Readings for this week
Monday: 1st Corinthians 8
Tuesday: 1st Corinthians 9
Wednesday: 1st Corinthians 10
Thursday: 1st Corinthians 11
Friday: 1st Corinthians 12
Saturday: 1st Corinthians 13
Sunday: 1st Corinthians 14
Tuesday: 1st Corinthians 9
Wednesday: 1st Corinthians 10
Thursday: 1st Corinthians 11
Friday: 1st Corinthians 12
Saturday: 1st Corinthians 13
Sunday: 1st Corinthians 14
Introduction to 1st Corinthians 8-14
Chapter 8
Paul then discusses some more issues concerning Christian liberty. First, he discusses the issue of eating meat offered to idols, and he contrasts knowledge with love. He says that “We all possess knowledge… but knowledge puffs up while love builds up. Those who think they know something do not yet know as they ought to know. But whoever loves God is known by God.” First he says that we know that idols are not anything at all, and that we know that there is no God but one. He then adds that other gods do exist in heaven and on earth, but for us, there is only one God who created all things, and we live for him. And there is but one Lord, Jesus Christ, who created all things, and we live through him.
He says that some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god… but food does not bring us near to God. He tells them to be careful that the exercise of their rights does not become a stumbling block to the weak… so that they don’t destroy their brother or sister by their knowledge of idols. He says that if their knowledge and actions (eating meat in a pagan temple) would cause someone else’s weak conscience to be wounded, then they are sinning against a person for whom Christ died, and they are sinning against Christ himself. Paul declares that if what he eats causes his brother or sister to fall into sin, he will never eat meat again, so that he will not cause them to fall.
He says that some people are still so accustomed to idols that when they eat sacrificial food they think of it as having been sacrificed to a god… but food does not bring us near to God. He tells them to be careful that the exercise of their rights does not become a stumbling block to the weak… so that they don’t destroy their brother or sister by their knowledge of idols. He says that if their knowledge and actions (eating meat in a pagan temple) would cause someone else’s weak conscience to be wounded, then they are sinning against a person for whom Christ died, and they are sinning against Christ himself. Paul declares that if what he eats causes his brother or sister to fall into sin, he will never eat meat again, so that he will not cause them to fall.
Chapter 9
Paul’s then offers himself as a personal example to follow in his willingness to restrict his own rights. First, he defends the rights of an apostle. He starts by offering evidence of his own apostleship:
Have I not seen Jesus our Lord? Are you not the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! You are the seal of my apostleship in the Lord.
Paul’s defense:
Don’t we have the right to food and drink? Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas (Peter)? Or is it only I and Barnabas who lack the right to not work for a living?
Examples to be applied from everyday life:
Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk?
Examples to be applied from the Law of Moses:
“Do not muzzle an ox while it is treading out the grain.” …Is it about oxen that God is concerned? Surely this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest.
Paul asks, “If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?” But Paul says that even though others have used this right, they have chosen not to because they would rather put up with anything than hinder the gospel of Christ. But he adds that just as temple servants get their food from the temple, so too, God has commanded that those who preach the gospel should receive their living from the gospel.
Paul then offers the reason for his willingness to restrict his own rights. He says that he is not writing this in the hope that they will do such things for him, saying that he would rather die than allow anyone to deprive him of this boast, because when he’s preaching the gospel he can’t waste his time with boasting then. And he adds, “Woe to me if I do not preach the gospel!” He says that his reward for voluntarily preaching is that in preaching the gospel he may offer it free of charge, and so not make full use of his rights as a preacher of the gospel.
Paul then discussed his use of his freedom, saying that even though he is free, he has made himself a slave to win as many as possible. He says, “To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings.”
He then discusses the need for self-discipline using the Olympics as an example. He says that in a race all the runners run, but only one gets the prize… so run like you want the prize. He says that everyone who competes in the games goes into strict training, but they do it to get a crown that will not last… and we do it to get a crown that will last forever. He tells them not to run like someone running aimlessly, and he that he doesn’t fight like a boxer beating the air but rather he strikes a blow to his body and make it his slave so that after he preaches to others, he himself will not be disqualified for the prize.
Have I not seen Jesus our Lord? Are you not the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! You are the seal of my apostleship in the Lord.
Paul’s defense:
Don’t we have the right to food and drink? Don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas (Peter)? Or is it only I and Barnabas who lack the right to not work for a living?
Examples to be applied from everyday life:
Who serves as a soldier at his own expense? Who plants a vineyard and does not eat its grapes? Who tends a flock and does not drink the milk?
Examples to be applied from the Law of Moses:
“Do not muzzle an ox while it is treading out the grain.” …Is it about oxen that God is concerned? Surely this was written for us, because whoever plows and threshes should be able to do so in the hope of sharing in the harvest.
Paul asks, “If we have sown spiritual seed among you, is it too much if we reap a material harvest from you?” But Paul says that even though others have used this right, they have chosen not to because they would rather put up with anything than hinder the gospel of Christ. But he adds that just as temple servants get their food from the temple, so too, God has commanded that those who preach the gospel should receive their living from the gospel.
Paul then offers the reason for his willingness to restrict his own rights. He says that he is not writing this in the hope that they will do such things for him, saying that he would rather die than allow anyone to deprive him of this boast, because when he’s preaching the gospel he can’t waste his time with boasting then. And he adds, “Woe to me if I do not preach the gospel!” He says that his reward for voluntarily preaching is that in preaching the gospel he may offer it free of charge, and so not make full use of his rights as a preacher of the gospel.
Paul then discussed his use of his freedom, saying that even though he is free, he has made himself a slave to win as many as possible. He says, “To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings.”
He then discusses the need for self-discipline using the Olympics as an example. He says that in a race all the runners run, but only one gets the prize… so run like you want the prize. He says that everyone who competes in the games goes into strict training, but they do it to get a crown that will not last… and we do it to get a crown that will last forever. He tells them not to run like someone running aimlessly, and he that he doesn’t fight like a boxer beating the air but rather he strikes a blow to his body and make it his slave so that after he preaches to others, he himself will not be disqualified for the prize.
Chapter 10
Paul then discusses Israel’s failure as an example to believers. He says that God’s discipline resulted in their death. He states that, “Our ancestors were all baptized into Moses in the cloud and in the sea. They all ate the same spiritual food and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness.” He says that these things occurred as examples to keep them from setting their hearts on evil things like they did, like worshiping idols and sexual immorality, which led to the death twenty-three thousand of them in just one day. He says that we should not test Christ, as some of them did—and were killed by snakes. And we should not grumble, as some of them did—and were killed by the destroying angel. He concludes: “So, if you think you are standing firm, be careful that you don’t fall! No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it.”
Paul then goes back to the topic of eating meat in pagan temples, telling them to flee from idolatry because he knows he’s talking to people who have good-sense. He says the cup of thanksgiving for which they give thanks is a participation in the blood of Christ, and the bread that they break is a participation in the body of Christ. And he adds that there is one loaf, and that we, who are many, are one body, for we all share the one loaf.
He then uses the people of Israel as an example again:
The people who ate the sacrifices participated in the altar… this is true of all eat sacrifices. This doesn’t mean that idols or idols’ food is of any substance… but the idols represent demons and we shouldn’t participate with demons. The cup of the Lord and the cup of demons are irreconcilable – you can’t have it both ways. Are you trying to make God jealous, or pretend you’re stronger than he is?
Paul then brings up another dispute in the church regarding freedom.
The Corinthians say, “I have the right to do anything.”
Paul says, “…But not everything is beneficial.”
The Corinthians say, “I have the right to do anything.”
Paul says, “…But not everything is constructive.”
Paul tells them that no one should seek their own good, but instead should seek the good of others. And he offers them some further instructions:
Eat anything sold in the meat market without raising questions of conscience, because all of creation was made by God and he owns it. If an unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience… unless someone says to you, “This has been offered in sacrifice,” then don’t eat it, both for the sake of the one who told you and for the sake of their conscience… but not your conscience… because why should your freedom be judged by someone else’s conscience? …especially if it’s a meal that you’ve thanked God for.
He concludes: “So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved. Follow my example, as I follow the example of Christ.”
Paul then goes back to the topic of eating meat in pagan temples, telling them to flee from idolatry because he knows he’s talking to people who have good-sense. He says the cup of thanksgiving for which they give thanks is a participation in the blood of Christ, and the bread that they break is a participation in the body of Christ. And he adds that there is one loaf, and that we, who are many, are one body, for we all share the one loaf.
He then uses the people of Israel as an example again:
The people who ate the sacrifices participated in the altar… this is true of all eat sacrifices. This doesn’t mean that idols or idols’ food is of any substance… but the idols represent demons and we shouldn’t participate with demons. The cup of the Lord and the cup of demons are irreconcilable – you can’t have it both ways. Are you trying to make God jealous, or pretend you’re stronger than he is?
Paul then brings up another dispute in the church regarding freedom.
The Corinthians say, “I have the right to do anything.”
Paul says, “…But not everything is beneficial.”
The Corinthians say, “I have the right to do anything.”
Paul says, “…But not everything is constructive.”
Paul tells them that no one should seek their own good, but instead should seek the good of others. And he offers them some further instructions:
Eat anything sold in the meat market without raising questions of conscience, because all of creation was made by God and he owns it. If an unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience… unless someone says to you, “This has been offered in sacrifice,” then don’t eat it, both for the sake of the one who told you and for the sake of their conscience… but not your conscience… because why should your freedom be judged by someone else’s conscience? …especially if it’s a meal that you’ve thanked God for.
He concludes: “So whether you eat or drink or whatever you do, do it all for the glory of God. Do not cause anyone to stumble, whether Jews, Greeks or the church of God—even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved. Follow my example, as I follow the example of Christ.”
Chapter 11
Paul then discussed issues in the church concerning worship. First, he talks about diversity in worship roles between the sexes. He first presents a theological argument stating that the head of every man is Christ and that the head of the woman is man and that the head of Christ is God. Paul then states that every man who prays or prophesies with his head covered (with hair) dishonors his head. And he also says that Every woman who prays or prophesies with her head uncovered (at all) dishonors her head. And he adds that It is the same as having her head shaved… and if there’s no difference, then she should cover her head. He says that the reason that a man ought not to cover his head is because he is the image and glory of God… but that the woman is the glory of man. He says his reasoning for this is because he was taught that man did not come from woman, but woman from man, and that man wasn’t created for woman, but woman for man. He says that the reason that he believes a woman ought to have a sign of authority over her own head is because of the angels.
Paul then turns to making a cultural argument. This time he says that he knows that the way things are supposed to be in the God’s plan is that in Jesus the woman is not independent of man, nor is man independent of woman. He says this evident in the fact that just as woman came from man, so also man is born of woman… but everything comes from God. Paul then tells them to judge for themselves if it is proper for a woman to pray to God with her head uncovered. He says that it is only natural to be embarrassed by a man whose hair is too long… but that when a woman has long hair it is a glorious thing… and her hair is also covering for her. He adds that If anyone wants to be contentious about this, this is just the way things are done in the church – none of the other churches have a different opinion!
Huh?
Paul is emphasizing the need for respect in worship services, but he is doing so by providing specific cultural examples for the Corinthians at the time. When Paul is talking about hair, he is saying that worshipers should avoid being flashy or shocking with their fashion styles, so as not to be a distraction to others during worship. Culturally, men in this time and place only wore their hair long if they were showing off, often in a sexual way. In the same way, women in this time and place were thought of as asking for sexual favors if they showed up to worship with their hair uncovered or with very short hair or a shaved head. Also, when Paul says that women should cover their heads when they worship because of the angels, he is referring to an obscure passage in Genesis that says that before the Great Flood, the sons of God looked upon the daughters of men and had sex with them. We don’t know if Paul is saying that being sexually provocative during worship is demonic, or if he is just referring to this passage as a literary device for his argument. Paul is also referring the Creation stories of Genesis 1-2 in this passage when he says that men and women are not independent of each other, but exist for the mutual benefit of each other, and to honor their Creator.
Paul then moves on to discuss diversity in worship roles between the classes. First, he talks about “The Love Feast” and the problems of a rich vs. poor mentality in the church. Paul is angry with the Corinthians because of the way the abuse the Lord’s Supper. First, he says that their meetings do more harm than good, because they are always fighting against each other. Second, he says that when they celebrate the Lord’s Supper, there is division among them, with some people going hungry and other people getting drunk. He tells them to go home if all they care about is eating and drinking, rather than to continue humiliating the poor.
Paul then specifically discusses the Lord’s Supper and discipline from the Lord. He says that what he received from the Lord is what he has passed on to them:
“The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, ‘This is my body, which is for you; do this in remembrance of me.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.’ For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”
Paul says that whoever is disrespectful of this cup that they drink, is drinking judgment upon themselves. Paul says that before partaking in the sacred meal, they ought to examine themselves to see if there is anything offensive within them, and he says that the reason so many of them have gotten sick and why some have died is because they have dishonored God. Paul says that when they come under God’s judgment like this, they are being disciplined in order that ultimately they will not be condemned with the world.
He tells them that when they gather to eat, they should all eat together, and he will give them further directions in person later.
Paul then turns to making a cultural argument. This time he says that he knows that the way things are supposed to be in the God’s plan is that in Jesus the woman is not independent of man, nor is man independent of woman. He says this evident in the fact that just as woman came from man, so also man is born of woman… but everything comes from God. Paul then tells them to judge for themselves if it is proper for a woman to pray to God with her head uncovered. He says that it is only natural to be embarrassed by a man whose hair is too long… but that when a woman has long hair it is a glorious thing… and her hair is also covering for her. He adds that If anyone wants to be contentious about this, this is just the way things are done in the church – none of the other churches have a different opinion!
Huh?
Paul is emphasizing the need for respect in worship services, but he is doing so by providing specific cultural examples for the Corinthians at the time. When Paul is talking about hair, he is saying that worshipers should avoid being flashy or shocking with their fashion styles, so as not to be a distraction to others during worship. Culturally, men in this time and place only wore their hair long if they were showing off, often in a sexual way. In the same way, women in this time and place were thought of as asking for sexual favors if they showed up to worship with their hair uncovered or with very short hair or a shaved head. Also, when Paul says that women should cover their heads when they worship because of the angels, he is referring to an obscure passage in Genesis that says that before the Great Flood, the sons of God looked upon the daughters of men and had sex with them. We don’t know if Paul is saying that being sexually provocative during worship is demonic, or if he is just referring to this passage as a literary device for his argument. Paul is also referring the Creation stories of Genesis 1-2 in this passage when he says that men and women are not independent of each other, but exist for the mutual benefit of each other, and to honor their Creator.
Paul then moves on to discuss diversity in worship roles between the classes. First, he talks about “The Love Feast” and the problems of a rich vs. poor mentality in the church. Paul is angry with the Corinthians because of the way the abuse the Lord’s Supper. First, he says that their meetings do more harm than good, because they are always fighting against each other. Second, he says that when they celebrate the Lord’s Supper, there is division among them, with some people going hungry and other people getting drunk. He tells them to go home if all they care about is eating and drinking, rather than to continue humiliating the poor.
Paul then specifically discusses the Lord’s Supper and discipline from the Lord. He says that what he received from the Lord is what he has passed on to them:
“The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, ‘This is my body, which is for you; do this in remembrance of me.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.’ For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”
Paul says that whoever is disrespectful of this cup that they drink, is drinking judgment upon themselves. Paul says that before partaking in the sacred meal, they ought to examine themselves to see if there is anything offensive within them, and he says that the reason so many of them have gotten sick and why some have died is because they have dishonored God. Paul says that when they come under God’s judgment like this, they are being disciplined in order that ultimately they will not be condemned with the world.
He tells them that when they gather to eat, they should all eat together, and he will give them further directions in person later.
Chapters 12-13
Paul then discusses diversity in worship roles because of spiritual gifts. He first speaks of the necessity of diversity of gifts. He talks about how they have undergone a transition from worship of idols to worship of Christ. He says that when they were pagans, they were influenced and led astray to mute idols. He then declares that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.
Paul then makes some analogous arguments for diversity within unity. First, he discusses diversity in the Godhead as a reason for diversity of gifts. He says there are different kinds of gifts, but the same Spirit distributes them. And there are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work.
To one there is given…
A message of wisdom
A message of knowledge
Faith
Gifts of healing
Miraculous powers
Prophecy
Distinguishing between spirits
Speaking in different kinds of tongues
The interpretation of tongues.
He says that all these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.
He then uses an analogy of diversity of body parts to explain diversity of gifts. He says that just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ.
He says:
“We were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Now if the foot should say, ‘Because I am not a hand, I do not belong to the body,’ it would not for that reason stop being part of the body. And if the ear should say, ‘Because I am not an eye, I do not belong to the body,’ it would not for that reason stop being part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!’ On the contrary, those parts of the body that seem to be weaker are indispensable. And the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty. While our presentable parts need no special treatment.”
He continues:
“But God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, that its parts should have equal concern for each other. If one part suffers, every part suffers with it. If one part is honored, every part rejoices with it.”
Paul then discusses the priority in the gifts. He first confirms that they are the body of Christ, and each one of them is a part of it. And he says that God has placed in the church…
First: Apostles
Second: Prophets
Third: Teachers
Fourth: Miracles
Fifth: Gifts of healing
Sixth: Gifts of helping
Seventh: Gifts of guidance
Eighth: Gifts of different kinds of tongues
Paul says that God didn’t give everyone the same gift, but that all should eagerly desire the greater gifts.
In the next section, we come to “The Hymn to Agape” where Paul sings about the priority of love over all the gifts. He first sings of the necessity of love, saying, “I will show you the most excellent way.”
He sings:
“If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal.
If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing.
If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.”
He then sings of the character of love, saying:
Love…
is patient
is kind
does not envy
does not boast
is not proud
is not dishonoring of others
is not self-seeking
is not easily angered
is not a record-keeper of wrongs
is not delightful of evil
is a celebrator of the truth
is always protecting
is always trusting
is always hoping
is always persevering
He then sings of the permanence of love, saying that “love never fails.”
He sings:
“But where there are prophecies, they will cease
Where there are tongues, they will be stilled
Where there is knowledge, it will pass away.”
He says, “For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.”
He adds, “And now these three remain: Faith, Hope, Love… But the greatest of these is love.”
Paul then makes some analogous arguments for diversity within unity. First, he discusses diversity in the Godhead as a reason for diversity of gifts. He says there are different kinds of gifts, but the same Spirit distributes them. And there are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work.
To one there is given…
A message of wisdom
A message of knowledge
Faith
Gifts of healing
Miraculous powers
Prophecy
Distinguishing between spirits
Speaking in different kinds of tongues
The interpretation of tongues.
He says that all these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.
He then uses an analogy of diversity of body parts to explain diversity of gifts. He says that just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ.
He says:
“We were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Now if the foot should say, ‘Because I am not a hand, I do not belong to the body,’ it would not for that reason stop being part of the body. And if the ear should say, ‘Because I am not an eye, I do not belong to the body,’ it would not for that reason stop being part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!’ On the contrary, those parts of the body that seem to be weaker are indispensable. And the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty. While our presentable parts need no special treatment.”
He continues:
“But God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, that its parts should have equal concern for each other. If one part suffers, every part suffers with it. If one part is honored, every part rejoices with it.”
Paul then discusses the priority in the gifts. He first confirms that they are the body of Christ, and each one of them is a part of it. And he says that God has placed in the church…
First: Apostles
Second: Prophets
Third: Teachers
Fourth: Miracles
Fifth: Gifts of healing
Sixth: Gifts of helping
Seventh: Gifts of guidance
Eighth: Gifts of different kinds of tongues
Paul says that God didn’t give everyone the same gift, but that all should eagerly desire the greater gifts.
In the next section, we come to “The Hymn to Agape” where Paul sings about the priority of love over all the gifts. He first sings of the necessity of love, saying, “I will show you the most excellent way.”
He sings:
“If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal.
If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing.
If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.”
He then sings of the character of love, saying:
Love…
is patient
is kind
does not envy
does not boast
is not proud
is not dishonoring of others
is not self-seeking
is not easily angered
is not a record-keeper of wrongs
is not delightful of evil
is a celebrator of the truth
is always protecting
is always trusting
is always hoping
is always persevering
He then sings of the permanence of love, saying that “love never fails.”
He sings:
“But where there are prophecies, they will cease
Where there are tongues, they will be stilled
Where there is knowledge, it will pass away.”
He says, “For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.”
He adds, “And now these three remain: Faith, Hope, Love… But the greatest of these is love.”
Chapter 14
Paul then moves on to the priority of prophecy over “tongues” (Greek: glossolalia). He first addresses the issue of edification. He says to “Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. For anyone who speaks in a tongue does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. But the one who prophesies speaks to people for their strengthening, encouraging and comfort.” And he says that anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. He says that he would like every one of them to speak in tongues, but that he would rather have them prophesy. He says the reason for this is that the one who prophesies is greater than the one who speaks in tongues… unless someone interprets, so that the church may be edified.
Paul then also addresses the issue of intelligibility. He says that that if he comes to them and speaks in tongues, he will be useless to them, unless he also brings them some revelation, knowledge, prophecy, or word of instruction. He then provides them with an example of this from music:
He first asks, “How will anyone know what tune is being played unless there is a distinction in the notes?” He then asks, “If the trumpet does not sound a clear call, who will get ready for battle?”
He then uses an example from human languages:
He says, “Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. He also says, “There are all sorts of languages in the world, yet none of them is without meaning. If I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me.”
He tells the Corinthians that since they are eager for gifts of the Spirit, they should try to excel in those that build up the church. He says that if you speak in tongues you should pray that you can also interpret them. The spirit benefits from tongues but the mind doesn’t. It is best to sing and pray with both your spirit and your mind. He asks who is going to “amen” you if no one knows what you’re talking about? You are giving thanks well enough, but no one else is edified. Paul then admits that he thanks God that he speaks in tongues more than any of them, but he adds that in the church he would “rather speak five intelligible words to instruct others than ten thousand words in a tongue.”
Paul then discusses the concept of Christian community. He first tells them to stop thinking like children… he says to be innocent like babies… but think like adults. And he quotes scripture that predicted that God would speak to his people in the languages of foreigners… but they still wouldn’t listen. Paul points out that tongues are used as a sign of judgment against unbelievers, and so naturally aren’t meant for believers. However, prophecy was meant to be heard by believers. So Paul says, “If the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind?” But he says that if an unbeliever or an inquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, as the secrets of their hearts are laid bare. And he adds that they will fall down and worship God, exclaiming, “God is really among you!”
Paul then discusses issues of orderliness in worship. He tells them that when they come together, they should take turns sharing a hymn, or a word of instruction, a revelation, a tongue or an interpretation. He says that everything must be done so that the church may be built up.
He then specifically addresses tongues in worship. He says that if anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. And he says if there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.
He then addresses prophecy in worship. He says that two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. He says that they can all take turns prophesying so that everyone may be instructed and encouraged. And he adds that “The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.”
Paul then addresses some women who have been chattering during worship. He says that those women should remain silent in the churches, and that they should not be allowed to chatter, but must be in submission, as the law says. He says that if these women want to inquire about something, they should ask their own husbands at home. And he adds that it is disgraceful for any woman to be chattering in the church.
Paul sarcastically asks the Corinthians if they really believe that God’s word originated with them or that God only speaks to them. He says that anyone who thinks they are a prophet, will listen to this instruction, or else be ignored. He tells them to be eager to prophesy, and to not forbid speaking in tongues, but adds that everything should be done in a fitting and orderly way.
Paul then also addresses the issue of intelligibility. He says that that if he comes to them and speaks in tongues, he will be useless to them, unless he also brings them some revelation, knowledge, prophecy, or word of instruction. He then provides them with an example of this from music:
He first asks, “How will anyone know what tune is being played unless there is a distinction in the notes?” He then asks, “If the trumpet does not sound a clear call, who will get ready for battle?”
He then uses an example from human languages:
He says, “Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. He also says, “There are all sorts of languages in the world, yet none of them is without meaning. If I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me.”
He tells the Corinthians that since they are eager for gifts of the Spirit, they should try to excel in those that build up the church. He says that if you speak in tongues you should pray that you can also interpret them. The spirit benefits from tongues but the mind doesn’t. It is best to sing and pray with both your spirit and your mind. He asks who is going to “amen” you if no one knows what you’re talking about? You are giving thanks well enough, but no one else is edified. Paul then admits that he thanks God that he speaks in tongues more than any of them, but he adds that in the church he would “rather speak five intelligible words to instruct others than ten thousand words in a tongue.”
Paul then discusses the concept of Christian community. He first tells them to stop thinking like children… he says to be innocent like babies… but think like adults. And he quotes scripture that predicted that God would speak to his people in the languages of foreigners… but they still wouldn’t listen. Paul points out that tongues are used as a sign of judgment against unbelievers, and so naturally aren’t meant for believers. However, prophecy was meant to be heard by believers. So Paul says, “If the whole church comes together and everyone speaks in tongues, and inquirers or unbelievers come in, will they not say that you are out of your mind?” But he says that if an unbeliever or an inquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, as the secrets of their hearts are laid bare. And he adds that they will fall down and worship God, exclaiming, “God is really among you!”
Paul then discusses issues of orderliness in worship. He tells them that when they come together, they should take turns sharing a hymn, or a word of instruction, a revelation, a tongue or an interpretation. He says that everything must be done so that the church may be built up.
He then specifically addresses tongues in worship. He says that if anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. And he says if there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.
He then addresses prophecy in worship. He says that two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop. He says that they can all take turns prophesying so that everyone may be instructed and encouraged. And he adds that “The spirits of prophets are subject to the control of prophets. For God is not a God of disorder but of peace—as in all the congregations of the Lord’s people.”
Paul then addresses some women who have been chattering during worship. He says that those women should remain silent in the churches, and that they should not be allowed to chatter, but must be in submission, as the law says. He says that if these women want to inquire about something, they should ask their own husbands at home. And he adds that it is disgraceful for any woman to be chattering in the church.
Paul sarcastically asks the Corinthians if they really believe that God’s word originated with them or that God only speaks to them. He says that anyone who thinks they are a prophet, will listen to this instruction, or else be ignored. He tells them to be eager to prophesy, and to not forbid speaking in tongues, but adds that everything should be done in a fitting and orderly way.
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