The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:42-45

42 So also is the resurrection of the dead. The body is sown in corruption, and is raised in incorruption.

43 It is sown in dishonor, and is raised in glory: it is sown in weakness, and is raised in power.

44 It is sown a natural body, and is raised a spiritual body: there is a natural body, and there is a spiritual body.

45 As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening spirit.

Brethren:
Make note of the comparisons between the words sown and raised, and see how they’re used in relation to each other. Sown infers the lesser of the two words. Raised the superior of the two. As such when we reach verse forty five, we see might conclude that the first man, that being Adam, while a perfect creation, became imperfect through the fall, and resulting consequence of sin. The last Adam, that being the Christ, is now the perfection of all things, including that of the new man. 

Note also, in the preceding verses, we likewise read how Paul compares the planting of seeds, (grains thereof), and how from the lifeless seed (until planted in the round), the magnificence of a plant comes to life.

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:33-34

33 Be not deceived: evil speakings corrupt good manners.

34 Awake to live righteously, and sin not: for some have not the knowledge of God, I speak this to your shame.

Related Scripture:

Verse 33 - 1 Corinthians 5:6

Verse 34 - Romans 13:11; Ephesians 3:14; 1 Thessalonians 4:3; 1 Corinthians 6:5

Brethren:

Just a short thought herein on the above scripture. We are reminded of the old adage; “when you lay down with dogs, you wake up with fleas.”

Henceforth, let us seek to live as God would wish us to be; Holy. Not in self-righteousness, but in the serving of others and setting the example of God’s love for all people. Let us not put His name to shame.

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:23-25

23 But every man in his own order: the first-fruits is Christ, afterward, they that are of Christ, at his coming shall rise again.

24 Then shall be the end, when he hath delivered up the kingdom to God, even the Father, when he hath put down all rule, and all authority and power.

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

Related Scripture:

Verse 23 - 1 Thessalonians 4:13

Verse 25 - Psalm 110:1; Acts 2:34; Hebrews 1:13, 10:13

“Afterward; The whole harvest. At the same time the wicked shall rise also. But they are not here taken into the account. After the resurrection and the general judgment. Cometh the end (Read Matthew 24:1-31), of the world; the grand period of all those wonderful scenes that have appeared for so many succeeding generations. When he shall have delivered up the kingdom to the Father, and he (the Father) shall have abolished all adverse rule, authority, and power - Not that the Father will then begin to reign without the Son, nor will the Son then cease to reign. For the divine reign both of the Father and Son is from everlasting to everlasting. But this is spoken of the Son's mediatorial kingdom, which will then be delivered up, and of the immediate kingdom or reign of the Father, which will then commence. Till then the Son transacts the business which the Father hath given him, for those who are his, and by them as well as by the angels, with the Father, and against their enemies. So far as the Father gave the kingdom to the Son, the Son shall deliver it up to the Fathe. Nor does the Father cease to reign, when he gives it to the Son; neither the Son, when he delivers it to the Father: but the glory which he had before the world began. (Read Hebrews 1:8), will remain even after this is delivered up. Nor will he cease to be a king even in his human nature. If the citizens of the new Jerusalem" shall reign for ever," (Read Revelation 22:5), how much more shall he? He must reign, because so it is written. Till He, the Father hath put all his enemies under his feet.” - John Wesley

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:20-22, 26

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

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

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

26 The last enemy that shall be destroyed, is death.

Related Scripture:

Verse 20 - Colossians 1:18; Revelations 1:5

Verse 21 - Ezekiel 18:4; Romans 5:12, 6:23

Verse 22 - John 5:28-29

Verse 26 - 2 Timothy 1:10; Revelation 21:14, 21:4

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:12-19

12 Now if it be preached, that Christ is risen from the dead, how say some among you, that there is no resurrection of the dead?

13 For if there be no resurrection of the dead, then is Christ not risen:

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

15 And we are found also false witnesses of God: for we have testified of God, that he hath raised up Christ: whom he hath not raised up, if so be the dead be not raised.

16 For if the dead be not raised, then is Christ not raised.

17 And if Christ be not raised, your faith is vain: ye are yet in your sins.

18 And so they which are asleep in Christ, are perished.

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

Related Scripture:

Verse 12 - 1 Thessalonians 4:14

Verse 17 - Romans 4:25

Verse 18 - Job 14:12; Psalm 13:3

Verse 19 - 1 Corinthians 4:9; 2 Timothy 3:12

“ Having confirmed the truth of our Saviour’s resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? It seems from this passage, and the course of the argument, there were some among the Corinthians who thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle produces an incontestable fact, namely, the resurrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. If there be (can be) no resurrection of the dead, then Christ has not risen; and again, "If the dead rise not, cannot be raised or recovered to life, then is Christ not raised. And yet it was foretold in ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he had risen. And will you say, will any among you dare to say, that is not, cannot be, which God long ago said should be, and which is now undoubted matter of fact?’’It would follow hereupon that the preaching and faith of the gospel would be vain: If Christ be not risen, then is our preaching vain, and your faith vain.” - Matthew Henry

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:10-11

10 But by the grace of God I am that I am: and his grace which is in me, was not in vain: but I labored more abundantly than they all: yet not I, but the grace of God which is with me.

11 Wherefore, whether it were I, or they, so we preach, and so have ye believed.

Related Scripture:

Ephesians 3:7; Philippians 2:13

Brethren:

We are called unto His service by grace. Not through our own works, (although works are required), but only by the acceptance of Christ as Savior. We are then granted mercy and grace by the Father.

Henceforth, let us labor in the fields for as is written the harvest is great. Each of us, in our own way, are ministers of the Gospel.

“As he was what he was by the grace of God in a private capacity, upon a level with other Christians, being a chosen vessel of salvation, not by works, nor on account of faith, or any holiness of his, but by grace; being regenerated, called, sanctified, justified, pardoned, and adopted by it; being a believer in Christ through faith, as a gift of God's grace, and having a good hope of eternal glory the same way; so he was what he was, as a minister of the Gospel, as an apostle, as in that high office purely by the grace of God: he was not made one by men, nor by his education, learning, and industry, nor through any merits of his own, but by the free favour and sovereign will of God, bestowing on him gifts and grace, by which he was qualified for apostleship, and to preach the unsearchable riches of Christ.

By ‘grace’, in the former clause, is meant the good will and free favour of God, from whence all the blessings of goodness arise; here the gifts of grace, particularly such as qualify for the ministry. For what qualifies men for the preaching of the Gospel is not human learning, nor natural parts, nor internal grace, neither separately nor altogether: but peculiar gifts, which lie in an understanding of the Scriptures, and the doctrines of the Gospel, and in an aptitude to explain and teach them to the edification of others: and these gifts are not of nature, nor acquired by art and industry, but are of grace; are gifts freely bestowed by God, and are not in vain, at least should not be; they are not to be wrapped up in a napkin, and hid in the earth; they are not to be neglected, but to be stirred up and improved by prayer, meditation, reading, constant study, and frequent use, as they were by the apostle; and by a divine blessing were not without their use, to the good of souls, and the glory of God. Hence as what he was, so what he had, was by the grace of God.

[Therefore], we agree in our ministry to preach Christ, and him only, and with one heart and mouth assert, that he died, was buried, and rose again the third day and so ye believed these several truths relating to the death, burial, and resurrection of Christ. Thus the apostle, after he had made a digression upon his own character, as one of the witnesses of Christ's resurrection, returns to the subject he set out upon in the beginning of the chapter, in order to lead on to the doctrine of the resurrection of the dead, which he proves by the resurrection of Christ, in the following verses.” - John Gill

Postscript:

Think upon and meditate on the following; that all the Apostles preached one doctrine, and that is the belief of a risen Christ and of the grace obtained by the confession of faith of that belief.

Sunday Sermon

Commentary on Proverbs 15:23

by R.P. Woitowitz, John Gill, & Matthew Henry

A joy cometh to a man by the answer of his mouth: and how good is a word in due season

Geneva Bible Translation

The happiness of a man is the manifestation of his mouth, and the one who speaks in season embellishes it. - Aramaic - English Translation

Rejoicing to [the] man in answer of mouth of him and word of season of him; what good!

Interlinear Ancient Hebrew Translation.

Brethren:

Remember always, that it is what exits from the mouth of a person that defines them. We’ve been over this many times, but it is always good to read it again, and yet again. From out of our mouths, we speak what we feel. Be slow to speak at all times. Remember, from our mouths issue forth both blessings and cursing. (Read James 3:8-10).

Also remember, that all speech is to edify the hearer, and likewise to give glory to God. Therefore, it behooves us to always be ready to have a good word and to speak it. It is twice blessed, for it blesses both the speaker and those that hear it. - R.P. Woitowitz Sr.

“ When his advice is asked, and he gives good and wholesome counsel, and that being taken succeeds; it is a pleasure to a man that he is capable of assisting his friend, and doing him service, or a common good, whether it be in things natural, civil, or religious; when his speech is with salt, seasoned with grace, and he knows how he ought to answer every man; when that which is good proceeds from him, and is to the use of edifying, and ministers grace to the hearers, and is acceptable to them; when with readiness he gives an answer to every man that asks him a reason of the hope that is in him, with meekness and fear, ( Read Colossians 3:6; Ephesians 4:29; 1 Peter 3:15 ) ; and a word [spoken] in due season, how good [is it]? whether by way of advice and counsel to such who stand in need of it, or of exhortation and instruction to those that want it, or of comfort to those that are distressed; such is a word of promise spoken and applied by the Spirit of God to the hearts of his people in a time of need; and such is the Gospel of peace, pardon, righteousness, and salvation, as spoken by Christ and his ministers to weary and wounded souls; it cannot be well and fully expressed how sweet, how good, how suitable, as well as seasonable, it is: see ( Read Proverbs 25:11; Isaiah 50:4 )” . - John Gill

“We speak wisely when we speak seasonably: The answer of the mouth will be our credit and joy when it is pertinent and to the purpose, and is spoken in due season, when it is needed and will be regarded, and, as we say, hits the joint. Many a good word comes short of doing the good it might have done, for want of being well-timed. Nor is any thing more the beauty of discourse than to have a proper answer ready off-hand, just when there is occasion for it, and it comes in well.

If we speak wisely and well, it will redound to our own comfort and to the advantage of others: A man has joy by the answer of his mouth; he may take a pleasure, but may by no means take a pride, in having spoken so acceptably and well that the hearers admire him and say, "'How good is it, and how much good does it do!’” - Matthew Henry

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 15:1-8

The Reality of the Risen Christ and of Faith in Him Having so Done

1 Moreover brethren, I declare unto you the Gospel which I preached unto you, which ye have also received, and wherein ye continue,

2 And whereby ye are saved, if ye keep in memory, after what manner I preached it unto you, except ye have believed in vain.

3 For first of all, I delivered unto you that which I received, how that Christ died for our sins, according to the Scriptures,

4 And that he was buried, and that he arose the third day, according to the Scriptures,

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

6 After that, he was seen of more than five hundred brethren at once: whereof many remain unto this present, and some also are asleep.

7 After that, he was seen of James: then of all the Apostles.

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

Related Scripture

Verse 1 - Galatians 1:11

Verse 3 - Isaiah 53:5; 1 Peter 2:24

Verse 4 - Jonah 2:1

Verse 5 - John 20:19

Verse 8 - Acts 9:5

“It is the apostle’s business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (Read 2 Timothy 2:17 - 18 ), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,I. What a stress he lays upon it: Moreover, brethren, I declare unto you the gospel which I preached to you.

It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ’s death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. It was that alone by which they could hope for salvation, for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths.

Observe:

They must be retained in mind, they must be held fast, so the word is translated, (Read Hebrews10:23 ): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, (Read Matthew 1022).

We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.II. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en protois —among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Read Romans 4:25 ), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ’s death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.III. Observe how this truth is confirmed,1. By Old-Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Psalm16:10 ; Isaiah 53:4-6 ; Dan. 9:26-27; Hosea 6:2 . Such scripture-types as Jonah (Read Matthew 12:4 ), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, (Read Hebrews 11:19) . Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.

By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Mt. 28:10 . After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, (Read Luke 24:50). Compare Acts. 1:2, Acts. & 1:5-7 . Note, How uncontrollably evident was Christ’s resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavoring to assert and propagate it! Even Paul himself was last of all favored with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour’s resurrection (Read Luke 24:48 ); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, (Read Acts. 9:17). Having mentioned this favor, Paul takes occasion from it to make a humble digression concerning himself. He was highly favored of God, but he always endeavored to keep up a mean opinion of himself, and to express it. So he does here, by observing:

That he was one born out of due time ,[as] an abortive, ektroma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honorable function. This was in Paul’s account a very humbling circumstance.

By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God”

Matthew Henry

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 14:24-25

24 But if all prophesy, and there come in one that believeth not, or one unlearned, he is rebuked of all men, and is judged of all,

25 And so are the secrets of his heart made manifest, and so he will fall down on his face and worship God, and say plainly that God is in you indeed.

Related Scripture:

Verse 25 - Isaiah 45:14

“ [I]n so much that sometimes a person who comes into your assembly out of mere curiosity, or possibly with some ill design, is not able to command himself under the impression which the word of God thus spoken makes upon him." It is very possible that, as in the known cases of Nathaniel and the woman of Samaria, (Read John 1:47; John 4:18.)* some secret facts relating to a stranger might, in some instances, be revealed to a prophet; perhaps, in some cases, the ill designs which had brought them into the assembly, when they came only as spies: and this was well suited to the purpose of producing, through grace, strong convictions of the presence of God with Christians. The passage, however, may be so understood, as to include any remarkable correspondence between what was spoken and the thoughts and state of mind whereof such a stranger might be conscious. Many memorable instances of which still happen, where ministers preach in an experimental manner, and lasting effects are often produced in consequence of such impressions.” Thomas Coke

*Editor’s thought:

Just a side note herein; The full passage of the above-mentioned scripture (John 4:18) recounts the meeting of the said woman and Jesus. Him, being Who He was, that is to say, the Son of God, knew all about her past. Not through hearsay, but through the knowledge of the Holy Spirit that revealed that information to Him.

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 14:12

12 Even so, forasmuch as ye covet spiritual gifts, seek that ye may excel unto the edifying of the Church.

Brethren:

In all gifts of the Holy Spirit, those which lift up others are the best to seek after. In particular, our speech. Recall if you will the words of the Apostle James, on the role of the tongue, and how it is used, both for blessing and for cursing, and how he admonishes us, that it should not be for the latter, but always for the former. Likewise, our Savior, the Lord Jesus Christ, had also said that what proceeds out of the mouth, are the issues of the heart.

(Read Matthew 6:21, 12:34-35, 15:18-19; James 3:10)

Henceforth, friends, seek you, all things that edify and lift up those that hear your words and all deeds that you do during your day.

“‘If spiritual gifts,” says he, ‘delight you’, let the end be edification. Then only may you reckon, that you have attained an excellence that is true and praiseworthy; when the Church receives advantage from you. Paul, however, does not hereby give permission to any one to cherish an ambition to excel, even to the benefit of the Church, but by correcting the fault, he shows how far short they come of what they are in pursuit of, and at the same time lets them know who they are that should be most highly esteemed. He would have a man to be held in higher estimation, in proportion as he devotes himself with eagerness to promote edification. In the meantime, it is our part to have this one object in view; that the Lord may be exalted, and that his kingdom may be, from day to day, enlarged.”

John Calvin

My confession of faith, as written in the Holy Scriptures.

1 Moreover brethren, I declare unto you the Gospel which I preached unto you, which ye have also received, and wherein ye continue,

2 And whereby ye are saved, if ye keep in memory, after what manner I preached it unto you, except ye have believed in vain.

3 For first of all, I delivered unto you that which I received, how that Christ died for our sins, according to the Scriptures,

4 And that he was buried, and that he arose the third day, according to the Scriptures,

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

6 After that, he was seen of more than five hundred brethren at once: whereof many remain unto this present, and some also are asleep - 1 Corinthians 15:1-6

15 Who is the image of the invisible God, the first begotten of every creature.

16 For by him were all things created which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him.

17 And he is before all things, and in him all things consist.

18 And he is the head of the body of the Church: he is the beginning, and the first begotten of the dead, that in all things he might have the preeminence.

19 For it pleased the Father, that in him should all fullness dwell.

20 And through peace made by that blood of that his cross, to reconcile to himself through him, through him, I say, all things, both which are in earth, and which are in heaven.

Colossians 1:15-20

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 13:1-13

1 Though I speak with the tongues of men and Angels, and have not love, I am as sounding brass, or a tinkling cymbal.

2 And though I had the gift of prophecy, and knew all secrets and all knowledge, yea, if I had all faith, so that I could remove mountains, and had not love, I were nothing.

3 And though I feed the poor with all my goods, and though I give my body, that I be burned, and have not love, it profiteth me nothing.

4 Love suffereth long: it is bountiful: love envieth not: love doth not boast itself: it is not puffed up:

5 It doth no uncomely thing: it seeketh not her own thing: it is not provoked to anger: it thinketh no evil:

6 It rejoiceth not in iniquity, but rejoiceth in the truth:

7 It suffereth all things: it believeth all things: it hopeth all things: it endureth all things.

8 Love doth never fall away, though that prophesyings be abolished, or the tongues cease, or knowledge vanish away.

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

10 But when that which is perfect, is come, then that which is in part shall be abolished.

11 When I was a child, I spake as a child: I understood as a child, I thought as a child: but when I became a man, I put away childish things.

12 For now we see through a glass darkly: but then shall we see face to face. Now I know in part: but then shall I know even as I am known.

13 And now abideth faith, hope and love, even these three: but the chiefest of these is love.

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 12:18, 24, 28

18 But now hath God disposed the members every one of them in the body at his own pleasure.

24 For our comely parts need it not: but God hath tempered the body together: and hath given the more honor to that part which lacked,

28 And God hath ordained some in the Church: as first Apostles, secondly Prophets, thirdly teachers, then them that do miracles: after that, the gifts of healing, helpers, governors, diversity of tongues.

Related Scripture:
Ephesians 4:11

Brethren:

Just a quick thought this morning. Take note of each verse and how it contains this one concept. God has done.

God has disposed

God has tempered

God has ordained

In each of these God has worked His will.

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 12:3-11

3 Wherefore I declare unto you, that no man speaking by the spirit of God, calleth Jesus execrable: also no man can say that Jesus is the Lord, but by the holy Ghost.

4 Now there are diversities of gifts, but the same Spirit.

5 And there are diversities of administrations, but the same Lord.

6 And there are diversities of operations, but God is the same which worketh all in all.

7 But the manifestation of the Spirit is given to every man, to profit withal.

8 For to one is given by the Spirit the word of wisdom: and to another the word of knowledge, by the same Spirit:

9 And to another is given faith by the same Spirit: and to another the gifts of healing, by the same Spirit:

10 And to another the operations of great works: and to another, prophecy: and to another, the discerning of spirits: and to another, diversities of tongues: and to another, the interpretation of tongues.

11 And all these things worketh one and the selfsame Spirit, distributing to every man severally as he will.

Related Scripture:

1 Corinthians 12:3 : Matthew 16:17; Mark 9:31

1 Corinthians 12:3 : John 13:15; 1 Corinthians 8:6; Philippians 2:11

1 Corinthians 12:11 : Romans 12:3; Ephesians 4:7

Brethren:

In verse three we read the word execrable, which according to Webster's Dictionary, Ed. 1913, means to be accursed. Recall if you will Jesus speaking upon the unpardonable sin. (See Matthew 12:31-32; Mark 3:28-29)

As Paul writes to the Corinthians, only those that are filled with the Holy Spirit of God can say that Christ is Lord and Savior. Therefore conversely, all deniers would be guilty of the above-mentioned sin.

Now, make note friends, that as we've seen in various studies that the reference to being all one body in Christ, we are all different parts of that body. Paul now further elaborates some of the various parts each of us might have, and to be used by our Creator.

The First Epistle of Paul the Apostle to the Church at Corinth

Chapter 11:31-32

31 For if we would judge ourselves, we should not be judged.

32 But when we are judged, we are chastened of the Lord, because we should not be condemned with the world.

Related Scripture:
Psalm 9412, 25:12-15; 1 John 1:9

Brethren:

Consider this quote:

“ Though justice be thy plea, consider this,

That, in the course of justice, none of us

Should see salvation: we do pray for mercy;

And that same prayer doth teach us all to render

The deeds of mercy”

If we would judge ourselves - As to our knowledge, and the design with which we approach the Lord's table. We should not be thus judged - That is, punished by God. When we are thus judged, it is with this merciful design, that we may not be finally condemned with the world.

John Wesley - commentary of verses 31-32

Discourses by John Calvin and Matthew Henry on Isaiah 43:11-12

Edited & Prefaced by R.P. Woitowitz Sr.

I, even I am the Lord, and beside me there is no Savior. I have declared, and I have saved, and I have showed, when there was no strange god among you: therefore you are my witnesses, saith the Lord, that I am God. - Isaiah 43:11-12 - Geneva Bible Translation

I, I, Yaweh and there is no, from apart, from me , one saving. I, I tell and I save, and I announce, and there is no in you, alien one and you witnesses of me, averment of Yaweh and I, El - Hebrew Translation - Interlinear Bible Translation.

Brethren:
A quick preface noting the word “averment”, in the Hebrew translation. It is conjugated from the word Aver, that, when used as a verb means to; “To affirm with confidence; to declare in a positive manner, as in confidence of asserting the truth.” - Source - Webster’s Dictionary Ed 1913

R.P. Woitowitz

“ Here the Lord employs lofty language, as having obtained the victory. Already he had sufficiently explained in what manner he must be known, and had shewn that there is no God except himself; and now, in order to confirm this doctrine, he exclaims, “I alone am Jehovah, there is none besides me.” This shews how dangerous it is to contrive anything about God out of our own fancy; for when we make any kind of graven image, we produce an idol instead of God. We ought, therefore, to embrace nothing but what has proceeded from God[Read Matthew 4:4], so as not to allow ourselves any liberty on this subject. After God has revealed himself to us, we ought to make progress in the knowledge of him, and to grow and be strengthened every day; for this is the meaning of the repetition, I, I.

That we may not suppose that his eternal essence only is here exhibited, but also his power and goodness, which he constantly exercises towards us, and by which he is fully revealed, he adds an epithet as a distinguishing mark, that “he is the only Savior.” The world falls into the mistake of giving a naked and empty name to God, and at the same time conveying his authority to another; God is indeed mentioned, but is robbed of his honor, when his offices are distributed into so many parts, (a) that hardly anything is left to him but a naked and empty name. They boast, indeed, of worshipping God alone; but when we come to what it belongs to God to do, they make as many gods as they have creatures, and distribute among them his power and authority. But the Lord has determined that these shall remain entire and uninfringed, and they cannot be conveyed to another without shocking blasphemy; for he alone does good to men, he alone defends and preserves them. The last clause of the verse expresses that knowledge which is derived from experience, that we may not seek salvation in any other than in him who its the only author of it. Hence we learn that the chief part of the worship of God consists in faith, when he is acknowledged to be the beginning and the end of life, when we bestow on him the title of Savior, and do not convey to another what he declares to belong to himself and to reside in him alone.

This verse is a sort of recapitulation of the preceding; for Jehovah again relates that he foretold future events, and that he had actually accomplished what he foretold. To tell relates to foreknowledge, and to save relates to power and goodness. In a word, he means that he alone is God, who both knows and does all things. Although these things were spoken to the Jews, yet let us know that they belong to us also; for all the predictions that have come down to us ought to be regarded by us as so many proofs both of the knowledge and of the power of God, that we may rely on him alone.

That superstitions may be banished, and that he may be elevated to the throne of his heavenly doctrine, he again mentions that he displayed his power, and gave tokens of his grace, without being aided by any one; and hence it follows, that they who shall not be satisfied with him alone, will be excessively ungrateful and wicked. “At the time,” says he, “when ye worshiped no strange god, I openly and publicly displayed my power; and therefore it is unlawful to bestow on false gods what belongs to me.” And yet in these words he does not so much commend the piety or religion of the people, as he excludes all foreign aid; as if he had said, that while the Jews knew no other God, the miracles wrought by him were so numerous and so great, that it was perfectly evident that none but he is God. At the same time Isaiah remarks that our unbelief hinders God from displaying his power amongst us. Away, then, with all errors and all wavering and doubtful opinions about God, if we wish to have experience of his power! for if we turn our minds to superstitions or idols, we shall undoubtedly render ourselves unworthy of his assistance and kindness.(b)

At length he again summons them as witnesses, accusing them of base and shameful ingratitude, if they conceal what he had abundantly made known to them; for the greater and more numerous the testimonies by which he has manifested to us his power and might, so much the more are we bound to declare them to others.” - John Calvin

“You, O Israelites! all you that are called by my name, you are all my witnesses, and so is my servant whom I have chosen.’’ It was Christ himself that was so described (See Isaiah 42:1 ), My servant and my elect. Observe: All the prophets that testified to Christ, and Christ himself, the great prophet, are here appealed to as God’s witnesses.

God’s people are witnesses for him, and can attest, upon their own knowledge and experience, concerning the power of his grace, the sweetness of his comforts, the tenderness of his providence, and the truth of his promise. They will be forward to witness for him that he is gracious and that no word of his has fallen to the ground.

His prophets are in a particular manner witnesses for him, with whom his secret is, and who know more of him than others do. But the Messiah especially is given to be a witness for him to the people; having lain in his bosom from eternity, he has declared him.

[Observe again]: Let us see what the point is which these witnesses are called to prove: You are my witnesses, saith the Lord, that I am God. Note, Those who do themselves acknowledge that the Lord is God should be ready to testify what they know of him to others, that they also may be brought to the acknowledgment of it. I believed, therefore have I spoken. Particularly, ‘Since you cannot but know, and believe, and understand, you must be ready to bear record, that I am he, the only true God, that I am a being self-existent and self-sufficient; I am he whom you are to fear, and worship, and trust in.’” - Matthew Henry

(a) Editor’s thought - I think what was being inferred herein is a reference to the Apostle Paul’s comments and thoughts that we are all one body, and one church, and there should not be any division among us. [Read Romans 12:5; 1 Corinthians 1:11-13, 3:4-6;, 10:17, 12:14-21]

R.P. Woitowitz Sr.

(b) Editor's Comment – We in this nation, have already done so

The First Epistle of Paul the Apostle to the Church at Corinth.

Chapter 10:24, 31-33

24 Let no man seek his own, but every man another’s wealth.

31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

32 Give none offense, neither to the Jews, nor to the Grecians, nor to the Church of God:

33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved.

Related Scripture:

Philippians 2:4; Colossians 3:17; 1 Peter 4:11

Brethren:

It is meant by the word wealth, that one seeks another's well being, and not the actual wealth of another person or persons.

From Stong's Concordance we find the translation of that phrase as to be; "pisteuo (pist-yoo'-o) from; to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ):--believe(-r), commit (to trust), put in trust with"

Continuing on in verses 31-33, the same thought is more fully expanded to imply and suggest, that one should do all for two major identities. The first would be to give the glory to God as an example of Him, (we are, after all, His proxies), and the second to do good to all peoples. For in this we fulfill the two greatest of commandments; to love God, and to love others. (Read Matthew 22:36-40)