Suppose when the world ends the believing-dead from all times and places won’t be raised.  Suppose there’s no resurrection.

The Corinthian Christians are saying “no resurrection”.  What does Paul think?

But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? (1 Corinthians 15:12).

Paul’s preached it:  the crucified Christ “has been raised from the dead”.  That’s the gospel they received, the gospel on which they’ve taken their stand (15:1).  How, then, can they now say “there is no resurrection of the dead” at the end of the age?  (Probably they believe in a “spiritual” [pneumatikos] resurrection.)

Paul will have none of that.  It’s bodily resurrection or nothing.  Let’s suppose, though, (says Paul) there is no resurrection.  Then what?

If there is no resurrection of the dead, then not even Christ has been raised (1 Corinthians 15:13).

Logical.  And consequential.   Big time.  As Paul will point out.

Note first, though, there are probably some who are happy with a not-raised Christ.  They applaud his teachings, such as the Sermon on the Mount.  They won’t abide miracles, though.  Jesus died a martyr’s death.  Showed us what love is.  But he’s still in the tomb.

Listen, Christianity is a miracle-faith.  “Christ has been raised from the dead”.  If not, though, here are the consequences . . .

And if Christ has not been raised, our preaching is useless and so is your faith (1 Corinthians 15:14).

Paul’s preaching is “useless”.  So, too, all the apostles’ preaching.  So, too, the Corinthians’ (and our) faith.  It’s empty.  It has no basis.

Christian faith isn’t faith in faith.  Christian faith has content.  It believes Christ died for our sins, was buried–and was raised from the dead.

If not, everything he taught, everything he claimed is empty.  It’s nothing.  He’s proven a faker.  And faith in a faker is useless.

More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either (1 Corinthians 15:5,16).

Not only is the apostles’ preaching useless, the apostles are liars.  Rip from the Bible Romans through Revelation.  The authors lied.  They are like politicians “spinning” the truth for votes.  (Although in the apostles’ case their Christ-resurrected “lies” got them beaten and killed.)

And if Christ has not been raised, your faith is futile; you are still in your sins (1 Corinthians 15:17).

Without resurrection, Christ isn’t the sacrifice for sins.  Resurrection gives proof to the efficacy of his death.  Without it, his death was just another Jew-death.  And the Corinthians are not washed from their sexual immorality, idolatry, adultery, homosexual practice, thievery, greed, drunkenness and revelry (6:10,11.)

Then those also who have fallen asleep in Christ are lost (1 Corinthians 15:18).

The Greek, apolonto, means to perish.  “Help us, Lord,” cried the disciples in the storm-trapped boat, “for we are perishing!” (Matthew 8:28).  But the word means more:  the opposite of being saved from eternal death, which is hell.  “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:9).

If Christ hasn’t been bodily raised from death, those who’ve died believing in Christ are simply gone.  No future for them.  They’re like disciples eternally trapped in a sea-swamped boat.

If only for this life we have hope in Christ, we are to be pitied more than all men (1 Corinthians 15:19).

Paul doesn’t imply “this life” holds no blessings for Christians, that everything is “pie in the sky bye and bye.”  Then, without resurrection, why are Christians to be pitied? Because this life is brief like the wildflowers of the field, like a vapor of air.  And typically it ends with suffering.  “If only for this life we have hope in Christ” not only are the blessings shrunk, we’ve believed in a future (hope) that doesn’t exist.  Like delusional patients in a mental institution, people should feel sorry for us.

* * *

The Gospel calls us beyond the acceptable common, ordinary, natural.  It demands we accept the uncommon, the extraordinary, the supernatural.

We can live with a vague, “spiritual” heaven-future–clouds, angels and such.  What most apparently can’t live with (especially the “intellectuals” on college and university campuses) is future bodily resurrection.  That’s a bridge too far.

Sadly, that’s true even of some professed Christians in so-called “mainline” Protestant churches.  Christianity teaches us to love, show how Christ loved–but don’t go sounding like a TV evangelist and preach bodily resurrection for all the believing-dead at the end of the world.

But, you see, Paul’s inspired logic won’t allow for Christianity that denies bodily resurrection.  The whole package falls apart without it.

Am I willing to believe in such an extremist Gospel?  Am I okay with being known as the guy who believes one day all the dead will rise?  Am I going to stake my future on this “crazy” idea?

How can you say there’s no resurrection of the dead?  Easy.  Can you even imagine all buried-dead from all times and places, some rotted to nothing, rising from the earth?  Question really is, how can you say there will be a resurrection  of the dead?

We’re caught in the fray that prompted Paul to write 1 Corinthians 15.  Obviously, it’s not one of those theological questions like, “What are cherubim and what do they do?”  This one has to do with the hope of what we Americans vaguely call “the afterlife”.

Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain (1 Corinthians 15:1,2).

Paul had preached the gospel to the Corinthians.  They had accepted it and stood firmly on it.  He reminds them of it again, because this gospel saves only those who keep holding tightly to it in faith.  Quit holding on and your at-first-faith is good for nothing.

So what’s the gospel Paul had preached to them?

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,  that he was buried, that he was raised on the third day according to the Scriptures,  and that he appeared to Peter, and then to the Twelve (1 Corinthians 15:3-5).

First, this gospel was what Paul had received.  From whom? He answered in Galatians 1:12–“For I did not receive [the gospel] from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.” 

The gospel calls us to believe, not in doctrine devised by Roman-Catholic-cardinals convocation nor by Southern-Baptist-pastors convention, but in a revelation of Jesus Christ himself.

This gospel, Paul tells the Corinthians, is of first importance.  Why?  Because by this the Corinthians–and we–are saved from sin and eternal death.

So what is it?

. . . “that Christ died for our sins according to the Scriptures”

. . .  “that he was buried”

. . .  “that he was raised on the third day according to the Scriptures”

. . .  “and that he appeared to Peter, and then to the Twelve”

Note that the gospel is less a set of doctrines and more a series of events.  Christ died.  Christ was buried.  Christ was raised.  Christ appeared to his disciples.  The gospel is good news of historical happenings.

Unlike, for instance, Islam.  Islam teaches that Allah (God) revealed teachings to Muhammad.  The revelations, not “the prophet”, are the important thing.  But, remove Christ’s death, burial, resurrection and appearances from Christianity, and you have no gospel.

Yet Christ’s death still needs interpretation.  Was it just another Jew-death?  Not according to Paul.  Christ “died for our sins”.  His death was a sacrifice.  It was on account of our sins.  And it happened “according to the Scriptures”.  Paul’s probably thinking of the entire body of (Old Testament) Scripture, starting with the Lord providing a ram to die instead of Abraham’s son, continuing with the Lord accepting a lamb as a sacrifice to save Israel from the death angel in Egypt, and including the Lord’s Servant “led like a lamb to the slaughter”, of whom Isaiah prophesied.

Christ was buried (definitely dead!), and “he was raised on the third day according to the Scriptures”.  Perhaps Paul is thinking of Psalm 16:8-11 (“ I have set the LORD always before me; because he is at my right hand, I shall not be shaken. Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure. For you will not abandon my soul to Sheol, or let your holy one see corruption. You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore”).

Paul’s claim that Christ was raised is substantiated by appearances to Peter, the Twelve and more . . .

After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.  Then he appeared to James, then to all the apostles,  and last of all he appeared to me also, as to one abnormally born (1 Corinthians 15:6-8).

The list is impressive.  It includes Paul himself, who, on the Damascus Road (Acts 9), saw, not a vision of the risen Christ, but an actual appearance of the person of Christ.

Referring to himself as “one abnormally born”, Paul may be using the Corinthians’ anti-Paul language.  Paul was  probably short, so the Corinthians mocked his “birth defect”.   Paul uses their ridicule to humble himself and exalt God’s grace in his life.

“For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God.  But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them– yet not I, but the grace of God that was with me.  Whether, then, it was I or they, this is what we preach, and this is what you believed” (1 Corinthians 15:9-11).

* * *

Now, about the “afterlife”.  Biblically, it’s not at all vague.  It’s as “flesh-and-blood” as Jesus resurrected.  But wait.  Was he?  After all, we’re talking about a miracle of the grandest proportions.  Except for Hollywood-movie-miracles, once pronounced dead, you’re dead.  No hope left.  Medical staff turns off the machines, escorts you out and darkens the room.  Only burial remains.

But we have over 500 bodily appearances of Jesus alive after death.  We know those appearances changed the lives of the Twelve and Paul.  Maybe the 500 also.  They became bold followers of Christ, willing even to die for his sake, believing, like him, they too would be raised.

So Christianity is a miraculous faith.  At its heart lies the resurrection of Jesus from the dead.  Deny that and you can’t be a Christian.

But all religions make the same call.  Islam calls us to believe in Allah’s revelations to Muhammad. Muslims are called to believe Allah “broke into time and space” and gave revelations to Muhammad.  Judaism claims revelations from God, not just in words but in powerful acts.  According to tradition, the Buddha was a miracle-working ascetic. Hinduism is based on reincarnation and believes in “one absolute being of multiple manifestations”–hence, beyond the natural, or miraculous.

My point:  virtually all religions call for faith in the miraculous.  Only atheism allows us escape.  But, do we really want to go to a worldview that has this life only?

So the question is, “Which miracle do we want to believe in?”

I go with the guys who said (and died for it), “We saw Jesus alive!”

Online, I ran across a local Pentecostal church’s worship service.  Wild!  I couldn’t tell if the congregation was all singing or all speaking in tongues or both. Wasn’t what I call “in order”.

On the other hand, I know of some churches so “in order” they allow no room for spiritual gifts or the God of spontaneous joy.

The Corinthians definitely needed to be put “in order”.  That’s Paul’s aim here, because a visit there was “a walk on the wild side”.

GETTING TONGUES AND PROPHECY IN ORDER

What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.  If anyone speaks in a tongue, two– or at the most three– should speak, one at a time, and someone must interpret.  If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.  Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop.  For you can all prophesy in turn so that everyone may be instructed and encouraged.  The spirits of prophets are subject to the control of prophets.  For God is not a God of disorder but of peace. As in all the congregations of the saints . . . (1 Corinthians 14:26-33).

Paul starts his ending observing how every member contributes to the Corinthian church gathered for worship.  Then this repeated reminder: “All of these must be done for the strengthening (Greek, oikodomay—literally, of a building; figuratively, of making something stronger) of the church”.

Again, the aim of gathered worship is the common good, not the supposed spirituality of the individual.

Probably Corinthian tongues-speakers were many, all at once, without interpretation.  Interpretation is absolutely necessary (without a known spiritually-gifted interpreter present, the tongues-speaker should keep silent).  At the most, three tongues-speakers may speak.  And one at a time.  This seems a well-duh-yeah rule; but the Corinthians were copying the frenzied, out of control ecstatic speech of the pagan idol worshipers.

Same with prophecies—three at most.  And “the others” (not named—others gifted with prophecy?  all other church members?) “should weigh carefully (Greek, diakrayetosan—used of evaluating the difference between things, “discern”—same word used of the gift of “discerning of spirits” in 12:10).

Paul writes of prophecy as a “revelation” and insists “if a revelation comes to someone who is sitting down”, the first “prophet” should stop and allow the second to speak.  However that was to work out, Paul’s meaning is clear.  All with the gift of prophecy can speak in turn with the goal of building up the church (“so that everyone may be instructed and encouraged”).

Like speaking in tongues, prophecy is not being uncontrollably “seized” by the Spirit.  The speaker can control his speech.  And the reason for control and order lies in the character of God, who “is not a God of disorder but peace”.

The NIV makes “As in all the congregation of the saints” part of 14:33, though there is question as to where it belongs.  But what you’re really interested in is what I’ll say about the next two verses, right?

GETTING WOMEN IN ORDER

. . . women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church (1 Corinthians 14:34,35).

Wow!  Not a wise title, right ladies?  Well, according to Dr. Gordon Fee (and many others) these verses probably were not written by Paul and don’t belong here.  Probably they were added by some scribe somewhere along the way (manuscripts were hand-copied).

One reason for doubting their authenticity is 1 Corinthians 11:2-16 where Paul addresses the issue of women praying or prophesying with their head uncovered.  See the problem?  In chapter 11 he wants women to cover their heads when they pray or prophesy in the gathered church; in chapter 14 he’s supposedly forbidding they speak at all.  (There are other “technical” reasons for doubting the authenticity of 14:34,35 which I won’t dig into because they bore me.)

If these are Paul’s words, here’s the traditional interpretation.  Wives were openly questioning their husbands, thereby creating a nuisance.  So Paul forbids them to speak “in the church”.  Again, though, it’s most likely these verses don’t belong at all.

THE END

Did the word of God originate with you? Or are you the only people it has reached?  If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command. If he ignores this, he himself will be ignored.  Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way (1 Corinthians 14:36-40).

A bit of a confrontation to put the Corinthians in place: “Did God’s Word come out of you?  Or did he send it to you only? Think you’re spiritually gifted?  Then you’ve got to admit I’m writing the Lord’s command!  Ignore my words and you’ll be ignored!”  Pretty strong stuff!  Paul was serious about his instructions!

For this reason, Paul summarizes (one more time) what he wants the Corinthians to do:  (1)  “be eager to prophecy” (intelligible speech in the gathered church is absolutely necessary); (2) “do not forbid speaking in tongues” (here he means in the gathered assembly and with interpretation as he’s urged); and (3) “everything should be done in a fitting and orderly way” (this for the upbuilding of the church and to be consistent with the character of God).

TAKE-AWAY

The centrality of God’s Word in gathered worship is enjoying a revival these days, at least among some.  How great is that?  Without God’s Word, interpreted as written by the authors, we’re left with anecdotal stories at best and human wisdom at worst.

But God has given his church another source of upbuilding–the gifts of the Holy Spirit.  They must be ministered in line with God’s Word.  And they must not be ignored because of faulty interpretation (gifts died with the apostles!) or chronic abuse.

And abuse must be admitted.  So must the fear of pastors and elders to exercise discipline toward abusers.  But abuse can’t be a reason for throwing out what God gives.

Let’s admit something else:  the local church is spiritually weaker than we think.  We need all God offers!  No, we can’t “drum up” the gifts.  God gives them sovereignly as he wills.  But we can pursue them in prayer.  Yes, it’s unnerving for “up-front” leaders to allow congregation members to respond to the Holy Spirit and prophesy.  But a church where gifts are flowing only from “up-front leaders” is a church running on too few cylinders.

I don’t know your church situation.  But, if gifts are lacking, don’t beat your pastor.   Pray.  Maybe God will unexpectedly pour out the Spirit.  And a bit of his spontaneous joy might spring up!

HOPE IN SUFFERING

Why so long with spiritual gifts?  Why such lengths to discuss a tongues’ problem hardly applicable to us?  First and most importantly, because this is God’s Word.  I’m simply trying to pass along each chapter as we meet it. Second, for a minority of us, this may be an issue.  That is, we may find the Corinthian tongues’ problem in our church.

In chapter 14 Paul directly addresses that problem.  I’ll  offer my interpretation briefly, then suggest timely applications.

SEEK PROPHECY, SO THE CHURCH MAY BE BUILT UP

Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.  For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit.  But everyone who prophesies speaks to men for their strengthening, encouragement and comfort.  He who speaks in a tongue edifies himself, but he who prophesies edifies the church.  I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified (1 Corinthians 14:1-5).

Paul urges the church to “Follow the way of love” and to “eagerly desire spiritual gifts.”  Clearly, Paul wants spiritual gifts manifest in the church.  Not however to selfishly build up oneself but to lovingly  build up the church.

He calls especially for “the gift of prophecy”.  Why?  Because tongues are “the gift of Corinthian choice” and the tongues-speaker “speaks . . . to God”, he “utters mysteries with his spirit” and he “edifies himself”.   ” . . . no  one (in the church) understands him”.

On the other hand, the prophecy-speaker “speaks to men for their strengthening, encouragement and comfort”.  He “edifies the church”.   And the gathered church should aim at church upbuilding.

Paul would like every one  to privately speak in tongues.  Among the gathered church, however,  he’d rather they prophecy to build up the church.

Contemporary gift-opponents define prophecy as future-telling.   Prophecy is a message that strengthens, encourages and comforts the church.

NO ONE UNDERSTANDS TONGUES

Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?  Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes?  Again, if the trumpet does not sound a clear call, who will get ready for battle?  So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air.  Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning.  If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me.  So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church (1 Corinthians 14:6-12).

Intelligibility is critical.  Like musical instruments that must make “a distinction in the notes”, or like a trumpet that must sound a clear call to battle, words in the church must be intelligible.  The Corinthians desire spiritual gifts.  So, urges Paul they should “try to excel in gifts that build up the church”.  And gifts that edify must be intelligible.

IN THE CHURCH, SPEAK INTELLIGIBLE WORDS

For this reason anyone who speaks in a tongue should pray that he may interpret what he says.  For if I pray in a tongue, my spirit prays, but my mind is unfruitful.  So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.  If you are praising God with your spirit, how can one who finds himself among those who do not understand say “Amen” to your thanksgiving, since he does not know what you are saying?  You may be giving thanks well enough, but the other man is not edified.  I thank God that I speak in tongues more than all of you.  But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue (1 Corinthians 13:13-19).

Tongues-speakers in the gathered church should pray for the gift of interpretation, so everyone can understand the message.

Paul’s not denigrating the gift.  In fact, with thanks to God,  he claims to (privately) “speak in tongues more than all of you”.  But in the church he would much rather ” . . . speak five intelligible words to instruct others than ten thousand words in a tongue”.  Why?  Because the gathered church should aim to build up one another.

PROPHESY FOR UNBELIEVERS’ SAKE

Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.  In the Law it is written: “Through men of strange tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to me,” says the Lord. Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.  So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?  But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all,  and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you” (1 Corinthians 13:20-25).

Paul urges them to “be adults” in their thinking about tongues.  Citing Isaiah 28:11,12, he argues that tongues are “a sign . . . for unbelievers” who may be among them.  A sign of what?  Of God’s judgment on them.  These unbelievers misunderstand tongues and so conclude these Christians are out of their mind.  Thereby, they confirm themselves in their unbelief and are lost.  But if an unbeliever hears intelligible prophecy “he will be convinced he’s a sinner . . . and the secrets of his heart will be laid bare”.  Consequently, he will fall to his knees in worship and exclaim, “God is really among you!”  “Tongues, then, are a sign . . . for unbelievers . . . ”

APPLICATION

I grew up in a Pentecostal church.  We assumed God was really among us whenever someone “gave a message in tongues.”  The congregation would fall absolutely silent as the tongues-speaker spoke and as we waited for the interpretation.  As I recall, often the interpretation was not a prayer or praise to God, but an encouragement to the church (contrary to what Paul explains tongues is to be).

I presume the same remains today.  Tongues is not the primary sign of God’s presence in gathered worship.  Prophecy is, because prophecy–the spontaneous speaking of a message consistent with Scripture–“strengthens, encourages and comforts” the church.

Not only so, it can reveal the secrets hidden in the heart of an unbeliever who may be present.  Thus he is convicted that God is really present and may bow in repentance.

I’ve urged often in this spiritual gifts section of 1 Corinthians that we pray for spiritual gifts.  I do it again.  In addition to–and consistent with his written Word–God has made available gifts to build up the church and convince unbelievers.  We’re negligent and less strong if we don’t seek them.

Seen in that light, cessationists (who argue spiritual gifts ceased with the last apostle’s death) are especially guilty.  By the way, their scriptural argument is that “perfection” in 1 Corinthians 13:9,10  refers to the completion of the New Testament canon.  Only by reading a predisposed theological position into that text could one reach that interpretation!

But we continuationists (who believe spiritual gifts are for today and until Christ returns) too often hold to our continuationist belief without practice.  The church isn’t a classroom where the professor-preacher lectures the Bible.  Nor is it a pep rally where the worship team stirs up the congregation to enthusiastically “worship” God.  Teaching and singing to the Lord are “musts”.  But so is mutual edification through spiritual gifts.

In this day of spreading secularism and lukewarm Christianity, the church needs strengthening, encouraging and comforting in every way our Lord makes available.  That includes spiritual gifts properly ordered.

Hear the apostle . . .

Follow the way of love and eagerly desire spiritual gifts,
especially the gift of prophecy
(1 Corinthians 14:1).

A truck chugging along with 200,000 miles has more value than one that falls apart at 100,000.  That’s Paul’s argument in 1 Corinthians 13:8-13.  Spiritual gifts end; love never does.

But Paul isn’t pitting love against spiritual gifts.  He’s condemning the Corinthians’ loveless use of spiritual gifts. Instead of offering spiritual gifts to build up the church, many Corinthians are using spiritual gifts to show off their “spirituality”.

Love is “a still more excellent way” (12:31).  In today’s text Paul focuses less on the permanence of love and more on the impermanence of spiritual gifts.

First, let overview his whole argument . . .

Without love, spiritual gifts are just irritating noise, amount to nothing and profit nothing (13:1-3).  Love behaves in certain ways—patiently, kindly, not enviously or boastfully, not arrogantly or rudely, not demandingly, not irritably or resentfully.  It doesn’t rejoice in wrong but with truth.  It bears everything, believes everything, hopes everything, endures everything (13:4-7).   Now in 13:8-13 Paul claims  spiritual gifts will end, love never will.  Therefore, love is “a still more excellent way” to pursue spiritual gifts.

Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away (13:8).

Since “fails” can mean “not succeeds”, the Greek piptay is better translated “Love never ends.”  By contrast prophecies, tongues and knowledge—all spiritual gifts—will end.  Why?

For we know in part and we prophecy in part, but when perfection comes, the imperfect disappears (13:9,10).

With “For” (Greek, gar), Paul explains the reason spiritual gifts “will be stilled.”  They are “in part” and “imperfect.”  Both translate the Greek merous and mean a part or a piece distinguished from the whole.  Luke uses it of the “piece of broiled fish” disciples gave the risen Christ to eat (Luke 24:42).  Furthermore, “in part” here implies incomplete.

One day the superior “perfection” will cause the inferior “in part/incomplete” to be “put to an end” (Greek, katargaythaysetai).  Karl Barth’s phrase wonderfully capture’s Paul’s picture:  “Because the sun rises all lights are extinguished.”

“[P]erfection” is the Greek teliown, meaning “complete” or “in full measure” in contrast with partial or incomplete.  But what is this “perfection” that will cause the partial to disappear, and when will it come?

When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me (13:11).

Paul uses a personal illustration.  When he was a child, he behaved childishly.  When he reached adulthood, he put childish behavior behind.  In the same way,  “perfection” will cause the end of this imperfect time.

Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known (13:12).

Interestingly, Corinth famously produced some of the world’s  best bronze mirrors.  Paul, then, isn’t criticizing the inferior nature of a mirror (“a poor reflection”).  Rather, he’s contrasting the indirect nature of a mirror’s reflection with seeing “face to face.”

Similarly, what we know of God through spiritual gifts is incomplete.  When we see Christ “face to face” our knowing will have no limit.  It will be like God’s way of knowing.  He knows us “fully”; one day (“then”) we will know fully.

Paul’s made his point.  Because gifts end and love doesn’t, the two belong to a different category.  Gifts are given for this present age.  Love, which the Corinthians lack, is “a more excellent way” because it is both now and forever.  To repeat Paul’s point in 13:1-3, spiritual gifts, as important as they are for upbuilding the Body, are irritating noise, nothing and profitless without love.

And now these three remain: faith, hope and love. But the greatest of these is love (13:13).

Most commentators view this as the triad of the believer’s life lived out in the Spirit in this present age waiting for the final consummation.  So Paul writes of faith as the believer trusting God’s promises in Christ, of hope as the expectancy of the final consummation, and of love as the believers live together as a community which shares in that faith and hope.

Why, though, does Paul mention faith and hope here? Perhaps because he’s emphasizing the nature of their present life in Christ.  Almost automatically, he includes faith and hope, both because they are essential to that life and because, like love, they belong to a different category from spiritual gifts.

Love of the three elements of the Christian life that “remain” is the greatest because it’s of God himself.  God doesn’t have faith, for he is the object of man’s faith.  Nor does God have hope, for he is the fulfillment of man’s hope.  But God is love.   Therefore, love is “the greatest”.

* * *

Our problem is not spiritual gifts without love.  Generally, we limit love to treating others “nicely”, though sometimes we extend it giving sacrificially.  Almost never do we think of love as serving others supernaturally–that is, by spiritual gifts.  Consequently, we lose an entire dimension of love the Spirit has for the church.

At the same time, even among Pentecostals and charismatics, we view gifts as a demonstration of the Spirit, but rarely as expressions of love for the church’s good.  The gift is virtually an end in itself.

What to do?  First, correct our thinking.  Shape our minds with Paul’s exhortations in 1 Corinthians 12-14.

Second, pray for the Spirit to give gifts to the church.  Remember, he gives gifts.  We can’t create them by some sort of spiritual “pep rally.”  But realize, without them the church is lacking the upbuilding only the
Spirit can give.

Third, pray that, through spiritual gifts, we might more deeply love one another.  Love gives the confirming evidence that we are Jesus’ disciples.  Without love, spiritual gifts are noise and nothing.

And we have enough of that in the world.  We don’t need it in the church.

1 Corinthians 13 is not about love as a valued Christian virtue.  It is Paul rebuking and correcting the Corinthian church about the way they’re seeking and using spiritual gifts.  That’s why chapter 13 falls between chapters 12 and 14.

Chapter 12.  Paul points out the Jesus-centeredness of spiritual gifts, identifies the variety of gifts given by the one Spirit for the common good, and reminds the Corinthians that this diversity of gifts function within the unity of the body of Christ.  He concludes the chapter:  “But earnestly desire the higher gifts.  And I will show you a still more excellent way” (12:31).

Chapter 13.  Paul presents love as that most excellent way.  Way to what?  In context, way to seek and serve with spiritual gifts.

Chapter 14.  Paul ties chapter 13 to chapter 14 by starting this chapter with these words:  “Pursue love and earnestly desire the spiritual gifts, especially that you may prophesy.”

Paul begins the famous “love chapter” by clearly connecting love to spiritual gifts (13:1-3).  In short, if I offer spiritual gifts without love I’m just an irritating noise, amount to nothing and profit nothing.

In 13:4-7 Paul tells the Corinthians the way love behaves.  Question:  is he describing love in general or love particularly in relation to spiritual gifts.  The ten or so commentators and preachers I’ve read all infer Paul is describing the way love behaves in general.  But I stubbornly insist he is describing the way love acts, particularly in relation to spiritual gifts.

Let’s see, first, what Paul writes about how love acts . . .

Admittedly, love in general behaves this way.  But Paul is writing about the way love acts in relation to spiritual gifts.  So I infer Paul is rebuking the Corinthians for behaving the opposite way, particularly about gifts.

The Corinthians are annoyed and inconsiderate.  They are jealous, conceited and proud.  They are ill-mannered, selfish and irritable.  They keep a “wrongs-record”.  They’re happy with evil and unhappy with truth.  They give up on others.  Their faith fails.  Their hope fails. Their patience fails.  They are not acting in love toward one another.

Reading chapter 14. I think “confusion” is a telling description of the Corinthian church at worship.  In 14:26 Paul writes, “When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation.  Let all things be done for building up.”  Paul isn’t affirming their contributions.  His exhortation implies they are offering a hymn, a lesson and so on not for building up (that is, not in love) but out of conceit  and pride and selfishness.  They’re acting rudely, clamoring for their hymn, their revelation, etc.

When it comes to tongues many are speaking (some all at once) without interpretation.  Hence worship is nothing more than “a noisy gong or a clanging cymbal” (see monkey, https://theoldpreacher.com/gifts-no-lovenothing/). 

When it comes to prophesy, a second speaker starts before the first ends.  Soon a half-dozen or more are speaking at once.  Intelligible prophetic speech becomes unintelligible (see same monkey).

All this confusion is committed by people proud of their spirituality and lording it over those with lesser gifts.  This is why Paul writes about the excellency of love as a way.  And why he describes in 13:4-7 the way love acts. He wants the Corinthians to love one another in how they seek and serve their spiritual gifts.  He wants them to be patient and kind toward one another.  Not envious.  Not conceited.  Not proud.  Not ill-mannered or selfish or irritable.  Not keeping a “wrongs record”.  Not happy when evil wins, but happy when truth prevails.  He wants them to bear with one another.  To believe the best about one another.  To have hope in one another.  To endure one another.

In this way, he wants spiritual gifts, not to become an occasion for self-centered confusion, but an occasion for building up one another as the church.

* * * * *

I don’t know of any contemporary church that mimics Corinth.  In fact, I can’t be sure I’ve painted a true picture of that Corinthian church.  But I’m guessing my imagination is pretty close to reality.

What, though,  does it mean to us?  I assume most churches struggle to live up to love-acts in general.  But I don’t know any who blow love-acts as badly as Corinth.  So what’s the lesson for us?

If I’m interpreting these chapters correctly, spiritual gifts are a way for us to love one another by building up one another.  Therefore, we should seek them.

Of course, cessationists (who believe the gifts ended when apostle John breathed his last) will have nothing to do with any of this.  Spiritual gifts are not for today (more about that next time).  Then there are those Pentecostals or Charismatics who believe gifts are for today, but view their gift as their gift.  They prophesy or speak in tongues without one thought of the good of those who hear.  (That’s not true of all, just some.)  And then there are those who believe the gifts are for today (or have no reason not to believe they are), but who don’t desire or pursue them.

And so we come to my take-away:  we ought to pursue them, not so we can say we have a spiritual gift and certainly not so we can show it off.  But we ought to pursue them in prayer so we can help build up the church in love.

That’s why the Holy Spirit gives them.

And it’s why we should prayerfully seek them.