Epistles of Paul 49

Well, good evening, brethren. I hope you all had a good week. The hope of the resurrection is such an important topic that it should make us immovable from God's way.

After explaining, Paul, after he explained that without that hope, the gospel would be in vain, Paul shows that also shows that we're many witnesses, including himself, of Christ's resurrection.

And then he says that Christ was the first to resurrect from the dead, and we, God willing, will follow at his coming. This is a hope beyond our death, so great that should motivate us daily to die daily, as it says in 1 Corinthians 15, verse 31, right at the end, it says, I die daily.

That is, it should motivate us to continuously desire to be overcoming our our difficulties and our stresses. It should really motivate us that daily, overcoming our carnal minds daily. I would personally, I would probably venture to say that we need to keep this great hope in mind continuously, probably much more than we will actually do. The reason I say that is it would give us extra motivation to overcome with God's only Spirit, our problems overcome daily. So it's an important point for us to keep that in mind continuously. And this is what Paul is saying in 1 Corinthians 15. Now, he addresses a question that was asked by the Brethren in Corinth, with what body are we resurrected? And obviously, we're talking about the first resurrection, resurrection to spirit beings. And Paul explains, like a seed has to die before a new plant comes up. Likewise, our human body has to die in order to corrupt, to decay, so that a new, incorruptible body may be raised at his second coming. We're going to talk a little bit more about that incorruptible body in a little moment. But in verse 42, in verse 42, which is a verse we really lost time, I just want to bring it up, raise it up again, mention it again. So also is resurrection of the dead. The body is sound in corruption. It is raised in incorruption. The word corruption is tarah, which has been subject to decay, destruction, perishing. It is raised in incorruption, which is a word called a farsia, G 861. The one in corruption is G 5356, which is incorruptible, raised in incorruption, which is incorruptible, perpetuity, sometimes translated as sincere. So our human body of physical life, when we die, will decay. Our human body, in fact, over as we age, is in a sense, quote-unquote, we just say getting older, but it's decaying already. But once it's in the ground, it will completely decay, and it will be raised as a spirit being for perpetuity.

Now, as I said, we stopped in verse 44. So let's now read verse 45. That's where we start from today. And so it is written, the first man Adam became a living being. The first man Adam became a temporary living being. We live for a specific amount of time, a period of time, which is temporary, it's a temporary life. The last Adam became a life-giving spirit. In other words, he gives us eternal life. Now we know in John 1 verse 4, let's look at that very quickly, John 1 verse 4.

It says, it reads, In him was life, and the life was the light of men. In him was life. So he has life.

Look at John 5 verse 26. John 5 verse 26.

John 5 verse 26 says, John 14 verse 6. John 14 verse 6. Jesus said to him, I am the way, the truth, and the life. Very pertinent. There is no other way.

There is no other way for eternal life but through Christ. Christ is the truth. Basically meaning he never lies, is absolutely always the truth. There's no hiding anything or twisting anything.

And we human beings, how many times people hide something, and to hide something they end up not speaking the truth. So it is Christ is the truth and the life.

So Christ is the way, is the one that is going to give us life.

At first John chapter 5, first John chapter 5, first John chapter 5, first John chapter 5, verse 11 to 13, first John chapter 5, verse 11 through 13.

And this is the testimony that God has given us eternal life, and this life is in his son.

So we're going to hear now eternal life, but this life is now in his son, and he's going to give us the same life, life eternal. He who has the son has life, and he who does not have the son does not have life. So we have that potential, if we remain faithful to the end, to have eternal life through the son. Verse 13, these things I've written to you who believe in the name of the Son of God, that you may know that you have eternal life. We have that seed of eternal life which is God's spirit in us, and provided we don't turn our backs, he will always honor his promise, and that you may continue to believe in the name of the Son of God. And therefore, coming back to 1 Corinthians 15, we were reading here in verse 45, the first Adam became a living being, and the last Adam, which is Christ, became a life-giving spirit. Now, let's look again at 1 Corinthians 15 verse 21 and 22. For since by man came death, by man also came the resurrection of the dead.

So through the first man Adam came death, through the first spiritual Adam, that's Christ, it says, also comes the resurrection of the dead. Verse 22, as in Adam all die, even so in Christ all shall be made alive. So when we read in verse 45 that the last Adam, which is Christ, became a life-giving spirit, in a sense we could say that the first Adam, Adam himself, is a death-giving man. So we came alive because God gave us life, but through Adam all die. So because of that, by comparing that Christ is a life-giving spirit, then Adam, even though he became the first person alive, because of God gave it to him, he is the one that gave us or gives us death. Let's continue verse 46 and 47. However, the spiritual is not first, but the natural, and afterwards the spiritual.

The first man, that's Adam, was of the earth, made of dust, and the second man, that's Christ, is the Lord from heaven. So here is a very interesting point, is the Lord from heaven.

Now we know the Lord, the word Lord in Greek is kurios, which is Lord, right?

But yada is a subtle implication, and it is important for us because he's the Lord from heaven.

So what do you mean the Lord from heaven? They were talking in very probably Aramaic or even Hebrew, and when it translates to Greek, the word yawa is translated as kurios. Let me give you an example of that being the case.

In Isaiah 45, verse 5, let's read that. 45 verse 5, Isaiah 45 verse 5.

It says, I am the Lord, yawa or jauva or YHWH, the tetragram, because it's capitalized, and there is no God besides me. So that is the tetragram.

That is Hebrew word 3068.

The interesting thing is in the Septuagint, that is the Greek translation of the Old Testament, of which one of those versions was existing at Christ's time.

In that Greek version or translation of verse 5, the word there, which is in Hebrew, yawa or jauva or YHWH, their word in Greek is the word kurios.

And so in the Greek language, that word was translated as kurios.

Now, if you read a little further in Isaiah 45, look at verse 23.

I have sworn by myself, the word has gone out of my mouth in righteousness, and shall not return, that to me every knee shall bow, and every tongue shall take an oath.

To me, every knee shall bow. Now keep. And who is it talking? Yeah, you can see that even on verse 21 says, have not I the Lord? There is no other God besides me, just a God and a Savior. Look to me. I am God is no other. So this is very much like in Isaiah 45, verse 5, which is translated when it says Lord in Septuagint is translated as kurios.

But as I mentioned here in verse 23 of Isaiah 45 says, to me every knee shall bow.

Look at how that is quoted in Romans 14. Romans 14 verse 10 and 11. Romans 14 verse 10 and 11.

It says, but why do you judge your brother? Or why do you show contempt for your brother?

For we shall all stand before the judgment seat of Christ. For it's written, as I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God. That's clearly a quote from Isaiah 45 verse 23, and it's saying it's the judgment seat of Christ.

So in this case, the Lord, God, is referring to Christ.

Look at Philippians chapter 2 verse 10 and 11.

Philippians chapter 2, Philippians chapter 2 verse 10 and 11.

It says, it's talking about Christ. If you read verse 5, let us mind be new that it was in Christ. Verse 6, that he was in the form of God, and he was equal with God in the form, in the kind of being.

And then in verse 7, he made himself a no-repetation, so he came down as a human being.

Verse 8, he humbled himself to be obedient to the point of death at the cross.

And then 4 verse 9, he's highly exalted. And then verse 10, that at the name of Jesus, every knee should bow of those in heaven and of those on earth, and of those under the earth, that every tongue should confess that Jesus is Lord, to the glory of God the Father.

And so, again, the Greek is kurios, but we've seen by looking at Isaiah chapter 45, it's referring to Yahweh. So Jesus is, basically, because they were talking in Aramaic or Hebrew, although it's translated into Greek, and it's what they said, the manuscripts are in Greek, the Bible, the New Testament was written in Greek, and so it uses the word kurios. It is very possible, I believe, that what they were speaking about is that Jesus is the Lord, Yahweh.

And that is not an insult to the Father, because it says, to the glory of God the Father. It's like if you and somebody speaks well or good words about your son, in a sense, you as a dad feel good about that. So it's not taken away from the Father. So let's continue then reading now in verse 48 and 49 or 1 Corinthians 15. As the man of dust, as was the man of dust, so also are those who are made of dust. And as is the heavenly man, noted that the word man is in italics, so also are those who are heavenly.

Verse 49, and as we have borne the image of the man of dust, we shall also bear the image of the heavenly man, again, being in italics.

So the image of the heavenly, we are not yet of the same composition because we are of physical composition. We're not of spiritual composition.

In Genesis 1 verse 26 and 27, I don't have to turn there, you probably know it off by heart, but it says, let us make man in our image and our likeness. So, yes, we are of the human kind and we already are in the image of God. In other words, we look like God. We've got two eyes, a mouth, a nose, two ears. We look like God as physical beings, like a replica, but not in composition and not in character.

We shall be like God, like the heavenly. We shall bear that full image when we have the composition and the character of God or prisoner of Christ.

Now, today, you and I are developing God's character. We are developing God's image as far as character. At the resurrection, we will then bear not only the character of God, but also the composition of God will be spirit beings. In Romans 8 verse 17, Romans 8 verse 17, it reads, and if children in ears, ears of God and joint ears with Christ. We are going to inherit God. We're going to be in his family, ears of God. In 1 John 3 verse 2, 1 John 3 verse 2, in fact, this is one of the great scriptures of hope. In 1 John 3 verse 2, well, let's start reading in verse 1. Behold what matter of love the Father has bestowed on us, then we should be called the children of God. Therefore, the world does not know us because it does not know him. I mean, you go to the feast, nobody knows who we really are. If we were keeping Christmas, oh, everybody would know that. I'll be a part of that. But keeping God's laws and things, nobody knows us. This is now what it is. So then, but verse 2, Beloved, now we are the children of God. Why are we now the children of God? Because we've been begotten of God by God's Holy Spirit. We are the first fruits of the Spirit. Now, today, but it has not yet been revealed what we shall be. We still know of that spiritual composition of the heavenly.

But we know that when he is revealed, that's Christ, we shall be like him in composition and in character, okay? We're developing the character now and we will be granted that full character and composition at the resurrection because we shall see him as he is. So it is a great hope that we have. A great hope! So let's continue now reading in 1 Corinthians 15. We read verse 49. So let's now read verse 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit in corruption. As long as we are physical human beings, flesh and blood, we cannot inherit the kingdom of God.

Now, let me explain something that sometimes people get a bit confused.

Sometimes people say the people in the world tomorrow will be in the kingdom.

Probably more accurate should be the people in the world tomorrow will be ruled by those beings that are in the kingdom of God. So yes, they will be in the under the government of the kingdom, but the physical human beings in the world tomorrow, that is in the millennium, are still not in the kingdom of God. Why? Because those physical human beings in the millennium are still flesh and blood, although they will be living under the rule of the kingdom of God. So in that sense, you could say, well, they are in the kingdom because they are under that kingdom rule, but they're not yet in the kingdom, technically speaking, because they have not yet inherited the kingdom of God because they are flesh and blood. Right. Verse 51, Behold, I tell you a mystery. Here is another mystery, another thing, another hidden truth.

We shall not all sleep. In other words, those of us, some of us that are living at the time of the end will not die before Christ comes. You'll be alive, and those will be changed. So all the ones that have died in Christ, as it says in verse 23 of 1 Corinthians 15, those who are Christ's coming, so those that are Christ, that died in Christ, will be resurrected, changed to a spirit being. But those that are at that moment that are still alive, they will not resurrect because they're still alive, but they will be changed to spirit beings. Those that have God's Holy Spirit, and those that have been overcoming, and that God, according to his decision, according to his judgment, they're ready, mature, ripe to be changed. So at the last trump, this is in a moment, in a twinkly of an eye, at the last trump. It's very important to understand it'll be at the last trump, at that very last trumpet of the seven prophetic trumpets. We're not talking about trumpets that are blown at different times of the year, or every month, or on the Sabbath. We're talking about the seven prophetic trumpets. You know, in Revelation 11 verse 15 tells us what tells us when that last trump will sound, that last prophetic trumpet, that seventh angel, Revelation 11 verse 15, Revelation 11 verse 15, then the seventh angel sound, that's that seventh trumpet. You see, we got seven seals, then we got seven trumpets, then this last seal opens up into seven trumpets. And the last trumpet, which is the event symbolizing Christ's coming, and that trump is a resurrection, that event consists of a number of sub-detailed things that will happen. There's a lot of things that are going to happen in that time period. And I'm not saying it's going to be one hour, or two hours, or five hours, or 24 hours. It probably will be more. Maybe, maybe 50 hours, maybe 70 hours. I don't know. But there will be a number of things that will happen at that event, which is Christ's coming. That's what it says.

And that says, that's when the kingdoms of the world have become the kingdoms of our Lord, and of His Christ, and it shall reign forevermore. That's when Christ's going to start taking rule of the world. But yeah, there's various things that He will do. Because in verse 18, lists those things in basically three main, main things that He will do. Because He says, the nations are angry, and your wrath has come, that the time of the dead, and the time of the dead that they should be judged, that's the first thing.

The dead, that are dead, will be judged. What does it mean? Is that some of the dead will be judged to be resurrected in the first resurrection. Some of the dead will be judged, or God will decide to keep them sleeping for another thousand years. So it's the time of the dead that will be separated.

Some will be resurrected because they are Christ at that time, and others will wait longer. That is the number one set of sub-activities that will happen. The second one, and that you should reward your servants, the prophets, and the saints. It was those who fear your name, small and great. It's the time of not only receiving eternal life, but it's a time of rewarding them. And so they will be like a rewarding ceremony. It says, okay, you have this job, and you have that job, and you should reward your your servants.

And thirdly, you should destroy those who destroy the earth. And so those nations, when they see this Christ in the skies and in the clouds, and saints resurrect to the clouds, they then, and that is the moment that it opens up the seven lost plagues. And you can receive from the seven lost plagues, the very things that happen, and one of them is the nations gather, the physical nations gather, to fight Christ. And so that'll take some time, and they'll gather.

But it won't be a long time, because all the nations are fighting, and essentially, all it's just, yeah, invasion from outer space, we gotta react quickly. So, and then they'll turn towards Christ, and then Christ will then destroy them. So that says, and should destroy those who destroy the earth. So, the point that I want to emphasize, though, is that the lost trumpet, this time of the sounding of the lost trumpet, that's when the resurrection takes place.

That's what we read in verse 52. 1 Corinthians 15 verse 52. In a moment, in the twinkle of an eye, at the lost trumpet, the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. That is at that moment of the trumpet sound, and we know the seventh trumpet then opens up into seven lost plays.

Verse 53. For this corruptible must put on incorruption, and this mortal must put on immortality. Now, at this moment, I want to talk a little bit about these words corruption, incorruption, and immortality. And that's why I started today's study by referring to verse 42, because in verse 42 says the body is sound incorruption, and it is raised in incorruption. And the eye again, in verse 53, says for this corruptible must put on incorruption, and this mortal must put on immortality.

And it is important that we take a little bit of time to focus on these words. So, there are three Greek words that we need to consider. One is related to incorruptible, and the other one related to immortality. So, let's look at these words very carefully, and there are actually two related to incorruptible.

So, let's just look at the first one, which is G862, a fartus, which is an adjective, incorruptible or immortal. It's used in a number of places, and I'm going to go through them fairly quickly, so you might want to make a note to actually study them more carefully a little later. So, the first one where a fartus is used, which is incorruptible, Greek word 862, is in Romans 1 verse 23, and it reads, and changed the glory of the incorruptible God into an image made like corruptible man.

Here we saw those these false leaders, religious, they change the glory of God, which is incorruptible, that is the word, or incorruptible, which is the word 862. Another one is 1 Corinthians 9 verse 25, says, and every man that strives for the mastery is temperate in all things. Now they do it to obtain a corruptible crown, but we are incorruptible. Again, incorruptible, which is 862, which is a crown that does not corrupt, which is incorruptible. Another example is verse 52, which is this verse that we just read, verse 52, and also verse 53, which we'll talk about at the end. But verse 52, 1 Corinthians 15 verse 52 says, in a moment, in a twinkly of an eye, at the last trump, for the trump shall sound, and the dead shall be raised incorruptible, and we shall be changed. Again, it will not corrupt, incorruptible. Then we have, we're skipping at this moment, 1 Corinthians 15 verse 53. So let's move on to 1 Timothy 1 verse 17. 1 Timothy 1 verse 17.

Now, unto the keen eternal, immortal, invisible, the word immortal, it's G, Greek 862 again, which is translated elsewhere as incorruptible. It, yeah, in 1 Timothy 1, 17, was translated as immortal, but it's the same Greek word that has been consistently being translated as incorruptible. God is incorruptible. Okay, it's translated as immortal. 1 Peter 1 verse 4 says, to an incorruptible, I'll be upon it, to an ineritence, incorruptible, and undefiled.

So our ineritence, what are we going to receive, is going to be incorruptible again. That's 1 Peter 1 verse 4, again, G, Greek 862. 1 Peter 1 verse 23 says, being born again, not of corruptible seed, but incorruptible by the Word of God. So it's talking about God's Holy Spirit, and it's a seed that's incorruptible, that doesn't decay through God's promise, the Word of God, which lives and abides forever. And then we have 1 Peter 3 verse 4, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of meek and quiet spirit, which is in the sight of God of great price. So we need to change our hearts in a way that, which is something that will not be corruptible, that will have God's character. All right, so that is the first Greek word, which is an adjective, which is incorruptible, 862. The second Greek word is 861, so it's very close to 862, it's 861, which is a farsia, but it's a noun. The previous one was an adjective. This is a noun, which is also incorruptible for perpetuity, sometimes translated sincere, but the basic meaning is incorruptible. Again, like 862, which is an adjective, 861 is also incorruptible, now it's a noun. Examples, this is Romans 2 verse 7.

To them, by patient, continues in well-doing, seek for glory and honor and immortality. So in this case, it was translated immortality, but again the word has this basic meaning of incorruptible.

In 1 Corinthians 15 verse 42, I made reference of that right at the beginning as I mentioned, says, yes, so is the resurrection of the dead. It is sound in corruption that is perishable, corruptible. It is raised in incorruption. So it is sound in corruption, g Greek 5356, but it is raised in incorruption, Greek 861. And then the other one is now, well, 1 Corinthians 15 verse 50. It says, now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither does corruption, Greek 5356, the same word as in verse 42, neither does corruption, inherit incorruption, which is the sword of Farsia, which is incorruptible, incorruption. So, and then we have Ephesians 6 verse 24, also using this word 861, which is a Farsia, but the arts translated as sincerity, which is a word which is incorruptible, perpetuity, and he says, sincerity, implying more like undying love. So he says, grace be with all men, that's Ephesians 6 verse 24, and grace be with all men, all them that love our Lord Jesus in sincerity, in words, in undying love. Amen. And then second, Timothy 1 verse 10, again uses the same word, Greek 861, for incorruptible, but now it translates as immortality. He says, but first, second, Timothy chapter 1 verse 10, but it has now been revealed through the appearing of our Savior Jesus, who has destroyed death and has brought life and immortality to light through the gospel. But again, the basic word, verse 861, which is a Farsia, is incorruption, which has brought life and incorruption to light through the gospel, or rather translated as immortality. And Titus 2 verse 7 says, all things showing himself to be a pattern of good works, in doctrine, showing integrity, reverence, incorruptibility. Again, this word 861. So I've covered two Greek words, one which is an adjective, 862, a fartos, and 861, which is a farcia.

But basically, the basic meaning is incorruptible, either an adjective or as a noun, incorruptible.

Although sometimes it's translated in a slightly different way. But the word that I want to emphasize, the third one, which is only used three times in the Bible, in the New Testament, it's the Greek word 110, aphanasia, which is undying, immortality, everlasting. Undying, immortality, everlasting. Now, the Vines Expository Dictionary, Vines Expository Dictionary, mentions the thing under the section of immortal. So I've got here the section of immortal.

Let's see, there you are. Immortal, that section there. I'm going to share it to you in a screen share. So let's see, because I took a photo of that page. So for you to see, aphanasia, deathless, it's immortality in 1 Corinthians 15, 53, 54, and also 1 Timothy 6, verse 16. But there is an interesting comment here, and it says in the New Testament, however, aphanasia expresses more than deathlessness. It suggests the quality of life enjoyed, as is clear from 2 Corinthians 5 verse 4, for the believer what is mortal is to be swallowed up of life. So the point I want to emphasize here is this word, Greek 110, which is aphanasia, which is related to an undying or immortality, is only used three times, and it also suggests a quality of life which is to be enjoyed. Now, let's look where that word is used, that word, aphanasia. Now first, is used, right here, in 1 Corinthians 15 verse 53, because that's where we stopped reading.

Right? We stopped there. For this corruptible must put on incorruption, and we've explained these words, corruption and incorruption, which is deteriorating, is corruptible, incorruptible.

And this mortal must put on immortality.

It's different than corruptible or incorruptible. It's immortality, which is life eternal.

In other words, inherent life in himself.

And not only that, is a quality of life, as Vines expresses it, a quality of life which is to be enjoyed. The other place where that word is also used is the very next verse, verse 54. 1 Corinthians 15 verse 54. For when this corruptible is putting on incorruption, and this mortal is putting on incorruption, and this mortal has put on immortality. Again, the Greek word 110, Athanasia, then shall be brought to pass, the sign that is written, death is swallowed up in victory.

So, this immortality, which is having life eternal, inherent in us, and the third place where this word is used, this Greek 110, is in 1st Timothy 6 verse 16.

So, let's look at 1st Timothy 6 verse 16. And then we read, we're known as immortality, life eternal in himself. So, and it says, dwelling in unapproachable light, whom no man has seen, nor can see, to whom be honor and everlasting power.

So, this is the immortality. This word is used when we are resurrected, and then we will have this immortality. So, I thought this is very interesting to look at that.

James Fawcett and Brown says, talking about, and he says, he is in his own essence, not merely to will of another, but it's got this in his essence, life in himself. So, who is life in himself now? The son, Christ, has life in himself. Of course, the father has. And so, what it talks about here is that we will be raised to immortality like Christ. That's what we read in 1 Thessalonians 15, verse 53, and verse 54. So, this is, it's more than incorruption. It's immortality. It's only used in these three scriptures. So, let's move on now. We read in verse 54, and we have read verse 54, but it says right at the end of verse 54, death is swallowed up in victory. And so, how do we get victory over death? Through the resurrection to eternal life, to immortality. God wants to elevate you and I to a different level of existence, to a quality of life that is so enjoyable, so pleasurable in this life eternal, but not just life eternal, life inherent in us. And so, you may think, what is the greatest, greatest pleasure that you and I may have as a human being in the human existence? The greatest satisfaction, the greatest pleasure that you may have.

Well, this quality will be greater than that. It'll be greater than that. So, death is swallowed up in victory. Verse 55, oh death, where's your sting? Oh, Hades, grave, where's your victory?

The sting of death is what? His sin. And the strength of sin is the law. But victory, verse 57, but thanks to God, victory, right, thanks to God, victory is given to us through Jesus Christ.

The victory through our Lord Jesus Christ.

Therefore, my beloved brethren, be steadfast, immovable, always a binding in the work of the Lord, knowing that your labor is not in vain in the Lord.

The victory, the suffering, the sufferings that we go through, the trials that we go through, are not to be compared to the glory that will be given to us.

And then we go through chapter 16, which I'm going to go through fairly quickly, in chapter 16.

Chapter 16, verse 1 and 2, is probably the most difficult two verses of this whole chapter.

Typically, it's cited by various churches as an instruction to have a collection on Sunday.

But understand, the other says, now concerning the collection of for the saints, it's for the saints, a collection for the saints, not for God, not for to keep in mind not to keep the feast, but it's a collection to the brethren, to help the brethren.

As I have given orders to the churches of Galatia, so you must do also. In other words, help the brethren that were struggling because they were a famine.

On the first day of the week, when you go to work, on the first day of the week, go out and gather from your crops, gather fruit and save it, put it together. So when I get there, it's available. Or if you can't save it, sell it and keep that money aside. So we can, when I go there, I can take that to the brethren in Judea because they were going through a difficult time. And on the first day of the week, let each one of you lay something aside, storing up as he may prosper, as for instance, as your crops are prospering and successful, store up a little bit to give to the saints. That there be no collections when I come. So then when I come, it's already all been collected. You're not rushing all at a lost moment when I get there. And when I come, verse 3, whoever you approve, whomever you approve by your letters, I will send to bear your gift, your collection to Jerusalem. But if it is fitting that I go also, they'll go with me. So if the timing is proper, I will go with those people as well. So now in Acts 11, Acts 11, verse 27 through 30, Acts 11, we see there is a prophecy here. Acts 11, verse 27 and 30, 2.30. Acts 11, verse 27 through 30. And in those days prophets came from Jerusalem to Antioch. Then one of them named Agabus stood up and showed by the Spirit that there was going to be a great famine throughout all the world, which also happened in the days of Claudius Caesar. Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea. So yeah, we see there was a collection for the saints to help the members. As I said, could be food, could be grain, could be fruit, and they were collected. In 1 Corinthians 16, verse 3, says, send your gift. It says here, 1 Corinthians 16, verse 3, it says, and when I come, however you may approve for your letters, I will bear to send, I will send to bear your gift. So send the gift. It's not times. In Acts 24 verse 17, Acts 24 verse 17, Acts 24 verse 17, that's 24 verse 17. We'll get there. It is now, after many years, I came to bring alms and offerings to many nations. So it says, Paul said, when he came to Jerusalem, and you know, at the end of his first trip, when he was being accused by the Jews, and then he ended up going to Rome, he says, after many years, I came to bring alms and offerings to my nation. And so that was at the end of his third missionary trip. So we can see this missionary trip, which is the sectionia, when he was in Corinth. He wrote this letter, and then he was going to go and travel all the way up to Philippi to Thessalonica, and then he's going to go to Corinth. And you can see, when he was here, 2 Corinthians was written, and then he goes back all the way through, and he goes through Troas and Assos, and then from there he goes back to Jerusalem. And that's when then he is in the section in Acts 24, he's defending himself before Felix, and saying, after many years, I came to bring alms and offerings to my nation, because they had this difficulty. Now look at Romans 15 verse 26.

Romans 15 verse 26. Romans 15 verse 26. Because here in Romans 15 verse 26, he says, for he pleased those from Macedonia and Achaia. So if you look at this map again, you can see Macedonia here, which is like northern Greece today, and Achaia is the area where Corinth is. So he said, for he pleased those from Macedonia and Achaia to make a certain contribution to the poor among the saints who are in Jerusalem. So that's what it's talking about here in the section of Corinthians. And also in 2 Corinthians, it refers to that as well. Look at 2 Corinthians 8, verse 4. It says, imploring us with much urgency that we should receive the gift and the fellowship of the ministry to the saints. So they were going through a great trial, and they were giving the gift to the saints in Judea. Look at also chapter 9, chapter 9 verse 1. We use this section when we're talking about giving and offering, but it says in verse 1, concerning the ministry to the saints. That was the giving of the gift that we do to the saints. It is superfluous for me to write to you. And then we also read in verse 5, says, therefore I thought it necessary to exhort the brethren to go to you ahead of time and prepare your generous gift beforehand, which you had previously promised that it may be ready as a matter of generosity and not as a grudging obligation. And also look at verse 12, still in 2 Corinthians chapter 9, verse 12. For the administration of this service not only supplies the needs of the saints, because as we said, it was a big famine there, but it's also abounding through the meaning, thanksgiving, to God. So that's what we see. It's a collection. Also in verse 2, some people used to say, oh well, this proves that you are to keep sunny, because it says on the first day of the week. Well, that was the first day of work. And they did that collection on the first day of work, because they went and collected good and their foods, etc.

And that was the first day of the week. And now also reading Acts 20 verse 6, Acts 20 verse 6, which is another important scripture that people use about the specific topic, Acts 20 verse 6 and 7.

It reads, and we say all the way from Philippi, after the days of Unleavened Red, and in five days joined them at Troas. So if I share the screen again for you to see this map, okay, there it is.

They left Philippi, and they were coming back, and they went to Troas. Let me try and see if I can zoom in a little bit more. All right, so they went from Philippi to Troas. And so let's continue reading. We were reading in verse 6 of Acts chapter 20, and it says, and we sail away from Philippi after the days of Unleavened Red, and in five days joined them at Troas, where we stayed seven days. And then a little later, in verse 7, now on the first day of the week, okay, so if you count that the way the Bible looks at it, and it's after sunset, after the Sabbath, that's the first day of the week, when the disciples came together to break bread. So they finished the Sabbath, and they had like a fellowship night on Saturday night, and Paul ready to depart the next day, which would be Sunday in the morning, or sometime during Sunday, spoke to them and continued his message until midnight, until midnight, Saturday night, what we call. So we can see that's at any verse. There were many lamps in the upper room where they were gathered, and you know the story about this man that fell asleep and fell down and things like that. And then, and so that's another scripture that they use to prove, or to allegedly prove, a point which is not really there. So let's continue in 1 Corinthians chapter 16. 1 Corinthians chapter 16, 4 through 8, we read 4, so 5 through 8. Now I'll come to you when I pass through Macedonia, for I'm passing through Macedonia, and it may be, as we saw, as we see in this map, that you come to them as he passes through Macedonia, then you'll go to Corinth.

So, all right, so, that it may be that I will remain or even spend winter with you, that you may send me on my journey whenever I go. For I do not wish to see you now on the way, but I hope to stay a while with you if the Lord permits. But I'll tarry in Ephesus until Pentecost. Now, there were Gentiles. Why would he be talking to Gentiles about Pentecost, to a Gentile church, unless they were keeping the holidays, of course? And then he says, for a great and effective door, and that is an opportunity to preach the Gospel, has opened to me and there are many adversaries. So he had an opportunity to preach the Gospel. And then in verse 10 says, and if Timothy comes, see that he may be with you without fear, for he does the work of the Lord, as I also do. Why would Timothy be afraid? Because of his personality. He was more of a tender, sensitive type person. And therefore, he says, therefore, verse 11, therefore, let no man despise him. Look, he's a tender gentleman. He doesn't like to come strong. And so, don't show him lack of respect, respecting. But send him, therefore, let no man despise him, but send him on his journey in peace, that he may come to me, for I'm waiting for him with the brethren. And then he talks in verse 12, now concerning our brother Apollos, I strongly urge him to come to you with the brethren, but he was quite unwilling to come at this time. Not that he didn't want to go, but this time, as he says, however, you'll come when he has a convenient time, when it's convenient. So this was not a convenient time, but he'll come later.

Then verse 13 is really something that you and I need to be well aware of. It says, watch, stand fast in the faith, be brave, and be strong. Let all that you do be done with love. That all that you do be done with love. That's very important. These two verses are very important for us today. We've got to watch, we've got to stand fast in the faith, we've got to be brave, we've got to be strong, and all that we do, we must do it with love. At any closer, I urge you, brethren, you know, the household of Stephenists, that is the first fruits of Akai, and it was the first few that received God's Holy Spirit, and that they may have devoted themselves in the ministry of the saints. That you also submit to such and to everyone who works and abodes and labors with us. I'm glad about the coming of Stephenists for Ternatus and Achaios for what was lacking on your part they supplied. So they came, and probably they are part of those people that updated him about they being a fornicator, as he talks in 1 Corinthians chapter 5 verse 1. For they refreshed my spirit and yours, therefore acknowledge such men. The churches of Asia greet you, and Kilem Priscilla greet you, heartily in the Lord with the church that is in the house. All the brethren greet you, greet one another for holy kiss. It's not just a handshake, it's a real embrace as we today do in our culture. Other cultures may be different in Portugal, for instance, Brazil, but particularly in Portugal, it's more like a kiss on both cheeks. But in this country it's more a hug, a nice hug, the salutation with my own hands, Paul, to prove that it was authentic. If anyone does not love the Lord Jesus Christ, let him be a curse. Our Lord come.

We gotta love Christ. The grace of our Lord Jesus Christ be with you. We can see Paul has a very deep respect for Jesus Christ, and he's a very caring, loving individual. The grace of our Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen.