14:16 uninformed. From the Gr. word meaning ignorant or unlearned.
14:18 I speak with tongues more than you all. Paul emphasized that by writing all of this, he was not condemning genuine tongues (plural); nor, as some may have thought to accuse him, was he envious of a gift he did not possess. At that point, he stopped speaking hypothetically about counterfeit tongue-speaking. He actually had more occasions to use the true gift than all of them (though we have no record of a specific instance). He knew the true gift and had used it properly. It is interesting, however, that the NT makes no mention of Paul’s actually exercising that gift. Nor does Paul in his own writings make mention of a specific use of it by any Christian.
14:19 teach others. This is the general principle that summarizes what he has been saying, i.e., teaching others is the important matter and that requires understanding.
14:20–25 This very important passage deals with the primary purpose of the gift of languages. Paul has clearly indicated that such speaking was not something for all believers to do, since it was dispensed sovereignly like all other gifts (12:11); nor was it connected to the baptism with the Holy Spirit which all believers receive (12:13); nor was it some superior sign of spirituality, but rather an inferior gift (v. 5). Because of all that, and the corruption of the real gift by the Corinthians, the apostle gives the principles for its proper and limited operation as a sign.
14:20 in malice be babes, but in understanding be mature. Most of the Corinthian believers were the opposite of what Paul here admonished. They were extremely experienced in evil, but greatly lacking in wisdom. Yet mature understanding was especially essential for proper comprehension and use of the gift of tongues, because the conspicuous and fascinating nature of that gift made it so attractive to the flesh. He was asking his readers to put aside emotion and experience, along with the desires of the flesh and pride, to think carefully about the purpose of tongues.
14:21 it is written. In a freely rendered quotation from Is. 28:11, 12, Paul explains that centuries earlier the Lord had predicted that one day He would use men of other tongues, that is, foreigners speaking unknown languages, as a sign to unbelieving Israel, who “will not hear Me.” These “other tongues” are what they knew as the gift of languages, given solely as a sign to unbelieving Israel. That sign was 3-fold: cursing, blessing, and authority. To emphasize the cursing, Paul quoted Isaiah’s words of warning to Judah of the judgment from Assyria (see note on Is. 28:11, 12). The leaders thought his words were too simple and rejected him. The time would come, the prophet said, when they would hear Assyrian, a language they could not understand, indicating judgment. Jeremiah spoke similarly of the Babylonians who were also to come and destroy Judah (cf. Jer. 5:15). When the apostles spoke at Pentecost in all those foreign languages (Acts 2:3–12), the Jews should have known that the judgment prophesied and historically fulfilled first by the Assyrians and then by the Babylonian captivity was about to fall on them again for their rejection of Christ, including the destruction of Jerusalem (A.D. 70) as it had happened in 586 B.C. under Babylonian power.
14:22 Therefore tongues are for a sign, not to those who believe but to unbelievers. Explaining further, he says explicitly that all tongues are for the sake of unbelievers. In other words, that gift has no purpose in the church when everyone present is a believer. And once the sign served its purpose to pronounce judgment or cursing on Israel, and the judgment fell, the purpose ceased along with the sign gift. The blessing of that sign was that God would build a new nation of Jews and Gentiles to be His people (Gal. 3:28), to make Israel jealous and someday repent (see Rom. 11:11, 12, 25–27). The sign was thus repeated when Gentiles were included in the church (Acts 10:44–46). The sign also gave authority to those who preached both the judgment and blessing (2 Cor. 12:12), including Paul (v. 18). but prophesying is…for those who believe. In the completely opposite way, the gift of prophesying benefits only believers, who are able, by their new natures and the indwelling Holy Spirit, to understand spiritual truth (cf. 2:14; 1 John 2:20, 27).
14:23 Therefore if…all speak with tongues. As Paul explains in more detail later (vv. 27, 28), even for unbelievers, even when the gift of tongues was exercised in its proper time in history, when it was dominant and uncontrolled in the church, bedlam ensued and the gospel was disgraced and discredited. out of your mind. The Gr. word means to be in an uncontrolled frenzy. When the real gift was used in Acts 2, there was no madness, and everyone understood in his own language (v. 11). In Corinth, there was charismatic chaos.
14:24, 25 But if all prophesy. This means to publicly proclaim the Word of God (see note on 12:10). “All” does not mean all at once (see v. 31), but rather means that hypothetically if the cacophony of all the Corinthians could be replaced by all of them preaching the Word, the effect on unbelievers would be amazingly powerful, the gospel would be honored, and souls would be converted to worshiping God.
14:26–40 In this last section on the topic of tongues, the stress is on how they were to be systematically limited for use in the church in an orderly way. For the sake of hypothetical discussion, it is noteworthy that even if one granted that the gift was still in use today, the modern movement would be totally discredited as illegitimate by its failure to follow the clear, controlling commands in these verses.
14:26 each of you has. It seems that chaos and lack of order was rampant in that assembly (v. 33). It is interesting that no elders or pastors are mentioned, and the prophets were not even exercising control (see vv. 29, 32, 37). Everyone was participating with whatever expression they desired “whenever” they desired. a psalm. The reading or singing of an OT psalm. a teaching. This probably refers to a doctrine or subject of special interest (v. 33). a tongue. In the singular, this refers to the counterfeit. See note on vv. 2–39. a revelation. Some supposed word from God, whether spurious or genuine. an interpretation. This refers to that of a tongue’s message. for edification. This was Paul’s way of calling a halt to the chaos. Edification is the goal, (cf. vv. 3–5, 12, 17, 26, 31) and the Corinthian chaos could not realize it (cf. 1 Thess. 5:11; Rom. 15:2, 3).
14:27, 28 These verses provide regulations for the exercise of the gift: 1) only two or three persons in a service; 2) only speaking in turn, one at a time; and 3) only with an interpreter. Without those conditions, one was to meditate and pray silently.
14:29–31 Since Paul’s pastoral epistles (1, 2 Tim.; Titus) do not mention prophets, it seems evident that this unique office had ceased to function in the church even before the end of the apostolic age. When Paul wrote the Corinthians, however, prophets were still central to the work of that church (cf. Acts 13:1). Here he gave 4 regulations for their preaching: 1) only two or three were to speak; 2) the other prophets were to judge what was said; 3) if while one was speaking, God gave a revelation, the speaker was to defer to the one hearing from God; and 4) each prophet was to speak in turn. See notes on Eph. 2:20; 4:11.
14:32 Not only were the prophets to judge others with discernment, but they were also to have control over themselves. God does not desire out-of-spirit or out-of-mind experiences. Those who received and proclaimed the truth were to have clear minds. There was nothing bizarre, ecstatic, trance-like, or wild about receiving and preaching God’s Word, as with demonic experiences.
14:33 confusion. Here is the key to the whole chapter. The church at worship before God should reflect His character and nature because He is a God of peace and harmony, order and clarity, not strife and confusion (cf. Rom. 15:33; 2 Thess. 3:16; Heb. 13:20). as in all the churches. This phrase does not belong in v. 33, but at the beginning of v. 34, as a logical introduction to a universal principle for churches.
14:34, 35 women keep silent in the churches. The principle of women not speaking in church services is universal; this applies to all the churches, not just locally, geographically, or culturally. The context in this verse concerns prophecy, but includes the general theme of the chapter, i.e., tongues. Rather than leading, they are to be sub
missive as God’s Word makes clear (see notes on 11:3–15; Gen. 3:16; 1 Tim. 2:11–15). It is not coincidental that many modern churches that have tongues-speaking and claim gifts of healings and miracles also permit women to lead worship, preach, and teach. Women may be gifted teachers, but they are not permitted by God “to speak” in churches. In fact, for them to do so is “shameful,” meaning “disgraceful.” Apparently, certain women were out of order in disruptively asking questions publicly in the chaotic services.
14:36, 37 Paul knew that the Corinthians would react to all these firm regulations that would end the free-for-all in their services. The prophets, tongues-speakers, and women may all have been resistant to words, so he anticipated that resistance by sarcastically challenging those who put themselves above his word, and thus, above Scripture by either ignoring it or interpreting it to fit their predisposed ideas. If anyone was genuinely a prophet or had the true spiritual gift of tongues, he or she would submit to the principles God had revealed through the apostle.
14:36 did the word of God come…from you? See notes on 1 Thess. 2:13; 2 Tim. 3:15–17; 2 Pet. 1:19–21.
14:38 ignorant. That is, anyone who does not recognize the authority of Paul’s teaching should himself not be recognized as a legitimate servant gifted by God.
14:39 do not forbid…tongues. Legitimate languages were limited in purpose and in duration, but as long as it was still active in the early church, it was not to be hindered. But prophecy was the most desirable gift to be exercised because of its ability to edify, exhort, and comfort with the truth (v. 3).
14:40 See notes on v. 33.
1 Corinthians 15
15:1–58 This chapter is the most extensive treatment of resurrection in the Bible. Both the resurrection of Jesus Christ as recorded in the gospels and the resurrection of believers as promised in the gospels are here explained.
15:1–11 To begin his teachings about the resurrection of believers, Paul reviewed the evidences for Jesus’ resurrection: 1) the church (vv. 1, 2); 2) the Scriptures (vv. 3, 4); 3) the eyewitnesses (vv. 5–7); 4) the apostle himself (vv. 8–10); and 5) the common message (v. 11).
15:1, 2 preached…received…stand. This was not a new message. They had heard of the resurrection, believed in it, and had been saved by it.
15:2 unless you believed in vain. By this qualifying statement, Paul recognized and called to their attention that some may have had a shallow, non-saving faith (see Matt. 7:13, 14, 22–27; 13:24–30, 34–43, 47–50; 25:1–30). Some believed only as the demons believed (James 2:19), i.e., they were convinced the gospel was true, but had no love for God, Christ, and righteousness. True believers “hold fast” to the gospel (cf. John 8:31; 2 Cor. 13:5; 1 John 2:24; 2 John 9).
15:3, 4 according to the Scriptures. The OT spoke of the suffering and resurrection of Christ (see Luke 24:25–27; Acts 2:25–31; 26:22, 23). Jesus, Peter, and Paul quoted or referred to such OT passages regarding the work of Christ as Pss. 16:8–11; 22; Is. 53.
15:5–7 The testimony of eyewitnesses, recorded in the NT, was added to support the reality of the resurrection. These included: 1) John and Peter together (John 20:19, 20), but probably also separately before (Luke 24:34); 2) the 12 (John 20:19, 20; Luke 24:36; Acts 1:22); 3) the 500, only referred to here (see note on 2 Pet. 3:15, 16), had all seen the risen Christ (cf. Matt. 28:9; Mark 16:9, 12, 14; Luke 24:31–39; John 21:1–23); 4) James, either one of the two so-named apostles (son of Zebedee or son of Alphaeus; cf. Mark 3:17, 18) or even James the half-brother of the Lord, the author of the epistle by that name and the key leader in the Jerusalem church (Acts 15:13–21); and 5) the apostles (John 20:19–29). Such unspecified appearances occurred over a 40 day period (Acts 1:3) to all the apostles.
15:8 born out of due time. Paul was saved too late to be one of the 12 apostles. Christ had ascended before he was converted. But through a miraculous appearance (Acts 9:1–8; cf. 18:9, 10; 23:11; 2 Cor. 12:1–7), Christ revealed Himself to Paul and, according to divine purpose, Paul was made an apostle. See note on 1:1. He was “last of all” the apostles, and felt himself to be the “least” (vv. 9, 10; 1 Tim. 1:12–17).
15:10 labored more…they all. In terms of years and extent of ministry, he exceeded all those named (vv. 5–7). John outlived him but did not have the extensive ministry of Paul.
15:12 some among you say. The Corinthian Christians believed in Christ’s resurrection, or else they could not have been Christians (cf. John 6:44; 11:25; Acts 4:12; 2 Cor. 4:14; 1 Thess. 4:16). But some had particular difficulty accepting and understanding the resurrection of believers. Some of this confusion was a result of their experiences with pagan philosophies and religions. A basic tenet of much of ancient Gr. philosophy was dualism, which taught that everything physical was intrinsically evil; so the idea of a resurrected body was repulsive and disgusting (Acts 17:32). In addition, perhaps some Jews in the Corinthian church formerly may have been influenced by the Sadducees, who did not believe in the resurrection even though it is taught in the OT (Job 19:26; Pss. 16:8–11; 17:15; Dan. 12:2). On the other hand, NT teaching in the words of our Lord Himself was extensive on the resurrection (John 5:28, 29; 6:44; 11:25; 14:19) and it was the theme of the apostolic preaching (Acts 4:1, 2). In spite of that clarity, the church at Corinth was in doubt about the resurrection.
15:13–19 In these verses, Paul gives 6 disastrous consequences if there were no resurrection: 1) preaching Christ would be senseless (v. 14); 2) faith in Christ would be useless (v. 14); 3) all the witnesses and preachers of the resurrection would be liars (v. 15); 4) no one would be redeemed from sin (v. 17); 5) all former believers would have perished (v. 18); and 6) Christians would be the most pitiable people on earth (v. 19).
15:13, 16 The two resurrections, Christ’s and believers’, stand or fall together; if there is no resurrection, then Christ is dead. Cf. Rev. 1:17, 18.
15:17 still in your sins. See notes on Acts 5:30, 31; Rom. 4:25.
15:18 fallen asleep. A common euphemism for death (cf. vv. 6, 20; 11:30; Matt. 27:52; Acts 7:60; 2 Pet. 3:4). This is not soul sleep, in which the body dies and the soul, or spirit, supposedly rests in unconsciousness.
15:19 most pitiable. This is because of the sacrifices made in this life in light of the hope of life to come. If there is no life to come, we would be better “to eat, drink and be merry” before we die.
15:20 firstfruits. This speaks of the first installment of harvest to eternal life, in which Christ’s resurrection will precipitate and guarantee that all of the saints who have died will be resurrected also. See John 14:19. fallen asleep. See note on v. 18.
15:21, 22 man…Man. Adam, who through his sin brought death on the whole human race, was human. So was Christ, who by His resurrection brought life to the race. See notes on Rom. 5:12–19.
15:22 all…all. The two “alls” are alike only in the sense that they both apply to descendants. The second “all” applies only to believers (see Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) and does not imply universalism (the salvation of everyone without faith). Countless other passages clearly teach the eternal punishment of the unbelieving (e.g., Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15).
15:23 in his own order. Christ was first, as the firstfruits of the resurrection harvest (vv. 20–23a). Because of His resurrection, “those who are Christ’s” will be raised and enter the eternal heavenly state in 3 stages at Christ’s coming (cf. Matt. 24:36, 42, 44, 50; 25:13): 1) those who have come to saving faith from Pentecost to the Rapture will be joined by living saints at the Rapture to meet the Lord in the air and ascend to heaven (1 Thess. 4:16, 17); 2) those who come to faith during the Tribulation, with the OT saints as well, will be raised up to reign with Him during the Millennium (Rev. 20:4; cf. Dan. 12:2; cf. Is. 26:19, 20); and 3) those who die during the millennial kingdom may well be instantly transformed at death into their eternal bodies and spirits. The only people left to be raised will be the ungodly and that will occur at the end of the Millen
nium at the Great White Throne Judgment of God (see notes on Rev. 20:11–15; cf. John 5:28, 29), which will be followed by eternal hell (Rev. 21:8).
15:24 Then comes the end. This third aspect of the resurrection involves the restoration of the earth to the rule of Christ, the rightful King. “End” can refer not only to what is over, but to what is complete and fulfilled. He delivers the kingdom to God. In the culmination of the world’s history, after Christ has taken over the restored world for His Father and reigned for 1,000 years, all things will be returned to the way they were designed by God to be in the sinless glory of the new heavens and new earth (see Rev. 21, 22). end to all rule. Christ will permanently conquer every enemy of God and take back the earth that He created and that is rightfully His. During the Millennium, under Christ’s rule, rebelliousness will still exist and Christ will have to “rule them with a rod of iron” (Rev. 19:15). At the end of that 1,000 years, Satan will be unleashed briefly to lead a final insurrection against God (Rev. 20:7–9). But with all who follow his hatred of God and Christ, he will be banished to hell with his fallen angels to suffer forever in the lake of fire (Rev. 20:10–15).
15:25 all enemies under His feet. This figure comes from the common practice of kings always sitting enthroned above their subjects, so that when the subjects bowed or kneeled, they were lower than the sovereign’s feet. With enemies, the monarch might put his foot on the neck of a conquered ruler, symbolizing that enemy’s total subjugation. In the millennial kingdom, Christ’s foes will be in subjection to Him.
15:26, 27 last enemy…death. Christ has broken the power of Satan, who held the power of death (Heb. 2:14), at the cross. But Satan will not be permanently divested of his weapon of death until the end of the Millennium (see notes on Rev. 20:1–10). At that point, having fulfilled completely the prophecy of Ps. 8:6 (v. 27a), Christ then will deliver the kingdom to His Father, and the eternal glory of Rev. 21, 22 will begin.
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