Tag: Gospel

We Are Not Ignorant

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2Corinthians 2:8-11 Wherefore I beseech you that you would confirm your love toward him. For to this end also did I write, that I might know the proof of you, whether you be obedient in all things. To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; Lest satan should get an advantage of us: for we are not ignorant of his devices. 

‘I beseech you that you would confirm your love toward him’ Paul pleads to them to forgive him and confirm their love to him, regardless of the reproach he had brought upon the gospel.

‘To this end also did I write, that I might know the proof of you, whether you be obedient in all things.’ I wrote to know whether you have obeyed in all things.

‘I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ.’ I forgive whom you forgive. We must all forgive for the sake of all concerned and do so because Christ has forgiven (Eph. 4:32; Matt. 18:21-35). We must also do this lest satan take the advantage (2:11; Jas. 4:7; 1Pet. 5:8-9).

‘Devices’ [Greek: noema] thought (10:5); devices (2:11); and minds (3:14; 4:4; 11:3; Php. 4:7). It includes the idea of purpose and design. The devil will take advantage of every failure of the Christian using it to get into his life and cause his downfall (1Cor. 10:13; 1Pet. 5:8-9; Eph. 6:10-18). In this case, satan could lead the despairing one into apostasy and hell, or the congregation into undue severity and hardness of heart toward guilty members, working untold harm to the cause of Christ.

‘For we are not ignorant of his devices’ the following works of satan is noted for our information: sin-rebellion (Gen. 3:1; 2Cor. 11:3); works of darkness, including moral sedition and sexual perversion (Eph. 5:11; 6:12; Acts 16:18; Rom. 1); works of wickedness (Col. 1:21); spiritual blindness (2Cor. 4:4); stealing the Word of God (Matt. 13:19); deceptions and false religions (2Cor. 11:14; 1Tim. 4; Rev. 12:9); to kill and destroy (John 10:10); sowing tares, tempting, and sifting saints (Matt. 4:3; 13:25; Luke 22:31); promoting counterfeit worship and miracles (2Thes. 2:8-12; 1Cor. 10:20); causing storms (Job 1:18-19; Eph. 2:2); ruling nations (Matt. 4:8-9; Dan. 10); executing death (Heb. 2:14-15); accusing the brethren (Rev. 12:10); hindering prayers (Dan. 10:12-21); opposing the gospel (Eph. 6:1-18); supervising demons (John 12:31), fallen angels (Rev. 12:7-12), and fallen man (Eph. 2:2; 1Jn. 3:8; John 8:44); causing sickness and disease (Matt. 4:23-24; 9:32-33; 15:22; Acts 10:38); causing infirmities (Matt. 8:17; Luke 13:16; John 10:10; Acts 10:38); causing lunacy and mania (Matt. 4:23-24; 17:14-21; Mark 5:1-18); urging suicides (Matt. 17:15; John 10:10); agitating lusts (John 8:44; Eph. 2:1-3); lying and false prophecy (1Kin. 22; Matt. 24:11, 24; 2Cor. 11:13-15); propagating false doctrines (1Tim. 4; 2Tim. 4; 2Thes. 2; Rev. 13); oppressing men (Acts 10:38); persecuting Christians and warring on saints (Eph. 6:10-18; 1Pet. 5:8-9).  Christ died to destroy and cancel all these works of the devil for believers in this age, and to give complete mastery over them (Col. 2:14-17; 1Pet. 2:24; Luke 10:19; John 14:12; Mark 16:17-18). The only works listed above that will not be put down in this age are: all sin and rebellion among men; satan’s rule of the nations; the reign of death; and the continued opposition of satan to saints. These will be done away in the Millennium (Eph. 1:10; 1Cor. 15:24-28; Rev. 21:1-8; 22:3).

If Any Have Caused Grief

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2Corinthians 2:5-7 But if any have caused grief, he has not grieved me, but in part: that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise you ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

‘But if any have caused grief, he has not grieved me, but in part: that I may not overcharge you all.’ If anyone has caused grief he has not grieved me [Paul] as much as he has caused pain to you (Corinth congregation]. It would not be fair for me to charge all of you with the blame of the few who have gone astray.

‘Sufficient to such a man is this punishment’ – this refers to the fornicator of 1Corinthians 5:1-13 who had his punishment inflicted by the congregation. This had brought him to repentance, and the people, like those of most congregations, were not so willing to forgive him and receive him back. Paul now writes the second letter instructing them to forgive him and to confirm their love to him, lest he should be overwhelmed by too much sorrow (2Cor. 2:6-8).

‘Punishment’ [Greek: epitimia] censure. The word really means full rights and privileges. The punishment consisted of taking away these rights and privileges which he had in the congregational group (1Cor. 5:1-13).

‘Many’ – the majority. This suggests that some in the Corinth congregation, perhaps relatives did not take part in such punishment.

‘Lest perhaps such a one should be swallowed up with overmuch sorrow.’ The specific man had already suffered sufficiently. The purpose of the punishment was to bring him to repentance. This had been accomplished and now there was danger of him destroying his life if other believers would not forgive him. This example cannot be used as an example to anyone who chooses to remain in sin and then demands that everyone forgives him but there is no repentance. Without repentance, there can be no forgiveness. Most people, when caught in a sinful act, will demand forgiveness but mostly with the intent to stay in sin. One of the modern fallacies is that men are not required to seek the Lord; that they are not required to repent, pray, call upon God, confess, or do anything else besides belief in order to be saved from sin. The truth is that all these terms are used many times in Scripture to tell people what they must do to find God, as in the following: [1] Seek (Isaiah 55:6; Deut. 4:29; 1Chron. 16:11; 28:9; 2Chron. 7:14; 15:2; Amos 5:6; Matt. 6:33; Acts 15:17; 17:27; Heb. 11:6); [2] Repent (Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:1-5; Acts 2:38; 3:19; 17:30; 26:20; 2Cor. 7:8; Rev. 2:5, 16); [3] Call upon God (Isa. 55:6; Joel 2:32; Zeph. 3:9; Acts 2:21; Rom. 10:9-14); [4] Confess (Prov. 28:13; Matt. 3:6; Mark 1:5; Rom. 10:9-10; 1Jn. 1:9); [5] Pray (2Chron. 7:14; Luke 18:10-14; Acts 8:22); [6] Humble self (2Chron. 7:14; Matt. 18:3-4; 23:12; Luke 14:14; Jas. 4:10); [7] Hear (Matt. 10:14; 11:15; 13:13-15; John 12:47; Rom. 10:9-14); [8] Obey (Rom. 2:4-8; Gal. 3:1; 5:7; 2Thess. 1:8; Heb. 5:9; 1Pet. 4:17). When one truly believes it means that he does these and all the other things required by the gospel (Rom. 10:9-10).

God Is True

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2Corinthians 1:18-24 But as God is true, our word toward you was not yea and nay. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. Now he which stablisheth us with you in Christ, and has anointed us, is God; Who has also sealed us, and given the earnest of the Spirit in our hearts. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy: for by faith you stand. 

‘God is true’ – true in contrast with false gods (2Chr. 15:3; Jer. 10:10; John 3:33; 17:3; 8:26; 1Thess. 1:9; 1Jn. 5:20; Rev. 6:10).

‘Preached’ [Greek: kerusso] to announce, or proclaim as a herald, without reference to the matter proclaimed, and without including the idea of teaching. It is translated “proclaim” (Luke 12:3; Rev. 5:2); “publish” (Mark 1:45; 5:20; 7:36; 13:10; Luke 8:39); and “preach” 52 times (2Cor. 1:19; 4:5; 11:4).

‘Yea’ – all God’s promises are yes and so be it, or yes and truth. In Him, they are always yes, and in Him, they are always truthful. Not one promise of God is no to the one who will believe and meet the conditions.

‘Amen’ – this word means truly or truth – so it shall be then as we proclaim in Jesus’ name.

‘Unto the glory of God by us’ – the promises of God were confirmed by Paul and the apostles to His own glory. God backed them up in their preaching.

‘He which stablishes us with you in Christ, and has anointed us, is God.’ Four great blessings of God (1:21-22): He confirms people in the faith (Rom. 15:8). He anoints with power (Luke 4:18; Acts 10:38; Heb. 1:9; 1Jn. 2:27). He seals with the stamp of ownership (Rom. 4:11; 2Tim. 2:19; Eph. 1:13; 4:30). He gives His Spirit of sonship (Rom. 8:14-16; Gal. 4:4-7).

‘I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.’ Here Paul returns to his subject of 2Corinthians 1:16. I call God to be witness that it was because I was afraid that I would have to use my power to judge you if I came, so I thought it best not to come at the time proposed (1:23-24).

‘Not for that we have dominion over your faith, but are helpers of your joy.’ Not that we want to come to lord it over your faith, but to help you.

In This Confidence

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2Corinthians 1:13-17 For we write none other things unto you, than what you read or acknowledge; and I trust you shall acknowledge even to the end; As also you have acknowledged us in part, that we are your rejoicing, even as you also are ours in the day of the Lord Jesus. And in this confidence I was minded to come unto you before, that you might have a second benefit; And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 

‘Than what you read or acknowledge.’ Than what you read or acknowledge in the first epistle to you.

‘As also you have acknowledged us in part.’ We hope that you will always acknowledge the truths in the first epistle to you. Some of you acknowledge us, even as we acknowledge that you are ours (1:13-14).

‘We are your rejoicing, even as you also are ours in the day of the Lord Jesus.’ We are the cause of your rejoicing because we have won you to Christ and you believe we are His ministers. You also will be our rejoicing in the day of Christ when we present you as our converts before Him (1Thess. 2:18-20; 3:13).

‘Day of the Lord Jesus’ this is the first New Testament prophecy in 2Corinthians (1:14). Will be fulfilled at the Rapture of the body of Christ for the Christians from Corinth in Paul’s day as well as all Christians who are not ignorant of the six things noted in 2Corinthians 1:8: God’s faithfulness in trouble (1:8-10); Gospel responsibility (Rom. 1:11-18); Spiritual gifts (1Cor. 12:1-31); God’s purpose for Israel (Rom. 11:25-32); The resurrection and future life (1Thess. 4:13-18); God’s judgments on backsliders (1Cor. 10:1-13).

‘In this confidence I was minded to come unto you before.’ Under the conviction that you rejoice in us as ministers of Christ, and we rejoice in you as our converts.

‘Benefit’ [Greek: charis] grace or favour. It refers to the benefits of grace that Paul’s ministry would naturally bring to them on his second visit. It does not and could not refer to a second work of grace to sanctify them or take out the old man, as taught by some. They were already sanctified (1Cor. 1:2, 30; 6:11).

‘Come again out of Macedonia unto you’ – it appears that Paul fulfilled this second ministry before he finished writing this epistle, for in 2Corinthians 12:14 and 13:1 he speaks of coming to them a third time. ‘Do I purpose according to the flesh, that with me there should be yea yea, and nay nay.’ Do I act as carnal people, who change their minds from day to day and falsify their engagements to suit their own secular interests? They say yea, yea, and nay, nay, or say one thing one day and change it the next day if it is to their advantage. All our promises have been true and God has confirmed them to you (1:20-22).

Grace and Peace

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2Corinthians 1:1-4 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: Grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Who comforted us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 

‘Apostle’ a delegate, one sent with the full power of attorney to act in the place of another, the sender remaining behind to back up the one sent. In the case of Christians, it means God sends them to do what He, Himself would do if He went. It is found 81 times and translated apostle 78 times; messenger twice (8:23; Php. 2:25); and once he that is sent (John 13:16).

‘Timothy’ associated with Paul in the address of the epistles to Philippians and Colossians, and with Paul and Silas in the two epistles to the Thessalonians.

‘Achaia’ Greece. This epistle was sent to all the congregations in that country.

‘Grace be to you and peace from God our Father, and from the Lord Jesus Christ.’ Note that grace and peace come equally from God the Father and from the Lord Jesus Christ.

‘Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort’ God is called: The Father of our Lord Jesus Christ (1:3; 11:31; Eph. 1:3; 3:14; Col. 1:3); the Father of Mercies (1:3); the God of all Comfort (1:3); the Father of Glory (Eph. 1:17); the Father of All (Eph. 4:6); the Father of Spirits (Heb. 12:9); the Father of Lights (Jas. 1:17); the God of Peace (Php. 4:9).

‘Comfort’ [Greek: paraklesis] translated “intreaty” (8:4); “comfort” (1:3-4; 7:4, 13; Acts 9:31; Rom. 15:4;); “exhortation” (8:17; Acts 13:15; Rom. 12:8; 1Cor. 14:3; 1Thess. 2:3; 1Tim. 4:13; Heb. 12:5; 13:22); and “consolation” (1:5-7; 7:7; Luke 2:25; 6:24; Acts 4:36; 15:31; Rom. 15:5; Php. 2:1; 2Thess. 2:16; Phm. 1:7; Heb. 6:18)

‘Comforted’ [Greek: parakaleo] to call to the aid of one. Used 15 times in this epistle, but translated 4 ways: “beseech” (2:8; 5:20; 6:1; 10:1; 12:8); “desire” (8:6; 12:18); “exhort” (9:5); and “comfort” (1:4, 6; 2:7; 7:6, 7, 13).

‘Tribulation’ [Greek: thlipsis] burdened (8:13); anguish (John 16:21); affliction (2:4; 4:17; 6:4; 8:2; Mark 4:17; 13:19; Acts 7:10-11; 20:23; Php. 1:16; 4:14; Col. 1:24; 1Thess. 1:6; 3:3, 7; Heb. 10:33; Jas. 1:27); tribulation (1:4; 7:4; Matt. 13:21; 24:21, 29; Mark 13:24; John 16:33; Acts 14:22; Rom. 2:9; 5:3; 8:35; 12:12; Eph. 3:12; 2Thess. 1:4, 1:6; Rev. 1:9; 2:9, 10, 22; 7:14); persecution (Acts 11:19); and trouble (1Cor. 7:28).

Stand Fast In the Faith

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1Corinthians 16:12-18 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time. Watch you, stand fast in the faith, quit you like men, be strong. Let all your things be done with charity. I beseech you, brethren, (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) That you submit yourselves unto such, and to every one that helped with us, and laboured. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. For they have refreshed my spirit and yours: therefore acknowledge you them that are such. 

‘I greatly desired him to come unto you with the brethren.’ This shows Paul was not jealous of the popularity of Apollos (1Cor. 1:12; 3:5). A shortened name of Apollonius. An eloquent Christian of Alexandria (1:12; 3:4-7; 16:12; Acts 18:24-28; 19:1; Tit. 3:13).

‘Watch you, stand fast in the faith, quit you like men, be strong.’ Six final commands to Christians: [1] Watch – be continually on your guard: For Christ’s coming (Matt. 24:42); that you enter not into temptation (Matt. 26:41); that you may be worthy to escape all these things (tribulations, Luke 21:36); for grievous wolves (Acts 20:29); in prayer (Col. 4:3; 1Pet. 4:7); in soberness (1Thess. 5:6) and in all things (2Tim. 4:5). [2] Stand fast in the faith (Gal. 5:1; Php. 1:27; 4:1; 1Thess. 3:8; 2Thess. 2:15). Keep rank. Do not be disorderly or retreat. Keep unity. Let nothing divide you so that satan can defeat you. [3] Behave like men (1Cor. 14:20; Eph. 4:14). Do not flinch in the fight. Maintain your ground at all costs. Resist, press forward. Strike deadly blows. [4] Be strong (Luke 1:80; 2:40; Eph. 3:16). Keep yourself fit. Learn how to conquer. Die in the contest or win. [5] Do all things in love (1Cor. 13:4). [6] Submit to all true workers (1Cor. 16:15-16).

‘Firstfruits of Achaia’ – First converts in Greece.

‘Addicted’ [Greek: tasso] determined to minister to the saints (Acts 13:48). This is a great ministry in itself, for when one does anything for a saint he does it for Christ (Matt. 25:34-46).

‘I am glad of the coming of Stephanas …’ When anyone can make a true servant of God glad, he is doing good work. ‘Stephanas’ – It was by these that the Corinthians had sent a letter asking Paul the many questions starting from 1Corinthians 7 about: The unmarried (7:1-9); the married and unmarried (7:10-17); circumcision – servitude (7:18-24); virgins (7:25-40); things offered to idols (8:1-13); Paul’s apostleship or ministry (9:1-27); the Mosaic and Christian dispensations (10:1-11:1); customs for women (11:2-16); the Lord’s Supper (11:17-34); spiritual gifts (12:1-14:40); the resurrections (15:1-58); collections for the poor and his coming visit (16:1-9).

‘Lacking’ [Greek: husterema] Elsewhere (Luke 21:4; 2Cor. 8:14; 9:12; 11:9; Php. 2:30; Col. 1:24; 1Thess. 3:10). This either refers to information Paul got from these brethren from Corinth or to material help from the congregation. It could refer to both. Whatever it was it refreshed Paul’s spirit and gave him courage as well as the congregation (1Cor. 16:18).

Flesh and Blood

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1Corinthians 15:50-52 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither does corruption inherit incorruption. Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 

‘Flesh and blood cannot inherit the kingdom of God.’ Natural men cannot inherit the kingdom of God, but they can and will enter it. They will inherit the earthly sphere of the universal kingdom of God which commence during the Millennium (Matt. 5:5; 25:34; Ps.37:11); but they will never inherit the whole realm of God over all the universe, as glorified saints will (Rom. 8:17).

‘Corruption inherit incorruption.’ Corruption must be laid aside and incorruption take its place in the bodies of the resurrected (15:51-54). Flesh and blood cannot inherit glory or the spiritual body (15:42-49), but flesh and bones can (Luke 24:39; Php. 3:21).

‘I show you a mystery; We shall not all sleep, but we shall all be changed.’ This is one of Paul’s revelations – all will not die physically, but some will be changed to the likeness of those who do die (1Thess. 4:13-17). The living will be changed from mortality to immortality as quickly as the dead will be raised to immortality. The time needed for this is but a moment, in the twinkling of an eye. The Greek says en atomo, in an atom of time (15:2). It will happen at the last of two trumpets which will sound at this time. At the first trumpet, the dead will be raised to immortality. At the second or last trumpet, the living will be changed to immortality and be caught up with those who were dead to meet the Lord in the air (15:52; 1Thess. 4:16-17).

‘Incorruptible’ [Greek: aphthartos] immortal, describing the eternal existence or a never-dying condition of the soul and body. The word immortal is found only once in Scripture and is used of God (1Tim. 1:17). This same Greek word is translated not corruptible in speaking of “the hidden man of the heart” and of the “spirit” of man in 1Peter 3:4, thus proving beyond doubt that the inner man is immortal (See also Ps. 22:26). It is translated incorruptible in referring to the eternal inheritance, and the crown that believers are to receive at the end of this life (9:25; 1Pet. 1:4). It is translated incorruptible, referring to the Word of God (1Pet. 1:23) and of the resurrected bodies of saints (15:52). Thus we can conclude that God, the Word of God, the soul and spirit of man, the future crown, the inheritance of saints, and the resurrected bodies of believers are all immortal and incorruptible.

The First Man

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1Corinthians 15:45-49 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 

‘The first man Adam was made a living soul’ – quoted from Genesis 2:7.

‘The last Adam was made a quickening spirit.’ Seven contrasts between Adam and Christ: First Adam – last Adam (15:45); living soul – quickening spirit (15:45); natural – spiritual (15:46); earthly – heavenly (15:47); of the earth – of heaven (15:47); only man – both man and God (15:47); first man – second man (15:47).

‘As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.’ The earthly body will be like the earthly; the resurrected body will be like other heavenly bodies (15:48-49). ‘Image’ [Greek: eikon] likeness, profile; statue, or physical resemblance (15:49; 11:7; Matt. 22:20; Acts 19:35; Rom. 1:23; 8:29; 11:4; 2Cor. 4:4; Col. 1:15; Heb. 10:1; Rev. 13:14-15; 14:9-11; 15:2; 16:2; 19:20; 20:4). This further proves that spiritual and heavenly bodies are real and tangible. If the moral and spiritual image and likeness only are referred to, then interpreting all the preceding passages and those that follow with this idea alone would be very difficult (Gen. 5:3; 9:6; Ex. 20:4; Lev. 26:1; Ps. 73:20; 106:19; Isa. 40:19-20; 44:9-17; 45:20; Jer.10:14; 51:17). Doing away with outward forms of idols and people in these passages and claim that they have only a moral and spiritual image are not logical. With idols, only an outward image could be understood. With people, outward image is also the main idea. So, when the same word is used of heavenly beings it proves that they also have outward form and physical image.

Be Not Deceived

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1Corinthians 15:30-34 And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantage it me, if the dead rise not? let us eat and drink; for to morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 

‘I die daily’ – this refers to the outward man perishing day by day, as in 2Corinthians 4:16, not to die to sin daily. That he did not teach. He argued that we should become dead to sin once and then stay dead to sin always (Rom. 6:6-11; Gal. 2:20). It could also refer to Paul’s being in constant danger of death daily for the gospel – even every hour (15:30, 32). At least it refers to the body, for the whole chapter is on the death and resurrection of the body.

‘Fought with beasts at Ephesus’ – Perhaps referring to his fight with the beastly men at Ephesus (Acts 19:28-31). Such men are called beasts (Tit. 1:12; 2Pet. 2:12; Jude 1:10). In his list of sufferings in 2Corinthians 11:23-28, Paul does not refer to having been in combat with wild beasts in an arena, when naming all his hardships.

‘Let us eat and drink; for tomorrow we die’ quoted from Isaiah 22:13 – this is the attitude of the ungodly who have no hope of a life to come, for the idea of a short life only made men want to live in sinful pleasure as long as possible (Isa. 22:12-14).

‘Communications’ [Greek: homilia] associations. Evil ones will corrupt good morals. A quotation from the Thais of Menander, an Athenian poet. Good is always influenced, corrupted, and spoiled by bad because faith comes through hearing (Rom. 10:17) and by hearing comes faith. No one is immune against this form of corruption, so for a Christian that thinks he/she will not be defiled by bad conversation or company, a rude awakening will follow when Scripture slowly but surely becomes uninteresting, hard to understand and our standards drop to worldly ones (1Jn. 2:15-17); hence so-called Christians today walk and talk like all others and never follow in the example set for born-again Christians as stated in 1Peter 2:21-23 and 1John 3. ‘Awake to righteousness, and sin not’ – return to sobriety and righteousness and quit sin in view of the resurrection.

All in All

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1Corinthians 15:27-29 For he has put all things under his feet. But when he said all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

‘He has put all things under his feet’ – the purpose of the first 1,000 years of the eternal reign of Christ is to put all enemies down and rid the earth of all rebellion (15:24-28; Eph. 1:10; Heb. 2:8; Rev. 20:1-15).

‘He is excepted’ – the Father is the excepted one.

‘Son also himself be subject unto him that put all things under him.’ The Son and His millennial earthly kingdom do not cease to exist for both are eternal. The Son will continue to reign under the Father forever after the earth is rid of all rebellion (Isa. 9:6-7; Dan. 2:44-45; 7:13-14, 18, 27; Zech. 14:1-21; Luke 1:32-33; Rev. 5:10; 11:15; 22:5).

‘That God may be all in all’ – The Father, the Son, and the Holy Spirit will reign together throughout all eternity, as before the rebellion which made it necessary for them to take separate parts in the creation and redemption of all things.

‘Why are they then baptized for the dead?’ Baptism for the Dead – Unscriptural for 7 reasons: It is a law of Scripture that every doctrine must be proved by two or more scriptures (2Cor. 13:1; Matt. 18:16; Deut. 19:15-18) but this verse is the only one casually mentioning the subject. The Corinthians were involved in many errors and heresies (11:19). Baptism for the dead was only one of them. Baptism in water does not save a living man who repents and meets the gospel conditions of salvation. Therefore, it could not save a dead man who did not meet conditions while he was alive (Luke 13:1-5; Rom. 10:9-10; Eph. 2:8-9; 1Jn. 1:9). Salvation is a personal matter and cannot be obtained by proxy (Mark 16:16; Luke 13:1-5; John 3:16-20; Acts 3:19; Rom. 1:16; 10:9-10; Eph. 2:8-9; Rev. 22:17). There is no command or example of baptism for the dead in Scripture. The simple truth is that Paul is here showing the inconsistency of false teachers at Corinth in denying the doctrine of the resurrection and yet accepting the fallacy of baptism for the dead. He does not sanction such a doctrine or practice just because he makes one passing reference to this error. One might as well believe there is no resurrection of the dead on the basis of false teachers saying there is none (15:12), as to believe in their practice of baptism for the dead (15:29).