Epistles of Paul 38

All in his first epistle to the Corinthians, he is addressing various questions, questions that they had ranging from unity to sexual purity and meet offer to idols. An important principle that he emphasized in chapter 8 when talking about meet offer to idols was the importance of not becoming a stumbling block to those who are weak.

In 1 Corinthians chapter 8 verse 9, we read, lost time, chapter 8 verse 9, but beware lest somehow this liberty of yours become a stumbling block to those who are weak. And so, yeah, it's an important principle that we have to be careful what we do because not everybody has the same experience, or not everybody is at the same stage of understanding, and therefore, we have to be very careful how we say things that we don't offend or cause somebody to stumble in the faith.

So we've got to give people an opportunity to come to the same knowledge. That's why it says we are to grow in grace and in the knowledge of our Lord and Savior Jesus Christ, and not everyone is at the same level of understanding. And so, following that example, he said in verse 11 and 12, and because of your knowledge, in other words, maybe you are at a greater level of understanding, shall the weak brother perish? For whom Christ died? So Christ died for that weaker brother, and because you have a certain amount of understanding, are you going to be careless and cause a stumbling block for that weaker brother?

For whom Christ died? So he said, and then when you thus sin, if we do that, we are sinning against our brethren. We are causing offense to them. We are sinning. We are wounding the weak conscience. In other words, we must not hurt other people's conscience.

If other people think something is wrong, like maybe some people thought that eating meat offered to idols was wrong, as used the specific example he used, if people believe something is wrong, and we encourage those people to do that thing that they believe is wrong, we've got to be careful because we are wounding their weak conscience, and therefore it says you sin against Christ.

So we've got to be very careful. And then he says, which one is the greater error? Verse 13. Which one is the greater error? If food makes my brother stumble, I'll never eat again. So whatever it is that we say or do, if we're going to offend a brother, we would be sinning. And so he says, don't do that. So if you have a right to do something, in other words, if something is lawful for you to do, and everything within the law, of course, is lawful for you to do, but if everything is lawful for you to do, it might not be expedient.

It might not be wise to do it at that time. For instance, there could be a time frame later on when the people have grown that maybe we could do certain things with those people. But maybe at this time, when I say do, do, or say things that are within the law, but in their weaker faith or conscience, it is offensive.

And so in a way, chapter 9 and 10, in a way, it could be a continuation of that point of being careful with your conscience, because towards the end of chapter 10, verse 23, towards the end of chapter 10, verse 23, it says, all things are lawful for me. Obviously, it's things that are within the law, because it's just been talking about that we are not to have other idols, and that's breaking the law.

So not all things are lawful. In other words, it's not saying now we can commit idolatry. So all things are lawful, which are within the law. In other words, all things are okay for me to do within the law, but might not be helpful at that time, might not be expedient, might not edify a brother at that time because of his or her weak conscience.

And that's why it talks, you know, talks even in verse 28 of 1 Corinthians 10. It says, if anyone says to you, this was offered to idols, do not eat it for the sake of the one who told you and for the conscious sake. So in a sense, this section, all the way up to the end of chapter 10, is a continuation of the same theme of being careful not to be a stumbling block to other people, but if the red's in, in chapter 9, the point of his authority.

So it could be that there were a number of people that were denying Paul's authority and his apostleship as an apostle of Christ. Therefore, by reading chapter 9, that definitely he seems to be what is the case. And because he was saying, you know, don't wonder, one day, cautious, he's talking, he was again defending his apostleship and his authority to say what he was saying.

But in chapter 9, indeed, the theme in a sense is, he is backing up his authority, he's showing that he's got authority from Christ to say what he says. So it could have been that people felt that he was not of the original group of people, of disciples, that went along with Christ, so he couldn't be one of the apostles. It could have been because he persecuted the church before his conversion.

And so those people have never accepted Paul. But clearly, in chapter 9, he's defending his apostleship. So let's read now verse 1. Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? So in other words, the question here is says, have I not seen Jesus Christ our Lord? Could be, could be interpreted that he saw Christ while Christ lived. There's no reason why he wouldn't have.

It is even possible that he was present and watching Christ being crucified. That is speculative, of course, but it could have been that is the case. However, it is a fact that Paul did see the resurrected Christ. When he was converted, when he came to repent us, we know that Christ spoke to him, he's recorded. And it's very probable that he was with Christ for an extended period of time in the wilderness in Arabia. As we read in Galatians 1 verse 17, he could have been very well being instructed by Christ at that time. So Christ very probably taught him Christ as a spirit being, and somehow Christ was seen or instructed Paul. So that's a possibility why he says, have I not seen Jesus Christ our Lord? Are you not my work in the Lord? That's the other side of what Christ has led me to repent and understand. I have been preaching the gospel, and you are an outcome of me preaching the gospel. So are you not the outcome, the end result of me working in the Lord? So yes, so that basically explains that. Then in verse 2, if I'm not an apostle to others, yet doubtless I am to you. In other words, I have definitely been with you, and I've taught you the gospel. So I'm doubtless doing and preaching the gospel to you, for you are the seal of my apostleship in the Lord. You are the result of the efforts I've done in Corinth. And then in verse 3, my defense to those who examine me is this. So his defense is for those that are criticizing Paul that he's not an apostle of Jesus Christ. His defense is this.

Do we have no right to eat and drink?

In other words, what is he talking about? Of course we all eat and drink. So, of course we all have a right to eat and drink. We all eat and drink. So what is he actually talking about? He's talking about that doesn't he have a right to eat and drink from the tithes that have been given to the church?

Do we not have a right to take along a believing wife? Don't I have a right to be married by the other apostles? And when they travel in their missions and when they go and teach, don't they take their wives with them?

In other words, these married apostles, they were supported financially by the tithes from the church and they worked together. So that's why it says, don't we have a right to take along a believing wife? Do other apostles, the brothers of the Lord, and Peter, Cephas, Peter. So these others were married and they went with their spouses. So they had a right to go with their spouses. They had a right to get income from the church. So Paul says, don't I have a right to do that? Granted, from our understanding, Paul was not married, but he's saying I had a right to do it.

Or is it only Barnabas and I who have no right to refrain from working? So is it only Barnabas and I who have no such rights? So Paul and Barnabas, he worked, but he didn't have a right to have an income from the church, but he did not take that right. And that ties into the point of conscience and not causing a stumbling block to others, because there were some people, very probably incurrent, that were saying, well, you know, he's not an apostle and he therefore cannot live off the tithes from the church. And so to avoid that, to cause any offense, you know, to avoid that, not to be a stumbling block for those people, he made sure that he worked. He denied his rights that he had, and he worked. You know, it was lawful for him to receive income from the tithes, but he did not, in this case, it was not expedient. It was not the right thing, so it would not cause offense. And then he gives in verse 7 a very simple example, a simple common-sense example. Whoever goes to war at his own expense, say for instance, you're a soldier. Do you go as a soldier at your own expense? Or are you paid by the government and by the military? And isn't the military that provides your ammunition and your uniform and all that stuff, isn't it paid by those in authority? Of course it is. So the example is the government or the military provided the weapons, provided the food for the soldiers, didn't have to go to war and at the same time carry on a job to provide for their income. Of course not. So he's giving that example, and then he just gives another analogy. Who plants a vineyard and does not eat of its fruit?

If you're planting a vineyard and you're walking there and there's a bit of fruit, you eat of it. Who attends a flock and does not drink of the milk of the flock?

It's just using some simple examples. And then in verse 8, do I say these things as a mere man? Am I just talking this with pure human logic?

Or does not the law say the same thing as well? Isn't that what God's law says as well? So it's not just human reasoning that I'm using, yeah? I'm actually quoting the law. For it is written in the law of Moses, you shall not muzzle an ox while it rids out the grain.

Is it oxen God is concerned about?

And so he's saying even an animal has that right. Now, here is an interesting point. It's an interesting point because let's just read Deuteronomy 25 verse 4. Deuteronomy 25 verse 4.

Deuteronomy 25 verse 4, it reads, well, let's start a little bit early. For instance, verse 3, 40 blows he may give him and no more lest he should exceed his thus and be tamed with many blows above these and your brother be humiliated in sight. You shall not muzzle an ox while it rids out the grain and if brothers dwell together and one of them dies and he has no son, the widow of the dead man shall not be married to a stranger. And so it's giving you various principles or laws. Now, yeah, it's Deuteronomy 25 verse 4. And you can go to the most complex commentaries and you can do what they call exegesis. Take out of the verse what is in there and whatever degree of clever exegesis you have by reading Deuteronomy 25 verse 4, you would never draw the conclusion that it's talking about a minister in the New Testament that can have income from tithing. I mean, you just would not draw that conclusion from doing any exegesis. Now, exegesis is a good thing for us to understand God's Word, but there are times where all the rules of interpretation, which they call hermeneutics, of which exegesis is one of them, don't apply. Why? Because the conclusion that Paul has the art in 1 Corinthians 9 verse 9 is inspired understanding. It's not exegesis. It's inspired understanding. The same thing is similarly true in Acts chapter 1. Let's go to Acts chapter 1, and we're going to see verse 15. Acts chapter 1 verse 15.

Acts chapter 1 verse 15. So this is when you read this section in Acts, you know that Christ had been with the apostles and the disciples for 40 days, and then it says, he ascended to heaven at the end of those 40 days. And then in that period before Pentecost, but after Christ had ascended, it says in verse 15, and in those days, Peter stood up in the midst of the disciples, although altogether the number of names was about 120. So those were the people that basically were with Christ all that period, right? Or most of that period at least. And it says, men and brethren, this scripture has to be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas. Now, which scripture is he talking about from the mouth of David? Let's go on reading. And he says, concerning Judas who became a guide to those who arrested Jesus, for he was numbered with us and obtained a part in this ministry. Now this man purchased the field with the wages of iniquity, and falling headlong, he burst open in the midst of the first open in the middle, and all his entrails gushed out, and it became known to all those dwelling in Jerusalem. So that field is called in their own language, akel, dhamma, that is field of blood. For it is written in the book of Psalms. Now these are the quotes that Peter is citing from the book of Psalms. The first one is, let his dwelling place be desolate, and let no one live in it. Now this is quoted from Psalm 69 verse 25. So let's briefly look at Psalm 69 verse 25. Psalm 69 verse 25. And you know it's talking about Help in Trouble, as the title of the section in my Bible, and then it says, let a table, verse 22, become a snare before them, and then in verse 23, let their eyes be darkened. Verse 24, pour out your indignation upon them. And verse 25, let their dwelling place be desolate, and let no one live in their tents. Verse 26, for they persecute the ones you have struck. Let me ask you, verse 25, by reading Psalm 69 verse 25, and doing exegesis, could you draw the conclusion that this is talking about Judas?

And let's go back to Acts 1. Acts 1 verse 20. For it is written in the book of Psalms, let his dwelling place be desolate, and let no one live in it. And, and then he quotes another scripture, let another take his office, which is cited from Psalm 109 verse 8. So let's look at Psalm 109 verse 8. Psalm 109 verse 8.

Psalm 109 verse 8. Let's start in verse 6. Set a wicked man over him, and let an accuser stand at his right hand, and when he's judged, let him be found guilty, and let his prayer become soon. Let his days be few, and let another take his office. Let his children be fatherless, and his wife a widow. That section, that half section, that half of verse 8, let another take his office. How could you, using exegesis, by just reading Psalm 109, draw the conclusion that I was talking about Judas? But yeah, we go back to Acts 1. Peter talking. He takes these two Psalms, and he puts them together, and he says, they're talking about Judas. Therefore, verse 21, of these men who have accompanied us all, all the time, that the Lord Jesus went in and out amongst us, beginning from the baptism of John, and then let's select another one to replace Judas.

You see, this is inspired understanding.

It's clearly, by just taking these two scriptures, you could not draw that conclusion. They actually, in a sense, are unconnected.

You can go to all the commentaries that you want to, to study those scriptures with exegesis, or whatever it is, and pure exegesis of 1 Corinthians 9 verse 10, when it's talking about, you shall not muzzle an ox, or this case of Peter, which is referring to Judas, by pure exegesis, or by pure, let's call it, hermeneutics, interpretation, or rules interpretation, you could have not drawn that conclusion. So, what we have here is inspired understanding to apply an obscure part of the Bible, and apply it to a current situation.

There may be certain things the Church teaches that are based on inspired understanding. There are times, critics, that criticize the Church and says, oh well, you pick and choose.

But God has given us, by the evidence of these two examples, some inspired understanding. Let me give you some examples. We believe that the 10 tribes of Israel, and the two nations, a nation, a company of nations, Ithraim and Manasseh, are England and the United States. And yeah, we can see a number of promises being fulfilled, but that conclusion, that full conclusion, in the end, is an inspired understanding as well.

Let's give another example where it was an inspired understanding. How could Noah, conclude that a boat that needed to be built in the area that he was building it, using scientific facts, using science, or using whatever material, other material, logic, things of the past, how could he have reached a conclusion that needed a boat to save mankind? It was inspired understanding.

You see, there are certain things that are revealed. Certain things that are revealed. So let's continue reading now in 1 Corinthians chapter 9 verse 9. We finished reading verse 9, so let's go on to verse 10. He's talking about, you shall not muzzle an ox while he treads out the grain.

Is it the ox that God is concerned about? Or does he say it altogether? For our sakes, for our sakes, no doubt. It is written that he who plows should plow in hope, and that he who threshes in hope should be partaker of this hope. So it is for us, for the church.

If we have some spiritual things for you, is it a great thing if we reap your material things? So he brings that example very clearly there. Let's move on to verse 12. If others are partakers of this right over you, are we not even more? So if others have this right, do we have tithes? Don't we have that right as well? Nevertheless, we have not used this right. So he's applying the same principle that he was talking about in chapter 8, that sometimes we have a right, we have a knowledge, it's lawful for us to do something, it's lawful for us to do something, but it's not expedient to do it. So he says, we have not used this right, but in your all things list we hinder the gospel of Christ. In other words, if we use this right, we could have some people criticizing us, and the gospel of Christ could be hindered. So we don't want to do that. Verse 13, do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? It was the Levites. Where did they get the daily bread? From the times. And so this whole principle was already applied in Old Testament. Verse 14, even so, it was the same applies, the Lord has commanded that those who preach the gospel should live from the gospel. He is saying the Lord has commanded. He's taken, as we saw in verse 9, you shall not muzzle the knocks. He's taken the example of those who minister in the temple, the Levites, and therefore he says it's a command that those who preach the gospel should live from the gospel. But he wasn't using that right. Paul was not using that right so that he would not affect the Corinthians because there were some problems in Corinthians related to that. So this is a specific decision that he made related to Corinthians. Now, Paul did have a very good Now, Paul did accept tithes from other congregations, but Corinthians was a particularly, let's call it, challenging congregation. If we look at Philippians chapter 4, Philippians chapter 4, Philippians chapter 4, verse starting from verse 9, Philippians chapter 4 verse 9, But I rejoiced in the Lord greatly, that now at last your care for me has flourished again, though you did. You surely did care, but you lacked opportunity. Not that I speak in regard to need, for I learned in whatever state I am to be content. I know how to be abased, and I know how to abound. Everywhere in all things I've learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless, you've done well that you shared in my distress. Now you, Philippians, know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving, but you only. For even in Thessalonika you sent, and once again for my necessities. So Paul was receiving, let's call it plives or assistance, from the brethren in Philippi. So let's continue in 1 Corinthians chapter 9 verse 16 and 17. For I preach the gospel, I have nothing to boast. For necessity is laid upon me, yes, woe is me if I do not preach the gospel. So his job is to preach the gospel, and in verse 17 he says, for I do this willingly.

I have a reward, but if against my will, I have been entrusted with a stewardship. What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel. So he, and this is one of the points where we take from that freely we receive and freely we give, and we make sure that when you preach the gospel we don't charge at this. So continue verse 19. For though I'm free from all men, I've made myself a servant to all, that I may win them all. In other words, he tried to find a common ground where whatever he did and how he did or how he said things or how he acted, he never created a stumbling block on others. So he did it to the benefit of the brethren. Verse 20. And I have made myself a servant to all, that I may win them all. And to the Jews, I became a Jew, that I might win Jews. To those who are under the law, as under the law, that I might win those who are under the law. To those that are without the law, as without the law, not being without the law toward God, but under the law toward Christ, that I might win those who are without the law. So I acted in a way, obviously within God's laws and principles, but I acted in a way that did not hinder the gospel of Christ. To the weak, I became his weak, that I might win the weak. I have become all things to all men. In other words, he always tried to find a common ground. I have become all things to all men, that I might by all means save some.

And verse 23, now this I do for the gospel's sake, that I may be partaker of it with you. So I do it for the sake of God's truth, of the gospel, of the kingdom of God and Christ being the king. I do it for that sake, and therefore that's why I try to do it, so I don't create any offense. And then verse 24, do you not know that those who run in a race all run, but not all receives the price? Run in such a way that you may obtain it. You know what he's saying? You know, I've got to strive to, I've got to fight, we all have to fight, we all have to overcome. He says, and everyone who competes for the price is temperate, is balanced, is moderate in all things. Now they do it, if people are running a race, they do it to obtain a perishable crown, but we for an imperishable crown. Therefore I run this, not with uncertainty, thus I fight, not as one who beats the air, but I discipline my body and I bring it into subjection, lest when I've preached to others, I myself should become disqualified. You see, he's saying, he really has to strive, we all have to strive, we all have to be overcoming. He is not saying, once saved, always saved, he's saying, we gotta strive and discipline ourselves. Yes, we have been forgiven by Christ, gratis, freely, but now that we are free, we can't continue doing the same thing otherwise, we get back into quote-unquote into jail. So that we gotta be overcoming. So he's not saying, once saved, always saved, he's saying, yes, we have been freed, we've been liberated from the penalty of sin, of death, but we must not now sin again, otherwise we incur upon ourselves that death penalty. All right, let's now move on to chapter 10. As I said, we could be saying that he's now talking about a different subject.

But, as I mentioned a little earlier, towards the end of chapter 10, he's saying, you know, we gotta be careful that we don't hurt another people's conscience. So he's still in that theme of being careful of other people's conscience. For instance, in verse 23, he says, all things are lawful to me, but not all things are helpful. All things are lawful for me, but not all things edify. So we have to be wise in what we do. But now, look at how he weaves and continues with this topic, talking about his authority. But now he brings in a point that we all belong to Christ. Because, remember, he started Corinthians by saying, is Christ divided? And we're all part of that body. So Christ is not divided. So he ties back in to the point that we're part of Christ's body. Now, Yah is an interesting point that I want to emphasize at this moment. But let's read a little bit, and then I'll emphasize that point. And it is, moreover brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea. Now, obviously, they knew that the forefathers of the Israelites, they were all under the cloud and all passed through the sea. That's the Red Sea. We know that, that when they left Egypt, that's what it was. They were, they were, they went through the sea and they were under the cloud. So a cloud by day and a fire by night. So they were, verse 2, all were baptized into Moses in the cloud and in the sea.

All were baptized into Moses. It's interesting. It uses the word into Moses. Right. Most Bible versions clearly say into. The King James version says, the New King James, and a number of other modern translations also say. There is one or another that says followers, but the Greek is into. The Greek word 1519, 1519, ace, which represents a primary preposition, which means to or into, indicating the point reached or entered. They were baptized into Moses and it expresses motion, literally or figuratively.

So figuratively, they were baptized into Moses.

But let's think about the meaning of baptism. And for us to think about the meaning of baptism, we need to go to Romans chapter 6.

Romans chapter 6 at the beginning there. Romans chapter 6 verse starting in verse 1.

And we've gone through this. I'm sure you went through this a number of times. But I just want to highlight one or another little point here that sometimes we read over.

What shall we say then? Shall we continue in sin that grace may abound? Of course not. We have received forgiveness through Christ's sacrifice, through his grace, for God's grace, and his act of redemption, of sacrifice, of death for us. And now that we've been freed, we are not to continue in sin. Now we must now live a godly life. And it says here in verse 2, certainly not, certainly not. How shall we who died to sin live any longer in it? We died symbolically at baptism, right? When we baptized, our old man is put into the watery grave and symbolically we die.

That is the symbol of baptism, as we all know. And it's also a commitment we make. We know it's a commitment. The baptism we commit. We commit to live a new life for the old man to die. Or verse 3, do you not know that as many of us were baptized into Christ Jesus? He has the word into again. Greek 1519, ace, primary proposition indicating a point reached or entered, expressing motion literally or figuratively. So we baptized into Christ. We baptized into his death. So symbolically, our baptism, besides being put under the water, symbolically we put into the spiritual body of Christ, and that body of Christ died in the cross. So we are put into that body symbolically, and then we die. We put into that body. And then Christ is resurrected. Symbolically we come out as a new man walking in newness of life because that's the commitment, that's the promise we make. And a new man because we are baptized for the remission of ourselves.

But the point here, and this obviously we know, it's stuff we know, we've covered it quite a number of times, but it's interesting they say baptized into Christ Jesus. We baptized into that body. This is important. Therefore, verse four, we baptized, or be a part of it, therefore, we were buried with him. Why? Because we figuratively, symbolically, put into that body, and we died. You see, we buried with him through baptism and to death, symbolically, into that watery grave. That just as Christ has raised from the dead by God's power, by God's glory of the Father, yeah, it's an interesting point. Now I'm going to take a little side track, an interesting point. Somebody asked me some days ago, is it really important to understand that the Father and Christ were two different beings?

Is that really a matter of salvation?

Brethren, if they were not two different beings, Christ would have not really died, because if it was this concept of binary, that two in one, like Trinity is three in one, so it's just changing three to two, but still one being, if they were just one being, Christ would have not died, and it would have not been necessary for the Father to resurrect him. And that would mean that Christ had not come in the flesh, and if Christ has not come in the flesh, that is the spirit of Antichrist. So it is important for us to understand that Christ and the Father were two different beings. It is very important. All right, but continuing with the point here, we're reading here, it says, Christ was raised from the dead by the glory of the Father. Even so, we also should walk in newness of life. Just like Christ resurrected, his body resurrected, our dead body, our old man, dies, and now we committed to be a new man. Put on the new man. We read scriptures, put on the new man. You put off the old man. You put on the new man. That is the commitment we make at baptism.

And so we are baptized. We are put into his spiritual body. Now look at Galatians chapter 3 verse 27. Galatians chapter 3 verse 27.

It says, For as many as you, as we are baptized into Christ, have put on Christ. In some words, we are part of that body, that spiritual organism, and we are part of that. We put on Christ. We are part of that body. We are inside, in a sense, of that body. We put on Christ. So we inside that spiritual organism that is the body of Christ, which is the Church of God. Look at Ephesians chapter 1. Ephesians chapter 1 verse 22 and 23. Ephesians chapter 1 verse 22 and verse 23. And he, God, put all things under his feet and gave him to be head over all things to the church, gave him Christ to be head over all things to the church, which is his body. The Church is Christ's body. So the fullness of him who fills all in all. The Church is Christ's body.

And if you look also in Colossians chapter 1 verse 18, Colossians chapter 1 verse 18, he says he is the head of the body, the Church. Christ is the head of the body. The body of Christ, the spiritual body of Christ, which is the Church, which is us, the congregation, the ecclesia, us being together. And so what we have here is that we are not baptized. And you probably remember this when you were baptized, that was said quite clearly, I hope you remember, that you were not baptized into any sect or human organization. In other words, you were not put into any human sect or organization. You were put into the body of Christ.

It's important for us to understand we were baptized into the family of God.

And in Ephesians chapter 3, Ephesians chapter 3 verse 15, Ephesians chapter 3 verse 15, let's read starting from verse 14. For this reason, I bow my knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named. The whole family is named after the Father, which is God. That's why it's called the Church of God. The whole family is named. Look at John 17 verse 11 and 12. John 17, John 17 verse 11, Christ's prayer, after the foot washing on that night that he was betrayed, he says, now I'm no longer in it in the world, but these are in the world and I come to you, Holy Father, keep through your name. Keep through your name. That's God. Keep through the name of the family, God. Those whom you have given me that they may be one as we are one. While in other words, to be in that one body which has got that one name, which is the family of God, and which that's who we are, and we are in the body of Christ. That is, and therefore he says, verse 12, while I was with them in the world, I kept them in your name. So we are baptized into Christ. So going back to 1 Corinthians chapter 10 verse 2, and he says, like, he says, ye are always baptized into Moses, in the cloud and in the sea. This is symbolic of us, a spiritual Israel, being baptized into Christ.

And he says, and they all ate the same spiritual food and all drank the same spiritual drink, for they all drank of that spiritual rock that followed them, and that rock was Christ. It's very clear that that rock was Christ. That being that led them was Christ. So we are baptized into Christ.

That's what happens to us. A lot of people conflate the words baptized in Jesus Christ's name with that. It's actually two different things.

When you're baptized in Jesus Christ's name, means you're baptized by Jesus Christ's authority. That is more related to who is doing the baptism that is doing it by Christ's authority, and you're baptized in Jesus Christ's name. It's not just the word, but it is those have the authority of Christ to baptize you into Christ, into his body. And so that is something that I would like to go into a little bit more detail next time, but it's enough for today. And from next time, therefore, we'll continue from 1 Corinthians 10 verse 2 onwards. And have a good evening. Thank you.