Chapter Thirteen: Be Wise about … Christian Stewardship (1 Corinthians 16)
1 Corinthians 11
Since Paul had some negative things to say to the church later in this section, he opened it on a positive note by praising the church. Two matters in particular merited praise: the church remembered Paul and appreciated him, and the church was faithful to keep the teaching that had been given them. The word ordinances simply means “traditions,” teachings that were passed on from one person to another (). The traditions of men should be avoided (; ), but the traditions that are given in the Word of God must be observed.
One of the biggest problems in the Corinthian church was disorder in the public meetings. Some of the women were assuming more freedom than they should have; there was disorder at the Lord’s Supper; and there was confusion in the use of the spiritual gifts. The church had been greatly enriched with spiritual gifts, but they were sadly lacking in spiritual graces.
Paul could have tried to solve these problems by issuing apostolic edicts, but instead he patiently explained the spiritual principles that supported the teachings he had given the church. He founded his arguments on the Word of God.
Paul dealt with three particular areas of confusion in their public worship.
Women Praying and Prophesying ()
The Christian faith brought freedom and hope to women, children, and slaves. It taught that all people, regardless of race or sex, were equal before their Creator, and that all believers were one in Jesus Christ (). As we have noted before, the local church was perhaps the only fellowship in the Roman Empire that welcomed all people, regardless of nationality, social status, sex, or economic position.
It was to be expected that there would be some who would carry this newfound freedom to excess. A new movement always suffers more from its disciples than from its enemies, and this was true in Corinth. Some of the women flaunted their “freedom” in the public meetings by refusing to cover their heads when they participated.
Paul did not forbid the women to pray or to prophesy. (Prophesying is not quite the same as our “preaching” or “expounding the Word.” A person with the gift of prophecy proclaimed God’s message as it was given to him immediately by the Spirit. The modern preacher studies the Word and prepares his message.) While the New Testament does not seem to permit women elders (), women in the early church who had the gift of prophecy were allowed to exercise it. They were also permitted to pray in the public meetings. However, they were not permitted to usurp authority over the men () or to judge the messages of the other prophets (). If they had any questions, they were to ask their husbands (or other men) outside of the church meeting.
Eastern society at that time was very jealous over its women. Except for the temple prostitutes, the women wore long hair and, in public, wore a covering over their heads. (Paul did not use the word veil, i.e., a covering over the face. The woman put the regular shawl over her head, and this covering symbolized her submission and purity.) For the Christian women in the church to appear in public without the covering, let alone to pray and share the Word, was both daring and blasphemous.
Paul sought to restore order by reminding the Corinthians that God had made a difference between men and women, that each had a proper place in God’s economy. There were also appropriate customs that symbolized these relationships and reminded both men and women of their correct places in the divine scheme. Paul did not say, or even hint, that difference meant inequality or inferiority. If there is to be peace in the church (), then there must be some kind of order; and order of necessity involves rank. However, rank and quality are two different things. The captain has a higher rank than the private, but the private may be a better man.
God’s order in the church is based on three fundamentals that Paul considered to be self-evident.
Redemption (vv. ). There is a definite order of “headship” in the church: the Father is the Head over Christ, Christ is the Head of the man, and the man is the head of the woman. Some interpret head to mean “origin,” but this would mean that the Father originated Christ—something we cannot accept. In His redemptive ministry, the Son was subject to the Father even though He is equal to the Father (; ). Likewise, the woman is subject to the man even though in Christ she is equal to the man (; ; ).
Keep in mind that Paul was writing about the relationship within the local assembly, not in the world at large. It is God’s plan that in the home and in the local church, the men should exercise headship under the authority of Jesus Christ.
The important fact is this: both women and men must honor the Lord by respecting the symbols of this headship—hair and the head-covering. Whenever a woman prays or prophesies in the assembly, she must have long hair and must wear a covering. The man should have short hair and not wear any covering. (This would be a change for Paul, for devout Jewish men always wore a cap when they prayed.) The man honors his Head (Christ) by being uncovered, while the woman honors her head (the man) by being covered. She is showing her submission both to God and to the man.
The Corinthian women who appeared in the assembly without the head-covering were actually putting themselves on the low level of the temple prostitutes. The prostitutes wore their hair very short, and they did not wear a head-covering in public. Their hairstyle and manner announced to others just what they were and what they were offering. “If you are going to abandon the covering,” wrote Paul, “then why not go all the way and cut your hair?”
In Jewish law, a woman proved guilty of adultery had her hair cut off (). Paul used two different words in : shaved means exactly that, all the hair shaved off; shorn means “cut short.” Either one would be a disgrace to a woman.
Both man and woman are made in the image of God and for the glory of God; but since the woman was made from the man (), she is also the “glory of the man.” She glorifies God and brings glory to the man by submitting to God’s order and keeping her head covered in public worship. Thus, Paul tied together both local custom and biblical truth, the one pointing to the other.
Creation (vv. ). We have already touched briefly on this truth. God’s order is based on the fact that man was created first (), and that the woman was created for the man. Again, priority does not imply inferiority; for Paul made it clear in that there is partnership as well as headship in God’s creation. The man and the woman are spiritually one in the Lord () and one cannot do without the other. Furthermore, the woman may have come from the man at the beginning, but today, it is the man who is born of the woman. Man and woman belong to each other and need each other.
Why did Paul bring up the angels in ? He was arguing from the facts of Creation, and the angels were a part of that Creation. The angels also know their place and show respect when they worship God, for they cover their faces (). Finally, in some special way, the angels share in the public worship of the church and learn from the church (; ). Public worship is a serious thing, for the angels are present; and we ought to conduct ourselves as if we were in heaven.
Nature (vv. ). In a general way, it is true that nature gives women longer hair and men shorter hair. The Romans, Greeks, and Jews (except for the Nazarites) pretty much followed this custom. Nowhere does the Bible tell us how long our hair should be. It simply states that there ought to be a noticeable difference between the length of the men’s hair and the women’s hair so that there be no confusion of the sexes. (This principle eliminates the so-called “unisex” styles.) It is shameful for the man to look like a woman or the woman to look like a man.
The woman’s long hair is her glory, and it is given to her “instead of a covering” (literal translation). In other words, if local custom does not dictate a head-covering, her long hair can be that covering. I do not think that Paul meant for all women in every culture to wear a shawl for a head-covering; but he did expect them to use their long hair as a covering and as a symbol of their submission to God’s order. This is something that every woman can do.
In my ministry in different parts of the world, I have noticed that the basic principle of headship applies in every culture; but the means of demonstrating it differs from place to place. The important thing is the submission of the heart to the Lord and the public manifestation of obedience to God’s order.
Selfishness at the “Love Feasts” ()
Since the beginning of the church, it was customary for the believers to eat together (, ). It was an opportunity for fellowship and for sharing with those who were less privileged. No doubt they climaxed this meal by observing the Lord’s Supper. They called this meal “the love feast” since its main emphasis was showing love for the saints by sharing with one another.
The “agape feast” (from the Greek word for “love”) was part of the worship at Corinth, but some serious abuses had crept in. As a result, the love feasts were doing more harm than good to the church. For one thing, there were various cliques in the church and people ate with their own “crowd” instead of fellowshipping with the whole church family. While Paul condemned this selfish practice, he did take a positive view of the results: at least God would use this to reveal those who were true believers.
Another fault was selfishness: the rich people brought a great deal of food for themselves while the poorer members went hungry. The original idea of the “agape feast” was sharing, but that idea had been lost. Some of the members were even getting drunk. It is likely that the weekly “agape feast” was the only decent meal some of the poorer members regularly had; and to be treated so scornfully by the richer members not only hurt their stomachs, but also their pride.
Of course, the divisions at the dinner were but evidence of the deeper problems in the church. The Corinthians thought they were advanced believers, when in reality they were but little children. Paul did not suggest that they abandon the feast, but rather that they restore its proper meaning. “Let the rich eat at home if they are hungry. When you abuse believers who are less fortunate than you are, then you are actually despising the church!” The “agape feast” should have been an opportunity for edification, but they were using it as a time for embarrassment.
I recall an incident at a Sunday School picnic when I was just a teenager. The person in charge of the games set up a relay that involved various people throwing eggs to each other as they backed farther and farther apart. Of course, the farther the teams went from each other, the harder the participants had to throw the eggs, and the results were hilarious.
However, some of us noticed two Sunday School children watching the eggs with great fascination. They came from a poor family that probably rarely ate eggs because they could not afford them. The little girl went to the lady leading the games and asked, “If there are any eggs left over, can my brother and I take them home?” Wisely, the lady stopped the game before it was really over, awarded the prizes, and gave all the eggs to the two children. She knew that it was wrong for some of the saints to have a good time at the expense of others.
A drinking party is hardly the best way to prepare for the Lord’s Supper. Scorning others is certainly not the way to remember the Saviour who died for all sinners, rich and poor. How important it is that we prepare our hearts when we come to the Lord’s Table!
Abuses at the Lord’s Supper ()
Evangelical churches recognize two ordinances established by Jesus Christ for His people to observe: baptism and the Lord’s Supper. (The Supper is also called The Communion as in , and The Eucharist which means “the giving of thanks.”) Jesus Christ took the cup and the loaf—the ingredients of a common meal in that day—and transformed them into a meaningful spiritual experience for believers. However, the value of the experience depends on the condition of the hearts of those who participate; and this was the problem at Corinth.
It is a serious thing to come to the Communion with an unprepared heart. It is also a serious thing to receive the Supper in a careless manner. Because the Corinthians had been sinning in their observing of the Lord’s Supper, God had disciplined them. “For this cause many are weak and sickly among you, and many sleep [have died]” ().
The Lord’s Supper gives us an opportunity for spiritual growth and blessings if we approach it in the right attitude. What, then, must we do if the Supper is to bring blessing and not chastening?
First, we should look back (vv. ). The broken bread reminds us of Christ’s body, given for us; and the cup reminds us of His shed blood. It is a remarkable thing that Jesus wants His followers to remember His death. Most of us try to forget how those we love died, but Jesus wants us to remember how He died. Why? Because everything we have as Christians centers in that death.
We must remember that He died, because this is a part of the Gospel message: “Christ died … and was buried” (). It is not the life of our Lord, or His teachings, that will save sinners—but His death. Therefore, we also remember why He died: Christ died for our sins; He was our substitute (; ), paying the debt that we could not pay.
We should also remember how He died: willingly, meekly, showing forth His love for us (). He gave His body into the hands of wicked men, and He bore on His body the sins of the world.
However, this “remembering” is not simply the recalling of historical facts. It is a participation in spiritual realities. At the Lord’s Table, we do not walk around a monument and admire it. We have fellowship with a living Saviour as our hearts reach out by faith.
Second, we should look ahead (v. ). We observe the Supper “till He comes.” The return of Jesus Christ is the blessed hope of the church and the individual Christian. Jesus not only died for us, but He arose again and ascended to heaven; and one day He shall return to take us to heaven. Today, we are not all that we should be; but when we see Him, “we shall be like Him” ().
Third, we should look within (vv. , ). Paul did not say that we had to be worthy to partake of the Supper, but only that we should partake in a worthy manner. At a Communion service in Scotland, the pastor noted that a woman in the congregation did not accept the bread and cup from the elder, but instead sat weeping. The pastor left the table and went to her side and said, “Take it, my dear, it’s for sinners!” And, indeed, it is; but sinners saved by God’s grace must not treat the Supper in a sinful manner.
If we are to participate in a worthy manner, we must examine our own hearts, judge our sins, and confess them to the Lord. To come to the table with unconfessed sin in our lives is to be guilty of Christ’s body and blood, for it was sin that nailed Him to the cross. If we will not judge our own sins, then God will judge us and chasten us until we do confess and forsake our sins.
The Corinthians neglected to examine themselves, but they were experts at examining everybody else. When the church gathers together, we must be careful not to become “religious detectives” who watch others, but who fail to acknowledge our own sins. If we eat and drink in an unworthy manner, we eat and drink judgment (chastening) to ourselves, and that is nothing to take lightly.
Chastening is God’s loving way of dealing with His sons and daughters to encourage them to mature (). It is not a judge condemning a criminal, but a loving Father punishing His disobedient (and perhaps stubborn) children. Chastening proves God’s love for us, and chastening can, if we cooperate, perfect God’s life in us.
Finally, we should look around (vv. ). We should not look around in order to criticize other believers, but in order to discern the Lord’s body (). This perhaps has a dual meaning: we should discern His body in the loaf, but also in the church around us—for the church is the body of Christ. “For we being many are one bread, and one body” (). The Supper should be a demonstration of the unity of the church—but there was not much unity in the Corinthian church. In fact, their celebration of the Lord’s Supper was only a demonstration of their disunity.
The Lord’s Supper is a family meal, and the Lord of the family desires that His children love one another and care for one another. It is impossible for a true Christian to get closer to his Lord while at the same time he is separated from his fellow believers. How can we remember the Lord’s death and not love one another? “Beloved, if God so loved us, we ought also to love one another” ().
No one ought to come to the table who is not a true believer. Nor should a true believer come to the table if his heart is not right with God and with his fellow Christians. This is why many churches have a time of spiritual preparation before they observe the Lord’s Supper, lest any of the participants bring chastening on themselves. I recall one church member who approached me and shared with me a personal defeat that had not only hurt him spiritually, but had been “advertised” by others and was about to bring reproach on him and the church.
“What can I do to make this right?” he asked, convincing me that he had indeed judged the sin and confessed it. I reminded him that the next week we were going to observe the Lord’s Supper, and I suggested that he ask the Lord for direction. The evening of the Supper, I opened the service in a way I had not done before. “Is there anyone here who has anything to share with the church?” I asked, and my repentant friend stood to his feet and walked forward, meeting me at the table. In a quiet, concise manner, he admitted that he had sinned, and he asked the church’s forgiveness. We felt a wave of Spirit-given love sweep over the congregation and people began to weep openly. At that observance of the Supper, we truly discerned the Lord’s body.
The Communion is not supposed to be a time of “spiritual autopsy” and grief, even though confession of sin is important. It should be a time of thanksgiving and joyful anticipation of seeing the Lord! Jesus gave thanks, even though He was about to suffer and die. Let us give thanks also.
1 Corinthians 12–13
One of the marks of an individual’s maturity is a growing understanding of, and appreciation for, his own body. There is a parallel in the spiritual life: as we mature in Christ, we gain a better understanding of the church, which is Christ’s body. The emphasis in recent years on “body life” has been a good one. It has helped to counteract the wrong emphasis on “individual Christianity” that can lead to isolation from the local church.
Of course, the image of the “body” is not the only one Paul used in discussing the church, and we must be careful not to press it too far. The church is also a family, an army, a temple, and even a bride; and each image has important lessons to teach us. However, in three of his letters, Paul gave emphasis to the church as a body; and, in each of these passages, he brought out the same three important truths: unity, diversity, and maturity. The chart below makes this clear.
It is impossible to discuss the body without also discussing the ministry of the Holy Spirit.
Unity
Diversity
Maturity
1 Corinthians
Romans
Ephesians
It was the Spirit who gave birth to the body at Pentecost and who ministers in and through the body. In the Corinthian church, unfortunately, the members were grieving the Holy Spirit by the carnal ways in which they were using spiritual gifts. They were like children with toys instead of adults with valuable tools, and they needed to mature.
Unity: The Gift of the Spirit ()
Since there was division in the Corinthian church, Paul began with an emphasis on the oneness of the church. He pointed out four wonderful bonds of spiritual unity.
We confess the same Lord (vv. ). Paul contrasted their experience as unconverted idolaters with their present experience as Christians. They had worshiped dead idols, but now they belonged to the living God. Their idols never spoke to them, but God spoke to them by His Spirit, and He even spoke through them in the gift of prophecy. When they were lost, they were under the control of the demons () and were led astray (“carried away,” ). But now the Spirit of God lived in them and directed them.
It is only through the Spirit that a person can honestly say, “Jesus is Lord.” A sneering sinner may mouth the words, but he is not giving a true confession. (Perhaps Paul was referring to things they had said when influenced by the demons prior to conversion.) It is important to note that the believer is always in control of himself when the Holy Spirit is at work () because Jesus Christ the Lord is in charge. Any so-called “Spirit manifestation” that robs a person of self-control is not of God; for “the fruit of the Spirit is … self-control” (, NASB).
If Jesus Christ truly is Lord in our lives, then there should be unity in the church. Division and dissension among God’s people only weakens their united testimony to a lost world ().
We depend on the same God (vv. ). There is a trinitarian emphasis here: “the same Spirit … the same Lord … the same God.” We individually may have different gifts, ministries, and ways of working, but “it is God which worketh in you both to will and to do of His good pleasure” (). The source of the gift is God; the sphere for administering the gift is from God; and the energy to use the gift is from God. Why, then, glorify men? Why compete with one another?
We minister to the same body (vv. ). The gifts are given for the good of the whole church. They are not for individual enjoyment, but for corporate employment. The Corinthians especially needed this reminder, because they were using their spiritual gifts selfishly to promote themselves and not to prosper the church. When we accept our gifts with humility, then we use them to promote harmony, and this helps the whole church.
The various gifts are named in and , and also in and . When you combine the lists, you end up with nineteen different gifts and offices. Since the listing in Romans is not identical with the listing in 1 Corinthians, we may assume that Paul was not attempting to exhaust the subject in either passage. While the gifts named are adequate for the ministry of the church, God is not limited to these lists. He may give other gifts as He pleases.
We have already discussed apostles (). Prophets were New Testament spokesmen for God whose messages came immediately from God by the Spirit. Their ministry was to edify, encourage, and comfort (). Their messages were tested by the listeners to determine whether they were truly from God (; ). makes it clear that apostles and prophets worked together to lay the foundation of the church, and we may assume that they were no longer needed once that foundation was completed.
Teachers (also pastor-teacher) instructed converts in the doctrinal truths of the Christian life. They taught from the Word and from the teachings of the Apostles (tradition). Unlike the prophets, they did not get their messages immediately by the Spirit, though the Spirit helped them in their teaching. indicates that this is a serious calling.
The evangelist majored on sharing the Good News of salvation with the lost. All ministers should do the work of an evangelist () and seek to win souls, but some men have been given evangelism as a special calling.
In the early church, miracles were a part of the credentials of God’s servants (). In fact, miracles, healings, and tongues all belong to what theologians call “the sign gifts” and belonged in a special way to the infancy of the church. The Book of Acts, as well as church history, indicates that these miraculous gifts passed off the scene.
Helps and governments have to do with the serving of others and the guiding of the church. Without spiritual leadership, the church flounders. Ministry () and ruling belong to this same category. In my three pastorates, I was grateful for people with the gifts of helps and leadership.
There were several “speaking gifts”: tongues and the interpretation of tongues (about which more will be said later), the word of wisdom and the word of knowledge (the ability to understand and apply God’s truth to a definite situation), and exhortation (encouragement, rebuke if necessary).
Giving and showing mercy relate to sharing material aid with those in need, as well as supporting God’s servants in ministry. The gift of faith has to do with believing God for what He wants to accomplish in the church’s ministry, that He will lead and provide. The discerning of spirits was important in the early church since Satan tried to counterfeit the work of God and the Word of God. Today, the Spirit especially uses the written Word to give us discernment (; ). Since there are no prophets in the church today, we need not worry about false prophets; but we do have to beware of false teachers ().
Some students have categorized the various gifts as the speaking gifts, the sign gifts, and the serving gifts. However, we should not be so fascinated by the individual gifts that we forget the main reason why Paul listed them: to remind us that they unite us in our ministries to the one body. The Holy Spirit bestows these gifts “as He will” (), not as we will. No Christian should complain about his or her gifts, nor should any believer boast about his or her gifts. We are many members in one body, ministering to each other.
We have experienced the same baptism (vv. ). It is unfortunate that the term “baptism of the Spirit” has been divorced from its original New Testament meaning. God has spoken to us in Spirit-given words which we must not confuse (). The baptism of the Spirit occurs at conversion when the Spirit enters the believing sinner, gives him new life, and makes his body the temple of God. All believers have experienced this once-for-all baptism (). Nowhere does the Scripture command us to seek this baptism, because we have already experienced it and it need not be repeated.
The “filling of the Spirit” () has to do with the Spirit’s control of our lives. (In Scripture, to be filled by something means “to be controlled by.”) We are commanded to be filled, and we can be if we yield all to Christ and ask Him for the Spirit’s filling. This is a repeated experience, for we constantly need to be filled with spiritual power if we are to glorify Christ. To be baptized by the Spirit means that we belong to Christ’s body. To be filled with the Spirit means that our bodies belong to Christ.
The evidence of the Spirit’s baptism at conversion is the witness of the Spirit within (). It is not “speaking in tongues.” All of the believers in the Corinthian assembly had been baptized by the Spirit, but not all of them spoke in tongues (). The evidences of the Spirit’s filling are: power for witnessing (), joyfulness and submission (), Christhkeness (), and a growing understanding of the Word ().
Because of the gift of the Spirit, which is received at conversion, we are all members of the body of Christ. Race, social status, wealth, or even sex () are neither advantages nor handicaps as we fellowship and serve the Lord.
Diversity: The Gifts of the Spirit ()
Unity without diversity would produce uniformity, and uniformity tends to produce death. Life is a balance between unity and diversity. As a human body weakens, its “systems” slow down and everything tends to become uniform. The ultimate, of course, is that the body itself turns to dust.
This helps to explain why some churches (and other Christian ministries) have weakened and died: there was not sufficient diversity to keep unity from becoming uniformity. Dr. Vance Havner has expressed it, “First there is a man, then a movement, then a machine, and then a monument.” Many ministries that began as a protest against “dead orthodoxy” became dead themselves; because in their desire to remain pure and doctrinally sound, they stifled creativity and new ideas.
However, if diversity is not kept under control, it could destroy unity; and then you have anarchy. We shall discover in 1 Corinthians 13 that it is maturity that balances unity and diversity. The tension in the body between individual members and the total organism can only be solved by maturity.
Using the human body as his illustration, Paul explained three important facts about diversity in the body of Christ. Why are there different members?
The body needs different functions if it is to live, grow, and serve (vv. ). No member should compare or contrast itself with any other member, because each one is different and each one is important. I suppose I could learn to walk on my hands, but I prefer to use my feet, even though I have not yet learned to type or to eat with my feet. The ear cannot see and the eye cannot hear, yet each organ has an important ministry. And have you ever tried to smell through your ears?
There is a tendency today for some people to magnify the “sensational” gifts. Some believers feel very guilty because they possess gifts that do not put them into the limelight. It is this attitude that Paul opposed and refuted in this paragraph. Diversity does not suggest inferiority. Are we to believe that the sovereign Lord made a mistake when He bestowed the gifts?
The members promote unity as they discover their dependence on one another (vv. ). Diversity in the body is an evidence of the wisdom of God. Each member needs the other members, and no member can afford to become independent. When a part of the human body becomes independent, you have a serious problem that could lead to sickness and even death. In a healthy human body, the various members cooperate with each other and even compensate for each other when a crisis occurs. The instant any part of the body says to any other part, “I don’t need you!” it begins to weaken and die and create problems for the whole body.
A famous preacher was speaking at a ministers’ meeting, and he took time before and after the meeting to shake hands with the pastors and chat with them. A friend asked him, “Why take time for a group of men you may never see again?” The world-renowned preacher smiled and said, “Well, I may be where I am because of them! Anyway, if I didn’t need them on the way up, I might need them on the way down!” No Christian servant can say to any other servant, “My ministry can get along without you!”
Paul may be referring to the private parts of the body in . If so, then to “bestow honor” on them refers to the use of attractive clothing. The more beautiful parts of the body need no special help.
God’s desire is that there be no division (“schism”) in the church. Diversity leads to disunity when the members compete with one another; but diversity leads to unity when the members care for one another. How do the members care for each other? By each one functioning according to God’s will and helping the other members to function. If one member suffers, it affects every member. If one member is healthy, it helps the others to be strong.
Diversity of members fulfills the will of God in the body (vv. ). It is God who bestows the gifts and assigns the offices. He has a perfect plan, not only for the church as a whole, but also for each local congregation. We have no reason to believe that each congregation in the New Testament possessed all of the gifts. The church at Corinth was an especially gifted assembly (; ). However, God gives to each congregation just the gifts it needs when they are needed.
In this paragraph, Paul pointed out that there is a “priority list” for the gifts, that some have more significance than others. But this fact does not contradict the lesson already shared—that each gift is important and each individual believer is important. Even in the human body, there are some parts that we can do without, even though their absence might handicap us a bit.
The Apostles and prophets, of course, appeared first on the scene because they had a foundational ministry (). Teachers were needed to help establish believers in the faith. The other gifts were needed from time to time to help individual believers and to build the church.
The construction of the Greek in demands no as the answer to each of these questions. No individual believer possesses all the spiritual gifts. Each believer has the gift (or gifts) assigned to him by the Lord and needed at that time.
The word translated best in simply means “greater.” Some spiritual gifts are greater in significance than others, and it is proper for the believer to desire these gifts (). Paul put a high value on prophecy, but the Corinthians valued the gift of tongues. Paul put tongues at the end of the list.
Unity and diversity must be balanced by maturity, and that maturity comes with love. It is not enough to have the gift of the Spirit and gifts from the Spirit. We must also have the graces of the Spirit as we use our gifts to serve one another.
Maturity: The Graces of the Spirit ()
It was Jonathan Swift, the satirical author of Gulliver’s Travels, who said, “We have just enough religion to make us hate, but not enough to make us love one another.” Spiritual gifts, no matter how exciting and wonderful, are useless and even destructive if they are not ministered in love. In all three of the “body” passages in Paul’s letters, there is an emphasis on love. The main evidence of maturity in the Christian life is a growing love for God and for God’s people, as well as a love for lost souls. It has well been said that love is the “circulatory system” of the body of Christ.
Few chapters in the Bible have suffered more misinterpretation and misapplication than 1 Corinthians 13. Divorced from its context, it becomes “a hymn to love” or a sentimental sermon on Christian brotherhood. Many people fail to see that Paul was still dealing with the Corinthians’ problems when he wrote these words: the abuse of the gift of tongues, division in the church, envy of others’ gifts, selfishness (remember the lawsuits?), impatience with one another in the public meetings, and behavior that was disgracing the Lord.
The only way spiritual gifts can be used creatively is when Christians are motivated by love. Paul explained three characteristics of Christian love that show why it is so important in ministry.
Love is enriching (vv. ). Paul named five spiritual gifts: tongues, prophecy, knowledge, faith, and giving (sacrifice). He pointed out that, without love, the exercise of these gifts is nothing. Tongues apart from love is just a lot of noise! It is love that enriches the gift and that gives it value. Ministry without love cheapens both the minister and those who are touched by it; but ministry with love enriches the whole church. “Speaking the truth in love” ().
Christians are “taught of God to love one another” (). God the Father taught us to love by sending His Son (), and God the Son taught us to love by giving His life and by commanding us to love each other (). The Holy Spirit teaches us to love one another by pouring out God’s love in our hearts (). The most important lesson in the school of faith is to love one another. Love enriches all that it touches.
Love is edifying (vv. ). “Knowledge puffeth up, but love edifieth [builds up]” (). The purpose of spiritual gifts is the edification of the church (; , , , , ). This means we must not think of ourselves, but of others; and this demands love.
The Corinthians were impatient in the public meetings (), but love would make them long-suffering. They were envying each other’s gifts, but love would remove that envy. They were “puffed up” with pride (, ; ), but love would remove pride and self-vaunting and replace it with a desire to promote others. “Be kindly affectioned one to another with brotherly love, in honor preferring one another” ().
At the “love feast” and the Lord’s Table, the Corinthians were behaving in a very unseemly manner. If they had known the meaning of real love, they would have behaved themselves in a manner pleasing to the Lord. They were even suing one another! But love “seeketh not [its] own, is not easily provoked, thinketh no evil” (). The phrase thinketh no evil means “does not keep any record of wrongs.” One of the most miserable men I ever met was a professed Christian who actually kept in a notebook a list of the wrongs he felt others had committed against him. Forgiveness means that we wipe the record clean and never hold things against people (, ).
Love does not rejoice in iniquity, yet the Corinthians were boasting about sin in their church (1 Cor. 5). Love “shall cover the multitude of sins” (). Like Noah’s sons, we should seek to hide the sins of others, and then help them make things right ().
Read carefully and compare this with the fruit of the Spirit listed in . You will see that all of the characteristics of love show up in that fruit. This is why love edifies: it releases the power of the Spirit in our lives and churches.
Love is enduring (vv. ). Prophecy, knowledge, and tongues were not permanent gifts. (Knowledge does not mean “education,” but the immediate imparting of spiritual truth to the mind.) These three gifts went together. God would impart knowledge to the prophet, and he would give the message in a tongue. Then an interpreter (sometimes the prophet himself) would explain the message. These were gifts that some of the Corinthians prized, especially the gift of tongues.
These gifts will fail (be abolished) and cease, but love will endure forever; for “God is love” (, ). The Corinthians were like children playing with toys that would one day disappear. You expect a child to think, understand, and speak like a child; but you also expect the child to mature and start thinking and speaking like an adult. The day comes when he must “put away childish things” ().
In the New Testament (which at that time was not completed) we have a complete revelation, but our understanding of it is partial. (Review if you think otherwise.) There is a maturing process for the church as a whole () and also for the individual believer (; ). We will not be fully completed until Jesus returns, but we ought to be growing and maturing now. Children live for the temporary; adults live for the permanent. Love is enduring, and what it produces will endure.
Note that all three of the Christian graces will endure, even though “faith will become sight and hope will be fulfilled.” But the greatest of these graces is love; because when you love someone, you will trust him and will always be anticipating new joys. Faith, hope, and love go together, but it is love that energizes faith and hope.
Unfortunately, some of the emphasis today on the Holy Spirit has not been holy (because it has ignored Scripture) and has not been spiritual (because it has appealed to the carnal nature). We must not tell other believers what gifts they should have or how they can obtain them. This matter is in the sovereign will of God. We must not minimize gifts, but neither should we neglect the graces of the Spirit. In my itinerant ministry, I have run across too many local church problems created by people who were zealous for the gifts, but careless of the graces.
Unity—diversity—maturity; and maturity comes through love.
1 Corinthians 14
Paul had discussed the gift of the Spirit, the gifts of the Spirit, and the graces of the Spirit; and now he concluded this section by explaining the government of the Spirit in the public worship services of the church. Apparently there was a tendency for some of the Corinthians to lose control of themselves as they exercised their gifts, and Paul had to remind them of the fundamental principles that ought to govern the public meetings of the church. There are three principles: edification, understanding, and order.
This was one of Paul’s favorite words, borrowed, of course, from architecture. To edify means “to build up.” This concept is not alien to the “body” image of the church; even today, we speak about “bodybuilding exercises.” There is an overlapping of images here, for the body of Christ is also the temple of the living God. Paul’s choice of the word edify was a wise one.
The mistake the Corinthians were making was to emphasize their own personal edification to the neglect of the church. They wanted to build themselves up, but they did not want to build up their fellow believers. This attitude, of course, not only hurt the other Christians, but it also hurt the believers who were practicing it. After all, if we are all members of the same body, the way we relate to the other members must ultimately affect us personally. “The eye cannot say unto the hand, I have no need of thee” (). If one member of the body is weak or infected, it will affect the other members.
Paul detected that the church was neglecting prophecy and giving a wrong emphasis to tongues. We must not think of a New Testament prophet as a person who foretold the future, for even the Old Testament prophets did more than that. Prophets received God’s message immediately, through the Holy Spirit, and communicated that message to the church, usually in a tongue, but not always. Prophecy was not the same as our modern-day “preaching,” because today’s preachers study the Bible and prepare their messages. No preacher today should claim that he has immediate inspiration from God.
Paul explained the supreme value of prophecy over tongues by contrasting the two gifts.
Prophecy speaks to men, tongues to God (vv. ). “If you are zealous for spiritual gifts, at least desire the best gifts,” was Paul’s counsel. Prophecy was best because it built up the church. It gave the listeners encouragement and comfort—something that everybody needs.
It is unfortunate that our translators inserted unknown in , because the New Testament knows nothing of an “unknown tongue.” From the very beginning of the church, tongues were known languages, recognized by the listeners (, , , ). The tongue would be unknown to the speaker and to the listeners, but it was not unknown in the world (, ).
It is also unfortunate that people have the idea that tongues were used to preach the Gospel to the lost. Quite the contrary was true: Paul was afraid that the excessive tongues-speaking in the church would convince the lost that the Christians were crazy! () At Pentecost, the believers extolled “the wonderful works of God,” but Peter preached the Gospel in the Aramaic language his listeners could all understand.
The believer who speaks in a tongue speaks to God in praise and worship; but the believer who prophesies shares the Word with the church and helps those who listen. This leads to the second contrast.
Prophecy edifies the church, tongues edify only the speaker (vv. ). Paul did not deny the value of tongues to the speaker, but he did place a greater value on building up the church. “Greater is he that prophesieth than he that speaketh with tongues” (). Unless the tongues are interpreted (, ), the message can do the church no good. Paul pointed out that an interpreter must be present before the gift of tongues may be exercised ().
Keep in mind that the members of the Corinthian church did not sit in the services with Bibles on their laps. The New Testament was being written and the Old Testament scrolls were expensive and not available to most believers. God spoke to His people directly through the prophets, and the message was sometimes given in a tongue. The three gifts of knowledge, prophecy, and tongues worked together to convey truth to the people (, ).
Paul emphasized the importance of doctrinal teaching in the church. Our worship must be based on truth, or it may become superstitious emotionalism. Christians need to know what they believe and why they believe it. The prophet shared truth with the church, and thereby edified the assembly. The person speaking in tongues (unless there is an interpreter) is enjoying his worship of God, but he is not edifying the church.
In my own ministry, I have shared in many local church services and conferences, and I have always tried to communicate biblical truth to the people. Sometimes the music has not been edifying, and at other times, the music communicated the Word of God in a powerful way. Whenever all of us as ministers have aimed at edification, and not entertainment, God has blessed and the people have been helped. A ministry that does not build up will tear down, no matter how “spiritual” it may seem. When we explain and apply the Word of God to individual lives, we have a ministry of edification.
Eight times in this section, Paul used the word understanding. It is not enough for the minister to impart information to people; the people must receive it if it is to do them any good. The seed that is received in the good ground is the seed that bears fruit, but this means that there must be an understanding of the Word of God (). If a believer wants to be edified, he must prepare his heart to receive the Word (). Not everybody who listens really hears.
The famous Congregationalist minister, Dr. Joseph Parker, preached at an important meeting and afterward was approached by a man who pointed out an error in the sermon. Parker listened patiently to the man’s criticism, and then asked, “And what else did you get from the message?” This remark simply withered the critic, who then disappeared into the crowd. Too often we are quick to judge the sermon instead of allowing the Word of God to judge us.
Illustration (vv. ). Paul used three simple illustrations to prove his point that there must be understanding if there is to be an edifying spiritual ministry: musical instruments, a bugle call in battle, and daily conversation.
If a musical instrument does not give a clear and distinct sound, nobody will recognize the music being played. Everyone knows how uncomfortable one feels when a performer almost plays the right note because the instrument is defective or out of tune. Large pipe organs must be constantly serviced lest their reeds fail to perform properly. I was in a church service one evening during which the organ pitch gradually changed because of atmospheric conditions, and by the close of the service, the organ could not be played with the piano because of the radical change that had occurred.
If the bugler is not sure whether he is calling “Retreat!” or “Charge!” you can be sure none of the soldiers will know what to do either. Half of them will rush forward, while the other half will run back! The call must be a clear one if it is to be understood.
But this fact is also true in everyday conversation. I recall the first time my wife and I visited Great Britain and were confronted with the variety of local dialects there. We asked directions of a friendly gentleman in London and, quite frankly, could understand very little of what he said. (Perhaps he had a difficult time understanding us!)
gives us good reason to believe that, when Paul wrote about tongues, he was referring to known languages and not some “heavenly” language. Each language is different and yet each language has its own meaning. No matter how sincere a speaker may be, if I do not understand his language, he cannot communicate with me. To the Greeks, a barbarian was the lowest person on the social or national ladder. In fact, anybody who was not a Greek was considered a barbarian.
The musician, the bugler, and the everyday conversationalist cannot be understood unless their messages are communicated in a manner that is meaningful to the listener. Having illustrated the principle of understanding, Paul then applied it to three different persons.
Application (vv. ). Paul first applied the principle of understanding to the speaker himself (). Again, he reminded the Corinthians that it is better to be a blessing to the church than to experience some kind of personal “spiritual excitement.” If the believer speaks in a tongue, his spirit (inner person) may share in the experience, but his mind is not a part of the experience. It is not wrong to pray or sing “in the spirit,” but it is better to include the mind and understand what you are praying or singing. (Note that the word spirit in does not refer to the Holy Spirit, but to the inner person, as in .) If the speaker is to be edified, he must understand what he is saying.
What, then, is the speaker to do? He must ask God for the interpretation of the message. Paul assumed that an interpreter would be present () or that the speaker himself had the gift of interpreting. Of course, all of this discussion emphasized once again the superiority of prophecy over tongues: prophecy needs no interpretation and can therefore be a blessing to everybody.
Paul then applied the principle to other believers in the assembly (). He assumed that they would listen to the message and respond to it. But if they did not understand the message, how could they respond? (Apparently, saying Amen! in church was not frowned on in those days.) The “unlearned” person was probably a new believer, or possibly an interested “seeker.” He could not be edified unless he understood what was being said.
Again, it was a matter of priorities. While Paul did not oppose the ministry of tongues, he did try to put it into a right perspective. The issue was not quantity of words, but quality of communication. The Corinthians were acting like children playing with toys. When it came to knowing about sin, Paul wanted them to be “babes”; but when it came to spiritual understanding, he wanted them to be mature men (; ).
Some people have the idea that speaking in a tongue is an evidence of spiritual maturity, but Paul taught that it is possible to exercise the gift in an unspiritual and immature manner.
Paul’s final application was to the unsaved person who happened to come into the assembly during a time of worship (). Paul made here another point for the superiority of prophecy over tongues: a message in tongues (unless interpreted) could never bring conviction to the heart of a lost sinner. In fact, the unsaved person might leave the service before the interpretation was given, thinking that the whole assembly was crazy. Tongues were not used for evangelism, neither at Pentecost nor in the meetings of the early church.
However, tongues did have a “message” for the lost Jews in particular: they were a sign of God’s judgment. Paul quoted , a reference to the invading Assyrian army whose “barbaric” language the Jews would not understand. The presence of this “tongue” was evidence of God’s judgment on the nation. God would rather speak to His people in clear language they could understand, but their repeated sins made this impossible. He had spoken to them through His messengers in their own tongue, and the nation would not repent. Now He had to speak in a foreign tongue, and this meant judgment.
As a nation, the Jews were always seeking a sign (; ). At Pentecost, the fact that the Apostles spoke in tongues was a sign to the unbelieving Jews who were there celebrating the feast. The miracle of tongues aroused their interest, but it did not convict their hearts. It took Peter’s preaching (in Aramaic, which the people all understood) to bring them to the place of conviction and conversion.
The principle of edification encourages us to major on sharing the Word of God so that the church will be strengthened and grow. The principle of understanding reminds us that what we share must be understood if it is to do any good. The private use of spiritual gifts may edify the user, but it will not edify the church; and Paul admonished us to “excel to the edifying of the church” ().
But a third principle must be applied: the principle of order.
Two statements in this section go together: “Let all things be done unto edifying” (), and, “Let all things be done decently and in order” (). When a building is constructed, there must be a plan, or everything will be in chaos. I know of a church that had terrible problems building their parsonage, until someone discovered that the lumberyard had a different set of plans from that of the contractor. It was no wonder that the materials shipped to the site did not fit into the building!
The Corinthian church was having special problems with disorders in their public meetings (). The reason is not difficult to determine: they were using their spiritual gifts to please themselves and not to help their brethren. The key word was not edification, but exhibition. If you think that your contribution to the service is more important than your brother’s contribution, then you will either be impatient until he finishes, or you will interrupt him. Add to this problem the difficulties caused by the “liberated women” in the assembly, and you can understand why the church experienced carnal confusion.
gives us a cameo picture of worship in the early church. Each member was invited to participate as the Lord directed. One would want to sing a psalm (; ). Another would be led to share a doctrine. Someone might have a revelation that would be given in a tongue and then interpreted. Apart from some kind of God-given order, there could never be edification.
Note that the tongues speakers were the ones causing the most trouble, so Paul addressed himself to them and gave several instructions for the church to obey in their public meetings.
First, speaking and interpreting, along with judging (evaluating the message) must be done in an orderly manner (). There must not be more than three speakers at any one meeting, and each message must be interpreted and evaluated in order. If no interpreter was present, then the tongues speaker must keep silent. Paul’s admonitions to the Thessalonian congregation would apply here: “Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good” ().
Why were the messages evaluated? To determine whether the speaker had truly communicated the Word of God through the Holy Spirit. It was possible for a speaker, under the control of his own emotions, to imagine that God was speaking to him and through him. It was even possible for Satan to counterfeit a prophetic message (see ). The listeners would test the message, then, by Old Testament Scriptures, apostolic tradition, and the personal guidance of the Spirit (“discerning of spirits,” ).
If while a person is speaking, God gives a revelation to another person, the speaker must be silent while the new revelation is shared. If God is in charge, there can be no competition or contradiction in the messages. If, however, the various speakers are “manufacturing” their messages, there will be confusion and contradiction.
When the Holy Spirit is in charge, the various ministers will have self-control; for self-control is one fruit of the Spirit (). I once shared a Bible conference with a speaker who had “poor terminal facilities.” He often went fifteen to twenty minutes past his deadline, which meant, of course, that I had to condense my messages at the last minute. He excused himself to me by saying, “You know, when the Holy Spirit takes over, you can’t worry about clocks!” My reply was to quote : “And the spirits of the prophets are subject to the prophets.”
Our own self-control is one of the evidences that the Spirit is indeed at work in the meeting. One of the ministries of the Spirit is to bring order out of chaos (Gen. 1). Confusion comes from Satan, not from God (). When the Spirit is leading, the participants are able to minister “one by one” so that the total impact of God’s message may be received by the church.
How do we apply this instruction to the church today since we do not have New Testament prophets, but we do have the completed Scripture? For one thing, we must use the Word of God to test every message that we hear, asking the Spirit to guide us. There are false teachers in the world and we must beware (2 Peter 2; ). But even true teachers and preachers do not know everything and sometimes make mistakes (, ; ). Each listener must evaluate the message and apply it to his own heart.
Our public meetings today are more formal than those of the early church, so it is not likely that we need to worry about the order of the service. But in our more informal meetings, we need to consider one another and maintain order. I recall being in a testimony meeting where a woman took forty minutes telling a boring experience and, as a result, destroyed the spirit of the meeting.
Evangelist D.L. Moody was leading a service and asked a man to pray. Taking advantage of his opportunity, the man prayed on and on. Sensing that the prayer was killing the meeting instead of blessing it, Moody spoke up and said, “While our brother finishes his prayer, let us sing a hymn!” Those who are in charge of public meetings need to have discernment—and courage.
Second, the women in the meeting were not to speak (). Paul had already permitted the women to pray and prophesy (), so this instruction must apply to the immediate context of evaluating the prophetic messages. It would appear that the major responsibility for doctrinal purity in the early church rested on the shoulders of the men, the elders in particular ().
The context of this prohibition would indicate that some of the women in the assembly were creating problems by asking questions and perhaps even generating arguments. Paul reminded the married women to be submitted to their husbands and to get their questions answered at home. (We assume that the unmarried women could counsel with the elders or with other men in their own families.) Sad to say, in too many Christian homes today, it is the wife who has to answer the questions for the husband because she is better taught in the Word.
What “law” was Paul referring to in ? Probably . (The word law was a synonym for the Old Testament Scriptures, especially the first five books.) In 1 Corinthians 11, Paul had discussed the relationship of men and women in the church, so there was no need to go into detail.
Third, participants must beware of “new revelations” that go beyond the Word of God (). “To the law and to the testimony; if they speak not according to this word, it is because there is no light in them” (). The church had the Old Testament as well as the oral tradition given by the Apostles (), and this was the standard by which all revelations would be tested. We today have the completed Scriptures as well as the accumulated teachings of centuries of church history to help us discern the truth. The historic evangelical creeds, while not inspired, do embody orthodox theology that can direct us.
In these verses, Paul was answering the church member who might say, “We don’t need Paul’s help! The Spirit speaks to us. We have received new and wonderful revelations from God!” This is a dangerous attitude, because it is the first step toward rejecting God’s Word and accepting counterfeit revelations, including the doctrines of demons (). “The Word did not originate in your congregation!” Paul replied. “One of the marks of a true prophet is his obedience to apostolic teaching.” In this statement, Paul claimed that what he wrote was actually inspired Scripture, “the commandments of the Lord” ().
does not suggest that Paul wanted people to remain ignorant; otherwise, he would not have written this letter and answered their questions. The New International Version translates it, “If he ignores this [Paul’s apostolic authority], he himself will be ignored [by Paul and the churches].” Fellowship is based on the Word, and those who willfully reject the Word automatically break the fellowship ().
Paul summarized the main teachings of 1 Corinthians 14 in verses . Prophecy is more important than tongues, but the church should not prohibit the correct exercise of the gift of tongues. The purpose of spiritual gifts is the edification of the whole church, and therefore, gifts must be exercised in an orderly manner. Public worship must be carried on “in a seemly manner,” that is, with beauty, order, and spiritual motivation and content.
Before leaving this chapter, it might be helpful to summarize what Paul wrote about the gift of tongues. It is the God-given ability to speak in a known language with which the speaker was not previously acquainted. The purpose was not to win the lost, but to edify the saved. Not every believer had this gift, nor was this gift an evidence of spirituality or the result of a “baptism of the Spirit.”
Only three persons were permitted to speak in tongues in any one meeting, and they had to do so in order and with interpretation. If there was no interpreter, they had to keep silent. Prophecy is the superior gift, but tongues were not to be despised if they were exercised according to Scripture.
When the foundational work of the Apostles and prophets ended, it would seem that the gifts of knowledge, prophecy, and tongues would no longer be needed. “Whether there be tongues, they shall cease” (). Certainly God could give this gift today if He pleased, but I am not prepared to believe that every instance of tongues is divinely energized. Nor would I go so far as to say that all instances of tongues are either satanic or self-induced.
It is unfortunate when believers make tongues a test of fellowship or spirituality. That in itself would alert me that the Spirit would not be at work. Let’s keep our priorities straight and major on winning the lost and building the church.
1 Corinthians 15
Corinth was a Greek city, and the Greeks did not believe in the resurrection of the dead. When Paul had preached at Athens and declared the fact of Christ’s resurrection, some of his listeners actually laughed at him (). Most Greek philosophers considered the human body a prison, and they welcomed death as deliverance from bondage.
This skeptical attitude had somehow invaded the church and Paul had to face it head-on. The truth of the resurrection had doctrinal and practical implications for life that were too important to ignore. Paul dealt with the subject by answering four basic questions.
It is important to note that the believers at Corinth did believe in the resurrection of Jesus Christ; so Paul started his argument with that fundamental truth. He presented three proofs to assure his readers that Jesus Christ indeed had been raised from the dead.
Proof #1—their salvation (vv. ). Paul had come to Corinth and preached the message of the Gospel, and their faith had transformed their lives. But an integral part of the Gospel message was the fact of Christ’s resurrection. After all, a dead Saviour cannot save anybody. Paul’s readers had received the Word, trusted Christ, been saved, and were now standing on that Word as the assurance of their salvation. The fact that they were standing firm was proof that their faith was genuine and not empty.
Proof #2—the Old Testament Scriptures (vv. ). First of all means “of first importance.” The Gospel is the most important message that the church ever proclaims. While it is good to be involved in social action and the betterment of mankind, there is no reason why these ministries should preempt the Gospel. “Christ died … He was buried … He rose again … He was seen” are the basic historical facts on which the Gospel stands (). “Christ died for our sins” (author’s italics) is the theological explanation of the historical facts. Many people were crucified by the Romans, but only one “victim” ever died for the sins of the world.
When Paul wrote “according to the Scriptures” () he was referring to the Old Testament Scriptures. Much of the sacrificial system in the Old Testament pointed to the sacrifice of Christ as our substitute and Saviour. The annual Day of Atonement (Lev. 16) and prophecies like Isaiah 53 would also come to mind.
But where does the Old Testament declare His resurrection on the third day? Jesus pointed to the experience of Jonah (). Paul also compared Christ’s resurrection to the “firstfruits,” and the firstfruits were presented to God on the day following the Sabbath after Passover (; ). Since the Sabbath must always be the seventh day, the day after Sabbath must be the first day of the week, or Sunday, the day of our Lord’s resurrection. This covers three days on the Jewish calendar. Apart from the Feast of Firstfruits, there were other prophecies of Messiah’s resurrection in the Old Testament: (see ); (see ); ; and (see ).
Proof #3—Christ was seen by witnesses (vv. ). On the cross, Jesus was exposed to the eyes of unbelievers; but after the Resurrection, He was seen by believers who could be witnesses of His resurrection (; ; ; ). Peter saw Him and so did the disciples collectively. James was a half brother of the Lord who became a believer after the Lord appeared to him (; ). The 500 plus brethren all saw Him at the same time (), so it could not have been a hallucination or a deception. This event may have been just before His ascension ().
But one of the greatest witnesses of the Resurrection was Paul himself, for as an unbeliever he was soundly convinced that Jesus was dead. The radical change in his life—a change which brought him persecution and suffering—is certainly evidence that the Lord had indeed been raised from the dead. Paul made it clear that his salvation was purely an act of God’s grace; but that grace worked in and through him as he served the Lord. “Born out of due time” probably refers to the future salvation of Israel when they, like Paul, see the Messiah in glory (Zech. 12:10–13:6; ).
At this point, Paul’s readers would say, “Yes, we agree that Jesus was raised from the dead.” Then Paul would reply, “If you believe that, then you must believe in the resurrection of all the dead!” Christ came as a man, truly human, and experienced all that we experienced, except that He never sinned. If there is no resurrection, then Christ was not raised. If He was not raised, there is no Gospel to preach. If there is no Gospel, then you have believed in vain and you are still in your sins! If there is no resurrection, then believers who have died have no hope. We shall never see them again!
The conclusion is obvious: Why be a Christian if we have only suffering in this life and no future glory to anticipate? (In , Paul expanded this idea.) The Resurrection is not just important; it is “of first importance,” because all that we believe hinges on it.
Paul used three images to answer this question.
Firstfruits (vv. , ). We have already noted this reference to the Old Testament feast (). As the Lamb of God, Jesus died on Passover. As the sheaf of firstfruits, He arose from the dead three days later on the first day of the week. When the priest waved the sheaf of the firstfruits before the Lord, it was a sign that the entire harvest belonged to Him. When Jesus was raised from the dead, it was God’s assurance to us that we shall also be raised one day as part of that future harvest. To believers, death is only “sleep.” The body sleeps, but the soul is at home with the Lord (; ). At the resurrection, the body will be “awakened” and glorified.
Adam (vv. ). Paul saw in Adam a type of Jesus Christ by the way of contrast (see also ). The first Adam was made from the earth, but the Last Adam (Christ, ) came from heaven. The first Adam disobeyed God and brought sin and death into the world, but the Last Adam obeyed the Father and brought righteousness and life.
The word order in originally referred to military rank. God has an order, a sequence, in the resurrection. Passages like and Revelation 20 indicate that there is no such thing taught in Scripture as a “general resurrection.” When Jesus Christ returns in the air, He will take His church to heaven and at that time raise from the dead all who have trusted Him and have died in the faith (). Jesus called this “the resurrection of life” (). When Jesus returns to the earth in judgment, then the lost will be raised in “the resurrection of damnation” (; ). Nobody in the first resurrection will be lost, but nobody in the second resurrection will be saved.
The kingdom (vv. ). When Jesus Christ comes to the earth to judge, He will banish sin for a thousand years and establish His kingdom (). Believers will reign with Him and share His glory and authority. This kingdom, prophesied in the Old Testament, is called “the Millennium” by prophetic teachers. The word comes from the Latin: mille—thousand, annum—year.
But even after the Millennium, there will be one final rebellion against God () which Jesus Christ will put down by His power. The lost will then be raised, judged, and cast into the lake of fire. Then death itself shall be cast into hell, and the last enemy shall be destroyed. Jesus Christ will have put all things under His feet! He will then turn the kingdom over to the Father and then the eternal state—the new heavens and new earth—shall be ushered in (Rev. 21–22).
Good and godly students of the Word have not always agreed on the details of God’s prophetic program, but the major truths seem to be clear. Jesus Christ reigns in heaven today, and all authority is “under His feet” (Ps. 110; ). Satan and man are still able to exercise choice, but God is sovereignly in control. Jesus Christ is enthroned in heaven today (Ps. 2). The resurrection of the saved has not yet taken place, nor the resurrection of the lost ().
When will Jesus Christ return for His church? Nobody knows; but when it occurs, it will be “in a moment, in the twinkling of an eye” (). It behooves us to be ready (1 John 2:28–3:3).
The resurrection of the human body is a future event that has compelling implications for our personal lives. If the resurrection is not true, then we can forget about the future and live as we please! But the resurrection is true! Jesus is coming again! Even if we die before He comes, we shall be raised at His coming and stand before Him in a glorified body.
Paul cited four areas of Christian experience that are touched by the fact of the resurrection.
Evangelism (v. ). What does it mean to be “baptized for the dead”? Some take this to mean “proxy baptism,” where a believer is baptized on behalf of a dead relative; but we find no such teaching in the New Testament. In the second century, there were some heretical groups that practiced “vicarious baptism,” but the church at large has never accepted the practice. To begin with, salvation is a personal matter that each must decide for himself; and, second, nobody needs to be baptized to be saved.
The phrase probably means “baptized to take the place of those who have died.” In other words, if there is no resurrection, why bother to witness and win others to Christ? Why reach sinners who are then baptized and take the place of those who have died? If the Christian life is only a “dead-end street,” get off of it!
Each responsible person on earth will share in either the resurrection of life and go to heaven, or the resurrection of judgment and go to hell (). We weep for believers who have died, but we ought also to weep for unbelievers who still have opportunity to be saved! The reality of the resurrection is a motivation for evangelism.
Suffering (vv. ). I die daily does not refer to “dying to self,” as in Romans 6, but to the physical dangers Paul faced as a servant of Christ (2 Cor. 4:8–5:10; ). He was in constant jeopardy from his enemies and on more than one occasion had been close to death. Why endure suffering and danger if death ends it all? “Let us eat and drink, for tomorrow we shall die” ().
What we do in the body in this life comes up for review at the Judgment Seat of Christ (). God deals with the whole person, not just with the “soul.” The body shares in salvation (). The suffering endured in the body will result in glory at the resurrection (). If there is no future for the body, then why suffer and die for the cause of Christ?
Separation from sin (vv. ). If there is no resurrection, then what we do with our bodies will have no bearing on our future. Immorality was a way of life in Corinth, and some of the believers rejected the resurrection in order to rationalize their sin. “Evil company corrupts good morals” is a quotation from the Greek poet Menander, a saying no doubt familiar to Paul’s readers. The believer’s body is the temple of God and must be kept separated from the sins of the world (2 Cor. 6:14–7:1). To fellowship with the “unfruitful works of darkness” () is only to corrupt God’s temple.
It was time for the Corinthians to wake up and clean up (see ). The believer who is compromising with sin has no witness to the lost around him, those who “have not the knowledge of God.” What a shameful thing to be selfishly living in sin while multitudes die without Christ!
Death (vv. ). The heavenly kingdom is not made for the kind of bodies we now have, bodies of flesh and blood. So when Jesus returns, the bodies of living believers will instantly be transformed to be like His body (), and the dead believers shall be raised with new glorified bodies. Our new bodies will not be subject to decay or death.
Sigmund Freud, the founder of psychiatry, wrote: “And finally there is the painful riddle of death, for which no remedy at all has yet been found, nor probably ever will be.” Christians have victory in death and over death! Why? Because of the victory of Jesus Christ in His own resurrection. Jesus said, “Because I live, ye shall also” ().
Sin, death, and the Law go together. The Law reveals sin, and the “wages of sin is death” (). Jesus bore our sins on the cross (), and also bore the curse of the Law (). It is through Him that we have this victory, and we share the victory today. The literal translation of is, “But thanks be to God who keeps on giving us the victory through our Lord Jesus Christ.” We experience “the power of His resurrection” in our lives as we yield to Him ().
is Paul’s hymn of praise to the Lord as well as his closing admonition to the church. Because of the assurance of Christ’s victory over death, we know that nothing we do for Him will ever be wasted or lost. We can be steadfast in our service, unmovable in suffering, abounding in ministry to others, because we know our labor is not in vain. is the answer to Ecclesiastes, where thirty-eight times Solomon used the sad word vanity. “Vanity of vanities, all is vanity!” wept Solomon; but Paul sang a song of victory!
Being philosophers, the Greeks reasoned that the resurrection of the human body was an impossibility. After all, when the body turned to dust, it became soil from which other bodies derived nourishment. In short, the food that we eat is a part of the elements of the bodies of generations long gone. When the body of the founder of Rhode Island, Roger Williams, was disinterred, it was discovered that the roots of a nearby apple tree had grown through the coffin. To some degree, the people who ate the apples partook of his body. At the resurrection, then, who will claim the various elements?
Paul’s reply to this kind of reasoning was very blunt: “You fool!” Then he made the important point that resurrection is not reconstruction. Nowhere does the Bible teach that, at the resurrection, God will “put together the pieces” and return to us our former bodies. There is continuity (it is our body), but there is not identity (it is not the same body).
Paul knew that such miracles cannot be explained, so he used three analogies to make the doctrine clear.
Seeds (vv. , ). When you sow seed, you do not expect that same seed to come up at the harvest. The seed dies, but from that death there comes life. (See for our Lord’s use of this same analogy.) You may sow a few grains of wheat, but you will have many grains when the plant matures. Are they the same grains that were planted? No, but there is still continuity. You do not sow wheat and harvest barley.
Furthermore, what comes up at the harvest is usually more beautiful than what was planted. This is especially true of tulips. Few things are as ugly as a tulip bulb, yet it produces a beautiful flower. If at the resurrection, all God did was to put us back together again, there would be no improvement. Furthermore, flesh and blood cannot inherit God’s kingdom. The only way we can enjoy the glory of heaven is to have a body suited to that environment.
Paul discussed the details of this marvelous change in . The body is sown (in burial) in corruption, because it is going to decay; but it is raised with such a nature that it cannot decay. There is no decay or death in heaven. It is buried in humility (in spite of the cosmetic skill of the mortician); but it is raised in glory. In burial, the body is weak; but in resurrection, the body has power. We shall be like Jesus Christ!
Today, we have a “natural body,” that is, a body suited to an earthly environment. We received this body from our first parent, Adam: he was made of dust, and so are we (). But the resurrection body is suited to a spiritual environment. In His resurrection body, Jesus was able to move quickly from place to place, and even walk through locked doors; yet He was also able to eat food, and His disciples were able to touch Him and feel Him (; ).
The point Paul was making was simply this: The resurrection body completes the work of redemption and gives to us the image of the Saviour. We are made in the image of God as far as personality is concerned, but in the image of Adam as far as the body is concerned. One day we shall bear the image of the Saviour when we share in His glory.
states an important biblical principle: first the “natural” (earthly), and then the “spiritual” (heavenly). The first birth gives us that which is natural, but the second birth gives us that which is spiritual. God rejects the first birth, the natural, and says, “You must be born again!” He rejected Cain and chose Abel. He rejected Abraham’s firstborn, Ishmael, and chose Isaac, the second-born. He rejected Esau and chose Jacob. If we depend on our first birth, we shall be condemned forever; but if we experience the new birth, we shall be blessed forever.
Flesh (v. ). Paul anticipated here the discovery of science that the cell structure of different kinds of animals is different; and therefore, you cannot breed various species indiscriminately. The human body has a nature of one kind, while animals, birds, and fish have their own particular kind of flesh. The conclusion is this: If God is able to make different kinds of bodies for men, animals, birds, and fish, why can He not make a different kind of body for us at the resurrection? (Pet lovers take note: Paul did not teach here that animals will be resurrected. He only used them as an example.)
Heavenly bodies (vv. ). Not only are there earthly bodies, but there are also heavenly bodies; and they differ from one another. In fact, the heavenly bodies differ from each other in glory as far as the human eye is concerned. Paul is suggesting here that believer may differ from believer in glory, even though all Christians will have glorified bodies. Every cup in heaven will be filled, but some cups will be bigger than others, because of the faithfulness and sacrifice of those saints when they were on earth.
These illustrations may not answer every question that we have about the resurrection body, but they do give us the assurances that we need. God will give to us a glorified body suited to the new life in heaven. It will be as unlike our present body in quality as the glory of the sun is unlike a mushroom in the cellar. We will use this new body to serve and glorify God for all eternity.
We must remember that this discussion was not written by Paul merely to satisfy the curiosity of believers. He had some practical points to get across, and he made them very clear in . If we really believe in the resurrection of the body, then we will use our bodies today to the glory of God ().
Finally, the lost will be given bodies suited to their environment in hell. They will suffer forever in darkness and pain (; ; ). It behooves us who are saved to seek to rescue them from judgment! “Knowing therefore the terror of the Lord, we persuade men” ().
If you have never trusted the Saviour, do so now—before it is too late!
1 Corinthians 16
It is to the credit of the believers at Corinth that, when they wrote their questions to Paul, they asked him about the collection he was taking for the poor saints in Jerusalem. Paul answered their question and then closed the letter by informing the church of his personal travel plans and also the plans for his associates in the ministry.
This chapter may seem unrelated to our needs today, but actually it deals in a very helpful way with three areas of stewardship: money (), opportunities (), and people (). These are probably the greatest resources the church has today, and they must not be wasted.
One of the most important ministries Paul had during his third journey was the gathering of a special “relief offering” for the poor believers in Jerusalem. He wanted to achieve several purposes in this offering. For one thing, the Gentiles owed material help to the Jews in return for the spiritual blessings the Jews had given them (). At the Jerusalem Conference years before, Paul had agreed to “remember the poor,” so he was keeping his pledge (). Paul not only preached the Gospel, but he also tried to assist those who had physical and material needs.
Why was there such a great need in the Jerusalem church? It is likely that many of the believers had been visiting Jerusalem at Pentecost when they heard the Word and were saved. This meant that they were strangers, without employment, and the church would have to care for them. In the early days of the church, the members had gladly shared with each other (; ); but even their resources were limited. There had also been a famine () and the relief sent at that time could not last for too long a time.
Apart from keeping his promise and meeting a great need, Paul’s greatest motive for taking up the offering was to help unite Jewish and Gentile believers. Paul was a missionary to the Gentiles, and this bothered some of the Jewish believers (). Paul hoped that this expression of Gentile love would help to heal some wounds and build some bridges between the churches. (For more information about this offering, read 2 Cor. 8–9.)
Even though this was a special missionary offering, from Paul’s instructions we may learn some basic principles that relate to Christian stewardship.
Giving is an act of worship. Each member was to come to the Lord’s Day gathering prepared to give his share for that week. The early church met on the first day of the week in commemoration of the resurrection of Jesus Christ. (The Holy Spirit came on the church at Pentecost on the first day of the week.) It is tragic when church members give only as a duty and forget that our offerings are to be “spiritual sacrifices” presented to the Lord (). Giving should be an act of worship to the resurrected and ascended Saviour.
Giving should be systematic. Some students have suggested that many people were paid on the first day of the week during that time in history. But even if they were not, each believer was to set aside his offering at home and then bring it to the assembly on the first day. Paul did not want to have to take up a number of collections when he arrived in Corinth. He wanted the whole contribution to be ready. If today’s church members were as systematic in their giving as they are in handling their other financial matters, the work of the Lord would not suffer as it sometimes does.
Giving was personal and individual. Paul expected each member to share in the offering, the rich and poor alike. Anyone who had an income was privileged to share and to help those in need. He wanted all to share in the blessing.
Giving is to be proportionate. “As God hath prospered him” () suggests that believers who have more should give more. The Jewish believers in the church would have been accustomed to the tithe, but Paul did not mention any special proportion. Certainly the tithe (10 percent of one’s income) is a good place to begin our stewardship, but we must not remain at that level. As the Lord gives us more, we should plan to give more.
The trouble is, too many saints, as they earn more, involve themselves in more and more financial obligations; and then they do not have more to give to the Lord. Instead of finding a suitable “level” and remaining there, they keep trying to “go higher,” and their income is spent rather than invested. As the old saying goes, “When your outgo exceeds your income, then your upkeep is your downfall.”
Paul made it clear in 2 Corinthians 8–9 that Christian giving is a grace, the outflow of the grace of God in our lives and not the result of promotion or pressure. An open heart cannot maintain a closed hand. If we appreciate the grace of God extended to us, we will want to express that grace by sharing with others.
Money is to be handled honestly. The various churches involved in this special offering appointed delegates to help Paul manage it and take it safely to Jerusalem. (See for more information on the “finance committee” that assisted Paul.) It is unfortunate when Christian ministries lose their testimony because they mismanage funds entrusted to them. Every ministry ought to be businesslike in its financial affairs. Paul was very careful not to allow anything to happen that would give his enemies opportunity to accuse him of stealing funds ().
This explains why Paul encouraged the churches to share in the offering and to select dependable representatives to help manage it. Paul was not against individuals giving personally; in this chapter, as well as in Romans 16, he named various individuals who assisted him personally. This no doubt included helping him with his financial needs. But generally speaking, Christian giving is church-centered. Many churches encourage their members to give designated gifts through the church budget.
It is interesting that Paul mentioned the offering just after his discussion about the resurrection. There were no “chapter breaks” in the original manuscripts, so the readers would go right from Paul’s hymn of victory into his discussion about money. Doctrine and duty go together; so do worship and works. Our giving is “not in vain” because our Lord is alive. It is His resurrection power that motivates us to give and to serve.
“Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil” (, NIV). Paul was as careful in his use of time as he was in his use of money. Someone has said that killing time is the chief occupation of modern society, but no Christian can afford to kill time or waste opportunities.
Paul informed his friends at Corinth of his plans for future travel and ministry. It is worth noting that his statements were very tentative: “It may be suitable … it may be … wherever I go … but I trust.” Of course, the entire plan was dependent on God’s providential leading: “if the Lord permit.” Paul’s attitude toward his future plans agreed with the injunctions in .
Paul was at Ephesus when he wrote this letter. His plan was to travel to Macedonia for a time of ministry (pass through in means “travel in a systematic ministry”), winter at Corinth, and then go to Judea with the collection. From November to February, it was impossible to travel by ship; so it would have been convenient for Paul to stay at Corinth and be with his friends. There were some problems to solve in the church and Paul had promised to come to help the leaders ().
However, various circumstances forced Paul to revise his plans at least twice. His “Plan B” was to visit Corinth, then travel through Macedonia, passing through Corinth a second time on his way to Judea (). Instead of one long visit, he planned two shorter visits; but even this plan did not materialize. “Plan C” turned out to be a quick and painful visit to Corinth, after which he returned to Ephesus. He then went to Troas to wait for Titus (who had been sent to Corinth, ; ), visited Macedonia, and then went to Judea. He did not spend as much time at Corinth as he had hoped or as they had expected.
What do we learn from this difficult experience of Paul’s? For one thing, a Christian must use his common sense, pray, study the situation, and seek the best he can to determine the will of God. (“lean not unto thine own understanding”) must not be interpreted to mean, “Put your brain in neutral and don’t think!” God gave us our minds and He expects us to think, but He does not want us to depend only on our own reasoning. We must pray, meditate on the Word, and even seek the counsel of mature Christian friends.
Second, our decisions may not always be in the will of God. We may make promises that we cannot keep and plans that we cannot fulfill. Does this mean that we are liars or failures? (Some of the believers at Corinth thought Paul was deceptive and not to be trusted. See 2 Cor. 1:12–2:13.) In my own ministry, I have had to change my plans and alter my schedule because of situations over which I had no control. Did this mean I had been out of the will of God in making my plans? Not necessarily. Even an apostle (who had been to heaven and back) occasionally had to revise his datebook.
There are two extremes we must avoid in this important matter of seeking God’s will. One is to be so frightened at making a mistake that we make no decisions at all. The other is to make impulsive decisions and rush ahead, without taking time to wait on the Lord. After we have done all we can to determine the leading of the Lord, we must decide and act, and leave the rest to the Lord. If we are in some way out of His will, He will so work that we will finally have His guidance. The important thing is that we sincerely want to do His will (). After all, He guides us “for His name’s sake” (), and it is His reputation that is at stake.
Paul had an open door of ministry in Ephesus, and this was important to him. He wanted to win the lost in Ephesus, not go to Corinth to pamper the saved. (On “open doors,” see ; ; ; .) Paul was neither an optimist nor a pessimist; he was a realist. He saw both the opportunities and the obstacles. God had opened “a great door for effective work” and Paul wanted to seize the opportunities while they were still there.
An ancient Roman proverb says, “While we stop to think, we often miss our opportunity.” Once we know what to do, we must do it and not delay. We can usually think of many reasons (or excuses) not to act. Even though Paul was in danger in Ephesus (), he planned to remain there while the door was open. Like a wise merchant, he had to “buy up the opportunity” before it vanished and would never return.
The stewardship of opportunity is important. The individual believer, and the church family, must constantly ask, What opportunities is God giving us today? Instead of complaining about the obstacles, we must take advantage of the opportunities, and leave the results with the Lord.
Often at the close of his letters, Paul named various people who were a part of his life and his ministry; and what a variety they were! He was not only a soul winner, but he was a friend maker; and many of his friends found their way into dedicated service for the Lord. Evangelist Dwight L. Moody possessed this same gift of making friends and then enlisting them for the Lord’s service. Some of the greatest preachers and musicians of the late nineteenth and early twentieth centuries were “found” by Moody, including Ira Sankey, G. Campbell Morgan, Henry Drummond, and F.B. Meyer.
Money and opportunities are valueless without people. The church’s greatest asset is people, and yet too often the church takes people for granted. Jesus did not give His disciples money, but He did invest three years training them for service so they might seize the opportunities He would present them. If people are prepared, then God will supply both the opportunities and the money so that His work will be accomplished.
Timothy (vv. ). Timothy along with Titus, was one of Paul’s special assistants, usually sent to the most difficult places. Timothy had been brought up in a godly home (), but it was Paul who had led the young man to Christ. Paul usually referred to him as “my own son in the faith” (). When John Mark abandoned Paul and returned to Jerusalem, it was Timothy who was called to work as Paul’s assistant ().
Timothy learned his lessons well and made great progress in Christian life and service (). Eventually, Timothy took Paul’s place at Ephesus, a most difficult place to minister. (It would not be easy to be Paul’s successor!) At one point, Timothy wanted to leave the city, but Paul encouraged him to stay ().
The advice Paul gave the Corinthians about Timothy () would suggest that the young man had some physical and emotional problems (; ). He needed all the encouragement he could get. The important thing was that he was doing God’s work and laboring with God’s servant. A church should not expect every servant of God to be an Apostle Paul. Young men starting out in service have great potential, and the church should encourage them. “Let no man despise thee!”
Apollos (vv. ). Apollos was an eloquent Jew who was brought into the full understanding of the Gospel by Priscilla and Aquila (). He had ministered with great power at Corinth, and there was a segment of the church there that felt attached to him (; ). It is unlikely that Apollos promoted this division, for his great concern seemed to be to preach Christ. In spite of the division (“The Apollos Fan Club”), Paul did not hesitate to encourage Apollos to return to Corinth for further ministry. It is clear that there was no envy on Paul’s part or sense of competition on the part of Apollos.
Paul did not have the authority to place men against their will. Apollos did not feel he should go to Corinth at that time, and Paul had to concur with his decision. It is wonderful the way these different men worked together.
Perhaps it was in the light of the divisions in the church that Paul gave the admonitions in . Watch simply means “Be alert! Be vigilant!” The enemy is always at hand, and we are never safe from attack. Satan would certainly attack the church and try to hinder the ministry of Timothy or Apollos.
To stand fast in the faith means to have mature stability. Paul had already warned them that they were immature children who needed to grow up (). No wonder Paul added, Quit you like men which means, “Act like men, not children.” (The word quit is short for “acquit”—to perform or act.) It was a call to courageous manliness at an hour when mature leadership was needed.
But even manliness needs to be balanced with love, lest leadership become dictatorship. Paul had expounded the value and virtues of love in 1 Corinthians 13. Carl Sandburg, when addressing the United States Congress, said that Abraham Lincoln was a man of “velvet steel.” That is a good image for the Christian to borrow, for true manliness does not exclude tenderness.
Stephanas and his household (vv. ). These were the first people to be won to Christ in Achaia, and Paul had baptized them himself, instead of leaving it to one of his helpers (). They became important leaders in the church, for they “devoted themselves” to Christ’s service. The verb means “they appointed themselves,” but it does not suggest that they pushed their way into leadership. Rather, whenever they saw a need, they went to work to meet it without waiting to be asked. They were Paul’s helpers, and they labored (“toiled to the point of exhaustion”) for the Lord. What a wonderful thing it is when an entire family serves the Lord faithfully in the local church.
Stephanas was joined by Fortunatus and Achaicus as an official committee sent from Corinth to Ephesus to confer with Paul about church problems. Paul saw in them a representation of the entire church; their love to Paul compensated for Paul’s absence from Corinth. But these men did more than share problems with Paul; they also refreshed his spirit and brought him blessing.
This is a good place to encourage church members to refresh and encourage their pastor. Too often, believers share only problems and burdens with their spiritual leaders, and rarely share the blessings. Who is the pastor’s pastor? To whom does the pastor turn for spiritual refreshment and encouragement? Every church member, if he will, can help refresh the pastor and make his burdens lighter.
Paul encouraged the church to honor this very special family and submit to their spiritual leadership. It is right to honor faithful Christians if God gets the glory.
Aquila and Priscilla (vv. ). These two were a dedicated husband-and-wife team whose lives and ministries intersected and intertwined with Paul’s. The apostle met them at Corinth because, like Paul, they were tentmakers (). This godly couple had been expelled from Rome because Aquila was a Jew; but that was only part of God’s providence to get them to Corinth where they could assist Paul.
Priscilla must have been a remarkable woman. This couple’s names occur in the New Testament six times, and in four of these instances, Priscilla’s name stands first. (The best texts put Priscilla first in .) We get the impression that she was the stronger of the two, a devoted leader and witness. They worked together in serving the Lord and helping Paul.
When Paul moved from Corinth to Ephesus, Aquila and Priscilla packed up and moved their business with him and assisted in founding the church in that needy city (). So capable were they that Paul left them to oversee the ministry while he returned to Antioch. It was while they were at Ephesus that they assisted Apollos in better understanding the truth of the Gospel.
Every local church can be thankful for husbands and wives like Aquila and Priscilla, people who work together in serving the Lord and helping the preacher. The fact that his wife was a better leader did not hinder Aquila from standing with her in their united ministry. (I am sure that Priscilla submitted to her husband and did not try to act important.) One of the Ephesian assemblies met in their house, which shows they were people given to hospitality. states that, at one time, this dedicated couple risked their own lives to help save Paul. (See ; for possible situations where this rescue might have occurred.)
But Priscilla and Aquila did not remain in Ephesus; for when Paul wrote to the saints at Rome, he greeted this couple there (). Once again, they had a church meeting in their house (). In my itinerant ministry, I have more than once preached to an assembly that had been founded in somebody’s living room.
In Paul’s last letter, he sent greetings to Prisca (alternate spelling) and Aquila by way of Timothy, who was then overseeing the work in Ephesus (). This remarkable couple had left Rome and were now back in Ephesus, this time to assist Timothy as they had assisted Paul.
How many couples today would move as often as did Priscilla and Aquila, just to be able to serve the Lord better? And whenever they moved, they had to move their business as well. People with this kind of dedication and sacrifice are not easy to find, but they are great assets to the local church.
Paul’s closing words need not detain us. The “holy kiss” () was a common mode of greeting, the men kissing the men and the women kissing the women (; ; ; ). If Paul were writing to Western churches, he would say, “Shake hands with one another.”
Paul usually dictated his letters and then took the pen and added his signature. He also added his “benediction of grace” as a mark that the letter was authentic (see ; ).
The word anathema is Aramaic and means “accursed” (see ). Not to love Christ means not to believe in Him, and unbelievers are accursed (). The word maranatha is Greek and means “our Lord comes” or (as a prayer) “our Lord, come!” (see ) If a person loves Jesus Christ, he will also love His appearing ().
Paul had been stern with the Corinthian believers, but he closed his letter by assuring them of his love. After all, “Faithful are the wounds of a friend” ().
Paul has shared a great deal of spiritual wisdom with us. May we receive it with meekness and put it into practice to the glory of God!