1,6; 28:7; 30:5,11-12; 32:1-2,11; 33:21; 35:9; 36:8; 40:16; 42:4; 43:4; 45:15; 46:4; 51:8,12; 53:6; 63:5-7,11; 64:10; 68:3; 69:32; 70:4; 71:23; 85:6; 89:15-16; 97:11-12; 100:1-2; 104:34; 105:3,43; 119:1-2,14,16,55,111,162,165; 126:5-6; 132:16; 138:5; 149:2,5; Pr 10:28; 13:9; 19:23; 28:12; 29:6; Ec 2:26; Isa 9:3; 12; 25:9; 29:19; 30:29; 35:1-2,10; 41:16; 44:23; 49:13; 51:11; 52:9; 55:12; 56:7; 61:3,7,10; 65:14,19; 66:10-12,14; Jer 15:16; 31:12-14,25-26; 33:6,11; Joe 2:23; Na 1:15; Hab 3:18; Zep 3:14; Hag 2:9; Zec 2:10; 9:9; 10:7; Mt 18:13; 25:21; Lu 1:47; 2:10; 6:22-23; 10:20; 15:6-8,10,22-32; 24:52; Joh 16:20,22,24,33; 17:13; Ac 2:28; 8:8,39; 13:52; 16:25,34; Ro 5:2,11; 12:12; 14:17; 15:13; 2Co 1:12,24; 6:10; 7:4; 8:2; 12:10; Ga 5:22; Eph 5:18-19; Php 3:3; 4:4; Col 1:11; 1Th 1:6; 5:16; Heb 10:34; Jas 1:2; 5:13; 1Pe 1:8; 4:13; 1Jo 1:4; Jude 1:24.
INSTANCES OF:  Of Moses and the Israelites, when Pharaoh and his army were destroyed:  Ex 15:1-22.  Of Deborah and the Israelites, when Sisera was overthrown:  Jg 5.  Of Jephthah's daughter, when he returned from his victory over the Ammonites:  Jg 11:34.  Of Hannah, when Samuel was born:  1Sa 2:1-11.  Of Naomi, when Boaz showed kindness to Ruth:  Ru 2:20; 4:14.  Of the Israelites.  When Saul was presented as their king:  1Sa 10:24.  When David killed Goliath:  1Sa 18:6-7.  When they came to David to Hebron to make him king:  1Ch 12:40.  When they took the ark of the covenant from Kirjath-jearim:  1Ch 13:8.  When they brought the ark of the covenant from the house of Obed-edom to Jerusalem:  1Ch 15:16,25,28.  When they made gifts to the house of God:  1Ch 29:9.  When they observed the dedication of the temple, and the feast of tabernacles under Ezra:  Ezr 6:16,22.  Of the Jews, after hearing, anew, the word of God:  Ne 8:9-18.  When they turned away from idolatry:  2Ch 15:14-15; 23:18,21; 29:30,36; 30:21,23,26.  When the wall of Jerusalem was dedicated:  Ne 12:43.  When the foundation of the second temple was laid:  Ezr 3:11-13.  Of David, over the offerings of the princes and people for the house of God:  1Ch 29:10-19.  Jews, over the hanging of Haman:  Es 8:15-16; 7:10.  Of Elisabeth, when Mary visited her:  Lu 1:5-44.  Of Mary, when she visited Elisabeth:  Lu 1:46-56.  Of Zecharias, when John the Baptist was born:  Lu 1:67-79.  Of angels, when Jesus was born:  Lu 2:13-14.  Of the shepherds, when they saw the infant Jesus:  Lu 2:20.  Of the Magi:  Mt 2:10.  Of Simeon, when Jesus was presented in the temple:  Lu 2:28-32.  Of the disciples, because the demons were subject to them:  Lu 10:17.  Of the father, when his prodigal son returned:  Lu 15:20-32.  Of angels, when sinners repent:  Lu 15:7,10.  Of the disciples, when Jesus triumphantly entered Jerusalem:  Mt 21:8-9; Mr 11:8-10.  Of the women who returned from the Lord's sepulcher:  Mt 28:8.  The disciple, after the resurrection of Jesus:  Lu 24:41.  Of the disciples in the temple after the ascension of Jesus:  Lu 24:53.  Of the disciples in the temple because they had received the gift of the Holy Spirit:  Ac 2:46-47.  Of the immobile man who was healed by Peter:  Ac 3:8.  Of Paul, when he went up to Jerusalem:  Ac 20:22-24.  Of Paul and Silas, in the jail at Philippi:  Ac 16:25.  Of Rhoda, when she heard Peter at the gate:  Ac 12:14.  Of the disciples at Jerusalem, when Peter told them about the conversion of Cornelius and other Gentiles:  Ac 11:18.  Of Barnabas, when he saw the success of the gospel at Antioch (in Syria):  Ac 11:22-23.  Of Paul and the Corinthians, because the excommunicated member repented:  2Co 1:24; 2:3.  Of Paul and Titus, because of the hospitality of the Corinthians:  2Co 7:13; 8:6; Ro 15:32; 1Co 16:18.  Of the Macedonian Christians, when they made a contribution for the Christians at Jerusalem:  2Co 8:2.  Of Paul, when he prayed for the Philippian Christians:  Php 1:4.  Of thessalonians, when they believed Paul's gospel:  1Th 1:6.  Of Paul, rejoicing over his converts:  1Th 2:19-20; 3:9; Phm 1:7.  Of early Christians, when they believed in Jesus:  1Pe 1:8-9.
OF thE WICKED:  Job 20:5; Pr 14:13; 15:21; Ec 2:10; 7:6; 11:8-9; Isa 16:10; Jas 4:9'.

Thompson Chain Topics provides links to joy  as: 'CHRIST'S JOY:  In the Divine Method of Revelation:  Lu 10:21.  In finding the Lost Sheep:  Lu 15:5.  Abides in Believers:  Joh 15:11.  Bestowed through his Words:  Joh 17:13.  Sustained him at the Cross:  Heb 12:2.  Israel Lost the Joy of Divine Favour:  Isa 24:11; Jer 7:34; 16:9; 25:10; La 5:15; Eze 26:13; Ho 2:11; Am 8:10; Re 18:23.  Earthly:  General References to:  Job 20:5; Pr 14:13; Ec 2:10; 7:6; Isa 16:10; Jas 4:9.  Innocent Mirth:  Ne 8:12; Pr 17:22; Ec 9:7; Jer 30:19; Lu 15:24:  See Jesting.  Manifested in Laughter:  Pr 14:13; Ec 2:2; 7:3,6; Lu 6:25; Jas 4:9.  Enjoyment Sought:  Ec 2:10; 3:13,22; 5:18; 9:9; Isa 9:3.  See Epicureans.  Great joy, occasions of:  the laying the Foundation of the Temple:  Ezr 3:12.  The Creation:  Job 38:7.  The Coming of Christ:  Mt 2:10.  The Resurrection of Christ:  Mt 28:8.  The Ascension of Christ:  Lu 24:52.  The Conversion of the Gentiles:  Ac 15:3.  heavenly:  (causes of):  Ps 16:11.  The Incarnation of Christ:  Lu 2:13-14.  The Return of the Penitent Sinner:  Lu 15:7.  The Exaltation of the Lamb:  Re 5:9-10; 12:12.  The Gathering Home of the Saints:  Re 14:2-3.  The Triumph of Righteousness:  Re 19:6.  In Service:  Ne 12:43; Ps 40:8; 100:2; 126:5-6; Lu 10:17; Joh 4:36; Ac 11:23.  In Sorrow:  See Happiness.  In Tribulation, examples of:  Famine:  Hab 3:17-18; Mt 5:12; Lu 6:23.  Persecution:  Ac 5:41.  Imprisonment:  Ac 16:23,25.  Poverty:  2Co 6:10; Col 1:24.  Loss of Property:  Heb 10:34.  Fiery Trials:  1Pe 4:12-13.  Promised to believers:  Ne 8:10; Ps 16:11; 30:5; 89:16; 126:5; 132:16; Isa 12:3; 35:10; Lu 2:10; Joh 15:11; 16:24; 17:13; Ro 14:17.  Restored:  At the Return of Divine Favour:  Ps 30:11.  Tothose who Mourn:  Isa 61:3.  At the Deliverance of the Nation:  Jer 30:19; 31:13.  At the Opening of the door of Hope:  Ho 2:15.  At the Vision of the Risen Saviour:  Joh 16:20.  Soul-winners':  Essential to Success in Christian Work:  Ps 51:12-13.  Comes from Bringing in the Sheaves:  Ps 126:6.  From Finding the Lost Sheep:  Lu 15:6-7.  The Sower and the Reaper rejoice together:  Joh 4:36.  Thrills the Church:  Ac 15:3; Php 2:16.  Souls won are a Crown of Rejoicing:  1Th 2:19-20.  It Sustained Christ in his Suffering upon the Cross:  Heb 12:2.  See Soul-winners.  See Joy; In Service.  Spiritual, special reasons for:  Dedication of God's House:  Ezr 6:22; Ne 12:43.  The Return from Captivity:  Ps 126:2.  The Blessings of a Spiritual Life:  Isa 61:10.  The Delights of God's Word:  Jer 15:16.  Times of Spiritual Refreshing:  Ac 8:5-6,8,39; Ro 5:11; 2Co 7:4.  The Love of Christ:  1Pe 1:8'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness  is used and see the note for Romans 7:12 for links to every place in Romans where the word good  is used.  Please also see the note for 2Corinthians 5:10 about the word good.  The functional definition is: 'what comes from God'.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil  along with the Webster's 1828 definition of the word evil.  The functional definition 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.  However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God.  In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.  Please also see the note for 1Peter 4:15 about the word evildoer.  Please also note the conincidence between the Devil and the word evil  since the Devil  is the source of much evil.  Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.  Please also see the note for Philippians 3:2 about the phrase evil workers.  Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the note for Romans 11:1 about the phrase I say.  The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'.  Please also see the note for Revelation 1:8 about the word saith.  Please also see the note for Romans C10S28 about the word gainsaying.  Please also see the note for Matthew 26:1 about the word sayings (plural).  Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak.  Please also see the note for 2Corinthians 3:12-14 about the word speech.  Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.  The words speaketh  and saith  mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Mark 12:34-LJC; Romans C14S23; 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and Revelation 12:10-LJC about the phrase kingdom of God.  The functional definition is: 'the kingdom that belongs to God, which is God's character in you'.  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 also see the note for Matthew 3:2 about the phrase kingdom of heaven.  The functional definition, for kingdom of heaven,  is: 'the kingdom that belongs to heaven and includes all beings and things which are part of heaven'.  This is significantly different from the kingdom of God.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meats.  The functional definition is: 'Food in general; anything eaten for nourishment, either by man or beast'.

Please see the note for Romans 12:20 which has links to every verse, in Romans, which uses a form of the word drink  along with the definition from Easton's Bible Dictionary.  The functional definition is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar'.

The note for Romans 1:18-19 provides links to the 50 times in 41 verses of this epistle that forms of the word righteous  are used.  Please also see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness.  The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'.  Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.  Please also see the notes for Philippians 1:9-11; James 3:18 about the phrase fruit of righteousness.  Please also see the note for Romans C4S7 about the phrase imputeth righteousness.  Please also see the notes for Romans 3:5 and Romans C1S16 about the word unrighteousness.  Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.  The note for Romans 1:29 is part of the summary of chapter 1.  That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness  and several other sins.

Please see the note for Romans 12:18 which has links to every verse, in Romans, which uses the word peace  along with a short note for each and the definition from Webster's 1828 .  The functional definition 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 notes for Galatians C1-S1 and Jude 1:1 about this word.  Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God.  Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see the note for Romans 14:23 which has links to every place in Romans where forms of the word joy  are used.  Please also see the note for 1John C1S2 about this word.  The functional definition is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.

Please see the notes for Romans 7:12; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy.  The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'.  Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.  Please also see the note for 1John C2S25 about the phrase Holy One.

Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.  There is a Biblical doctrinal difference between the use of the phrase Holy Ghost  and God's Holy Spirit,  but I can not specify what that doctrinal difference is at this time.  Both are identifiers of the third Person within the Trinity.  Please see the link for God's Holy Spirit   for links to the various applications where this other identifier of the third Person is used.  The phrase Holy Ghost  only occurs within the New Testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 12:17; 1Co 10:29-30; 2Co 8:20-21; 1Th 5:22
kingdom. Da 2:44; Mt 3:2; 6:33; Lu 14:15; 17:20-21; Joh 3:3,5; 1Co 4:20; 6:9; 1Th 2:12  is. 1Co 8:8; Col 2:16-17; Heb 13:9  but. Isa 45:24; Jer 23:5-6; Da 9:24; Mt 6:33; 1Co 1:30; 2Co 5:21; Php 3:9; 2Pe 1:1  peace. Ro 5:1-5; 8:6,15-16; 15:13; Isa 55:12; 61:3; Joh 16:33; Ac 9:31; 13:52; Ga 5:22; Php 2:1; 3:3; 4:4,7; Col 1:11; 1Th 1:6; 1Pe 1:8 exp: 2Ti 2:22.  General references. exp: Isa 11:6; Ro 12:18; 1Co 4:20; Eph 4:3.'.

Home   Start of Page   Start of Chapter
C14-S24 (Verse 18) Why we should serve the kingdom of God  in righteousness, and peace, and joy in the Holy Ghost.
  1. For he that in these things serveth Christ is acceptable to God ,
  2. and approved of men..

Our sentence tells us that we should obey the command of the prior sentences so that we will be acceptable to God, and approved of men.  However, our sentence also qualifies the prior sentence by saying that we must serveth Christ...in these things.  If we are trying to have the results of the prior sentence (righteousness, and peace, and joy in the Holy Ghost),  but we are not seeking them for the purpose to serveth Christ,  ('have a life-long service to Christ'), then we have the wrong motivation for what we are seeking.  Please see the note for this verse in the Lord Jesus Christ Study for more details on this sentence and on the service  that we are to do.

In addition to the prior, back in Romans 12:1-2, we read: I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.  As in this sentence, we saw that we were to do service  in order to be acceptable to God / have the acceptable, and perfect, will of God  So, in reality, we need to combine the doctrine of those prior sentences with the doctrine If this sentence in order to be acceptable to God / have the acceptable, and perfect, will of God.  Doing those things is how we receive the promise that we will be acceptable to God, and approved of men.  (Please also see the Doctrinal Study called Significant Events in the New Testament for links to promises made in the New Testament outside of the Gospels.)

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 16:18 which has links to every verse, in Romans, which uses any form of the word serve.  The functional definition is: 'To work for; to bestow the labor of body and mind in the employment of another'.  Please also see the note for 2Timothy C1-S2 about this word.  Please also see the note for Philippians 2:17 about the word service.  Please also see the note for Romans 14:4 for links to every verse, in Romans, which uses the word servant  along with the definition and a short note for each verse.  Servant  is dealt with separately from serve  because one is the action verb and the other is the person who does the action.  Please also see the notes for 1Corinthians C7S27 and Ephesians C6S4 about the word servant.

  please see the note for Romans 12:1 for links to verses in Romans which use the word acceptable  along with the definition from Webster's 1828 .  The functional definition is: 'hat may be received with pleasure; hence pleasing to a receiver; gratifying'.  Please also see the note for 2Corinthians 5:9 about the word accept.

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 functional definition is: 'To entertain a favorable opinion concerning.  The Biblical and archaic use conveys a much stronger meaning and is equivalent to its use in legal formalities of today, "to approve a bill"'.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Ro 14:4; 6:22; 12:11; 16:18; Mr 13:34; Joh 12:26; 1Co 7:22; Ga 6:15-16; Col 3:24; Tit 2:11-14  is. Ro 12:1-2; Ge 4:7; Ec 9:7; Ac 10:35; 2Co 8:21; Php 4:18; 1Ti 2:3; 5:4; 1Pe 2:5,20  and. 2Co 4:2; 5:11; 6:4; 8:21; 1Th 1:3-4; Jas 2:18-26; 1Pe 3:16  General references. exp: Eph 4:3.'.

Home   Start of Page   Start of Chapter
C14-S25 (Verse 19) The resulting action which is required.
  1. Let us therefore follow after the things which make for peace,
  2. and things wherewith one may edify another..

The let us  is a command from God because let  is the action verb that God used in creation (Genesis 1:3, 6, 9, 11, 14, 15, 20, 22, 24, 26).

The therefore  makes this command be a direct result of the prior reasoning which summarized all that has been said in this chapter so far.  What we are commanded to do is to follow after  two different things (separated by the and).  Forms of the phrase follow after  only occurs 26 times in the Bible.  Some of the verses (Genesis 44:4; Exodus 14:4; Judges 3:28; Ruth 1:16; 2Kings 5:21; 9:27; Psalms 68:25; Hosea 2:7; 12:1; Mark 1:36; Luke 23:55; Acts 3:24; 21:36) tell us about one person following after  other people.  The rest are commands telling us what we are to follow after.  These verses include:

We see in these verses that people who follow after  the wrong thing have short term gain with long term destruction.  However, people who follow after  the things of God have short term loss with rewards that are kept for eternity.  The phrase follow after  is similar to where we are told to walk  in God's way.  (There are 101 verses which have the words walk  and way  in them.)  the difference is that a way  (path), which we are to follow, is laid out in God's Word where we are told to follow after  a personal guide which can continue to lead us in circumstances where God's Word does not literally tell us what to do.

We are told to follow after  righteousness  mercy  tilleth his land  (the way of personal hard work) rock (Christ)  Jesus  things which make for peace  things wherewith one may edify another  charity  the way of perfection  godliness, faith, love, patience, meekness.

We are told to not follow after  mischief  the way of the wicked  vain persons  ('get rich quick schemes') rewards  sins  rebellion  despisings  words that are not the words of our Lord Jesus Christ  questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness  the love of money.

Returning to our current sentence, we see that we are told to follow after the things which make for peace.  This is given to be our personal guide in how to act when God's Word does not tell us literally what to do.  Just two sentences earlier (14:16-17) we were told that peace  is part of the kingdom of God.  Thus, if we follow the ways that the kingdom of God  teaches we will follow after the things which make for peace.  The functional definition 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'.

In addition, our current sentence tells us that we are to follow after...things wherewith one may edify another.  this is given to be our personal guide in how to act when God's Word does not tell us literally what to do.  The only other place in Romans where we see a form of edify  is 15:2   where we read Let every one of us please his neighbour for his good to edification.  (Please see the note for that sentence.)  the next chapter provides much more details on how we are to do this command.  Forms of the word edify  do not occur in the Old Testament and in the New Testament we find these words in Acts 9:31; our currently sentence; Romans 15:2; 1Corinthians 8:1; 10:23; 14:3, 4, 5, 12, 17, 26; 2Corinthians 10:8; 12:19; 13:10; Ephesians 4:12, 16, 29; 1Thessalonians 5:11; 1Timothy 1:4.

Webster's 1828 dictionary defines edify  as: 'v.t. L. oedifico; oedes, a house, and facio, to make.  1. to build, in a literal sense. Not now used.  2. to instruct and improve the mind in knowledge generally, and particularly in moral and religious knowledge, in faith and holiness.  Edify one another. 1 thess.5.  3. to teach or persuade. Not used'.  If we really look at this definition, this word means that we are to 'build one another up spiritually'.

The Treasure of Scripture Knowledge provides links, for the edify  as: 'Ro 14:19; 1Co 9:19-22; 10:24; 11:1; 13:5; Php 2:4-5; Tit 2:9-10'.  Thompson Chain Topics provides links of: 'Ro 14:19; 15:2; 1Co 8:1; 14:3,26; 2Co 10:8; 12:19; Eph 4:12,29'.  Morrish Bible Dictionary provides: 'From a Greek word meaning 'to build, to build up.' the same word is used for the building of the Temple at Jerusalem, Joh 2:20, and by the Lord when He said He would build His assembly. Mt 16:18. Another Greek word occurs often in the epistles with the exhortation that all things in the church should be done to edification. Ro 14:19; 15:2; 1Co 14:3-26; Eph 4:16,29. the gifts in the church were also for the edifying of the body of Christ, Eph 4:12; and when things were at their worst Christians were exhorted to be building up themselves on their most holy faith. Jude 1:20. As a building is increased and strengthened, so the body of Christ is built up by the ministry of the Spirit through the word until all come "unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph 4:13'.  Finally, torrey's Topical Textbook provides links of: 'Described.  Eph 4:12-16.  IS thE OBJEC't OF:  the ministerial office.  Eph 4:11-12.  Ministerial gifts.  1Co 14:3-5,12.  Ministerial authority.  2Co 10:8; 13:10.  The Church's union in Christ.  Eph 4:16.  The gospel, the instrument of.  Ac 20:32.  Love leads to.  1Co 8:1.  Exhortation to.  Jude 1:20-21.  Mutual, commanded.  Ro 14:19; 1Th 5:11.  All to be done to.  2Co 12:19; Eph 4:29.  Use self-denial to promote, in others.  1Co 10:23,33.  The peace of the Church favors.  Ac 9:31.  Foolish questions opposed to.  1Ti 1:4'.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans intro about the word therefore.  The functional 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 above, within this note, about the phrase follow after.  That note has links to where the Bible tells us what to follow after  and what not to follow after.  Please also see the note for 1Corinthians C4S16 about the word follow.  The functional definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction'.

Please see the note for Romans 12:18 which has links to every verse, in Romans, which uses the word peace  along with a short note for each and the definition from Webster's 1828 .  The functional definition 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 notes for Galatians C1-S1 and Jude 1:1 about this word.  Please also see the notes for Philippians 4:7 and Colossians 3:15 about the phrase peace of God.  Please also see the notes for Romans 10:15 and Hebrews 12:14-LJC about the phrase peace with God.

Please see above, within this note, about the word edify.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'follow. Ro 12:18; Ps 34:14; 133:1; Mt 5:9; Mr 9:50; 2Co 13:11; Eph 4:3-7; Php 2:1-4; Col 3:12-15; Heb 12:14; Jas 3:13-18; 1Pe 3:11 exp: 1Co 14:1.  and. Ro 15:2; 1Co 10:33; 14:12-17,26; Eph 4:29; 1Th 5:11-12; 1Ti 1:4 exp: 1Ti 6:11.  General references. exp: Ro 12:18; 15:2; Eph 4:3; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S26 (Verse 20) For meat destroy not the work of God.

Please see the note for 14-S22 which is the only other place in Romans which uses any form of the word destroy.  That note explains what this sentence says.  Please also see the note for 14:15 which has links to every verse, in Romans, which uses any form of the word meat.  As mentioned there, Hebrews 12:16 says, Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.  When we value one morsel of meat  (porridge) over the spiritual maturity of our brother  we are acting like Esau.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the notes for Romans C9S8; 1Corinthians C3S13; Galatians C2-S10 and Philippians 1:1 about the word works.  Please see the note for Romans C3S27 about the phrase law of works.  Please see the note for Philippians 3:2 about the phrase evil workers.  Please see the note for Romans C11S10 about the phrase works are seen of men.  Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works.  The basic Biblical definition of work  is: 'to move, or to labor'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy.  The functional definition is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'.  Please also see the note for 1Corinthians 10:10 about the word destroyer.  Please also see the note for 1Timothy 6:9 about the word destruction.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. Ro 14:15; Mt 18:6; 1Co 6:12-13; 8:8,13; 10:31  the work. Eph 2:10; Php 1:6  General references. exp: Le 7:19; Eze 44:31; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S27 (Verse 20) The evil  comes from our conscience, not from the object.
  1. First Step: Understand that objects are not evil.
    1. All things indeed are pure;.
  2. Second Step: Understand that evil  comes from within people.
    1. but it is evil for that man who eateth with offence..

Our sentence has two Steps which explain the source of evil.  As we see so many places in the Bible, including several in Romans, God first removes error then provides truth.  The error is in thinking that objects can be evil.  Our First Step tells us about all objects.  It also says that they are pure.  we find the same thought in Romans 14:14; Matthew 15:11; Acts 10:15; 1Timothy 4:3-5; Titus 1:15.  This is the only verse in Romans which uses pure  while forms of the word pure  occur 103 times in 99 verses of the Bible and, in the New Testament, in Matthew 5:8; Acts 20:26; our current sentence; 2Corinthians 6:6; Philippians 4:8; 1Timothy 1:5; 3:9; 5:22; 2Timothy 1:3; 2:22; Titus 1:15; Hebrews 10:22; James 1:27; 3:17; 1Peter 1:22; 2Peter 3:1; 1John 3:3; Revelation 15:6; 21:18, 21; 22:1.  In the Bible, the word pure  means '100%' or 'singular '.  (Something that is pure  is 100% of a single component.) For example, pure  silver is 100% (singular) silver.  Thus, our First Step tells us that physical objects are what they are and there is not hidden spiritual significance attached to any physical object.

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

Webster's 1828 dictionary defines pure  as 'a. L. purus.  1. Separate from all heterogeneous or extraneous matter; clear; free from mixture; as pure water; pure clay; pure sand; pure air; pure silver of gold. Pure wine is very scare.  2. Free from moral defilement; without spot; not sullied or tarnished; incorrupt; undebased by moral turpitude; holy.  Thou art of purer eyes than to behold evil. Hab.1. Prov.20.  3. Genuine; real; true; incorrupt; unadulterated; as pure religion. James 1.  4. Unmixed; separate from any other subject or from every thing foreign; as pure mathematics.  5. Free from guilt; guiltless; innocent.  No hand of strife is pure, but that which wins.  6. Not vitiated with improper or corrupt words or phrases; as a pure style of discourse or composition.  7. Disinterested; as pure benevolence.  8. Chaste; as a pure virgin.  9. Free from vice or moral turpitude. Tit.1.  10. Ceremonially clean; unpolluted. Ezra 6.  11. Free from anything improper; as, his motives are pure.  12. Mere; absolute; that and that only; unconnected with anything else; as a pure villain. He did that from pure compassion, or pure good nature.  PURE, v.t. to purify; to cleanse. Not in use'.  While the definition from Webster's 1828 has more applications than my definition, and it might make understanding the usage in other applications, I have found the simple definition of '100%' to be the easiest to use when I am trying to understands a sentence within the Bible.

The word indeed  occurs in 70 times in 67 verses of the Bible, 39 times in 38 verses of the New Testament and, in Romans, in 6:11; 8:7 and our current sentence.  Webster's 1828 dictionary defines indeed  as 'adv. in and deed. In reality; in truth; in fact'.  While Webster's has several more applications of the word, they do not clarify but confuse.  Therefore, I did not include them.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil  along with the Webster's 1828 definition of the word evil.  Forms of the word eat  only occur within this chapter within Romans (14:2, 3, 6, 20, 21, 23).  This religious argument is used within this chapter to illustrate all foolish religious arguments that God's people get into.

The word offence  occurs in 26 times in 23 verses of the Bible, 22 times in 19 verses of the New Testament and, in Romans, in 4:25; 5:15-18, 20; 9:33; Our current sentence; 14:21 and 16:17.  Please note that over 1/3 of all occurrences within the Bible are in Romans.  Every one of those usages is talking about us sinning against God's law.  That one exception is where we see rock of offence  and when God's people were offended  by Christ  (the rock of offence),  they still violated God's law.  Therefore, our sentence is talking about a sin when it says that man who eateth with offence.  Please also note that Matthew 18:7 says, Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

The Online Dictionary defines offence  as 'n  1. a violation or breach of a law, custom, rule, etc.  a.  any public wrong or crime  b.  a nonindictable crime punishable on summary conviction  3. annoyance, displeasure, or resentment  give offence (to) to cause annoyance or displeasure (to)  take offence to feel injured, humiliated, or offended  6. a source of annoyance, displeasure, or anger  7. (Military) attack; assault  8. Archaic injury or harm  9. (Team Sports / American Football) American football (usually preceded by the)  a.  The team that has possession of the ball  b.  The members of a team that play in such circumstances'

Torrey's Topical Textbook provides links to offence  as: 'Occasions of, must arrive.  Mt 18:7.  Occasions of, forbidden.  1Co 10:32; 2Co 6:3.  Persecution, a cause of, to mere professors.  Mt 13:21; 24:10; 26:31.  ThE WICKED TAKE, AT.  The low station of Christ.  Isa 53:1-3; Mt 13:54-57.  Christ, as the corner-stone.  Isa 8:14; Ro 9:33; 1Pe 2:8.  Christ, as the bread of life.  Joh 6:58-61.  Christ crucified.  1Co 1:23; Ga 5:11.  The righteousness of faith.  Ro 9:32.  The necessity of inward purity.  Mt 15:11-12.  Blessedness of not taking, at Christ.  Mt 11:6.  Saints warned against taking.  Joh 16:1.  SAINTS SHOULD.  Be without.  Php 1:10.  Be cautious of giving.  Ps 73:15; Ro 14:13; 1Co 8:9.  Have a conscience void of.  Ac 24:16.  Cut off what causes, to themselves.  Mt 5:29-30.  Not let their liberty occasion, to others.  1Co 8:9.  Use self-denial rather than occasion.  Ro 14:21; 1Co 8:13.  Avoid those who cause.  Ro 16:17.  Reprove those who cause.  Ex 32:21; 1Sa 2:24.  MINISTERS SHOULD.  Be cautious of giving.  2Co 6:3.  Remove that which causes.  Isa 57:14.  All things that cause, shall be gathered out of Christ's kingdom.  Mt 13:41.  Denunciation against those who cause.  Mt 18:7; Mr 9:42.  Punishment for occasioning.  Eze 44:12; Mal 2:8-9.  Exemplified.  Aaron, Ex 32:2-6.  Balaam, etc. Nu 31:16; Re 2:14.  Gideon, Jg 8:27.  Sons of Eli, 1Sa 2:12-17.  Jeroboam, 1Ki 12:26-30.  Old Prophet, 1Ki 13:18-26.  Priests, Mal 2:8.  Peter, Mt 16:23.
Offences Against the Holy Ghost:  Exhortations against:  Eph 4:30; 1Th 5:19.  EXHIBITED IN:  Tempting him:  Ac 5:9.  Vexing Him:  Isa 63:10.  Grieving Him:  Eph 4:30.  Quenching Him:  1Th 5:19.  Lying to Him:  Ac 5:3-4.  Resisting Him:  Ac 7:51.  Undervaluing His gifts:  Ac 8:19-20.  Danger of trifling with the Holy Ghost:  Heb 6:4-6.  Doing despite to Him:  Heb 10:29.  Disregarding His testimony:  Ne 9:30.  Blasphemy against Him, unpardonable:  Mt 12:31-32; 1Jo 5:16.  '.

Putting all of this together, we see that our sentence tells us that it is evil  to deliberately do what you believe to be sin.  The man who eateth with offence  is doing what he believes God told him to not do.  Therefore, he is doing sin  and his action, not the object, is what is evil.  Remember that Romans 6:16 says, Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?  When we encourage our brother  to follow us in disobedience to what they believe God told them to do we are encouraging them to do evil  and a sin unto death.  This will destroy  our brother,  which our chapter tells us to not do.  When we do this we are doing sin  and God judges us according to the consequences that we cause to come upon out brother.

Please be sure to follow the links that are within the sentence outline above to find notes related to those words and to find links to other places where that word is used.  When the links within our sentence lead to another Study, please also go to the top of the Study (or section within the Lord Jesus Christ Study) to get the definition, the particular application of this verse, and links to other verses with the same application.

Please see the note for Romans 7:19 which has links to every verse, in Romans, which uses any form of the word evil  along with the Webster's 1828 definition of the word evil.  The functional definition 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.  However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God.  In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.  Please also see the note for 1Peter 4:15 about the word evildoer.  Please also note the conincidence between the Devil and the word evil  since the Devil  is the source of much evil.  Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking.  Please also see the note for Philippians 3:2 about the phrase evil workers.  Please also see the note for Hebrews 4:12 about the phrase evil heart.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Ro 14:14; Mt 15:11; Ac 10:15; 1Ti 4:3-5; Tit 1:15  but. Ro 14:15,21; 1Co 8:9-12; 10:32-33 exp: Tit 1:15.  General references. exp: Le 7:19; Eze 44:31; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S28 (Verse 21) Final conclusion of this illustration.
  1. It is good neither to eat flesh,
  2. nor to drink wine,
  3. nor anything whereby thy brother stumbleth,
  4. or is offended,
  5. or is made weak..

This conclusion can be stated in a very simple command.  Before doing anything where there is any possibility of even an unknown brother  observing your act, ask yourself if the most immature brother  could be made to stumble, or (be) offended, or (be) made weak.  If the answer is 'Yes', then don't do it.  However, we must also remember the limitation put on this command at the start of out chapter.  If this restriction is going to lead to doubtful disputations,  then we ignore the restriction.  For example, there is a preacher in Michigan who preached that no 'good Godly Christian' would wear a beard since 'hippies' wore beards.  I tried shaving my beard but it caused significant and ongoing health issues for me.  When I grew my beard back, others asked me why.  When I explained why they claimed that 'I should be willing to die for the faith'.

The fact is that Jesus wore a beard and there is nothing in the Bible restricting men from wearing a beard.  When people are calling for other people to be willing to die for their religious beliefs that can not be shown to be what the Bible literally says, then they have gone well beyond this limit of doubtful disputations.  I will leave it to the reader and the preachers to decide what is and what is not doubtful disputations.  However, I will say that if you are going to lay a restriction upon someone that you do not have Biblical authority over, you had better make sure that the Bible literally says your restriction in at least two places.  If not, you may find yourself being punished by God for judging thy brother  (14:10).

Forms of the word eat  only occur within this chapter within Romans (14:2, 3, 6, 20, 21, 23).  This religious argument is used within this chapter to illustrate all foolish religious arguments that God's people get into.

Please also see the note for Romans 11:22 for links to every place in the New Testament where the word goodness  is used and see the note for Romans 7:12 for links to every place in Romans where the word good  is used.  Please also see the note for 2Corinthians 5:10 about the word good.  The functional definition is: 'what comes from God'.  Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Romans C8S1 about the word flesh.  The functional definition is: 'a particular part of the body of man and animals'.  Please also see the note for 8:8 for the difference between walk after the flesh  and in the flesh.  Please see the note for 8:8 for the difference between walk after the flesh  and in the flesh.

Please see the note for Romans 12:20 which has links to every verse, in Romans, which uses a form of the word drink  along with the definition from Easton's Bible Dictionary.  The functional definition is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar'.

Please see the note for Mark 15:23 about the word wine.  The functional definition for this word is: 'There are several different drinks which have this name in the Bible.  Please see the reference given for more details'.  Please also see the note for Luke 7:34 about the word winebibber.  Please also see the note for Matthew 21:33-34 about the word winepress.

Please also see the note for 1John 2:10 which references the prior sentence and this sentence, along with several other related verses from other books of the New Testament, to explain He that loveth his brother abideth in the light, and there is none occasion of stumbling in him..  Basically, the Jews refused to abideth in (God's ) light  and preferred the darkness of religion.  Their religion encouraged them to make the Gentiles stumble  instead of leading the Gentiles to abide in (God's ) light.  The result was that they reaped  what they sowed.  The obvious warning is for us to not act the same way.

Paul uses brethren  here because the people that he is addressing are the truly saved are.  Please see the note for Romans 1:13 for links to every place that Romans uses brethren  or brother  or sister.  Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother.  Please see the note for Romans C12-S8 about the word brotherly.  Please see the note for Matthew 1:2 about the word brethren.  The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the note for 9:32-33 which has links to every sentence within Romans which uses some form of the word stumble  along with the definition from Webster's 1828 .  Please also see the note for 1John 2:10 which provides additional notes.  A study of these verses will show that when people rely upon their own strength then they stumble.  Further, they usually stumble  when they are at the height of their confidence within themselves.

Please see the note for 1Corinthians C1S20 about the word stumblingblock.  The functional definition is: 'Anything placed in the way of another over which he might stumble and fall'.  Please also see the notes for Romans C9S32 and 1John C2S11 about the word stumble.  The functional definition is: 'To trip in walking or moving in any way upon the legs; to strike the foot so as to fall, or to endanger a fall'

Please see the note for Romans 14:2 for links to every verse, in Romans, which uses the word weak  along with a short note for each and the definition from Webster's 1828 .  Please also see the note for 1Corinthians C4S12 about this word.  The functional definition is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft.  1. Having little physical strength; feeble'.

Please see the note for Romans C14S27 about the word offence.  The functional definition is: 'a violation or breach of a law, custom, rule, etc.  a. any public wrong or crime'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good. Ro 14:17; 15:1-2; 1Co 8:13  whereby. Ro 14:13; Mal 2:8; Mt 16:23; 18:7-10; Lu 17:1-2; Php 1:10; Heb 12:13; Re 2:14  General references. exp: Joh 16:1; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S29 (Verse 22) Hast thou faith?

in this sentence through the end of the chapter Paul is dealing with an objection that some saved people might have to what he has been saying.  A lot of people who personally (thou)  have faith  have a hard time believing the lack of faith  that other people have.  This is because the resulting blessings are so great.  However, the fact is that you have to have, and exercise, faith  before you see the blessings.  Further, Romans 12:3 says, according as God hath dealt to every man the measure of faith.  The fact, as stated in that sentence, is that some people have a greater measure of faith  and some people have a lesser measure of faith.  Since the measure of faith  is determined by God, our criticizing a brother  for having a lesser measure of faith,  is in fact a criticism of God.  Simply put, obey the commands in these sentences or plan on a judgment by God.

Please see the note for Romans C3S25 about the word faith.  That note has many links to many other notes which deal with this doctrine in different ways.  Please also see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith.  The functional 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 notes for Colossians 1:1 and Titus 1:1 about the word faithful.  The functional 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 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.  Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works  contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. Ro 14:2,5,14,23; Ga 6:1; Jas 3:13  General references. exp: Ro 2:6; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S30 (Verse 22) have it to thyself before God.

Please notice that this sentence says before God.  It is easy to forget that all we do is before God  and being recorded.  We will have to answer for our works  (1Peter 1:17) and for every word  (Matthew 12:36) when we actually see God.  The Bible says a lot about our faith,  with the word occurring 39 times just in Romans.  (Please see the note for Romans 3:27 for links to every place in Romans that uses any form of faith.)  Here we are told that we do not have to put it on display but that God will make people notice when they need to do so.  Often people are watching us when we don't even realize it.  The only thing that we need to do about our faith  is remember that God is watching.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ro 2:6; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S31 (Verse 22) Happy is he that condemneth not himself in that thing which he alloweth.

Please see the note for 1Peter 3:14 about the word happy.  People regularly claim that 'happiness comes from happenings'.  That is: we get good feelings from circumstances of life.

Please also see the note for 8:1 which has links to where this epistle and the Bible talks about condemn.  Every place in this epistle where some form of the word condemn  is used, it is God's people who are condemned.  As pointed out in that note, condemn  is a legal action which is separate from enforcing the consequence of the condemnation.  in this sentence we see that God's people can, but don't have to, condemn  themselves by doing what they are allowed to do, but doing it in a wrong way.  Righteousness  is not just doing the right thing but doing it the right way.  As we have seen throughout this chapter, when we allow  something but do it in a way that causes a weaker brother  to stumble  in their faith,  we are not righteous  and we condemn ourselves.

Please see the note for Romans 7:15 about the word allow.  The functional definition for this word is: 'To grant, give or yield'.  Please also see the note for 1Peter 2:4 about the word disallow.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Happy. Ro 7:15,24; Ac 24:16; 2Co 1:12; 1Jo 3:21  General references. exp: Ro 2:6; Php 2:4.'.

Home   Start of Page   Start of Chapter
C14-S32 (Verse 23) The final word of this chapter.
  1. Equivalent Section: the example shows that going against our faith  is damning.
    1. And he that doubteth is damned if he eat,
    2. because he eateth not of faith:.
  2. Equivalent Section: the general rule is that going against our faith  is damning.
    1. for whatsoever is not of faith is sin..

Please see the notes for 3:27 which has links to where Romans talks about faith.  Please see the note for 13:2 which has links to all of the verses in the Bible which use any form of the word damn,  along with a short note on each and the Webster's 1828 definition.  Forms of the word eat  only occur within this chapter within Romans (14:2, 3, 6, 20, 21, 23).  This religious argument is used within this chapter to illustrate all foolish religious arguments that God's people get into.

Here we see the final word of this chapter, the summary of Paul's illustration and the general rule that our chapter is telling us.  We are each to have personal faith  in God.  If God tells us to not do what God allows someone else to do then we are to believe that God has a reason that is for our good and will keep us from being condemned.  I once asked a pastor for advice on how to make a decision.  He told me to pray about it and take the path which required the greatest amount of faith  because that gave God the greatest chance to work in and through my life.  After several days of prayer and coming up on a deadline to choose between two different positions at work, I prayed and old God that I would take the terrible position unless he clearly directed me otherwise because that would require Him to rescue me when problems came up.  In less than an hour I received a call from a woman in HR that I had never heard of before.  She said that they heard of my decision and that the one place was trying to take advantage of me because 'I was a nice guy'.  She said that the company was taking the decision away from me because it affected budgets and that I would not be allowed to take the terrible position.

I can't ever recall having a more clear answer to prayer.  I learned that the best way to avoid sin  when we have to use faith  is to follow the advice of this pastor.

Please see the note for Romans C14S1 about the word doubt.  The functional definition is: 'not settled in opinion; undetermined; wavering; hesitating'.

Please see the note for Romans C13S3 about the word damnation.  The functional definition is: 'Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments'.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat.  The functional definition is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'.

Please see the note for Romans C1S10 about the word because.  The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Romans C3S25 about the word faith.  That note has many links to many other notes which deal with this doctrine in different ways.  Please also see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith.  The functional 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 notes for Colossians 1:1 and Titus 1:1 about the word faithful.  The functional 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 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.  Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works  contained within the same verse.

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin.  The functional 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 functional 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 note that this designation applies to saved as well as to lost.  As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. 1Co 8:7  doubteth. or, discerneth and putteth a difference between meats.  damned. Rather, is condemned, katakrino G2632; which is the proper signification of damned, from the Latin damno, to condemn. Ro 13:2; 1Co 11:29-31  whatsoever. Tit 1:15; Heb 11:6'.

Home   Start of Page   Start of Chapter   Next web page,  Next Chapter.
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: 03/11/24.