1 Timothy 5:24

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1 Timothy 5:24 in Multiple Translations

Berean Standard Bible BSB

The sins of some men are obvious, going ahead of them to judgment; but the sins of others do not surface until later.

King James Version KJV

Some men’s sins are open beforehand, going before to judgment; and some men they follow after.

American Standard Version ASV

Some men’s sins are evident, going before unto judgment; and some men also they follow after.

Bible in Basic English BBE

The sins of some men are clearly seen, going before them to be judged; but with others, their sins go after them.

Free Bible Version FBV

The sins of some people are really obvious, and they are clearly guilty, but the sins of others are not seen until later.

Geneva Bible 1599 GNV

Some mens sinnes are open before hand, and goe before vnto iudgement: but some mens folowe after.

Young's Literal Translation YLT

of certain men the sins are manifest beforehand, leading before to judgment, and certain also they follow after;

World English Bible WEB

Some men’s sins are evident, preceding them to judgment, and some also follow later.

Noah Webster Bible WBS

Some men's sins are open beforehand, going before to judgment: and some men they follow after.

Douay-Rheims 1899 DRV

Some men’s sins are manifest, going before to judgment: and some men they follow after.

Translation for Translators T4T

I tell you not ◄to set apart/appoint► elders hastily, without seeing how they conduct their lives, because some people sin secretly, so that it is not known what they have done until after someone examines them (OR, before God judges them). But some people sin openly, so that people know what they have done before anyone examines them.

Plain English Version PEV

If you need to pick a new leader, remember this. There are some people that do bad things out in the open so that we soon hear about them, and we all know that they are no good before we even meet them. But there are also other people that hide the bad things they do so that nobody can see them, and it takes some time before we find out that they are bad people. In the same way, some people do good things out in the open so that everybody sees them, while other people hide the good things they do so that nobody can see them. But it doesn’t matter. Sooner or later everybody will find out about them, and everybody will know that they are good people.

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Berean Amplified Bible — 1 Timothy 5:24

BAB

Word Study

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1 Timothy 5:24 Interlinear (Deep Study)

BIB

GRK τινων ανθρωπων αι αμαρτιαι προδηλοι εισιν προαγουσαι εις κρισιν τισιν δε και επακολουθουσιν

τινων tis G5100 one Indef-GPM

ανθρωπων anthrōpos G444 a human Noun-GPM

αι ho G3588 the/this/who Art-NPF

αμαρτιαι hamartia G266 sin Noun-NPF

προδηλοι prodēlos G4271 obvious Adj-NPF

εισιν eimi G1510 to be Verb-PAI-3P

προαγουσαι proagō G4254 to go/bring before Verb-PAP-NPF

εις eis G1519 toward Prep

κρισιν krisis G2920 judgment Noun-ASF

τισιν tis G5100 one Indef-DPM

δε de G1161 then Conj

και kai G2532 and Conj

επακολουθουσιν epakoloutheō G1872 to follow after Verb-PAI-3P

Greek Word Study

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Greek Word Reference — 1 Timothy 5:24

τινων tis G5100 "one" Indef-GPM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

ανθρωπων anthrōpos G444 "a human" Noun-GPM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

αι ho G3588 "the/this/who" Art-NPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμαρτιαι hamartia G266 "sin" Noun-NPF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

προδηλοι prodēlos G4271 "obvious" Adj-NPF

This word means something is obvious and easy to see, like in 1 Timothy 5:24-25 where it talks about sins being evident beforehand. It describes things that are clear and visible to everyone. The Bible uses it to show that some things are plainly visible.

Definition: πρό-δηλος, -ον [in LXX: Jdth.8:29, 2Ma.3:17 2Mac 14:39 * ;] __1. evident beforehand. __2. clearly evident: 1Ti.5:24-25 Heb.7:14.† (AS)

Usage: Occurs in 3 NT verses. KJV: evident, manifest (open) beforehand See also: 1 Timothy 5:24; 1 Timothy 5:25; Hebrews 7:14.

εισιν eimi G1510 "to be" Verb-PAI-3P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

προαγουσαι proagō G4254 "to go/bring before" Verb-PAP-NPF

To go or bring before something or someone, like in Acts 16:30 where Paul and Silas are brought before the magistrates. It can also mean to precede or lead the way, as in 1 Timothy 1:18.

Definition: προ-άγω [in LXX: 1Ki.17:16 (נָגַשׁ), Wis.19:11, al. ;] __1. prop. trans., to lead on, lead forth or forward: with accusative of person(s), Act.16:30 17:5; of bringing forth to trial, Act.12:6 (WH, txt., προσάγ-); before ἐπί, with genitive of person(s), Act.25:26. __2. Intrans. (Plat., Polyb., and later writers; see Bl., § 53, 1; MM, xxi); __(a) to lead the way, 1Ti.1:18 (R, mg.), hence, to go before, precede: Luk.18:39; opposite to ἀκολουθέω, Mrk.11:9; before εἰς, Mat.14:22, Mrk.6:45, 1Ti.5:24, Heb.7:18; with accusative of person(s), Mat.2:9 21:9, Mrk.10:32; before εἰς, Mat.21:31 26:32 28:7, Mrk.14:28 16:7; __(b) to go on, advance (Sir.20:27): 2Jn.9.† (AS)

Usage: Occurs in 18 NT verses. KJV: bring (forth, out), go before See also: 1 Timothy 1:18; Mark 11:9; Hebrews 7:18.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

κρισιν krisis G2920 "judgment" Noun-ASF

Judgment refers to a decision or verdict, often from God. In John 3:19 and 2 Thessalonians 1:5, it means divine judgment, where God evaluates people's actions and renders a verdict.

Definition: κρίσις, -εως, ἡ (κρίνω), [in LXX chiefly for מִשְׁפָּט, also for רִיב, etc. ;] __1. a seperating, selection (Arist., al.) __2. a decision, judgment (cl.): Jhn.8:16, 1Ti.5:24, 2Pe.2:11, Ju 9; κ. κρίνειν, Jhn.7:24; in forensic sense, Act.8:33 (LXX) (see Page, in l); esp. of the Divine judgment, Jhn.3:19 5:24, 27 5:29-30 12:31 16:8, 11, 2Th.1:5, Heb.10:27, Jas.2:13 5:12, 2Pe.2:4, Rev.18:10; pl., Rev.16:7 19:2; of the last judgment, Mat.10:15 11:22, 24 12:36, 41-42 Luk.10:14 11:31-32, Heb.9:27, 2Pe.2:9 3:7, 1Jn.4:17, Ju 6 15; τῆς γεέννης, Mat.23:33. __3. By meton. (as in LXX for מִשְׁפָּט, Isa.5:7, al.; דִּישׁוֹן, Dan.7:10), of the standard of judgment, right, justice: Mat.12:18, 20 (LXX, Isa 42:43) Isa 23:23, Luk.11:42; of the tribunal (a local court), Mat.5:21-22† (AS)

Usage: Occurs in 47 NT verses. KJV: accusation, condemnation, damnation, judgment See also: 1 John 4:17; Jude 1:9; Hebrews 9:27.

τισιν tis G5100 "one" Indef-DPM

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

επακολουθουσιν epakoloutheō G1872 "to follow after" Verb-PAI-3P

To follow after someone or something, like a disciple following a teacher. In Mark 16:20, it describes the disciples accompanying Jesus' message. It can also mean to follow in someone's footsteps, like in 1 Peter 2:21.

Definition: ἐπ-ακολουθέω, -ῶ [in LXX (chiefly metaphorically) for אָחַר, הָלַךְ, etc. ;] to follow after; in NT metaphorically; absol.: Mrk.16:20 (illustrated by use in verifying accounts; see MM, Exp., xiv; Milligan; NTD, 78); with dative of person(s), of sins, 1Ti.5:24 (cf. Ellic. and CGT, in l); τ. ἴχνεσιν, 1Pe.2:21; ἔργῳ ἀγαθῷ, 1Ti.5:10.† (AS)

Usage: Occurs in 4 NT verses. KJV: follow (after) See also: 1 Peter 2:21; 1 Timothy 5:24; Mark 16:20.

Study Notes — 1 Timothy 5:24

Show Verse Quote Highlights

Context
Cross References
1 Timothy 5:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 5:24
Jamieson-Fausset-Brown on 1 Timothy 5:24
Matthew Poole's Commentary on 1 Timothy 5:24
Trapp's Commentary on 1 Timothy 5:24
Ellicott's Commentary on 1 Timothy 5:24
Adam Clarke's Commentary on 1 Timothy 5:24
Cambridge Bible on 1 Timothy 5:24
Barnes' Notes on 1 Timothy 5:24
Whedon's Commentary on 1 Timothy 5:24
Sermons on 1 Timothy 5:24

Context — A Charge to Timothy

22Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure. 23Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.

24The sins of some men are obvious, going ahead of them to judgment; but the sins of others do not surface until later.

25In the same way, good deeds are obvious, and even the ones that are inconspicuous cannot remain hidden.

Cross References

	Reference	Text (BSB)
1	2 Timothy 4:10	because Demas, in his love of this world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia.
2	Acts 8:18	When Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money.
3	Galatians 5:19–21	The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
4	Acts 5:1–11	Now a man named Ananias, together with his wife Sapphira, also sold a piece of property. With his wife’s full knowledge, he kept back some of the proceeds for himself, but brought a portion and laid it at the apostles’ feet. Then Peter said, “Ananias, how is it that Satan has filled your heart to lie to the Holy Spirit and withhold some of the proceeds from the land? Did it not belong to you before it was sold? And after it was sold, was it not at your disposal? How could you conceive such a deed in your heart? You have not lied to men, but to God!” On hearing these words, Ananias fell down and died. And great fear came over all who heard what had happened. Then the young men stepped forward, wrapped up his body, and carried him out and buried him. About three hours later his wife also came in, unaware of what had happened. “Tell me,” said Peter, “is this the price you and your husband got for the land?” “Yes,” she answered, “that is the price.” “How could you agree to test the Spirit of the Lord?” Peter replied. “Look, the feet of the men who buried your husband are at the door, and they will carry you out also.” At that instant she fell down at his feet and died. Then the young men came in and, finding her dead, carried her out and buried her beside her husband. And great fear came over the whole church and all who heard about these events.
5	Acts 1:16–20	“Brothers, the Scripture had to be fulfilled which the Holy Spirit foretold through the mouth of David concerning Judas, who became a guide for those who arrested Jesus. He was one of our number and shared in this ministry.” (Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. This became known to all who lived in Jerusalem, so they called that field in their own language Akeldama, that is, Field of Blood.) “For it is written in the book of Psalms: ‘May his place be deserted; let there be no one to dwell in it,’ and, ‘May another take his position.’
6	2 Peter 2:20–21	If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse than it was at first. It would have been better for them not to have known the way of righteousness than to have known it and then to turn away from the holy commandment passed on to them.
7	Jeremiah 2:34	Moreover, your skirts are stained with the blood of the innocent poor, though you did not find them breaking in. But in spite of all these things

1 Timothy 5:24 Summary

This verse reminds us that some people's sinful actions are clearly visible to others, while others may be hidden. However, according to Psalm 90:8, our secrets are laid bare before God, and He will bring to light what is hidden. We should focus on our own purity and obedience to God, rather than trying to judge others, and trust in His sovereignty to reveal the truth. By doing so, we can live with integrity and honesty, knowing that our actions will ultimately be judged by God (Romans 14:12).

Frequently Asked Questions

What does it mean for sins to be 'obvious' and 'go ahead' to judgment?

This means that some people's sinful actions are clearly evident to others and will precede them to God's judgment, as seen in Matthew 25:31-46, where Jesus separates the sheep from the goats based on their deeds.

How can we discern the sins of others that are not immediately apparent?

The Bible teaches that we should not judge others based on appearances, but rather look to the fruit of their actions, as stated in Matthew 7:20, and trust in God's sovereignty to reveal the truth in His timing.

Does this verse imply that some people can hide their sins from God?

No, according to Hebrews 4:13, everything is laid bare before God, and He will bring to light what is hidden in darkness, so while some sins may not be immediately apparent to humans, they are always known to God.

How does this verse relate to our responsibility to confront sin in others?

This verse reminds us that we are not always aware of the sins of others, and we should exercise caution and humility when confronting sin, as advised in Galatians 6:1, and instead focus on our own purity and obedience to God.

Reflection Questions

What are some ways that my own sins may be 'obvious' to others, and how can I seek forgiveness and repentance?
How can I balance the need to confront sin in others with the awareness that some sins may not be immediately apparent?
In what ways can I trust in God's sovereignty to reveal the truth and bring justice, rather than relying on my own judgment?
What are some 'good deeds' in my own life that may be 'obvious' or 'inconspicuous', and how can I use these to glorify God?

Gill's Exposition on 1 Timothy 5:24

Some men's sins are open before hand,.... Some men are such open and notorious sinners, that there is no need of any inquiry about them, or any examination of them; or any witnesses to be called to

Jamieson-Fausset-Brown on 1 Timothy 5:24

Some men's sins are open beforehand, going before to judgment; and some men they follow after.

Matthew Poole's Commentary on 1 Timothy 5:24

The sense of this verse depends upon the term krisin, which we translate judgment, it being doubtful whether it is to be understood of the judgment of God, or the judgment of men in ecclesiastical judicatories. If we understand the words of the judgment of God, the sense is this: Some men’ s sins are punished in this life, before their persons come before God’ s judgment-seat; others are more private and concealed, the punishment of which follows after. But this interpretation must suppose Paul here to run into another argument, differing from what he had before spoken upon, which though it be not unusual with the apostle, yet there being no need we should say he doth so in this place, I rather incline to think, that by judgment is in this place meant the judgement of the church, as to persons fit to be trusted with any part of the ministry of it: Some men (saith the apostle) are open, lewd, scandalous persons, whose erroneousness, or sottish life, hath been manifest before they offer themselves to the church’ s judgment, to be put into the office of elders or deacons; concerning these thy way is plain, admit them not. Others discover not the erroneousness of their principles, nor the impetuousness of their lusts, before they have obtained what they aim at, and are got into office; for these, they must fall under thy judgment, when they do discover what they are, and turn them out again.

Trapp's Commentary on 1 Timothy 5:24

24 Some men’ s sins are open beforehand, going before to judgment; and some men they follow after. Ver. 24. Some men’ s sins] The Judge of the earth keepeth his petty sessions now, letting the law pass upon some few, reserving the rest till the great assizes. Some wicked God punisheth here, lest his providence, but not all, lest his patience and promise of judgment, should be called into question, as Augustine hath observed.

Ellicott's Commentary on 1 Timothy 5:24

(24) Some men’s sins are open beforehand, going before to judgment; and some men they follow after.—The preceding verse was parenthetic, and suggested by his fears lest the effect of his direction to his son in the faith to keep himself pure might lead Timothy to the practice of a useless and unhealthy asceticism. St. Paul now returns and closes the subject on which he had been instructing his representative at Ephesus. He tells him, in his choice of men to fill the public positions in the Church of God—in his public inquiries into their conduct and teaching—in his inquiries respecting sinners, who, having forfeited their position as members of the community, were seeking re-admission into church fellowship, not to forget there were two classes of sins: the one class public and open, heralds, so to speak, of the judgment to follow. In the case of men sinning thus, the church’s chief pastor would have no difficulty in determining upon his course of action. But there was another class of sins—silent and, as far as public and general knowledge went, unknown—only published after judgment had been given. To rightly estimate such characters will require much care and penetration, and this will be part of Timothy’s work. The judgment (krisis) here mentioned is that of Timothy as shown in the careful selection of candidates for ordination—in determining what sinners are fit for restoration to church fellowship—in pronouncing sentence in the matter of accused presbyters.

Adam Clarke's Commentary on 1 Timothy 5:24

Verse 24. Some men's sins are open beforehand] In appointing men to sacred offices in the Church, among the candidates Timothy would find, 1. Some of whom he knew nothing, but only that they professed Christianity; let such be tried before they are appointed. 2. Some of whose faith and piety he had the fullest knowledge, and whose usefulness in the Church was well known. 3. Some whose lives were not at all or but partially reformed, who were still unchanged in their hearts, and unholy in their lives. The sins of these latter were known to all; they go before to judgment; with them he could have no difficulty. With the first class he must have more difficulty; there might have been hypocrites among them, whose sins could not be known till after they were brought into the sacred office. The characters of all should be fully investigated. The sins of some, before this investigation, might be so manifest as to lead at once ειςκρισιν to condemnation. The sins of others might be found out after, or in consequence of, this investigation; and those that were otherwise could not be long hid from his knowledge, or the knowledge of the Church. On all these accounts the exhortation is necessary: Lay hands suddenly on no man.

Cambridge Bible on 1 Timothy 5:24

24. It is most natural to regard 1 Timothy 5:24-25 as a review under a fresh aspect of the two main duties urged upon Timothy in the paragraph; just as in the former paragraph, 1 Timothy 5:3-16, 1 Timothy 5:16 is similarly related to its preceding context. The meaning thus will be; ‘I have bidden you in rebuking your presbyters “to be so merciful that you be not too remiss, so to minister discipline that you forget not mercy”; remember how quickly sometimes error stands “self-condemned,” how slow at other times its evil is in working out. Again, in rewarding your presbyters I have bidden you, as a wise and faithful servant, “give to God’s family their portion in due season,” by deserved promotion and preferment; remember how readily some clerical “good work” comes to the front, while yet the more quiet pastoral service cannot be left in the dark and cold.’are open beforehand] Better, as R.V., are evident; the preposition in the compound adjective only signifies ‘at once’ ‘before one’s eyes;’ the word is used just as we use ‘evident’ in geometrical proof, in Hebrews 7:14, ‘For it is evident that our Lord sprang out of Juda.’going before to judgment] The verb is common in the Gospels in its simple sense, e.g. Mark 11:9, ‘they that went before and they that followed;’ here, somewhat metaphorically, it describes the obtrusive forward character of ‘advanced’ teaching and ‘fast’ living; cf. 2 John 1:9, ‘every one that goeth forward,’ ‘that advances in bold confidence beyond the limits set to the Christian Faith’ (Bp Westcott). The judgment is that of Timothy and of the Church. The clause seems to recur compressed into one word, Titus 3:11, ‘such an one sinneth, being self-condemned’ or ‘self-judged.’ Our metaphors ‘patent error,’ ‘rampant vice,’ are modern representatives of the two phrases.some men they follow after] More exactly, some men they only follow after; the evil consequences and evil repute are slow in attaching themselves.

Barnes' Notes on 1 Timothy 5:24

Some men’s sins are open beforehand - This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1 Timothy

Whedon's Commentary on 1 Timothy 5:24

24. Some men’s sins—Refers back to other men’s sins. Yet 1 Timothy 5:23 is no parenthesis, being a continuation of the subject of keeping pure, that is, from other men’s sins, in promoting them to responsible positions.

Sermons on 1 Timothy 5:24

	Sermon	Description
	Do People Get You Down? by Jim Cymbala	In this sermon, the preacher discusses the concept of people turning away from their faith and the dangers of being influenced by the world. He uses the example of Demis, a trusted
	Take Heed to Yourselves by Bill McLeod	In this sermon, the preacher emphasizes the importance of personal preparation before delivering a message. He shares that he spends two hours preparing for a sermon, with the majo
	Many Voices in the World by Hattie Hammond	In this sermon, the preacher discusses the voice of the world and how it tries to appeal to us through various legitimate things in our lives. The voice of the world is cleverly di
	Security and God's Purposes by K.P. Yohannan	In this sermon, the speaker emphasizes the importance of finding security in the Lord Jesus Christ. He highlights the need to recognize that our battle is not against flesh and blo
	Making a Real Soldier by Robert B. Thompson	In this sermon, the speaker emphasizes the importance of fully committing oneself to serving God. He shares a personal experience of realizing that the people in the church were no
	The House of God Lies in Ruin - Gods Recovery Plan Part 2 by Phil Beach Jr.	Phil Beach Jr. emphasizes the urgent need for spiritual awakening in the church, highlighting that the house of God lies in ruin due to complacency and a desire for popularity. He
	The Agony of Gethsemane by Phil Beach Jr.	Phil Beach Jr. emphasizes the significance of Gethsemane as a place of spiritual struggle and transformation, urging believers to confront their inner battles rather than escape th