Worked the Work of the Lord

1Corinthians 16:5-11 Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. And it may be that I will abide, yea, and winter with you, that you may bring me on my journey whithersoever I go. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries. Now if Timotheus come, see that he may be with you without fear: for he worked the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 

‘For I do pass through Macedonia’ – Paul was at Ephesus when he wrote the epistle and planned to stay there until Pentecost, which would be in June. He would then spend time in Macedonia and perhaps winter with them (1Cor. 16:5-9).

‘For a great door and effectual is opened unto me’ – Christ is the door of the sheep (John 10:7-9) and through Him – who is also the Way, Truth and Life (John 14:6), salvation is granted to enable man to be reconciled with God.

‘For he worked the work of the Lord, as I also do.’ Timothy had apostolic power like Paul (1Tim. 4:14; 2Tim. 1:6). This refers to the gifts and graces of God given to Timothy, enabling him to do the same works that Paul did (16:10; 1Tim. 4:14; 2Tim. 1:6). Such power was given by prophecy and the laying on of hands. The prophecy was some prediction that Timothy would be used of God (1Tim. 1:18; 4:14). Paul warns in 1Timothy 4:14 that gifts can be neglected. If this happens, if they are not properly used or replenished with continued grace and power from the Holy Spirit anointing they will become powerless and useless and thus fail in their purpose. This is why people need a constant supply of the Spirit – many fillings, as we see in Acts. This is why Jesus Himself had to live in constant prayer (Luke 3:21; 5:16; 6:12; 9:18, 28; 11:1; 22:41-44). This is what Paul prayed for and expected in Philippians 1:19 and Ephesians 3:14-21.

‘I look for him with the brethren’ Timothy evidently was to meet Paul in Corinth later.

The First Day

1Corinthians 16:1-4 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do you. Upon the first day of the week let every one of you lay by him in store, as God has prospered him, that there be no gatherings when I come. And when I come, whomsoever you shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me. 

‘Concerning the collection for the saints.’ This was the last of 12 subjects inquired about Paul. Christians in Judea were suffering want due to the spoiling of their goods.

‘Churches of Galatia, even so do you’ – He used the Galatians as an example of giving to the Corinthians, the Corinthians to the Macedonians (2Cor. 9:2), and these last two to the Romans (Rom. 15:26).

‘Upon the first day of the week let every one of you lay by him in store.’ Collections were to be taken up on the first day of the week (Sunday), the day all early Christians observed as their day of rest and worship (John 20:1, 19, 26; Acts 20:7). Christians are not bound by keeping any special day; the sabbath’s rest was a preservation law of health for when one labour, to not do so continuously, but only for six days and then rest the seventh (Gen. 2:2-3). This law was given by God to all men 3513 years before the institution of the sabbath day that was given only to the nation of Israel as a reminder of being set free from slavery (Deut. 5:15). Paul from the first days of Gentile Christianity, laid it down definitely that the Jewish sabbath was not binding on Christians. Sunday was refered to as “The Lord’s Day” (Rev. 1:10) because the resurrection took place on the first day of the week (Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1). No observance of a special day of rest is contained among the necessary things of Acts 15:28, 29. A given day as a matter of divine obligation is denounced by Paul as forsaking Christ (Gal. 4:10), and sabbath-keeping is condemned explicitly in Colossians 2:16. As a matter of individual devotion to be sure, a man might do as he pleased (Rom. 14:5, 6), but no general rule as necessary for salvation could be compatible with liberty wherewith Christ has made us free (Gal. 2:1-21; 3:1-14; 5:1-4, 13).

‘Lay by him in store’ – They were to lay up week by week a certain amount for the poor and have the whole ready to send to Jerusalem when he came (1Cor. 16:2-3).

‘As God has prospered him, that there be no gatherings when I come.’ The basis of giving was as God prospered each week. No gatherings were necessary for the collections or tithings. ‘Approve by your letters’ – this proves that saints recommended by congregations were approved by letters to other congregations.

Victory

1Corinthians 15:55-58 O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be you stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. 

‘O death, where is thy sting? O grave, where is thy victory?’ Quoted from Hosea 13:14. Death is the power of being ruined that God will deliver from; satan had this power until Christ conquered him (Heb. 2:14-15). God will destroy death (15:24-28).

‘Sting’ [Greek: kentron] a goad or sting (15:55-56; Acts 9:5; 26:14; Rev. 9:10). Death is here personified as having sin as a sting or a goad (15:56), driving people like an ox-driver does until life ends by the final dagger thrust, and until sin causes one to pay the death penalty (Rom. 6:23).

‘Grave’ [Greek: Hades] hell or the unseen world of departed spirits of people where the wicked are kept in a conscious state of torment until the resurrection of the bodies at the end of the Millennium (Rev. 20:11-15). Hades was also the place of confinement of the righteous souls before the resurrection of Christ. At that time Christ reclaimed all these captive souls from the paradise or comfort compartment of hades and took them to heaven when He ascended on high (Eph. 4:8-10; Heb. 2:14-15). Hell was robbed of its victory then, as far as saints are concerned. Death still stings the Christian and will do so until the end of the first resurrection. It will sting sinners until it is destroyed at the end of the Millennium (15:24-28; Rev. 20:11-15; 21:1-7). Hell is personified here as being a victor holding his victims in defeat. He will lose his victims at the end of the Millennium when they will be judged and death and hell themselves will be cast into the lake of fire in utter defeat (Rev. 20:11-15).

‘Sin’ – is the sting that death uses to goad its victims to death (Gen. 2:17; Ezek. 18:4; Rom. 6:23; 8:12-13). In Romans 7:7-25 sin is pictured as a self-acting spirit which at one time controlled Paul and worked in him all manner of concupiscence or sinful lusts. It used the coming of the commandment as an occasion to assert its control over his life not letting him obey the law. Sin was not active before the law came for it had no reason to assert its power until then. But as soon as the commandment came forbidding certain things, sin came to life and by its lusts made him break the law so that he would have to pay the death penalty (Rom. 7:8-9).

‘Victory through our Lord Jesus Christ.’ What the law could not do in giving us power over sin and the eternal death penalty, Jesus Christ has done for the one who wants victory (Rom. 8:2-4; Mat. 1:21; Eph. 1:7; 2:8-9; 2Cor. 5:17-18; Heb. 7:25; 1Jn. 1:7-9; 3:5-10; 5:18). ‘Be you stedfast, unmoveable, always abounding in the work of the Lord.’ Three commands that will bring victory: [1] The Greek word hedraios means to be seated, settled, and firm in the truth of the resurrection and of victory in Christ (15:58; 7:37). [2] The Greek word ametakinetos means unmoveable. Let nothing shake your faith or move you away from the hope of the gospel (15:58). [3] Always abound in the work of the Lord, knowing that what you do will be rewarded (15:58; 3:11; Matt. 10:42).

Flesh and Blood

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

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.

Spiritual Body

1Corinthians 15:39-44 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differs from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 

‘All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.’ No two species of animals have the same flesh or flavour. This is also true of vegetables, grain, and other things in nature.

‘Celestial bodies’ [Greek: epouranios]. There are heavenly bodies and earthly bodies which have different glories even as the sun, moon, and stars differ in glory (15:40-41).

‘Terrestrial’ [Greek: epigeios] that which pertains to the earth.

‘So also is the resurrection of the dead’-  All resurrected bodies will be immortal, but they will possess different degrees of glory. Our bodies are sown in corruption (15:21-22); raised in incorruption (15:51-54); sown in dishonor (Gen. 3:19); raised in glory (Php. 3:21; Col. 3:4); sown in weakness (Jas. 1:10-11); raised in power (15:53-56; 2Cor. 5:4); and sown as natural bodies (John 5:28-29; Dan. 12:2); raised as spiritual bodies (15:44; Php. 3:21).

‘Corruption’ [Greek: phthora] moral corruption, decay, ruin, depravity, wickedness (15:42, 50; Rom. 8:21; Gal. 6:8; 2Pet. 1:4; 2:12, 19). Also translated “perish” (Col. 2:22) and “be destroyed” (2Pet. 2:12).

‘Incorruption’ [Greek: aphtharsia] incorruption (referring to resurrected bodies, 1Cor. 15:42, 50, 53, 54); and immortality (referring to the life people get through the gospel, Rom. 2:7; 2Tim. 1:10).

‘Spiritual body’ [Greek: pneumatikos]. By this is meant the body will become of immortal substance. It has no reference to becoming immaterial, intangible, and without flesh and bones, for our resurrected bodies will still be flesh and bone, though not flesh and blood. Spirit bodies are as real as can be, but of a higher substance than natural bodies. God and angels have spirit bodies, and yet they are real tangible and materialized bodies, as proved by hundreds of passages describing them and many personal acts.

‘Natural body’ [Greek: psuchikos] soulish (2:14; 15:44-46; Jas. 3:15; Jude 1:19). This is man living under the control of the fleshly passions, the sensual and depraved part of man in contrast with the rational part (6:9-11; Gal. 5:19-21; Rom. 1:29-32; Col. 3:5-10). He is the animal man as opposed to the spiritual man. He has no sense of spiritual values and no relish for them. He counts it the highest wisdom to live for this world and carnal pleasures. Spiritual things are foolishness to him. He cannot see their supreme excellence due to animal appetites and being spiritually dead (Eph. 2:1-9).

God Gives It a Body

1Corinthians 15:35-38 But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowed is not quickened, except it die: And that which thou sowed, thou sowed not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God gives it a body as it has pleased him, and to every seed his own body. 

‘But some man will say, How are the dead raised up? …’ This is the 13th and last New Testament prophecy in 1Corinthians (15:35-56) that will be fulfilled at the rapture.

‘How are the dead raised up? and with what body do they come?’ What kind of bodies will people have in the resurrection?

‘But God gives it a body as it has pleased him.’ The resurrection is illustrated and proved by a grain of wheat and other grains: New bodies of grain are not reproduced without death (15:36; John 12:24). Bodies of grain that die are not the same bodies as those produced, but like them (15:37; John 12:24). Grain must see corruption before reproducing new bodies (John 12:24). Grain that does not die remains the same as long as it exists. Marred and wrinkled grains reproduce perfect bodies in normal reproduction. Parts of grain could be cut off and not sown, and yet perfect bodies produced. There is no difference in the appearance of original and reproduced grain. All grains reproduce their own size, shape, and individual characteristics. Small and undeveloped grain, providing the life germ is there, will reproduce normal-sized grain. Reproduced grains are just as real, tangible, and material as those sown.

‘His own body’ – Every man will have his own body, not that of another. He will have his own color, appearance, size, shape, features, and characteristics, and be exactly like himself in the resurrection. Men will be men and women will be women. Such bodies will be like Christ only in the sense of immortality (15:39-54; Php. 3:21). God gives every person his own body.

Be Not Deceived

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

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).

At His Coming

1Corinthians 15:23  But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 

‘Order’ [Greek: tagma] rank or company. There are 5 raptures in the first resurrection: [1] Christ and the many saints that were resurrected after His resurrection (15:20, 15:23; Matt. 27:52-53; Eph. 4:8-10). [2] “Afterward they that are Christ’s at His coming” (15:23, 51-54; John 14:1-3; Luke 21:34-36; 2Cor. 5:1-8; Eph. 5:27; Php. 3:11, 20-21; 1Thess. 2:19; 3:13; 4:13-17; 5:9, 23; 2Thess. 2:1, 7; Col. 3:4; Jas. 5:7-8; 1Jn. 2:28; 3:2; 1Pet. 5:4). Everyone in Christ, dead or alive, will be translated at this time. Not one person will be left on earth who is in Christ (1Thess. 4:16-17). [3] The 144,000 Jews saved in the first 3 1/2 years of Daniel’s 70th week (Rev. 7:1-8). They will be caught up as the man-child in the middle of this week or 3 1/2 years before the second coming (Rev. 12:5; 14:1-5; Isa. 66:7-8; Dan. 12:1). [4] The great multitude of tribulation saints who are saved after rapture 2, above and during the whole of Daniel’s 70th week (Rev. 6:1-19:21). The first martyrs of this period are told to rest until the rest of them are killed (Rev. 6:9-11) when vengeance will be taken and all raptured in time for the marriage supper (Rev. 7:9-17; 15:2-4; 20:4-6). Even those killed by the beast in the last 3 1/2 years of this week have a part in the first resurrection (Rev. 20:4-6). This proves their rapture in time for the marriage supper (Rev. 19:1-10) and in time to come back with Christ (Rev. 19:11-21; Jude 1:14; Zech. 14:5). [5] The rapture of the two witnesses, ending the first resurrection which began with the resurrection of Christ (Rev. 11:7-11). The fact and manner of the rapture are clearly revealed in this verse as well as verses 51-58 and the following Scriptures: “Watch you therefore, and pray always, that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:34-36), “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3), “That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph. 5:27), “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent [precede] them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord” (1Thess. 4:13-17), “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him…. For the mystery of iniquity does already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming” (2Thess. 2:1, 7, 8). See the other passages on the rapture (2Cor. 5:1-8; Php. 3:11, 20-21; 1Thess. 2:19; 3:13; 5:9, 23; Col. 3:4; Jas. 5:7, 8; 1Jn 2:28; 3:2; 1Pet. 5:4).