My Brother’s Keeper

Here is a topic that no one really talks about, at least to my knowledge. Never heard anyone touch on it. Here is an attempt to understand this topic.

Gen 4:9 – And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

Cain was the firstborn of Adam and Eve (Gen 4:1) and Abel is 2^nd born (Gen 4:2). Since Cain is firstborn, that makes him the elder and Abel the younger. The elder children always looked out for, kept and guarded their younger brothers and sisters. What does it mean to be a keeper of your brothers and sisters? The Hebrew word for “keeper” is shamar, it means to guard, protect or to care for.

Now, just because Cain said these words, it does not mean that we are not to keep nor protect our younger brothers and sisters. The following verses will show us somethings about shamar.

Josh 24:17 – For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved (or kept and protected) us in all the way wherein we went, and among all the people through whom we passed:

I Sam 2:9 – He will keep (or guard) the feet (or the walk) of his saints, and the wicked shall be silent in darkness; for by strength (physical strength) shall no man prevail (Zech 4:6).

Ps 37:28 – For the LORD loveth judgment, and forsaketh not his saints; they are preserved (they are kept, guarded and protected) for ever: but the seed of the wicked shall be cut off.

Ps 97:10 – Ye that love the LORD, hate evil: he preserveth (he keepeth) the souls of his saints; he delivereth them out of the hand of the wicked.

Ps 121:5 – The LORD is thy keeper: the LORD is thy shade upon thy right hand.

Ps 121:7 – The LORD shall preserve thee from all evil: he shall preserve thy soul.

8 – The LORD shall preserve thy going out and thy coming in from this time forth, and even for evermore.

Ps 145:20 – The LORD preserveth all them that love him (that agape him, which means to walk in his commandments – II Jn 6, I Jn 5:3): but all the wicked will he destroy.

Pro 2:8 – He keepeth the paths of judgment, and preserveth the way of his saints.

Eccl 3:6 – A time to get, and a time to lose; a time to keep, and a time to cast away;

If Jesus is the God of the OT and he is, and if we are predestined to be to be like him (Rom 8:29-30), then we are to preserve, protect, keep and guard our brothers and sisters.

Pro 6:20 – My son, keep thy father’s commandment (agape – God’s Commandment – I Jn 5:3, II Jn 6), and forsake not the law of thy mother (our mother is Jerusalem – Gal 4:26, which is the church – Heb 12:22-23):

21 – Bind them (bind the commandment and law, and this is a command, it is an imperative mood – Dt 6:8, 11:18) continually upon thine heart (Heb 8:10, 10:16, II Co 3:3, Ezk 36:26-27, Rom 5:5), and tie them about thy neck (which is to tame you – the Jews said that the laws of the kingdom was the yoke of the kingdom. Meek is the word praus and it means to be tamed, what tames us is the law of God – Jer 31:18-19).

22 – When thou goest, it shall lead thee (the commandment and the law shall lead thee, because it is in our hearts); when thou sleepest, it shall keep (shamar) thee; and when thou awakest, it shall talk with thee (because it is in your heart and this is how he talks to his elect, through his word).

23 – For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:

24 – To keep (shamar) thee from the evil woman (which is Babylon, the mother of harlots), from the flattery of the tongue of a strange woman.

The word of God that is constantly being preached to one another back and forth by our brothers and sisters (which is called responsibility and accountability – which is what predestination is all about) will keep, protect and guard us from the evil and strange woman, which is Babylon/the Beast or what we call in our day and time, this world ruling system and it is world-wide.

But who is my brother and sister?

Mt 12:46 – While he yet talked to the people, behold, his mother (Mary) and his brethren (his biological brothers) stood without (they stood outside), desiring to speak with him.

47 – Then one said unto him, Behold, thy mother and thy brethren stand without (they are outside), desiring to speak with thee.

48 – But he answered and said unto him that told him, Who is my mother? and who are my brethren?

49 – And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

50 – For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

The will is the NT Greek word thelema. Complete Biblical Library says, thelema means will, pleasure, desire, determination, purpose, inclination. It is mentioned in the following verses.

I K 5:8 – And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: and I will do all thy desire (thelema) concerning timber of cedar, and concerning timber of fir.

II Ch 9:12 – And king Solomon gave to the queen of Sheba all her desire (thelema), whatsoever she asked, beside that which she had brought unto the king. So she turned, and went away to her own land, she and her servants.

Ps 1:2 – But his delight (thelema) is in the law of the LORD; and in his law doth he meditate day and night.

Ps 40:8 – I delight to do thy will (thelema), O my God: yea, thy law is within my heart.

Ps 103:21 – Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure (thelema).

Ps 143:10 – Teach me to do thy will (thelema); for thou art my God: thy spirit is good; lead me into the land of uprightness.

Ps 145:19 – He will fulfil the desire (thelema) of them that fear him: he also will hear their cry, and will save them.

Eccl 5:4 – When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure (thelema) in fools: pay that which thou hast vowed.

Jer 9:24 – But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight (thelema), saith the LORD.

Dan 4:35 – And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will (thelema) in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

Mt 7:21 – Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will (thelema) of my Father which is in heaven.

Lk 12:47 – And that servant, which knew his lord’s will (thelema), and prepared not himself, neither did according to his will (thelema), shall be beaten with many stripes.

Jn 4:34 – Jesus saith unto them, My meat is to do the will (thelema) of him that sent me, and to finish his work.

Jn 5:30 – I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will (thelema), but the will (thelema) of the Father which hath sent me.
Jn 7:17 – If any man will do his will (thelema), he shall know of the doctrine, whether it be of God, or whether I speak of myself.

Jn 9:31 – Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will (thelema), him he heareth.

Rom 12:2 – And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will (thelema) of God.

Eph 1:5 – Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will (thelema),

Eph 1:9 – Having made known unto us the mystery of his will (thelema), according to his good pleasure which he hath purposed in himself:

Eph 1:11 – In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will (thelema):

Eph 2:3 – Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires (thelema) of the flesh and of the mind; and were by nature the children of wrath, even as others.

Eph 5:17 – Wherefore be ye not unwise, but understanding what the will (thelema) of the Lord is.

Eph 6:6 – Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will (thelema) of God from the heart;

Col 1:9 – For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will (thelema) in all wisdom and spiritual understanding;

I Th 5:18 – In every thing give thanks: for this is the will (thelema) of God in Christ Jesus concerning you.

Many folks that claim to be believers mention that everything is “the will” of God, whenever sin is involved (like when someone sins against you) and they are being judged by scripture about it, they justify their behavior by saying, it’s “the will” of God, it’s in the past let’s leave it alone, God has forgiven me. Or things that are happening in current world events today just for us to know, for us to take heed (a command by Jesus), to be aware (a command by Jesus) and to keep watch (a command by Jesus), and along comes a “believer” and does not want “to do” anything regarding what God commands and then says, “it’s the will of God, let’s stop talking about it”. That is a copout for not doing his will, his desire or his pleasure. That is proof that they do not know God and they refuse to do “the will” of God. They are either unbelievers or just plain rebellious and scripture says we are to avoid and separate from both of them. When folks say it is “the will of God” to everything and dodge and refuse “to do” his pleasure/will/desire, then everything isn’t the will of God, because you do not want to do his pleasure/will/desire. Yes, everything that happens is the will of God, but there are also things we need to apply to our very lives that are also the will of God. So let’s stop being arrogantly foolish and start doing his will, instead of just hearing his word and being lazy and foolish.

Now let us return to the topic. We all have blood brothers and sisters, relatives, etc…, but Jesus said that those that hear (Pro 20:12) and do the will of the father are our real family (Rom 2:13, Jam 1:22). These are the ones we need to be keepers of, the ones that God has birthed (2^nd birth, new birth, born again) into his kingdom. We are not to keep heathens or rebellious sheep that want nothing to do with God nor his word. Oh, they might listen to you for a bit, but they will not “do” what is written and instructed (doctrine) in his word. Jesus also said…

Mt 10:34 – Think not that I am come to send peace on earth: I came not to send peace, but a sword.

35 – For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

36 – And a man’s foes shall be they of his own household.

Quoted from Micah.

Mic 7:6 – For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.

The sword is used for cutting and dividing, but Jesus didn’t mean a literal sword. It is figurative language. The word of God is to bring peace to the believer, peace means to bring together. It is the opposite for the unbeliever, it scatters them abroad, which is the opposite meaning of peace.

Heb 4:12 – For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Eph 6:17 – And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

The sword that Jesus meant was the word of God. The word of God is what will divide believers from unbelievers, friends from enemies, family from foe, sheep from goats, vessels of wrath from vessels of mercy. It does not mean that we are to treat our biological family and those that don’t believe God nasty, abrasive or mean. We are supposed to walk Christ-like (agape) and be without blame before those that do the will of the father and before unbelievers. We are to be kind and cordial to those that are outside the family, not just our spiritual family, but that does not mean that we should “keep” them also in our lives as if they are part of truth. We are to admonish them, and after the second admonition, we are to separate from unbelievers, whether they are your familiars or just plain heathens, it makes no difference to God. God is not going to pat you on the back for keeping unbelievers in your life. You will pay for your present sin while you are on this earth. Just because you repented of your past sins, does not mean that you are not going to reap what you have sown. We all have to reap what we have sown in our lives. And if he has forgiven you, that does not give you a license to continue in your sin, because he has so-called “forgiven” you. That is not how it works. God lives in eternity, we live in time, we are acting out what he has declared from the beginning (Isa 46:10, Eccl 3:14-15). Has he atoned our sins once and for all time? Yes, but we are still living in time. “Time” is the key word. We are being atoned/covered, we are being forgiven, and we are being saved as long as “time” exists. So we have to let go of unbelievers, for your sake and for your brothers sake, which you are supposed to keep, guard and protect.

Lk 6:32 – For if ye love them which love you, what thank have ye? for sinners also love those that love them (and this is the unrighteous agape).

33 – And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

34 – And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

35 – But love (agape – walk in the commands of God before your enemies – imperative mood, it is a command to agape) ye your enemies, and do good (agathopoieo – do what is beneficial), and lend (Mt 5:42, Ps 37:21, Pro 19:17), hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

It doesn’t mean to be phony to the brethren or unbelievers either. If you think that you are being phony by doing what you are supposed “to do (His will)”, then God hasn’t worked in you yet regarding this and he is giving you a hard time because of it and giving you a hard time with other sins as well. If we know that God has pre-arranged and ordained all things, including what bothers us, what irks us, what we hate, then in time, treating others the way God instructs us to do so in His Word will become second nature to us. We are never to be angry with brothers and sisters and even unbelievers “without a righteous cause”. There has to be a right cause (righteous cause) and the cause better be for the truth of God. Other than that you are in your flesh and getting angry for no righteous reason, hence it is sin.

Mt 5:21 – Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

22 – But I say unto you, That whosoever is angry (equivalent to killing) with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

There has to be a cause, and the Bible speaks of only one cause.

Eph 4:26 – Be ye angry, and sin not: let not the sun go down upon your wrath (do not go to sleep with it):

The context is talking about the winds of doctrine or false doctrine and this is what we are to be angry about, nothing more, nothing less.

Eph 4:14 – That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

So, how are we to be and behave with one another in order for us to keep one another?

I Co 13:1 – Though I speak with the tongues of men and of angels, and have not charity (agape – walking in God’s commandments – remember I Co 8:1? – “have not charity” is equivalent to “not walking in the commandments of God”), I am become as sounding brass, or a tinkling cymbal (I’m just making noise, with all this knowledge that I think I have, but won’t want to walk in it).

2 – And though I have the gift of (the gift of is not in the original text) prophecy, and understand (eido – to see and perceive) all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains (of self), and have not charity (agape – having the knowledge but not doing it – agape builds up the body of Christ – I Co 8:1), I am nothing (ouden – metaphorically it means of no account, no weight, no value, worthless, good for nothing, no authority/no shem, no onoma).

Scripture says, we are worthless if all we want is the knowledge and not walk in agape. Charity is the NT Greek word agape. If all you “do” is desire to learn the truth and desire to walk in your own commandments (the evil agape, walking disorderly, walking in the flesh, being worldly), then there is no growth in your walk and you are in trouble with God. That is living a lukewarm life, you want the truth, but you don’t want to do it (Jn 3:21).

Rev 3:16 – So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

People that say that they just go to the church for the word (Grace and Truth Ministry goers), have no idea what they are saying. So you are going to church for the word and that is it, you are not fellowshipping, you are not keeping/protecting/guarding your brother or sister from sin, you are not holding anyone accountable, because you just want the word and nothing else. That is, according to scripture, SELFISH, and that is called sin. Scripture says that agape fulfills the law of God.

Rom 13:10 – Love (agape) worketh no ill (kakos – evil) to his neighbour (agape/walking in God’s commandments does not labor to do evil to his neighbor, it is supposed to edify and build up the body of believers): therefore love (agape) is the fulfilling of the law.

 Agape or walking in God’s commands does not harm nor does it do evil to our neighbor (the one who gives you what you need). Agape is walking in God’s commandment (I Jn 5:3, II Jn 6), being executed (talking and walking in it) and this is the more excellent way spoken of in the previous chapter of this book (I Co 12:31). In this chapter (I Co 13) we will find 15 things that agape does and what it does not do and this is what we have to do if we say that we love God and his children. If you say, “I love the Lord” and do not want to walk in his command (DO), well which word love are you referring to? If you do not walk the talk then you have NO love for God, regardless of how you “feel” for your god. Regardless if you think you are a “good” person, regardless if you think you have a “tender heart”, scripture says otherwise.

3 – And though (ean – if) I bestow all my goods to feed the poor (the poor is not in text, but it is implied but it is not there – psomizo – though I sell all my worldly possessions to feed the poor), and though (ean) I give my body to be burned, and have not charity (agape), it profiteth me nothing.

 All these works or deeds that I do without agape/walking in God’s commandments, they are worthless. Self-works of righteousness is worthless without walking in agape. Walking in God’s commands is not to be confused with your self-righteous works, like feeding the poor without preaching to them, like walking an elderly person with their shopping bags, like just doing things that are not morally biblical, but in the world it is morally correct. This chapter right here tells you what walking in agape is all about.

4 – Charity (agape – in the original text, it actually says, “The love, The agape” and it is feminine gender – this is talking about the agape in the church, in the bride of Christ) suffereth long, and is kind; charity (agape – the agape) envieth not; charity (agape – the agape) vaunteth not itself, (charity) is not puffed up,

Agape suffereth long. Suffereth long is the word makrothumeo, meaning to bear a long time, to have patience. It comes from makros, which is where we get the English word Macros in a Microsoft Excel sheet, meaning long. And thumos, meaning anger. It is one of fruits of the spirit. Makrothumia involves exercising understanding and patience towards believers while hupomeno (a synonym for makrothumia) involves putting up with things or circumstances/endurance. One refers to people, while the other refers to things. Makrothumia refers to one’s response toward believers, denoting a patient endurance of their faults (faults is different than sin) and even provocations from others without you retaliating. Makrothumeo is long suffering towards each other’s mishaps, short comings, annoyances, pet peaves, different character, different likes, immaturity, and the things that bother you the most about other brethren and this excludes sin. How to deal with sin is another issue and another topic.

Agape is kind. Kind is the word chresteuomai meaning to be useful, employed in the word, not just preaching it, but doing it and setting forth the example to baby believers. From chrestos, meaning fit for use. It comes from chraomai, meaning to make use of a thing. Not to be confused with nice. Kind is not the same as nice. Nice comes from the French word niscere. Ni means no and scere is our word science or knowledge. Nice means to be ignorant, or not to know. When you act nice you act like you don’t know, you act dumb and not giving what is needful to others. If you don’t have the knowledge (the knowing of knowledge of God) you definitely will not be doing it (agape) nor giving what is needful (kind) to others.

Agape envieth not. Envieth is the word zeloo. We get our word zealous. This has a dual meaning. It could be a good desire or a bad desire. Zeloo is a verb showing strong emotion: to be stirred or to be enthusiastic. It is derived from the old verb zeo meaning to rage, to be fervent, or to boil. Zeloo can be both positive and negative depending upon its context. In this context agape does not have an evil envy, or an evil desire.

Agape vaunteth not itself. Vaunteth itself is the word perpereuomai, meaning one who sets up himself, and is at the same time indolent and contemptible, a braggart, to boast. To make a vain display of one’s own worth or attainments. Look at me, look what I know, look what I have attained. It implies boasting or vaunting oneself in words.

Agape is not puffed up. Puffed up is the word phusioo, meaning to inflate, to be full of wind, to have a big head, to be haughty, to be arrogant. From phuo, meaning to puff, to blow, to swell up.

A believer (the new creature/the innerman, the new man) that walks in the knowledge of God learns not to envy, learns not to not brag about what he/she knows or does and is not puffed up in the knowledge that he or she thinks they know.

I Co 10:11 – Now all these things happened unto them for ensamples (tupos – types): and they are written for our admonition (for our warning), upon whom the ends of the world are come.

12 – Wherefore let him that thinketh he standeth take heed (blepo – beware – imperative mood, he is not asking us to beware, he is commanding us) lest he fall.

In order for one to be puffed up, one must want to have the knowledge of God’s word alone and not walk in it. Just knowing scripture and calling yourself a christian is not enough, anyone can quote scripture and anyone can call themselves christians, but knowing the word of God and applying it in your daily walk to edify the body of Christ is agape (I Co 8:1). And many so called “christians” do not want to walk in this truth.

5 – Doth not behave itself unseemly, (charity) seeketh not her own, (charity) is not easily provoked, (charity) thinketh no evil (kakos);

Agape doth not behave itself unseemly. Doth behave itself unseemly is the word aschemoneo. This term is formed from a negating alpha plus the word schema, which essentially means bearing, manner, deportment, form, shape. Taken together, aschemoneo means to act unbecomingly, to act unfairly, to act awkwardly, to act ungracefully, to act disorderly, and disgracefully. Aschemoneo is from aschemon.  The opposite of aschemoneo is schema which always denotes the outward form or structure perceptible to the senses and never the inward principle of order accessible only to thought. Another word that is opposite to aschemoneo is euschemon, meaning honest, orderly, honored.

Agape seeketh not her own. Seeketh is the word zeteo, meaning to seek in order to find out by thinking, by meditating, by reasoning, to enquire into, to seek after, to seek for, to aim at, to strive after, to require, to desire, to crave, or to demand something from someone. Paul said in I Co 10:24, Let no man seek (zeteo) his own, but every man another’s (another’s welfare). He also said, For all seek (zeteo) their own, not the things which are Jesus Christ’s in Php 2:21 and If ye then be risen with Christ, seek (zeteo) those things which are above, where Christ sitteth on the right hand of God in Col 3:1.

A few NT verses to understand zeteo

Jn 5:30 – I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

Jn 7:18 – He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.

Jn 8:50 – And I seek not mine own glory: there is one that seeketh and judgeth.

I Co 10:33 – Even as I please all men in all things not seeking mine own profit, but the profit of many, that they may be saved.

I Co 14:12 – Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.

 Agape is not easily provoked. Easily provoked is the word paroxuno is our word paroxysm, which means a sudden violent emotion or action, an outburst, a fit, or irritated – a paroxysm of rage). Provoking people physically or verbally is worthless and not godly, it just creates unwanted hostility. It does not say that you will never be provoked at all, but that you won’t be provoked easily. We are to be slow to anger – Pro 14:29, 15:18, 16:32, Jam 1:19-20. We are to provoke each other to do good not to do evil (Heb 10:24).

Agape thinketh no evil. Thinketh is the word logizomai, meaning to weave, to reckon, to regard, to impute, to count.

A few OT verses to understand logizomai.

Gen 15:6 – And he believed in the LORD; and he counted (chashab) it to him for righteousness.

I Sam 1:13 – Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought (chashab) she had been drunken.

I Sam 18:25 – And Saul said, Thus shall ye say to David, The king desireth not any dowry, but an hundred foreskins of the Philistines, to be avenged of the king’s enemies. But Saul thought (chashab) to make David fall by the hand of the Philistines.

Ps 32:2 – Blessed is the man unto whom the LORD imputeth (chashab) not iniquity and in whose spirit there is no guile.

Pro 16:30 – He shutteth his eyes to devise (chashab) froward things: moving his lips he bringeth evil to pass.

Pro 17:28 – Even a fool, when he holdeth his peace, is counted (chashab) wise: and he that shutteth his lips is esteemed a man of understanding.

Pro 24:8 – He that deviseth (chashab) to do evil shall be called a mischievous person.

Zec 8:17 – And let none of you imagine (chashab) evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.

A few NT verses for logizomai.

Mk 11:31 – And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?

Mk 15:28 – And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

Lk 22:37 – For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

Rom 2:26 – Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

Rom 3:28 – Therefore we conclude that a man is justified by faith without the deeds of the law.

Rom 4:3 – For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

Rom 4:6 – Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

Rom 4:8 – Blessed is the man to whom the Lord will not impute sin.

Rom 4:9 – Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

When agape thinketh no evil, it is not suspicious, it does not imagine what this person or that person might be thinking, nor does it meditate on revenge, it does not impute evil. It taketh no account of the evil done to them. If they are provoked by anyone, it does not reckon up the injury nor seeks revenge, but conceals it, excuses it and forgives it (as long as there is repentance), as if it never happened. The person who boasts that, while he forgives, yet does not forget (“I forgive, but I won’t forget”), does not actually forgive scripturally, not by definition of the word NT Greek word aphesis/apheimi. Agape does not retain the memory of it and does not keep a record of it for the purpose of returning it back and throwing it in your face. Agape seeks not to imagine or to represent others in a darker hue than is necessary; it is disposed rather to put the best construction on the actions of others, and to believe that no evil was designed (like I did for years defending unrighteous pastors until God woke me up from being naïve about self-proclaimed pastors – I kept being willingly naïve about pastors doing wrong to the sheep). Paul said in Rom 13:10 that Love (agape) worketh no ill (kakos – evil) to his neighbour: therefore love is the fulfilling of the law. Ill is the word kakos. It is the opposite of what is good and what is right/righteous. Akakos (the opposite of kakos) implies the one who does not do evil, the one who is upright, the one whom evil does not touch, who is innocent. He who himself means no evil to others, oftentimes fears no evil from others.

6 – Rejoiceth not in iniquity (adikia – in unrighteousness, or that which is wrong, what ought not to be. It is the opposite of what is right/righteous or dike – the best definition for adikia is in I Jn 5:17), but (charity) rejoiceth in the truth (Php 1:18, 2:17-18, II Jn 4, III Jn 3);

Agape rejoiceth not in iniquity. Rejoiceth is the word chairo, meaning to rejoice, to be merry. It is related to chara, joy, and charis, grace, and means to rejoice at, to take pleasure in.

Rejoiceth in the truth. This word rejoiceth is not chairo, but is a derivative of it, sugchairo, meaning to be cheerful/chairo together/sug or sun “with” those in the truth.

NT verses for sugchairo

 Lk 1:58 – And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.

Lk 15:6 – And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.

Lk 15:9 – And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.

I Co 12:26 – And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

Php 2:17 – Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all.

18 – For the same cause also do ye joy, and rejoice with me.

Let’s continue with Charity.

7 – Beareth all things (it bears all/pas that God is doing – things is not in the text, it just says pas, meaning all), (charity) believeth all things (believeth all that God is doing – things is not in the text, it just says pas), (charity) hopeth all things (that God is doing – things is not in the text, it just says pas), (charity) endureth all things (that God is doing – things is not in the text, it just says pas).

Agape beareth all. Beareth is the word stego, meaning to cover, to conceal, to ward off, to bear up, to sustain, and thence to endure or to resist. Its noun form stege means roof, and another verb form, stegadeo means to cover.

NT verses for stego

I Co 9:12 – If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

I Th 3:1 – Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;

I Th 3:5 – For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

NT verses for stege

 Mt 8:8 – The centurion answered and said, Lord,I am not worthy that thou shouldest come under my roof : but speak the word only, and my servant shall be healed (Lk 7:6).

Mk 2:4 – And when they could not come nigh unto him for the press, they uncovered the roof: where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

Agape believeth all. Believeth is the word pisteuo, it is the verb form of the noun faith, pistis. It is faith in action. The best definition for faith is in Hebrews.

Heb 11:1 – Now faith (pistis) is the substance (hupostasis – under/hupo standing/histemi) of things hoped for (elpizo – to put one’s expectation and trust for the future in someone or something, to hope for something to come to pass, or to expect to be able to do something – hope involves expectation, trust, and patient waiting), the evidence (elegchos – conviction) of things (pragma – that which has been done) not seen.

Agape hopeth all. Hopeth is the word elpizo and the definition is right above.

Agape endureth all. Endureth is the word hupomeno, meaning putting up with things and circumstances.

Agape is the following 15 things (suffereth long, is kind, rejoiceth in the truth, beareth all, believeth all, hopeth all, endureth all, envieth not, vaunteth not, is not puffed up, does not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity).

8 – Charity (the agape – feminine gender) never faileth (ekpipto – to fall out of or down from also to burst forth, to flee, to deviate from the way – ekpiptō is a compound word formed from the preposition ek, out, and the verb piptō, to fall): but whether there be prophecies, they shall fail (katargeo – to do away – prophecies shall be done away); whether there be tongues they shall cease (pauo – to pause, to stop – tongues shall stop); whether there be knowledge (gnosis – new knowledge of God/NT scripture), it shall vanish away (katargeo – done away).

The walking in God’s commandments/agape in the body of Christ is never going to stop. All these things (prophecy, tongues and knowledge) will stop, but walking in God’s commands will never cease in the believer’s life.

More on how we are to be and how not to be with one another if we are going to be our brother’s keeper.

Gal 5:19 – Now the works of the flesh are manifest (visible or made known – same word used when scripture says that a Jew is not one outwardly/manifest), which are these; Adultery (moicheia – illicit intercourse in which at least one of the parties is married – Pro 6:32, 30:20, Jer 3:9), fornication (porneia – originally stood for prostitution. It means sexual relations outside of marriage. Metaphorically it means idolatry – I Ch 5:25, Jer 2:20, 3:6-9 – if you do not believe in a biblical bill of divorce then you do not believe in God), uncleanness (akatharsia – unclean, unethical – Rom 1:24, I Th 4:7, Pro 6:16, II Co 6:17, Job 15:16, Pro 16:5), lasciviousness (aselgeia – it denotes open shameless sin, it’s in the company of adultery and disrupted marriage),

The works of the flesh are made known, they are visible and in plain eyesight.

20 – Idolatry (eidololatreia – to serve/latreuo what you see/eido), witchcraft (pharmakeia – we get our word pharmacy. The use mass drugs, mass hypnosis and mass mind control. In classical Greek it is used of a healing remedy or medicine, of a toxic drug or poison, and of a sedative or stimulative drug – Ex 22:18, Dt 18:10), hatred (echthra – hostililty – Rom 8:7, Jam 4:4, Isa 63:10 – from echthros – Mt 10:36, II Th 3:15, Jam 4:4 – enemy, Rev 11:12, Ex 23:22, Dt 20:4, 28:7, 25, Pro 24:17), variance (eris – Eris was the goddess of war – it means “debate” – yes, “debating” is a work of the flesh, meaning strife, discord, contention – Tit 3:9), emulations (zelos – same definition for envy in I Co 13:4), wrath (thumos – to well up, to boil, anger, fury or rage – Pro 6:34, 15:1, Eccl 7:9, Isa 10:5), strife (eritheia – from eris), seditions (dichostasia – divisions, it actually means 2 standings, dicha means 2 and histemi means stand – Rom 16:17), heresies (hairesis – a sect, to choose for oneself – Tit 3:10),

21 – Envyings (phthonos – to hold a grudge against someone, ill will or a desire to harm others stemming from envy or jealousy of others’ good fortune – the Latins translate this word invidia, we get the Italian term mal occhio, or the Spanish term mal ojo, the evil eye – Jam 4:5), murders (phonos – killing, slaughter – Mt 15:19 – remember Mt 5:21-22?), drunkenness (methe – chronic intoxication, it denotes a strong or potent drink – Rom 13:13, Pro 20:1, 31:6, Isa 28:7), revellings (komos refers to the riotous processions and feasts connected with the worship of Bacchus and other pagan deities. Such reveling or rioting was often the consequence of drunkenness, and this explains why the NT writers always connect kōmos with drunkenness), and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

22 – But (in opposition to the works of the flesh) the fruit of the Spirit (the works of the flesh does not produce good fruit) is love (agape – walking in His commandments/keeping his commandments), joy (chara – joy, delight, gladness – Jn 16:20, I Th 2:20, Jam 1:2, III Jn 4, I Pet 4:13, II Jn 10-11, Jer 15:16), peace (eirene – Ps 119:165 – we get the name Irene from eirene), longsuffering (makrothumia – same word in I Co 13:4 – meaning to be patient with one another – Pro 25:15, 19:11, 14:29, 15:18, 16:32, 17:27, Eccl 7:8), gentleness (chrestotes – to give what is needful or useful – chrestotes is not always positive. Too much chrestotes in the face of evil might be considered as soft-hearted – Rom 3:12, Ps 14:1, 3, 31:19 – it is the opposite of worthless, useless, unprofitable or achrestos – Fruit is achrestos when it is not ripe to eat. An ungodly son is a useless child), goodness (agathosune – what is appropriate, pleasing and beneficial – Eccl 6:3 – from agathos – Rom 7:18-19, 8:28, II Co 5:10, Gal 6:6, Eph 2:10, 4:29, Php 1:6, I Sam 15:28, I K 3:9, Job 2:10, Ps 53:1, 3, 73:1, Pro 4:2, 14:22, 28:21, Eccl 7:20, 12:14, Lam 3:25), faith (pistis – the noun form of the verb pisteuo or the English word belief – the best definition of faith is in Heb 11:1 – faith equals “substance and evidence” or hupostasis and elegchos. Hupostasis is a combo of 2 words, hupo, meaning under and stasis, meaning to stand, hupostasis means to understand. Elegchos means conviction. What convicts us is the reproof or the rebuke of sin from God, then we begin to understand – II Tim 3:16, Pro 6:23, 12:1, 15:10, 32, 29:15 – it comes from elegcho the verb form – Mt 18:15, Eph 5:11, II Tim 4:2, Tit 1:9, 13, 2:15, Heb 12:5, Rev 3:19, Lev 19:17, II Ch 26:20, Job 5:17, 13:10, Ps 6:1, Pro 3:11, 30:6 – without ears to hear his rebuke there will be no conviction of sin, therefore we will not understand, hence you don’t believe God – faith means conviction and understanding – faith/belief is the gift of God – Eph 2:8, Jn 10:26, 17:20, Acts 13:48, Php 1:29, Heb 12:2)

Paul said the same thing in Romans.

Rom 7:7 – What shall we say then? Is the law sin? God forbid. Nay, I had not known sin (the transgression of God’s law – I Jn 3:4), but by the law: for I had not known lust, except the law had said (so, Paul didn’t “know” that lust/to covet after was unrighteous/wrong until he knew that God’s law had said it), Thou shalt not covet (when God says thou shalt not, he is rebuking/correcting/chastening us).

More on the fruits of the spirit.

23 – Meekness (praotes or prautes – it is opposed to a contentious spirit in Tit 3:2. It can be compared to makrothumia. Praotes is not in a man’s outward behaviour only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather is it an inwrought grace of the soul; and the exercises of it are first and chiefly towards God. It is that temper of spirit in which we accept his dealings with us as good [we bow to it/prayer], and therefore without disputing or resisting [we rest/sabbath in it]; and it is closely linked with the tapeinophrosune, and follows directly upon it [Eph 4:2; Col 3:12]; because it is only the humble heart which is also the meek; and which, as such, does not fight against God, and more or less struggle and contend with Him. This meekness, however, being first of all a meekness before God, is also such in the face of men, even of evil men, out a sense that these, with the insults and injuries which they may inflict, are permitted and employed by Him [by God] for the chastening and purifying of his elect/conforming. In the OT, the meek are those wholly relying on God rather than their own strength to defend them against injustice. Thus, meekness toward evil people means knowing God is permitting the injuries they inflict, that He is using them to purify His elect, and that He will deliver His elect in His time. Gentleness or meekness is the opposite to self-assertiveness and self-interest. It stems from trust in God’s goodness and control over the situation. The gentle person is not occupied with self at all. This is a work of the Holy Spirit, not of the human will. It is the attitude of mind and behavior which, arising from humility [tapeinophrosune], disposes one to receive with gentleness and meekness whatever may come to him from others or from God – from praos or praus – Mt 11:29, 5:5, I Pet 3:4, Num 12:3, Ps 25:9), temperance (egkrateia – it signifies restraint or self-control in relation to bodily desires, especially sex, food, or idle chatter, which is gossip – egkrateuomai – I Co 7:9, 9:25, Gen 43:31 – egkrates – Tit 1:8): against such there is no law.

24 – And they that are Christ’s have crucified (stauroo – past tense – meaning they have started crucifying – Lk 9:23, 14:27 – the cross was a means of punishment for criminals. We are criminals in the eyes of the world for believing, living and preaching this truth that contradicts their lifestyle/their flesh – wasn’t Jesus numbered with sinners? – Mk 15:28, Lk 22:37, Isa 53:12 – they hated him and still hate him through us) the flesh with the affections (pathema – originally expressed the view that the source of feelings and affections was external to man. When man was affected by such external influence certain positive or negative emotions were produced. Therefore, these feelings could be experienced in one way as suffering, anxiety, need, or in another way as lusts and demands of different kinds – Rom 7:5 – from pathos – used to describe the emotions man experienced internally; emotions that were often stronger than man’s ability to control them – Rom 1:26, Col 3:5, I Th 4:5) and lusts (epithumia – originally an ethically neutral term. It depicted the desires and wishes within everyone which determine both good or evil actions. Gradually, however, it acquired the more familiar sense of an improper morally or ethically desire – Rom 1:24, 7:7, Gal 5:16, Eph 2:3, 4:22, I Tim 6:9, II Tim 2:22, 4:3, Tit 2:12, 3:3, I Pet 2:11, Num 11:34, Ps 10:3, 106:14, Pro 21:25 – epithumeo – Mt 5:28).

25 – If we live in the Spirit (what is the spirit? – Jn 14:17, 15:26, 16:13, I Jn 5:6, Jn 17:17, Ps 119:142 – if we live in the truth), let us also walk (let us walk is stoicheo – The ancient Greeks first used the word to refer to military troops who were arranged behind one another. The idea becomes follow behind the precedent or pattern – Rom 4:12, Gal 6:16, Php 3:16 – this walk is present tense, active voice, subjunctive mood, meaning we are to walk in it all day, every day, not just a part time walking in God’s commandments/doing the will of the father and sadly many, and I mean many, do not want to walk the narrow truth even those in G&T ministries TN in case you didn’t know or refuse to believe that they don’t walk the talk) in the Spirit (in the truth).

26 – Let us not be desirous of vain glory (kenodoxos – empty/kenos glory/doxa – one who is able or one who tries to establish an unfounded opinion, one who talks big, boastful. It denotes one who is void of real worth, but who wants to be admired or praised by others – it is the opposite of being humble or tapeinophrosune), provoking (prokaleomai – It is a compound of pro, before, and kaleo, call. It is used primarily in the sense of calling someone out to confront him, as in a fight or a contest. It is a metaphoric expression of provoking, irritating or making angry) one another, envying (phthoneo – same word in v21) one another.

Col 3:12 – Put on (enduo – putting on of clothes – an imperative mood, meaning a command, we are commanded to put on – Gal 3:27, Gen 3:21) therefore, as the elect of God, holy and beloved, bowels (splagchnon – it originally denotes the internal organs, such as the heart, lungs, or liver. Metaphorically the inward parts were considered the seat of all emotions. It came to describe the emotions themselves. The bowels were regarded as the source of the most ardent passions, such as anger or love. The bowels were the source of compassion and pity, of mercy and kindness. It refers to tender mercy, affection, the heart, pity – I Jn 3:17 – and other emotions. It expresses the guiding inner disposition which leads to mercy. In the NT, of the gentler emotions as compassion, tender affection, indicating the mind, soul, the inner man. As the object of affection, mine own bowels, equal to my heart, spoken of a person and implying strong affection – II Co 7:15, Pro 12:10, 26:22 – comes from splen, our word spleen – a highly vascular ductless organ that is located in the left abdominal region near the stomach or intestine of most vertebrates and is concerned with final destruction of red blood cells, filtration and storage of blood, and production of lymphocytes: the seat of emotions or passions – splagchnizomai – Mt 9:36, 14:14, 15:32, 18:27, 20:34, Lk 10:33 – eusplanchnos – Eph 4:32, I Pet 3:8 – polusplanchnos – Jam 5:11) of mercies (oiktirmos – to be sympathetic in the sense of grief or sorrow, but also in that of the sympathy which is ready to help. It denotes the inward feeling of compassion or pity, which abides in the heart – Php 2:1, Heb 10:28, Ps106:46, 145:9, Zec 7:9 – oikteiro – Rom 9:15, Ex 33:19, Ps 37:21, 103:13, Pro 12:10, 21:26 – oiktirmon – Lk 6:36, Jam 5:11), kindness (chrestotes – what is useful/needful), humbleness of mind (tapeinophrosune – the opposite of being boastful – from tapeinos, meaning humble, and phren, meaning mind – Php 2:3, I Pet 5:5), meekness (praotes – same word in Gal 5:23), longsuffering (makrothumia – same word in I Co 13:4);

13 – Forbearing (anechomai – to bear with, have patience with, to endure in regard to the errors or weaknesses of anyone, to tolerate – Eph 4:2, II Tim 4:3, Gen 45:1 – anektos – Mt 10:15) one another, and forgiving (charizomai – to give as a favor – Php 1:29 – from charis, grace or unmerited favor) one another, if any man have (echo – hold) a quarrel (momphe – to complain, to blame, to find fault – from memphomai – Rom 9:19 – mempsimoiros – from two words, memphomai, to blame, and moira, a fate, one’s lot or one’s portion in life – Jude 16 – to complain about the sovereign will of God – it is the opposite of amemptos – Lk 1:6, Php 2:15, Job 1:8, I Th 2:10) against (pros – towards) any: even as Christ forgave (charizomai) you, so also do ye.

14 – And above all these things put on charity (agape), which is the bond (sundesmos) of perfectness (teleiotes).

Charity or walking in God’s commandments/agape is to edify or build up the body or the temple of God.

I Co 8:1 – Now as touching things offered unto idols, we know that we all have knowledge. Knowledge (just the knowledge of things offered unto idols without doing anything about it) puffeth up (phusioo – inflated in the sense of pride, arrogance, or conceit. The term is almost certainly to be interpreted in light of the boasting – 13:4, Col 2:18), but charity (agape) edifieth (oikodomeo – to build or to erect/oikos a structure/dome – Mt 7:24, Lk 6:48, I Co 10:23, 14:4 – oikodome – 14:12, II Co 12:19).

Col 3:5 – Mortify (nekroo – put to death or kill off – from nekros – Rom 6:11, 13, 8:11, Eph 2:1, 5, Col 2:13, Eccl 9:5 – imperative mood, a command – we get the word necromancy, meaning talking to the dead, or necrophilia, meaning love of the dead – we are commanded to kill off this corruptible flesh, so that he may resurrect in us daily, which is called the gospel) therefore your members which are upon the earth; fornication (porneia), uncleanness (akatharsia), inordinate affection (pathos), evil concupiscence (epithumia), and covetousness (pleonexia – from pleon, meaning more, and echo, to hold. It means to hold or want more, greediness – Lk 12:15 – pleonektes – Eph 5:5), which is idolatry (eidololatreia):

Col 3:8 – But now ye also put off (apotithemi – lay aside – imperative mood, a command – we are commanded to put off the works of the flesh) all these; anger (orge – it denotes anger, together with the desire of revenge/to get back at someone and punishment, when vengeance only belongs to the Lord – Eph 4:31, Jam 1:19-20, Job 14:1, Ps 37:8, 55:3, Pro 12:16, 15:1, Isa 10:5 – orgizo – Mt 5:22, Eph 4:26, Ps 4:4), wrath (thumos – same word in Gal 5:20), malice (kakia – I Co 5:8, 14:20, Eph 4:31, Tit 3:3, Jam 1:21, I Pet 2:1, Gen 6:5, Ex 23:2, Job 17:5, Ps 50:19, Am 3:6), blasphemy (blasphemia – from blapto, meaning to hinder and phemi, our word fame. Blasphemia means to hinder the fame or to speak against the truth of God – Mt 12:31, Mk 3:28 – blasphemeo – I Tim 6:1, Tit 2:5, I Pet 4:14, II Pet 2:2, 12, Jude 10 – blasphemos – I Tim 1:13, II Tim 3:2), filthy communication (aischrologia – a combination of 2 words, aischros, meaning abusive or foul, and logos means word. It implies abusive or foul speech, or foul language, cuss words) out of your mouth.

9 – Lie (pseudomai – false, to deceive, untrue – Mt 5:11, Acts 5:3, I Jn 1:6, Lev 19:11, Pro 14:5 – pseudos –Jn 8:44, Rom 1:25, Eph 4:25, II Th 2:11, Pro 21:6, 28:6) not one to another, seeing that ye have put off (apekduomai – fully to put off – it is aorist tense and a participle. A participle is “ing”. It started in the past and it is a full or complete putt “ing” off) the old man with his deeds (praxis – Rom 8:13 – from prasso – it is our word practice – Jn 3:20, Rom 7:15, 19, 9:11, II Co 5:10, 12:21, Gal 5:21, Php 4:9, Pro 10:23);

10 – And have put on (enduo) the new man, which is renewed (anakainoo – II Co 4:16 – anakainosis – Rom 12:2, Tit 3:5 – kainotes – Rom 6:4, 7:6) in (eis – into) knowledge (Eph 4:13, Php 1:9) after the image of him that created him:

Rom 1:28 – And even as they did not like (dokimazo – the term was used for testing through fire the genuineness of metals and coins – II Co 13:5, I Pet 1:7, I Jn 4:1, Job 34:3, Ps 66:10, Zec 13:9 – dokimion – Jam 1:3, Pro 12:6 – dokimos – I Co 11:19, II Co 10:18, II Tim 2:15, Jam 1:12) to retain (echo – hold) God in their knowledge, God gave them over to a reprobate (adokimos – I Co 9:27, Tit 1:16, Pro 25:4) mind, to do those things which are not convenient;

29 – Being filled with all unrighteousness (adikia – same word in I Co 13:6), fornication (porneia – same word in Gal 5:19), wickedness (poneria – mischief-making, delighting in injury, doing evil to others, dangerous, destructive – I Co 5:8, Eph 6:12, Neh 6:2, Eccl 11:10, Jer 4:4, 44:3 – poneros – Mt 5:11, 7:17, Mk 7:23, Lk 6:22, 11:34, I Th 5:22, I Tim 6:4, II Tim 3:13, II Jn 11, Gen 2:9, 6:5, 8:21, 50:20, Dt 13:5, 17:7, I Sam 16:14, Pro 22:3, Eccl 8:11, 9:3, Isa 5:20, Ezk 36:31), covetousness (pleonexia – same word in Col 3:5), maliciousness (kakia – same word in Col 3:8); full of envy (phthonos – same word in Gal 5:26), murder (phonos – same word in Gal 5:21), debate (eris – same word in Gal 5:20), deceit (dolos – bait for fish; from that it can refer to any trickery or deception. The Trojan horse is a classic example of dolos – I Pet 2:1, 3:10, Ps 34:13 – dolios – Pr 12:17 – the opposite is adolos – without deceit, without trickery. Positively it means honest, true – I Pet 2:2), malignity (kakoetheia – from kakos, meaning evil or bad and ethos, our word ethic, hence it means bad ethics, bad habits, bad manners, ill nature); whisperers (psithuristes – gossipers or talebearers particularly of slander, detraction, hurtful gossip – psithurismos – II Co 12:20 – from psithos – a whisper, it implies a slander),

30 – Backbiters (katalalos – to importune someone with speeches, to prattle something to someone, to blurt out, especially to speak against, to accuse someone, with a suggestion of the false and exaggerated. It actually means to speak against – katalaleo – Jam 4:11, I Pet 2:12, 3:16, Num 12:8, 21:5, 7, Job 19:3, Ps 101:5 – katalalia – II Co 12:20, I Pet 2:1), haters of God (theostuges – from theos, meaning God, and probably stugo, meaning to hate – stugnetos – Tit 3:3), despiteful (hubristes – a violent and proud person, insulting conduct. It originally meant an act which invades the sphere of another to his hurt, torture. It describes one who delights in insolent wrong-doing toward others, finds pleasure in such acts. Cruelty and lust are two of the many forms which this quality assumes – I Tim 1:13 – from hubris – Pro 8:13, 13:10, 16:18), proud (huperephanos – from huper, our word super, meaning above and phaino, meaning to shine. It means to shine above others. It describes one who thinks too highly of himself, describing a trait which is simply internal, not referring primarily to external manifestation, although this is implied. It means one who is proud, the external manifestation when it appears being in the form of arrogance in dealing with others – II Tim 3:2, Jam 4:6, I Pet 5:5, Ps 119:21, Pro 3:34 – huperephania – Pro 8:13), boasters (alazon – boaster, charlatan, imposter, braggart. It denotes an itinerant charlatan or imposter, who at each of his stops sought to deceive people into believing his claims of curing power and healing abilities. It can also include itinerant philosophers and teachers who proclaimed their doctrines and wisdom to anyone who would listen and pay – II Tim 3:2, Pro 21:24 – alazoneia – Jam 4:16, I Jn 2:16), inventors of evil things (kakos), disobedient (apeithes – stubborn, not compliant, unpersuasive, unyielding, rebellious – II Tim 3:2, Tit 1:16, 3:3, Dt 21:18, Isa 30:9 – apeitheia – Eph 2:2, 5:6, Col 3:6, Heb 4:6 – apeitheo – Jn 3:36, Rom 2:8, 11:30, I Pet 4:17, Dt 21:20, Josh 5:6, Isa 50:5, 65:2 – it is the opposite of pistis or pisteuo – unbelief) to parents,

31 – Without understanding (asunetos – from sunetos, meaning understanding, discerning, prudent, wise, having good sense, it denotes one who can put things together, who has insight and comprehension. And it also comes from the first letter of the alphabet “A” or the alpha privative, giving sunetos an opposite meaning. Asunetos means no understanding, stupid, not only could it connote mental ineptitude but also moral perversity – Mt 15:16, Mk 7:18, Rom 1:21, 10:19, Dt 32:21, Ps 92:6), covenantbreakers (asunthetos – The basic sense is bound by no covenant, unable to be trusted or relied upon, self-centered. It is one who interrupts a state of peace and brings on war by disregarding an agreement by which peace is maintained – Jer 3:7-8, 10-11), without natural affection (astorgos – unkind, unsociable, no affection – II Tim 3:3 – the opposite of stergos – the natural affection between parents and their children or between close relatives – philostorgos – Rom 12:10 – synonym for philadelphos), implacable (aspondos – irreconcilable, not willing to make peace or come to an understanding. It implies a state of war, and a refusal of covenant or even of armistice to end it permanently or temporarily – II Tim 3:3), unmerciful (aneleemon – cruel – Pr 11:17, 12:10, 17:11, 27:4 – it is the opposite of eleeo, which is the word for mercy):

Rom 13:13 – Let us walk (peripateo – literally means to walk pateo around peri. It became associated with walking and talking or walking and teaching, in other words walk the talk. It means to live, to conduct one’s life – Mk 7:5, Jn 8:12, Rom 6:4, Gal 5:16, Eph 2:10, 4:17, Col 4:5, II Th 3:6, 11, I Jn 2:11, II Jn 4, II K 20:3) honestly (euschemonos – honest, orderly and honorable conduct – I Co 14:40, I Th 4:12 – euschemon – Mk 15:43), as in the day; not in rioting (komos – it includes riot and revelry, usually as arising from drunkenness – same word in Gal 5:21) and drunkenness (methe – same word in Gal 5:21 – amethustos is the opposite of methe, meaning no drunkenness, it is the word for amethyst, which is the 12^th stone foundation on the walls of spiritual Jerusalem, which is the church – just something to think about), not in chambering (koite – unlawful sexual intercourse – Gn 49:4, Lev 18:20, 22-23, 20:13, Ezk 23:17) and wantonness (aselgeia – same word in Gal 5:19), not in strife (eris –same word in Gal 5:20) and envying (zelos – same word in Gal 5:20).

Eph 4:31 – Let all bitterness (pikria – animosity, anger, or harshness – Ex 15:23, Dt 29:18, Lam 3:15 – pikraino – Col 3:19, Ex 16:20 – pikros – Jam 3:14, Ps 64:3), and wrath (thumos – same word in Gal 5:20), and anger (orge – same word in Col 3:8), and clamour (krauge – it refers to the loud cry or shout of an individual or the collective clamor of a group of shouting people and sometimes has a negative connotation of shouting without proper restraint – Mt 25:6, Gn 18:20), and evil speaking (blasphemia – same word in Col 3:8), be put away (let be put away is one word in the Greek, airo – to lift from the ground, hence to carry or to take – it is our word air – it is an imperative mood, meaning a command – Lk 9:23, Col 2:14, I Jn 3:5 – we are commanded to put away all these things) from you, with all malice (kakia – same word in Col 3:8):

32 – And be (ginomai – become – imperative mood, a command, we are commanded to be) ye kind (chrestos – same word in I Co 13:4) one to another (not to everyone, but to one another in the body of Christ), tenderhearted (eusplagchnos – a derivative of splagchnon in Col 3:12 – to be tenderhearted towards the believer, not everyone), forgiving (charizomai – same word in Col 3:13) one another, even as God for Christ’s sake hath forgiven (charizomai) you.

Tit 3:1 – Put them in mind (hupomimnesko – remember – denotes the act of reminding, remind them – imperative mood, a command – Jn 14:26 – remind the brethren) to be subject (hupotasso – from hupo, meaning under and tasso, meaning orderly arrangement – it means to be under the orderly arrangement of man and of God or to just be subordinate – It is used to denote the willful submission of one to another in the sense of renouncing the initiative, giving up the leadership, when you don’t want to submit one to another, you just want to be the leader – Lk 2:51, Rom 8:7, 20, 13:1, Eph 5:21-22, 24, Col 3:18, Tit 2:9, Jam 4:7, I Pet 2:13, 18, 5:5, I Ch 29:24 – hupotage – I Tim 3:4) to principalities (arche – leaders, people in high places – Lk 12:11, 20:20, I Co 15:24, Eph 6:12, Col 1:16) and powers (exousia – authority to rule. The term denotes the right to act according to legal or moral standards. Thus it is often used in an official sense to describe the authority of a king or other rulers – Mt 7:29, 9:6, 10:1, 28:18, Mk 13:34, Lk 4:6, 12:11, 20:20, 22:53, Jn 1:12, 5:27, 19:10-11, Acts 26:10, 18, Rom 9:21, 13:1-3, Eph 2:2, 6:12, Col 1:13, 16, Rev 6:8, 9:3, 10, 19, 13:2, 4-5, 7, 12, 16:9, Dan 7:6 – exousiazo – Eccl 10:4), to obey magistrates (peitharcheo – submit or obey leaders – it refers to a person who rationally chooses to obey the commands of some superior authority), to be ready to every good work,

2 – To speak evil of (blasphemeo – same word in Col 3:8) no man, to be no brawlers (amachos – we get the word macho, the alpha in front of it gives it an opposite meaning, no fighter – I Tim 3:3 – comes from mache, meaning to fight or strive – II Co 7:5, II Tim 2:23, Tit 3:9, Jam 4:1, Gen 13:8, Pro 15:18, 25:8, 26:20 – machomai – II Tim 2:24, Jam 4:2, Ex 21:22, Neh 13:11, 17, 25 – diamachomai & theomacheo – Acts 23:9 – theomachos – Acts 5:39 – theriomacheo – I Co 15:32 – thumomacheo – Acts 12:20 – logomacheo – II Tim 2:14 – logomachia – I Tim 6:4), but gentle (epieikes – from epi, meaning to superimpose on the eikon or the likeness of Christ – it is seen in one’s deeds toward others, and it usually implies the relation of superior to inferior – Php 4:5, I Tim 3:3, Jam 3:17, I Pet 2:18, Ps 86:5 – epieikeia – II Co 10:1), shewing (endeiknumi – demonstrate by action/doing – Rom 2:15, 9:17, I Tim 1:16, Heb 6:10, Gen 50:15, Ex 9:16) all meekness (praotes – same word in Gal 5:23) unto all men.

3 – For we ourselves also were sometimes foolish (anoetos – slow of mind or stupid – it is the opposite of being wise – Rom 1:14, Pro 15:21 – anoia – Lk 6:11, Pro 22:15), disobedient (apeithes – same word in Rom 1:30), deceived (planao – to lead someone on a journey astray so he does not arrive at his goal. It also refers to a sheep that goes astray and is separated from its flock and shepherd. Planao later developed a figurative sense of being led astray in matters of truth or wandering off the path of correct moral conduct  – Mt 22:29, 24:4-5, 11, 24, II Tim 3:13, Rev 12:9, Dt 4:19, 11:28, 13:5, II K 21:9, II Ch 33:9, Job 6:24, Ps 58:3, 95:10, Pr 1:10, 10:17, 21:16, 28:10, Isa 53:6, 63:17, Jer 23:13, 32, Ezk 14:9, 34:16 – plane – Rom 1:27, Eph 4:14, II Th 2:11, I Jn 4:6 – planos – I Tim 4:1, II Jn 7 – planetes – we get our word planet from that, meaning wanderer – Jude 13, Hos 9:17 – apoplanao – Mk 13:22, I Tim 6:10, II Ch 21:11, Pro 7:21), serving (douleuo – a slave – Rom 7:25, 16:18, Eph 6:7, Gn 15:14, 31:41, Ex 21:2, 6, Ps 106:36, Jer 25:11, Mal 3:18 – doulos – Rom 6:16, Eph 6:5, Col 3:22, 4:1, II Tim 2:24 – you are being a slave to the following things) divers lusts (epithumia – same word in Gal 5:24) and pleasures (hedone – unrestrained pleasure – Lk 8:14, Jam 4:1, 3, II Pet 2:13 – we get the word hedonism, which means the chief end of life is to obtain as much pleasure as possible), living in malice (kakia – same word in Col 3:8) and envy (phthonos – same word in Gal 5:21), hateful (stugnetos – same word in Rom 1:30), and hating (miseo – Lk 6:22, 14:26, Rom 9:13, I Jn 2:9, 3:15, 4:20, Lev 19:17, II Ch 19:2, Ps 5:5, 11:5, 55:12, 119:104, 163, 139:21-22, Pro 6:16, 8:13, 10:12, 12:1, Eccl 2:17, 3:8, Mal 1:3) one another.

I Pet 2:1 – Wherefore laying aside all malice (kakia – same word in Col 3:8), and all guile (dolos – same word in Rom 1:29), and hypocrisies (hupokrisis – a hupokrites in the 1^st century was a stage actor who wore a mask. It means to pretend – Mt 23:28, Lk 12:1, Jam 5:12 – hupokrinomai – Lk 20:20 – anupokrites – Rom 12:9, Jam 3:17), and envies (phthonos – same word in Gal 5:21), and all evil speakings (katalalia – same word in II Co 12:20),

I Co 5:11 – But now I have written unto you not to keep company (sunanamignumi – associate, mix together, intermingle – 5:9, II Th 3:14, Hos 7:8), if any man that is called a brother (who is our brother?) be a fornicator (pornos – a derivative of porneia in Gal 5:19), or covetous (pleonektes – same word in Col 3:5), or an idolater (eidololatres – comes from eido, meaning to see and latreuo, meaning to serve. It means to serve what you see – Eph 5:5 – eidololatreia – I Co 10:14, Col 3:5, Eccl 1:8), or a railer (loidoros – to revile, reproach or insult – Pro 26:21, 27:15 – loidoria – I Tim 5:14, I Pet 3:9 –  I Co 6:10, Pro 10:18 – loidoreo – Jn 9:28, I Co 4:12, I Pet 2:23 – antiloidoreo – I Pet 2:23), or a drunkard (methusos – from methe in Rom 13:13), or an extortioner (harpax – from harpazo – refer to rapture study); with such an one no not to eat.

Eph 4:1 – I therefore, the prisoner of the Lord, beseech you that ye walk (peripateo – same word in Rom 13:13) worthy of the vocation (klesis – calling – we get the word ekklesia, coming from kaleo meaning called and ek meaning out. It is the word for church, we also get the Spanish word iglesia) wherewith ye are called (kaleo – a derivative of klesis),

2 – With all lowliness (tapeinophrosune – same word in Col 3:12) and meekness (praotes – same word in Gal 5:23), with longsuffering (makrothumia – same word in I Co 13:4), forbearing (anechomai – same word in Col 3:13) one another in love (agape – walking and keeping of God’s commandments);

I Tim 6:11 – But thou, O man of God, flee these things (what things? From v4); and follow after (dioko – chase after – an imperative mood, we are commanded to chase after) righteousness (dikaiosune – to do what is biblically right – Mt 5:6, 10, 6:33, Acts 10:35, Rom 4:3, Gal 3:6, Eph 4:24, 5:9, II Tim 3:16, I Jn 3:7, Gen 15:6, Lev 19:15, Pro 15:29, 21:21), godliness (eusebeia – biblical reverence, respect and right conduct before God – I Tim 4:8, 6:3, 5, II Pet 1:6), faith, love (agape), patience (hupomone – Rom 5:3, Jam 1:3 – it comes from hupomeno, hupo, meaning under and meno, meaning to remain. It means to remain under or endure the fire – Mt 10:22, Rom 12:12, I Co 13:7, II Tim 2:12, Heb 12:7, I Pet 2:20), meekness (praotes – same word in Gal 5:23).

II Pet 1:5 – And beside this, giving all diligence, add to your faith virtue (arete – manliness or maturity); and to virtue (arete) knowledge (gnosis – godly knowledge);

6 – And to knowledge (gnosis) temperance (egkrateia – same word in Gal 5:23); and to temperance (egkrateia) patience (hupomone – same word in I Tim 6:11); and to patience (hupomone) godliness (eusebeia – I Tim 6:11);

7 – And to godliness (eusebeia) brotherly kindness (philadelphia – love of the brethren); and to brotherly kindness (philadelphia) charity (the 7^th and last thing we are commanded to add is agape).

8 – For if these things be (huparcho – begin) in you, and abound, they make you that ye shall neither be barren (argos – non-active – Mt 12:36) nor unfruitful in the knowledge of our Lord Jesus Christ.

9 – But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

II Co 12:20 – For I fear, lest, when I come, I shall not find you such as I would, and that I shall be found unto you such as ye would not: lest there be debates (eris – same word in Gal 5:20), envyings (zelos – Gal 5:20), wraths (thumos – same word in Gal 5:20), strifes (eritheia – same word in Gal 5:20), backbitings (katalalia – same word in Rom 1:30), whisperings (psithurismos – same word in Rom 1:29), swellings (phusiosis – pride, arrogant – from phusioo/puffeth up – I Co 8:1, 13:4), tumults (akatastasia – it is the opposite of peace – I Co 14:33, Jam 3:16, Pro 26:28):

II Co 4:2 – But have renounced the hidden things of dishonesty (aischune – same word in I Co 13:5), not walking in craftiness (panourgia – Lk 20:23, II Co 11:3, Eph 4:14), nor handling the word of God deceitfully (handling deceitfully is one word, doloo – same word in Rom 1:29); but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God.

II Tim 3:1 – This know also, that in the last days perilous (chalepos – dangerous or violent) times shall come.

2 – For men shall be lovers of their own selves (philautos – comes from 2 words, philos and autos, meaning lovers of self), covetous (philarguros – again you have philos and arguros, an affection for silver – Lk 16:14 – philarguria – I Tim 6:10 – aphilarguros – I Tim 3:3, Heb 13:5), boasters (alazon –same word in Rom 1:30), proud (huperephanos – same word in Rom 1:30), blasphemers (blasphemos – same word in Col 3:8), disobedient (apeithes – same word in Rom 1:30) to parents, unthankful (acharistos – Lk 6:35 – it’s the opposite of charizomai, meaning to give as a favor, and charizomai comes from charis, meaning unmerited favor or grace), unholy (anosios – opposite of osios and a synonym for dikaios, or righteous – an osios person is one careful of his duties toward God, keeping himself pure, the dikaios toward men),

3 – Without natural affection (astorgos – same word in Rom 1:31), trucebreakers (aspondos – same word in Rom 1:31), false accusers (diabolos – it is a title for the Devil and Satan – comes from diaballo, dia, meaning the channel or method and sometimes translated as by or through and ballos, we get our word ball. It means the method of throwing or casting, to quarrel, to slander, and to deceive through hostile slanderous information, to accuse or bring charges against with hostile intent – it implies a malicious intent – Jn 6:70, I Tim 3:11, Tit 2:3), incontinent (akrates – lack of self-control – it’s the opposite of egkrateia in Gal 5:23), fierce (anemeros – savage or brutal), despisers of those that are good (aphilagathos – not loving or not having an affection for the good or despiser of the good – it’s the opposite of philagathos – Tit 1:8),

4 – Traitors (prodotes – to give away, betray – Lk 6:16, Acts 7:52), heady (propetes – from pro, our word pre meaning before and pipto, meaning to fall, it means rash or careless. It signifies one who rushes headlong or out of control into matters – Acts 19:36, Pro 10:14, 13:3), highminded (tuphoo – to be blinded with smoke – I Tim 3:6, 6:4 – tuphloo – Jn 12:40, II Co 4:4, I Jn 2:11 – tuphlos – II Pet 1:9, Ex 4:11, Isa 35:5, 42:7, 16), lovers of pleasures (philedonos – from phileo and hedone, affection for unrestrained pleasure) more than lovers of God;

5 – Having a form of godliness, but denying (arneomai – contradicting) the power thereof: from such turn away (apotrepo – to shun and avoid – imperative mood, a command – we are commanded to shun away from those that contradict the power, the dunamis which is the gospel/Rom 1:16, which is the daily resurrection of Christ in his bride).

If you love/agape and phileo your fellow brother or sister you will keep/guard and protect them from the dangers of false brethren, false teachers, false prophets, and of course sin, but you have to know what is biblically right/righteous and what is biblically wrong/unrighteous first then and only then can you keep one another.

Rom 13:9 – For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

Everything that we just studied is summed up in thou shalt love thy neighbor, but who is our neighbor?

Lk 10:29 – But he, willing to justify himself, said unto Jesus, And who is my neighbor (The Jews said in their Halakah that a neighbor is one that lives near them, in other words it was a fellow Israelite or a proselyte)?

30 – And Jesus answering said (Jesus is correcting their tradition with scripture), A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

31 – And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

32 – And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

33 –But a certain Samaritan (Samareites – from Samareia, which comes from the Hebrew Shomᵉrown/Samaria, meaning watch mountain, which comes from shamar – a keeper), as he journeyed, came where he was: and when he saw him, he had compassion (splagchnizomai – same word in Col 3:12 – to keep a brother you must have compassion on him) on him,

34 – And went to him (when you have compassion, you “do” something about it), and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

35 – And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

36 – Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

37 –And he said, He that shewed mercy (eleoo – a synonym for compassion) on him. Then said Jesus unto him, Go, and do thou likewise.

A neighbor or a good Samaritan is one that gives you (materially, physically, financially and spiritually) what you need. And this is what we are to do for each other as brothers and sisters in truth. A Samaritan is a brother’s keeper.