The Truth About Tongues
14: 6-12

The truth about tongues DIG: What point is Paul making with the musical instruments and the trumpet? How does Paul raise the idea of war and spiritual war, and link it to the idea of spiritual war with Rosh Ha’Shanah? How does Paul give us good reason to believe that when Paul wrote about the true gift of tongues, he was referring to known languages?

REFLECT: How do you use your spiritual gift(s) to build others up? Do you know any foreign languages? Have you traveled to other countries where you had a difficult time communicating with the people who lived there? How did you compensate? Aside from the shofar, how does the Ruach remind you of the need to repent and correct your ways?

In order to benefit others, a person must communicate clearly and effectively.

Paul’s second major truth about the secondary position of tongues is that, in themselves, they can’t be understood. To strengthen his point, he uses himself as an illustration, saying: Brothers, suppose I come to you. Paul uses the rhetorical “I” to help his critique of tongues go down easier. Even as an apostle, speaking in tongues would be of no benefit apart from interpretation, through which the revelation or knowledge (internal), or prophecy or teaching (external) is made plain to those who hear it (14:6). It’s as if Paul was saying, “If I don’t make any sense when I come to talk to you, what is the use of me coming?” Any message is useless if it cannot be comprehended. Again, the private use of the gift of tongues is excluded. It is useless if it is not edifying the whole congregation.

It is incredible that some believers put a premium on private or public unintelligible utterances that no one, including the speaker, can even attempt to understand. In some instances, what is claimed to be an interpretation has proved to have no relationship with what was spoken. Persons who have tested an interpreter by speaking in Hebrew, or another language known to them but unknown by the interpreter, have had their words “translated” into messages that had absolutely no relationship to what was spoken. Like some the Corinthians such abuses not only put self-glorification above the edification of the church but add deception to the abuse.⁴⁴⁵

Paul used three simple analogies to prove his point that there must be understanding if the congregation is to be built up (to see link click Dl – The Word that Builds Up): musical instruments, the trumpet, and daily conversation. The analogies seem self-evident and all point out that in order to benefit others, a person must communicate clearly and effectively. Paul applied this principle to the Corinthian situation.

Musical instruments: Even with lifeless musical instruments, such as a flute or a harp, how will anyone recognize the melody if one note can’t be distinguished from another (14:7)? Presumably ancient people learned to sing music by listening to a tune being played, just as a worship team today might play an unfamiliar song once before the congregation sings it. But if the worship team does not give a clear distinction between the notes on their instruments, the people will be unable to learn the tune.⁴⁴⁶ The analogy is clear. Speaking in ecstatic utterance (see Ce – The Pagan Background of Counterfeit Spiritual Gifts) during public worship is like the harpist running his fingers all over the strings making strange sounds, but not playing a tune anyone could recognize. Aimless sounds mean nothing.

The trumpet: Changing the analogy somewhat, Paul points out that if the trumpet (see the commentary on Leviticus Ee – Rosh ha’Shanah) gives an unclear sound, who will get ready for battle (14:8)? If the soldier blowing the trumpet 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 hand will retreat! The call must be a clear one if it is to be understood.⁴⁴⁷ A soldier gets no message from a bunch of random sounds. Here Paul raises the idea of war and spiritual war, linking the idea of spiritual war with Rosh Ha’Shanah, which is a day of blowing the trumpets. In a time of physical war, when the enemy approaches, we must blow the trumpets (Numbers 10:9). This verse emphasizes that during tribulations, Isra’el does not stand alone, ADONAI is standing by her side. But God’s help is not “automatic”. She must blow the trumpet, and as a result, it is as if she is brought to Ha’Shem’s attention, and then YHVH will save Isra’el from her enemies that rise up against her. During the Great Tribulation, the righteous of the TaNaKh will turn to God (see the commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ), and all Isra’el will be saved (see the commentary on Romans Da – The Redemption of Isra’el).

As believers, we encounter two different kinds of dangers: physical war and spiritual war. And ten days before Yom Kippur, we blow the shofar and ask God to come and deliver us spiritually. And here we see the aspect of repentance, and mental preparation before the Day of Atonement (see the commentary on Leviticus Ej – Yom Kippur). The blowing of the shofar reminds us of the need to repent, the need to correct our ways, and in addition, the blowing of the shofar brings us up before God for help, for salvation. The Torah teaches us that without this combination of repentance and sacrifice there is no forgiveness of sins. Yeshua is our sacrifice, but the responsibility of repentance rests on our own shoulders. The shofar also alerts us, those who believe in Yeshua as the Messiah of Isra’el and the world, to repent, to return to our Messiah, to return to security in our salvation. During Rosh Ha’Shanah it is customary to read “The Binding of Isaac”. It is as if we do this to remind God that, in the end, He took pity on Isaac, and at the last moment, God saved him. So is the hope that at the last moment, on the Day of Judgment, God will have mercy on us. But more than that, we, the people of God, remember that Isaac was not sacrificed. Instead, a ram was sacrificed. In our case, it was Yeshua who was sacrificed in our place, He paid the price in full. Therefore, in Yeshua, we can stand with confidence on Judgment Day (see the commentary on Revelation Fo – The Great White Throne Judgment).⁴⁴⁸

Dear Heavenly Father, Thank You for the joy of Your accepting our repentance. What a comfort it is to know that You forgive when there is heartfelt sorrow over the wrong that was done. If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness (First John 1:9). Your forgiveness lifts the burden of sin and shame from our shoulders. Praise Your omniscience that knows the heart attitude and can clearly see if the grief is a true godly sorrow leading to repentance or merely sorrow for the consequences of our sin. You were grieved to the point of repentance. For you were grieved according to God’s will, so that you might in no way suffer loss from us.  For the grief that God wills brings a repentance that leads to salvation, leaving no regret. But the world’s grief brings death (Second Corinthians 7:9b-10).

You are all knowing and You hear beyond the mere words. Sometimes the word” “sorry” is said so casually and flippantly. You put emphasis on actions that show a heart-felt grief over sin and not on mere hollow words (Matthew 7:21-23). Godly grief will not focus the consequences of our sin, but will always focus repentance. For see what this very thing – this grieving that God wills – has brought you! What diligence, what defense, what indignation, what fear, what longing, what zeal, what rendering of justice! In everything you have proved yourselves to be innocent in this matter (Second Cor 7:11). Please help us to have genuine repentance when we are wrong and actions to show it.

I rejoice in how complete Your forgiveness is when the repentance is genuine and has brought a desire to turn from the wrong and to follow Your path for their life. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us. (Psalms 103:11-12). I am grateful that You accept our heartfelt repentance. I choose to live in a way that my thoughts and actions will bring You glory. In Your holy Son’s name and power of His resurrection. Amen

Daily conversation: Paul connects the analogies to the situation in Corinth. They were so carnally self-centered that they could not have cared less about communication. They were interested in impressing others, not communicating with them, much less edifying them. Paul compares them to musical instruments blown into by one who is not a musician or a trumpet played so poorly that what comes out is unrecognizable. From such incompetence, produced by pride and lovelessness, the Corinthian congregation could not have been anything else than what it was: confused, disorderly and unproductive. It’s the same with you: how will anyone know what you are saying unless you use your tongue to produce intelligible speech? To which Paul adds the biting words: You will be talking to the air (14:9)!⁴⁴⁹

Paul continues to hammer away at the same point. There are undoubtedly all kinds of languages in the world, and none is altogether meaningless (14:10). He simply mentions the obvious. A language without meaning is pointless. In fact, a language without meaning is not really a language at all. It is the meaning that makes a language a language. The many kinds of languages in the world all sound different. This gives us good reason to believe that when Paul wrote about the true gift of tongues, he was referring to known languages and not some “heavenly” language.⁴⁵⁰ The purpose of the genuine gift of tongues, just as the purpose of all languages, was to communicate. From its first occurrence at Shavu’ot, the Lord intended it to be a means of communication. The very miracle of tongues at Shavu’ot was in the fact that everyone in present, though from many different countries, heard all of the righteous of the TaNaKh speak in his own language (Acts 2:6 and 8-11).

That has always been a characteristic of the genuine gift of tongues. The tongues spoken at Shavu’ot, and every true manifestation of tongues after that time until their cessation (13:8), were understandable – either directly (Acts 2:6) or through an interpreter (14:27). ADONAI did not give two kinds of tongues, one intelligible and the other unintelligible. The Bible speaks of only one gift, whose characteristics and purpose did not change.⁴⁵¹

Not only must a legitimate language be used in order to communicate, but both the speaker and the hearer must understand it. By definition, communication is a two-way street. Otherwise, if I don’t know what a person’s sounds mean, I will be a foreigner to the speaker and the speaker will be a foreigner to me (14:11). Anyone who has ever lived in or visited a foreign country knows the frustration created by the inability to understand or to communicate except by primitive sign language. Paul’s critique of tongues implies that it does more than simply create frustration; it erects barriers of alienation – the sick feeling that one does not belong. What is worse, these feelings are awakened in a place where one is supposed to feel at home: the community of believers. Paul’s fear is that if people are chatting away in ecstatic utterance without interpretation which dominate public worship, then the church will become like Babel, people merely speaking gibberish.

Likewise with you: since you eagerly seek the things of the Spirit, seek especially what will help in edifying the congregation (14:12). Paul’s concern is that their ambition for spiritual powers or phenomena needed some constraint, without putting the breaks on it entirely. He would redirect their zeal to those things that build up the entire church. That ruled out tongues since they only built up the person who was speaking (14:4). The most important spiritual gifts are those that build others up.⁴⁵²

The Word that Builds Up
14: 1-5

The Word that Builds Up DIG: What does it mean to prophecy? Why was it a more desirable gift than tongues? What did Paul mean by the term edifying, or building up the church? What mistake were the members of the Corinthian church making? Why would he say he wished that everyone spoke in tongues? What is the guiding principle throughout this teaching?

REFLECT: What is your primary spiritual gift? What is your secondary spiritual gift? How do you use it (them) to build up others in the Body of Messiah? Have you ever seen your particular giftedness abused by anyone? How can God’s Word correct those abuses? Do you feel like you know God’s Word well enough to combat false teaching or abuses in the Body?

Prophesying declares God’s infallible Word, much like today’s preachers and teachers.

The Corinthians had so abused the gift of tongues (Greek: glossei or glossais, meaning tongue or tongues) that they rivaled Babel in confusion of speaking, and the apostle devotes an entire chapter to address the problem which was so representative of their sinfulness. The tongue-speaking in Chapter 14 was commonly used in Paul’s day to describe pagan gibberish (to see link click Ce – The Pagan Background of Counterfeit Spiritual Gifts). Emotionalism all but neutralized their rational senses, and selfish exhibitionism was common, with everyone wanting to do and say his or her own thing at the same time. Services were bedlam and chaotic, with little worship and little building up of the Body taking place.

Because of the extreme carnality in the church at Corinth, we can be sure that much of the speaking in a tongue was counterfeit. The believers there were in no spiritual condition to properly use true spiritual gifts or properly display true spiritual fruit. How could a congregation so worldly, opinionated, selfish, cliquish, envious, jealous, divisive, argumentative, arrogant, disorderly, inconsiderate, gluttonous, immoral, and defiling of the Lord’s Supper possibly exercise the gifts of the Spirit? For them to have done so would have defiled every biblical principle of spirituality. You cannot walk in the Spirit while continually exercising in the flesh; you cannot swim in the toilet and come up smelling like a rose.⁴³⁹

Dear Holy and Pure Heavenly Father, Praise You that there is nothing that is even the slightest bit unclean in You. You totally can be trusted to always be pure in Your every thought. It is such a comfort to know for sure that You never stray from complete holiness. You never have the slightest interest in anything that is forbidden. You are a shining beacon of pure light (John 8:12, 9:5)! You are holy. For I am ADONAI  your God, the Holy One of Isra’el, Your Savior (Isaiah 43:3). You want those who love and trust You to be like You and so You desire them to be holy.

You so graciously give your righteousness to those who love you.  He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Your righteousness is not just an outward coat to be put on and then off, rather it is a total change of heart that seeks to live following Your example of complete holiness. Thank You for sending the Holy Spirit to convict of sin (John 16:7-11). What a privilege it is for believers to have the Ruach Ha’Kodesh living within to teach and guide. But the Helper, the Ruach Ha’Kodesh whom the Father will send in My name, will teach you everything and remind you of everything that I said to you. (John 14:26). The Ruach helps by always speaking the Truth (John 16:13) so believers will know how to live righteously before their great God and Savior. Thank You, Father God, for sending Yeshua to die in our place as the Lamb of God (John 1:29), and for sending the Ruach Ha’Kodesh to live in us (John 14:17). You are such a holy and awesome Father! It is a delight in pleasing You by trying to live my life following You in Your holy example. In Yeshua’s holy name and power of His resurrection. Amen

Here, Paul commands the Corinthians to pursue love (14:1a). The transition is simple and perfect. After what has been said about the value of love (see Dj – The Permanence of Love), above all else, the Corinthians should pursue (Greek: dioko, meaning to follow , hunt or chase with intensity) love. Lovelessness was by far their greatest problem, to which all the other problems addressed in Paul’s first letter to the Corinthian church were related to in one way or another. The only strong affection many of them had was for themselves.

The fact that love is primary, however, does not mean that everything else is disregarded. So, Paul encourages them to keep on eagerly seeking the things of the Spirit (14:1b). Love is not a substitute for the other virtues, or even for good works, in fact, love is the great motivator, the only true motivator, of good works. It is also the great motivator of every spiritual ministry and of the proper use of every spiritual gift. The strong desire the Corinthians had for gifts was not wrong in itself, but wrong in that it was selfishly directed only toward the better gifts (12:31), the showy and attention-getting gifts. They were right to have desired spiritual gifts, but their concern should have been for using the gifts they had, not for enviously wanting the gifts that others had. Their desire should have been to see their gifts minister to others, not to show off.

Especially seek to be able to prophesy (14:1c). The word for prophesy (Greek: propheteuete) is in the plural form, indicating that not all individuals should desire to prophesy, but that the whole congregation should desire that someone prophesy in public worship. It was more significant because it was able to accomplish what the true gift of tongues could not. Therefore, it does not refer to the office of a prophet like Agabus (see the commentary on Acts Ck – Paul Went on to Jerusalem Despite Warnings), which was unique to the apostolic era. Prophesying primarily has to do with the declaration of God’s infallible Word, not ongoing revelation (see Cp – The Gift of Prophecy); the task is one of forth-telling, not foretelling, much like today’s preachers and teachers. Thus, it is meant to communicate to others in rational, intelligent language, opposed to ecstatic utterance.

But, the type of tongue-speaking the Corinthians practiced did not build them up at all. For someone speaking in a tongue is not speaking to people but to a god (Greek: theo). The Greek has no definite article, and such constructions usually are translated merely as a god, such can be seen in Acts 17:23 where Paul writes in reference to an unknown god (theo). The translation here of a god is supported by the fact that the Bible records no instance of believers speaking to God in anything but normal, intelligible language. Even in Yeshua’s prayer in the garden at Gethsemane (see the commentary on The Life of Christ Kx – The High Priestly Prayer), in which He poured out His heart to the Father, when deity communicated with deity, the language is remarkably simple and clear. In fact, Messiah specifically warned: Don’t babble on-and-on like the pagans, who think God will hear them better if they talk a lot (Matthew 6:7). His reference included the repetitious pagan ecstatic utterance, in which certain meaningless sounds were repeated over and over again. The instruction that Yeshua gave on prayer, is a model of simplicity and clarity (see the commentary on The Life of Christ Gy – Lord, Teach Us to Pray).

Because no one can understand. This states the difference with full clarity. No one can understand them, makes plain that this gift is different from that in Acts 2 (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot), where everyone understood.⁴⁴⁰ The carnal Corinthians, however, were much more interested in the sophisticated than the simple. They did not care that no one understood them. Their concern was for the excitement and self-gratification of uttering mysteries in the spirit (14:2 NASB).

The mysteries Paul refers to here are the type associated with the pagan mystery religions, out of which many of the Corinthian believers had come (see Ce – The Pagan Background of Counterfeit Spiritual Gifts). Unlike the mysteries of the gospel, which are revelations of God’s plan kept hidden for ages but now revealed (Matthew 13:11; Ephesians 3:9), the pagan mysteries intentionally remained mysterious, as unknown truths and principles that supposedly only the initiated elite, like in a cult, were privileged to know.

The spirit to which Paul refers is not the Ruach Ha’Kodesh, but the person’s own spirit, as implied in the Greek (locative case) and indicated in the NASB by his spirit. Paul does not discourage the legitimate use of tongues (12:10), but is simply characterizing the uselessness of trying to counterfeit them. A believer who properly ministers a true spiritual gift doesn’t speak to an unknown god, but ministers to others. Someone teaching or preaching the Word builds up, encourages and comforts believers in the Church (14:3). Paul wants nothing done in public worship that will unnecessarily drive unbelievers away.

Building up (Greek: oikodomeo, literally meaning housebuilding) is the benchmark by which to measure what goes on in public worship. This is the presentation of divine truth which increases and strengthens faith and spiritual life. This building up of believers is accomplished by enlightenment, enabling the hearers to know and inwardly grasp divine truth, to assimilate it and to make it their own. Examples of this feature of prophecy are found in the doctrinal sections of Paul’s letters, notably in Romans Chapters 1 through 11 and Ephesians Chapters 1 through 3.

Encouragement (Greek: paraklesis) has a broad range of meanings, all of which have a personal dimension. It can refer to exhortation (Philippians 2:1), consolation (Second Corinthians 1:3-7), assurance (Luke 2:25), and encouragement (Romans 15:4-5). This feature is well illustrated in the encouraging part of Paul’s letters, most notably in Romans Chapter 12 and Ephesians Chapter 4. We cannot say, however, that building up is the most important one and encouragement and comfort are merely an afterthought. All three work together.⁴⁴¹

Comfort (Greek: paramuthian), deals with the believer’s condition in this hostile and evil world where we must endure persecution and affliction of every kind. It strengthens weak knees and supports sagging spirits so that one faces the troubles of life with unbending resolve and unending assurance (First Peter 4:12-19; Hebrews 12:1-13). In Acts 15:32 Paul and Silas traveled through the churches of Syria and Cilicia to strengthen those believers, this epitomizes what Paul means by prophecy.⁴⁴² Prophecy is always meant to benefit others, be it believer or unbeliever.

Sarcastically, Paul points out that a person speaking in a tongue only edifies himself (14:4a). The apostle had used sarcasm before (4:8-10), and it reached its height in 14:36, “Did the Word of God originate with you? Or are you the only people it has reached?” Because even true tongues must be interpreted in order to be understood, so the counterfeit could not possibly build anyone up, including the person speaking, without an interpretation. They cannot, therefore, be intended by God for private devotional use, as many Pentecostals and charismatics claim. Here, Paul is referring to the supposed value the Corinthians placed on their self-styled tongue-speaking. The satisfaction many of the Corinthian believers experienced in their abuse of tongue-speaking was self-satisfaction, which came from pride-induced emotion, not from being built up spiritually. The result was only spiritual pride.

But a person prophesying edifies the congregation during public worship (14:4b). That person uses his gift of teaching or preaching, as all the gifts are meant to do. Their purpose is certainly not to selfishly minister to ourselves, as some of the Corinthian believers thought they were doing by uttering mysteries in the spirit. Our gifts are to minister to others for the glory of ADONAI. Each person is given the particular manifestation of the Spirit that will be for the common good (12:7).⁴⁴³

Why then, many have wondered, did Paul say: I wish you would all speak in tongues (14:5a)? He has been warning them about their abuse of tongues, and is beginning a chapter devoted to showing the inferiority of tongues. Why would he have wanted the problem to be compounded by getting everyone involved? But Paul was wishing the impossible for the sake of emphasis. He knew that all believers do not have the same gift. Not all are apostles, are they? Not all are prophets, are they? or teachers? or miracle-workers? Not all have gifts of healing, not all speak in tongues, not all interpret, do they (12:29-30)? The apostle certainly wasn’t suggesting that his wisdom was greater than that of the Ruach. He was simply making it clear that he didn’t oppose the genuine gift of tongues. It’s as if Paul was saying, “If the Ruach chose to give every one of you the gift of tongues, it would be fine with me!”

But even more I wish you would all prophesy (14:5b). He knew that this would also be impossible, for the same reason that all having the gift of tongues was impossible. His point was that, if they insisted on clamoring after the same gift, it would be much better if they clamored after prophecy. Not only was prophecy superior to tongues in building up the church, but it was a longer-lasting gift, one which Paul knew would continue to be used by the Lord long after the true gift of tongues had ceased (see Dj – The Permanence of Love).

It is the interpretive key to this chapter to note that in 14:2 and 4 tongue is singular (also seen in 14:13, 14, 19 and 27), whereas in 14:5 Paul uses the plural tongues (also seen in 14:6, 18, 22, 23 and 29). Apparently the apostle used the singular form to indicate the counterfeit gift and the plural to indicate the true gift. Recognizing that distinction may be the reason the King James translators inserted the word unknown before the singular. The singular is used for the false gift because gibberish is singular, it cannot be gibberishes. Therefore, I will be using the terms speaking in a tongue, tongue-speaking, ecstatic utterance, the counterfeit use of the gift, or pagan gibberish when the text uses the singular word tongue in the rest of Chapter 14. There are no kinds of pagan ecstatic speech, there are; however, kinds of languages in the true gift, for which the plural tongues is used. The only exception is in 14:27, where the singular is used to refer to a single man speaking a single genuine language.⁴⁴⁴ Thus, I will be using the plural word tongues for the true gift in the rest of Chapter 14 to distinguish the difference.

In any case, even a believer with the true gift of tongues was never to exercise it unless someone else gives an interpretation. Paul had already mentioned interpretation of tongues as a spiritual gift (12:10). Therefore, everything spoken in tongues must be interpreted so that the congregation can be edified (14:5c), and apparently by one interpreter other than the one who just spoke in tongues. The guiding principle throughout this teaching is that the pursuit of spiritual gifts must be joined with a pursuit of love for others. A gift or 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, that is what builds God’s Church.

The Priority of God’s Word over Tongues
14: 1-40

The stage has been set. Paul has instructed the Corinthians concerning spiritual gifts (to see link click Cf – The Unity and Diversity of Spiritual Gifts). In addition, he has impressed upon them the value of love and its supreme necessity in the exercise of all spiritual gifts (see Ct – The Priority of Love Over Spiritual Gifts). With this clearly before his readers, Paul now takes up the gift of tongues. The Corinthians overestimated this gift and thus became unbalanced. Paul now proceeds to correct that mistake. He does this by showing, at some length, that prophesying, or speaking forth God’s Word, is the most needed, and most fruitful, gift for the Church. He makes an extended comparison between prophesy and tongues, and thus shows the priority of prophesy over tongues.⁴³⁷

One must not confuse prophesy with prophecy. The word prophesy is a verb and the last syllable is pronounced “sigh.” Prophesying is speaking forth God’s Word (Ezeki’el 37:4-5) and declaring His intention to His people as seen here (see Dl – The Word that Builds Up). But, the word prophecy is a noun and the last syllable is pronounced “sea.” Prophecy was a spiritual gift (see Cp – The Gift of Prophecy) during the apostolic era (see the commentary on Acts Ck – Paul Went on to Jerusalem Despite Warnings). The prophet had knowledge of the near historical future or far eschatological future from God. The prophet spoke for Him and was held accountable for his prophecies (see Deuteronomy Dk – A Prophet Like Moses).

Having recognized that there is a role for both speaking in tongues and speaking forth God’s Word in public worship, Paul senses that he must conclude by giving some principles concerning their regulation (see Dp – Order in Public Worship). Unless things are not done in a proper and orderly way, the Corinthian church will have no influence on the society around them. How sad that would be for Paul the missionary!⁴³⁸

But before bringing this chapter to a conclusion, Paul defends his apostolic authority once again. With a series of rhetorical questions, he asks how it is that the Corinthians consider themselves to be the lone authority on God’s Word. If they didn’t write it, then they should obey it just like all the congregations of God’s people are obligated to do. Then Paul concludes with a direct confrontation with them over his status as an apostle.

The Permanence of Love
13: 8-13

The permanence of love DIG: Why will the gifts of prophecy, tongues, and knowledge cease? How does history, theology and the Bible teach us that tongues ceased in the aposotolic age. Why is Yeshua Messiah the Perfect that will come? What will happen with prophecy and knowledge when we see Yeshua face to face? Why is love greater than faith and hope?

REFLECT: How have you experienced the difference between, “I love you if . . .” and “I love you because . . .” and true agape love? What is only partial in your life right now that you look forward to being permanent when Yeshua returns? What do you think it will be like when you see Yeshua face to face? To experience true, unconditional love. What will you say to Him?

When the Lord returns, when the Perfect comes, the spiritual gifts will pass away.

As Paul continues, he has one final verb for love – Love never falls (Greek: pipto, meaning to fall). By using this verb, Paul wants us to be sure of one thing, namely, that there will never be a situation in which love is the wrong way to act by causing us to fall. Sometimes, admittedly, we may need to act with what is called “tough love,” but this, too, is a form of love that seeks to change another person out of deep concern and compassion for that person’s growth and well-being. If we act in love, we will never stumble and fall down (13:8a).

Elizabeth Barret Browning (an English poet of the Victorian era, popular in Britain and the United States during her lifetime, 1806-1861) wrote a poem entitled “I Loved Once,” in which she writes, “Love looks beyond the bounds of time and space, Love takes eternity in its embrace.” Love is deathless. It is never defeated, never disillusioned, never disappointed. Physical love (Greek: eros) that is mere passion burns like a stack of wood, hay or straw (3:12), and is soon consumed. That is the reason there are so many divorces today. It is not the kind of love that holds two hearts together. Love is eternal. It is permanent.

God’s love is that kind of love. How wonderful that is! His love “looks beyond the bounds of time and space and takes eternity in its embrace.” Messiah never stops loving. The only unpardonable sin is the rejection of the Spirit (Luke 12:10). Family members may be unbelievers, but Yeshua still loves them. Maybe someone you know has committed a great sin, but He still loves them. You cannot keep Messiah from loving them or you. You can put up an umbrella to keep yourself dry, but you can’t stop the rain from falling. Neither can you stop God from loving – regardless of the umbrella of sin or unbelief that anyone is under.⁴²⁹

Paul now returns to the gifts of the Spirit. He cites three specific examples – the three that had created the most problems in Corinth: prophecy, tongues, and knowledge. And following a common rabbinic pattern of comparing the two worlds, teaches that love never ends, but prophecies will pass, tongues will cease, current knowledge of the Word will pass (13:8b). Each of these gifts will eventually cease and disappear, but love will continue.

History, theology and the Bible teach us that tongues ceased in the apostolic age. As John MacArthur teaches in his book Charismatic Chaos, the contemporary charismatic movement does not represent a revival of biblical tongues. It is a delusion similar to the practice of counterfeit tongues at Corinth. What evidence is there that tongues have ceased?

First, tongues were a sign gift that ended with the apostles. The last recorded miracles in the B’rit Chadashah occurred in late 59 AD with the healings on the island of Malta (see the commentary on Acts, to see link click Db – The Storm along the Shore of Crete). From then until John finished the book of Revelation, no miracle was recorded. Miracle gifts, like tongues and healing are mentioned only in First Corinthians, an early letter written in 55 AD from Ephesus. The next two letters, Romans (57 AD) and Ephesians (60 AD), both discuss gifts of the Spirit at length, but there is no mention of the miraculous gifts. By that time miracles were already looked upon as something in the past (Hebrews 2:3-4). The apostolic authority and the apostolic message needed no further confirmation. Before the first century ended, all the B’rit Chadashah had been written and was circulating through the churches. The sign gifts had ceased to serve any purpose. And when the apostolic age ended with the death of the apostle John, the signs that identified the apostles had already become moot.

For those who say that all the spiritual gifts of the past are still in effect today, I will call your attention to Exodus (see the commentary on Exodus Ew – The Appointment of Bezalel and Ohaliab) where ADONAI singled out Bezalel and Ohaliab and filled them with the Spirit of God with the spiritual gift of being able to work with gold, silver, bronze, cutting precious stones to be set, woodcarving and every other craft. So, if none of the gifts have ceased, we would find people in every congregation with the spiritual gift of artistry. But we don’t. I have never heard of anyone, ever claiming the spiritual gift of working with gold, silver or bronze. Not only that, this giftedness is nowhere to be found in the lists of spiritual gifts in the B’rit Chadashah. Why? Because it too has ceased.

Secondly, the gift of tongues was intended as a sign to unbelieving Isra’el (see Do – Tongues are a Sign). They signified that God had begun a new work that encompassed the Gentiles. ADONAI would now speak to all nations and languages. The barriers were broken down. And so, the gift of languages symbolized not only the judgment of God on a disobedient northern kingdom of Isra’el, but also a blessing of God on the whole world. Tongues were a sign of transition between the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of the Torah) and the Dispensation of Grace (see the commentary on Hebrews Bp – The Dispensation of Grace). With the establishment of the Church, a new day had dawned on the people of God. But once the transition was made, the sign was no longer necessary and the gift of tongues ceased to exist.

Thirdly, history records that tongues did cease. Again, it is significant that tongues are mentioned only in the earliest books of the B’rit Chadashah. Paul wrote nine books after First Corinthians and never mentioned tongues again (see the commentary on Galatians Ae – Dates of Books in the B’rit Chadashah). Peter never mentions tongues; James never mentions tongues; John never mentions tongues; and neither did Jude. Tongues appeared only briefly in Acts and First Corinthians as the new message of the gospel was being spread. But once the Church was established, tongues ceased.

Chrysostom (347 to 407 AD) and Augustine (396 to 430 AD) – the greatest theologians of the eastern and western churches considered tongues obsolete in their day. Chrysostom stated categorically that tongues had ceased by his time. Writing in the fourth century, he described tongues as an obscure practice and as a result of “their cessation . . . no longer takes place.” Augustine, in his comments on Acts 2:4, wrote, “In the earliest times the Holy Spirit fell on them that believed and they spoke in tongues. These were signs adapted to that time . . . then it passed away.”

During the first five hundred years of the Church, the only people who claimed to have spoken in tongues were followers of Montanus. He was a second century heretic from Phrygia who believed he was a prophet sent from God to reform Christianity through self-denial, speaking in tongues, and continued prophetic revelation. His teachings were divisive because he and his followers believed themselves to be the only true church. Montanus and his followers claimed to receive revelation from God that added to the Word spoken by Messiah and the apostles. He taught that God’s kingdom would be set up in his own village of Pepuza in his lifetime, and that he would have a prominent role in it. Those and other false prophecies were among the reasons why the rest of the Church considered his movement heretical.

Apparently no other tongues-speaking was practiced in the Church until the seventeenth and eighteenth centuries, when it appeared in several Roman Catholic groups in Europe. A group of militant Protestants in the Cevennes region of southern France began to prophesy, experience visions and speak in tongues. The group, sometimes called the Cevenol prophets, are remembered for their political and military activities, not their spiritual legacy. Most of their prophecies went unfulfilled. They were rabidly anti-Catholic, and advocated the use of armed force against the Catholic church. Many of them were consequently persecuted and killed by Rome. At the other end of the spectrum, the Jansenists, a group of Roman Catholic loyalists, who opposed the teaching of justification by faith, also claimed to be able to speak in tongues in the 1700’s.

Another group that practiced a form of tongues was the Shakers, an American sect with Quaker roots that flourished in the mid-1700’s. Mother Ann Lee, the founder of the sect, regarded herself as the female equivalent of Yeshua Messiah. She claimed to be able to speak in seventy-two different languages. The Shakers believed sexual intercourse was sinful, even within marriage. They spoke in tongues while dancing and singing in a trancelike state (see Ce – The Pagan Background of Counterfeit Spiritual Gifts).

Then in the early nineteenth century, Scottish Presbyterian pastor Edward Irving and members of his congregation practiced speaking in tongues and prophesying. Irvingite prophets often contradicted each other, their prophecies failed to come to pass, and their meetings were characterized by wild excess, much like the church at Corinth. The movement was further discredited when some of their prophets admitted to falsifying prophecies and others even attributed their “giftedness” to evil spirits. This group eventually became the Catholic Apostolic Church, which taught many false doctrines, embracing several Roman Catholic doctrines and creating twelve apostolic officers.

All of those supposed manifestations of tongues were identified with groups that were either heretical, fanatical, or otherwise unorthodox. For over 1800 years, the gift of tongues, along with other sign gifts, was unknown in the life and doctrine of the Church.

Then, around the turn of the twentieth century, tongues became a major emphasis within the holiness movement, a large section of which developed into modern Pentecostalism. The charismatic movement, which began in 1960, carried the practice of tongues beyond traditional Pentecostalism into many other denominations, churches, and groups, both Catholic and Protestant, filling the void in true spiritual living with false experience.

Many charismatics defended as biblical the modern tongues-speaking as part of the latter-day signs spoken of by Joel (Joel 2:28-32), and quoted by Peter in his speech on Shavu’ot (Acts 2:17-21). But it is clear from a careful examination of those passages that the prophecy does not apply either to Shavu’ot or to modern times. From earlier in Joel 2 we see that the time referred to is the Second Coming of Yeshua, when the Lord will remove the northern army far from Isra’el (Joel 2:20), just before the Messianic Kingdom is established and ADONAI’s chosen people turn to Him (Joel 2:21-27). It is only after this (Joel 2:28) that the miraculous signs in the heavens and on the earth will appear.

There was no blood, columns of smoke, darkening of the sun, or changing of the moon to blood associated with Shavu’ot (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd). Nor have any such things happened in modern times. Peter was not saying that Shavu’ot completely fulfilled Joel’s prophecy, because obviously it did not. He was saying that the limited miraculous signs that had occurred shortly before he began his speech (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot) were a glimpse of much greater and far-reaching signs and wonders that would come in the last days (Acts 2:17). There is simply no biblical explanation here for the modern reappearance of tongues (languages) or any of the other miraculous sign gifts.⁴³⁰

For our current knowledge is partial, and our prophecy is partial. That the present function of the spiritual gifts is incomplete, and that something more significant will come, is seen in Paul’s words but when the Perfect (Greek: teleion) comes. Here the incomplete state in which we now live forms the contrast. At that time in the future, there will be no need for such gifts because they are for this world only, the partial will pass away (Geek: katargethesontai, meaning to be abolished or to be rendered inoperative). In contrast to love, the spiritual gifts have a built-in obsolescence. They are not permanent and do not get perfected. Prophecy and our current partial knowledge of the Word will be brought to an end and be replaced with a perfect, or complete knowledge of the living Word, Yeshua Messiah. Katargethesontai makes it clear that these gifts do not flow into something new, like an onramp connecting to a freeway. They reach a dead end. So, when the Lord returns, when the Perfect comes, their function will end (13:9-10).⁴³¹ To cite the marvelous imagery of Karl Barth (1886-1968), “Because the sun rises, all lights are extinguished.”⁴³²

Take knowledge for example. We are now able to know only in a partial and incomplete way; now we have only partial knowledge of God’s will and God’s Word. No one on earth can understand His Word perfectly. But when we are fully in His presence, seeing Him face to face (3:12), this current or partial knowledge will be replaced by perfect or complete during the Messianic Kingdom (see the commentary on Revelation Fh – The Dispensation of the Messianic Kingdom).⁴³³

Paul elsewhere described the purpose of gifts by an illustration employing the imagery of growth and maturity. According to Ephesians 4:11-16, the gifts were to be used to bring the Church from a state of infancy to adulthood. The word translated mature in Ephesians 4:13 is the same word translated perfection (Greek: teleion) in 13:10. Such a state will obviously not exist until Messiah’s Second Coming.⁴³³ When I was a child, I spoke like a child, thought like a child, argued like a child; now that I have become a man, I have finished with childish ways. Paul is here illustrating what will happen when the Perfect comes. In our earthly lives, all believers are like children compared to what we will be when we see Yeshua. A city like Corinth, famous for its bronze mirrors, would have particularly appreciated Paul’s final illustration. For now, we see in a mirror dimly. In our present state we are not capable of seeing more. But when we enter into our Lord’s presence, then we will see Him face to face. Now I know partly; then I will know fully, just as God has fully known me (13:11-12).

But for now, three things last – trust, hope, love (13:13a). The formula of “three great things” is common in Jewish literature. The same three appear in Colossians 1:4-5. Compare Micah 6:8, and this example from the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law): Rabbi Shim’on ben-Gamli’el said, “The world is sustained by three things: judgment, truth, and peace, as it is said in the TaNaKh: Execute the judgment of truth and peace in your gates (Zechariah 8:16)” (Avot 1:18).⁴³⁵

And the greatest of these is love, not only because it is eternal, but because even now in this life, love is supreme (13:13b). Love is already the greatest, not only because it will outlast trust and hope, beautiful and necessary as they are, but because love is inherently greater by being most God-like. For God is love (First John 4:8).⁴³⁶

Love Endures All Things
13: 7e

Finally, love endures all things, at all costs. Love holds fast to those it loves. It stands against overwhelming opposition and refuses to stop covering (to see link click Df – Love Covers All Things), stop believing (see Dg – Love Believes All Things), or stop hoping (see Dh – Love Hopes All Things). Love will not stop loving. In these four statements the inner power of love is revealed: her head held high, her eyes are bright and shining, her hand is steady and true, her heart is strong with the Ruach Ha’Kodesh within. This love has been rightly called “the greatest thing in the world.” Paul does not describe love in its greatest works, sacrifices, martyrdoms, or triumphs; he goes to the ordinary circumstances of life as we meet them day-by-day. There are many excuses on why we cannot love. But, Paul will not hear of it. Any of it. He encourages us to be true followers of Messiah and exercise love. Whoever can be trusted with very little can also be trusted with much (Luke 16:10a).425

Loving someone is easy when the other person does not challenge our affections by failing or offending. Love’s quality becomes really evident when it must endure trials. The B’rit Chadashah encourages us to endure in our walk with the Lord. Here is how we know that we love God’s children: when we love God, we also do what He commands. For loving God means obeying his commands. Moreover, his commands are not burdensome, because everyone born of God overcomes the world. And this is what victoriously overcomes the world: our trust. Who overcomes the world if not the person who believes that Yeshua is the Son of God (First John 5:2-5)? Here, Paul specifically had in mind the need to persevere in love for others. Messiah’s endurance of love on our behalf is our example.⁴²⁶

In saying love believes all things and love hopes all things, Paul does not mean that love always believes the best about everything and everyone, but that love never ceases to trust God, and thus, leaves justice in His hands. It is in this sense that it never loses hope – that God’s justice in the context of God’s goodness will yet prevail where there is human fallenness, even wickedness. This is why love can endure. The life that is so touched by the never-ceasing love of God in Messiah (Romans 8:39) is in turn enabled by the Ruach Ha’Kodesh to love others in the same way. It trusts God on behalf of the one loved, hopes to the end that God will show mercy in that person’s behalf.⁴²⁷

Love covers what otherwise is unbearable; love believes what is otherwise unbelievable; love hopes in what otherwise is hopeless; and it endures when anything less than love would give up. After love covers, it believes. After it believes, it hopes. After it hopes, it endures.⁴²⁸ Love is enduring, and what it produces will endure.

Dear Heavenly Father, meditating on Your wonderful love brings such peace. Things in this world may seem to swirl out of control but You are sovereign and Almighty. It is such a joy that You walk with me – ahead of me, behind me and alongside me. Whenever I sit down or stand up, You know it. You discern my thinking from afar. You observe my journeying and my resting and You are familiar with all my ways. Even before a word is on my tongue, behold, ADONAI, You know all about it (Psalms 139:2-4). It is a comfort to know that everywhere I go – You, with Your great love, are already there to protect and to guide me. I want to live my life so all that I do pleases You. Sometimes life is hard but it will be over soon and then an eternity of living in your wonderful love in heaven. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). I live with my eyes focused on Your love and on soon being in heaven. Thank you for being such a wonderful and loving Father! In Yeshua’s holy name and power of His resurrection. Amen

Love Hopes All Things
13: 7c

Even when belief in a loved one’s goodness or repentance is shattered, love still hopes in all things. This is not the hope that is directed to God in expectation of good gifts from Him, but the hope that is directed toward others which expects what is best from, and for, them. When all seems lost, we hold on to hope.⁴²² Hope is the attitude that good will eventually come to those who may now be failing. Failure invades every believer’s life, and it often causes others to give up on the one who fails. Yet, believers who love, continue to hope for the best. This optimism, however, can also become foolishness and wishful thinking. For example, Paul did not believe that the incestuous man in Corinth would repent without undergoing church discipline (to see link click Ba – Failure to Discipline an Immoral Brother).⁴²³

Therefore, this hope is not based on us, but on Messiah. As long as God’s grace is available, human failure is never final. ADONAI would not take Isra’el’s failure as final. Yeshua would not take Peter’s failure as final (see the commentary on The Life of Christ Mn – Jesus Reinstates Peter), and Paul would not take the Corinthians’ failure as final. As the relationship with the Corinthian church became more and more strained, Paul kept firing off letters to them because he didn’t believe that they were a hopeless case. There are more than enough promises in the Bible to make love hopeful.

Dear Merciful Heavenly Father, You are so wonderful! Praise You that as long as God’s grace is available, human failure is never final. You always so graciously woo people to Yourself by Your fantastic love. The family member or friend that seems impossible for us to reach, is reachable by You. For You know the heart and You know just what is needed to cause them to change their minds so that they choose to love and to follow You. For nothing will be impossible with God (Luke 1:37). Praise You that You are ever seeking after lost ones and that Your ways to do things are so much higher and better than our ways (Isaiah 55:9).

We rejoice in laying our loved ones in Your hands for You to work in their hearts and we praise Your wisdom and mighty power. I am thinking of my family members and specific friends who need to seek after and to follow You. Please open the eyes of their hearts to see that You are the Best and the True source of joy. May they realize, “Things no eye has seen and no ear has heard, that have not entered the heart of mankind – these things God has prepared for those who love Him” (First Cor 2:9). We love You. In Yeshua’s holy name and power of His resurrection. Amen

The parents of a backslidden child, the spouse of an unbelieving marriage partner, the congregation that has disciplined members who do not repent – all hope in love that the child, the spouse, or the erring brother or sister will be saved or restored. Love refuses to take failure as final. The rope of love’s hope has no end. As long as there is life, love does not lose hope. When our hope is weak, we know our love has become weak.⁴²⁴

Love Believes All Things
13: 7b

In addition to covering all things, love also believes all things. Of the four qualities listed earlier (to see link click Df – Love Covers All Things), the two verbs in the center, covers and believes are joined with love in 13:13 to form an unshakable triad. When love throws its mantle over a wrong it also believes in the best outcome for the one who has done the wrong – that the wrong will be confessed and forgiven and the loved one restored to righteousness. Love also believes all things in another way. The flesh is ready to believe all the negative things about a brother or a sister, but love does just the opposite. If there is doubt about a person’s guilt or motivation, love will always opt for the most favorable possibility. If a loved one is accused of something wrong, love will consider him innocent until proven guilty. If he turns out to be guilty, love will give credit for the best motive. Love errs on the favorable side. It is confident and believes to the last.

Job’s friends show few signs of love. They were ready to believe the worst about him, being thoroughly convinced that his problems could only have been caused by his sins. Job did not himself understand why he was suffering so terribly, but he knew it was not because of his sins. Look, I know what you are thinking, he responded, and your plans to do me wrong (Job 21:27). They gave Job no benefit of the doubt because they had no true love for him. Knowing the uprightness of Job’s life, loving friends would have realized that his sufferings were out of proportion to whatever shortcomings he had.

Dear Heavenly Father, Praise You for being willing to not just talk of love, but to show Your great love, though it cost You so much pain and shame. Focusing on Yeshua, the initiator and perfecter of faith. For the joy set before Him, He endured the cross, disregarding its shame; and He has taken His seat at the right hand of the throne of God (Hebrews 12:2). To love someone who is wonderful is easy, but You loved us while we were still sinners (Romans 5:8). How wonderful that Yeshua is now in heaven lovingly preparing our eternal home (John 14:1-3). What great love and mercy You have! For as high as the heavens are above the earth, so great is His mercy for those who fear Him (Psalms 103:11). It is a great joy and privilege to think of loving and praising You in heaven for all eternity. In Yeshua’s holy name and power of His resurrection. Amen

The loveless attitude of the scribes and Pharisees is seen in their predisposition to see the worst in others, including Yeshua. When Yeshua forgave the paralytic for his sins, the Pharisees immediately concluded He was blaspheming (see the commentary on The Life of Christ Co – Jesus Forgives and Heals a Paralyzed Man). To prove that He was truly the Messiah (see the commentary on Isaiah Gl – The Three Messianic Miracles), Yeshua healed a blind man who was also mute (see the commentary on The Life of Christ Ek – It is only by Beelzebub, the Prince of Demons, That This Fellow Drives Out Demons). Most of the crowd that had gathered were in total awe of the miracle and glorified God. But we know from their later words and actions that the scribes and Pharisees remained convinced that Yeshua was evil.

Hatred believes the worst; love believes the best.

Love is a harbor of trust. When that trust is broken, love’s first reaction is to heal and restore. Brothers, suppose someone is caught doing something wrong. You who have the Spirit should set him right, but in a spirit of humility, keeping an eye on yourselves so that you won’t be tempted too (Galatians 6:1).

Love Covers All Things
13: 7a

This final staccato of verbs brings the present description to a summary and conclusion. In each case the verb is accompanied by the object all things. The key Greek word here is panta, which may be translated as all or always. Basically, it means that love has no limits. Stating the opposite best captures the idea: love never tires of support, never loses faith, never exhausts hope, never gives up. But these four qualities are hyperbole, exaggerations to make a point. Paul has made it clear that love rejects jealousy, bragging, arrogance, rudeness, selfishness, anger, keeping a record of wrongs, and unrighteousness. It does not bear, believe, hope or endure lies, false teaching or anything else that is not of God. By “all things,” Paul is speaking of all things acceptable to God’s righteousness and will, of everything within the Lord’s divine tolerance.⁴¹⁹

Dear Heavenly Father, Praise You for Your love is like the most beautiful diamond, cut with many flawless and sparkling faces. Each aspect of Your love sparkles and glistens like a face of an exquisite diamond. There is nothing that could make the diamond of Your love more beautiful, for You are holy and totally perfect in all You have ever done or thought. Meditating on Your love is like constantly resting on an air mattress in a big pool on a sunny day. The sun shines bright and hot but the water splashes and refreshes us. There are sounds and noises all around but as we gaze into the blue sky we hear only the whisper of Your love. We see the fluffy white clouds and remember how You ascended into heaven. After saying all this – while they were watching – He was taken up, and a cloud received Him out of their sight. What a comfort to know that You are in heaven preparing a home for us (John 14:1-3) and will someday soon return to take us home to heaven to be with You there for all eternity! Thank You that Your love covers all things. You are so loved! In Yeshua’s name and power of His resurrection. Amen

The four qualities listed in 13:7 are closely related and are given in ascending order to form a chiasm, the first (love covers all things) and the fourth (love endures all things) dealing with present circumstances, the second (love believes all things) and the third (love hopes all things) looking into the future. Thus, there is nothing love cannot face. So, too, the final verb, love never ends. Love has a tenacity in the present, buoyed by its absolute confidence in the future, that enables one to live in every kind of circumstance and continually to pour oneself out on behalf of others. Paul’s own ministry was a perfect example of such love.⁴²⁰

Paul continues to complete the golden chain of love; each jewel matches the next until the characterization is complete. Now he proceeds to teach us that love covers (Greek: stego, meaning to support, and therefore to protect) all things. Love covers all things by protecting others from exposure, ridicule or harm. Genuine love does not gossip or listen to gossip. Even when a sin is certain, love tries to correct it with the least possible hurt and harm to the guilty person.

Fallen human nature has the opposite inclination. There is wicked pleasure in exposing someone’s faults or failures. As already mentioned, that is what makes gossip appealing. The Corinthians cared little for the feelings or welfare of fellow believers. It was every person for themselves. Like the Pharisees, they paid little attention to others, except when those others were failing or sinning. Mankind’s depravity causes people to rejoice in the depravity of others. It is that depraved pleasure that sells magazines and newspapers that cater to exposes, “true confessions,” and the like. It is the same sort of pleasure that makes children tattle on their brothers and sisters. Whether to feel self-righteous by exposing another’s sin or to enjoy the sin vicariously, we all are tempted to take a certain kind of pleasure in the sins of others. Love had no part in that. It does not expose or exploit, gloat or condemn.

Hate stirs up disputes, but love covers all kinds of transgressions (Proverbs 10:12). On the one hand, we can measure our love for a person by how quick we are to cover their faults. On the other hand, love does not justify sin or compromise with falsehood. Love warns, corrects, exhorts, rebukes, and disciplines. But love does not expose or broadcast failures and wrongs. It covers and protects. Henry Ward Beecher (1813-1887), an American Congregationalist clergyman, social reformer and speaker, known for his support of the abolition of slavery, emphasized God’s love when he is quoted as saying, “God pardons like a mother who kisses the offense into everlasting forgetfulness.”

The mercy seat, where the blood of atonement was sprinkled (see the commentary on Exodus, to see link click Fs – The Mercy Seat in the Most Holy Place: Christ at the Throne of Grace), was a place of covering. That covering prefigured the perfect and final covering of sin accomplished by Yeshua on the cross in His great atonement (see the commentary on Romans Ba – The Picture of Justification). In the cross, ADONAI threw the great mantle of His love over sin, forever covering it for those who trust in His Son. By nature, love redeems. It wants to buy back, to save, not to judge.

Love feels the pain of those and helps carry the burden of the hurt. True love is even willing to take the consequences of the sin of those it loves. Isaiah wrote of Yeshua Messiah, “It was our diseases He bore, our pains from which He suffered. Yet, we considered Him punished, stricken and afflicted by God. He, and no other, was pierced for our transgressions, He was crushed for our sins. The punishment that brought us peace was upon Him (Isaiah 53:4-5 CJB). As Peter knew firsthand from Yeshua’s great patience and kindness: love covers a multitude of sins (First Peter 4:8).⁴²¹

Love Rejoices in the Truth
13: 6

After the series of verbs describing how love responds to evildoing, Paul now concludes with a set of verbal opposites. For this last link of the eight negative statements: Love does not rejoice in unrighteousness, Paul supplies the first of five positive statements: but rejoices in the truth. The first positive contrasting the last negative.⁴¹⁶ At first glance, it may seem strange to contrast not rejoicing in unrighteousness (Greek: adikia, meaning wickedness or doing evil) with rejoicing in the truth. But we must understand that anything that is unrighteous in the sight of ADONAI grieves the heart that is full of love, not merely because the evil hurts the one to whom it is done, but especially because God hates evil and must punish the wrongdoer. Those who are self-seeking, who disobey the truth and obey evil, Ha’Shem will pay back with wrath and anger (Romans 2:8). Where unrighteousness triumphs, truth is absent. Evil prevails where the heart has pleasure in it, loves it, and thus rejoices in it. The love that Paul describes is absent in that case. But where the heart rejoices in the truth, embraces it gladly, and finds pleasure in possessing it, there, unrighteousness is driven out.⁴¹⁷

Love does not rejoice in unrighteousness, but rejoices (Greek: suhchairei, meaning sharing God’s grace with another person, so that both rejoice together ) in the truth. Thus, the truth Paul is speaking of here is not simply factual truth. He is speaking of ADONAI’S truth, God’s revealed Word . . . Yeshua Messiah, who said: I AM the way and the Truth and the life. No one comes to the Father except through Me (John 14:6). Righteousness is predicated on God’s truth and cannot exist apart from it or Him. Love always rejoices in God’s truth and never in falsehood or false teaching, which is evil. Love cannot tolerate wrong doctrine. It cannot suppress the truth (Romans 1:18) or exchange it for a lie (Romans 1:25). It makes no sense to say, “It doesn’t make any difference if people don’t agree with our doctrine. What matters is that we love them.” That is the basic view of what is commonly called the ecumenical movement today. However, if we truly love others it should matter a great deal to us whether or not they believe what is right and wrong, what is truth and what is unrighteousness. Because what they believe affects their souls, their eternal destinies, and their representation of God’s will, and therefore, should be of the highest concern for us. You don’t get to heaven by what you do, you get to heaven by what you believe!

Dear Heavenly Father, You are the perfect example of Truth. Praise You that in all You do, say and think, You are truth. In this world so many people speak what they call “white” lies but you call all untruths to be lies. It does not matter if it is just a shade off the truth- it is a lie. That gives us such great confidence in all you say in Your Word to be 100% Truth! Every promise that You make is totally reliable. We can always trust You completely. What a fantastic promise Yeshua made. Do not let your heart be troubled. Trust in God; trust also in Me. In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?  If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:1-3). Even when things look dark to us, it is not dark to you. Even darkness is not dark for You, and night is as bright as day (Psalms 139:12). Even the future is not dark to You for You know the future in detail (Daniel 2:24-30). You are so powerful and we can trust that no kingdom will ever be greater than You. ADONAI has set up His throne in the heavens, and His kingdom rules over all (Psalms 103:19). We rejoice in the truth of Your great love! In Yeshua’s holy name and power of His resurrection. Amen

Love is consistent with kindness (to see link click Cw – Love is Kind) but it is not consistent with compromising the truth. That is not kind to those whom we mislead by our failure to stand firmly in the truth. This is love, John tells us: that we should live according to His commands. To compromise, for example, with those who cast doubt on the incarnation is not loving. It risks eternal reward. For many deceivers have gone out into the world, people who do not acknowledge Yeshua Messiah’s coming as a human being. Such a person is a deceiver and an anti-Messiah. Watch yourselves, so that you don’t lose what we have accomplished, but will receive your full reward (Second John 6-8). Love, truth, and righteousness are inseparable. When one is weakened the other two are also weakened. Paul teaches us that if someone comes to you and does not bring this teaching, don’t welcome him into your home. Don’t even say, “Shalom!” to him; for the person who says, “Shalom!” to him shares in his evil deeds (Second John 10-11). We are not to rejoice in evil teaching or evil living. Love rejoices in the truth and never in falsehood or unrighteousness.

On the other hand, love does not focus on the wrongs of others. Love does not parade their faults for all the world to see. Love does not disregard falsehood and unrighteousness, but as much as possible it focuses on the true and the right. It looks for the good, hopes for the good, and emphasizes the good. Love rejoices in those who repent and turn from unrighteousness, and it rejoices in those who teach and live the truth.⁴¹⁸

Love Keeps No Record of Wrongs
13: 5d

Closely connected with not being easily angered (to see link click Dc – Love is Not Easily Angered) is that love keeps no record of the wrongs carried out against us. Keeps no records (Greek: logizomai) is a bookkeeping term that means to calculate, as when figuring an entry into a ledger. The purpose of the entry is to make a permanent record that can be consulted whenever needed. In business that practice is necessary, but in personal matters it is not only unnecessary but harmful. Keeping track of things done against us is a sure path to unhappiness – our own and that of those on whom the wrongs (Greek: kakon, meaning evil, inner malice or bad things) are kept.

Dear Heavenly Father, Praise Your great love! You have every right to punish us for our sins, but instead, You graciously and with great mercy give Yeshua’s righteousness to all who love You. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (2 Corinthians 5:21). What a supremely gracious God You are to forgive so deeply that you completely remove the sins of those who love You. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:12).

Thank You that You save those who confess You as their Lord and Savior, even if they are the only one of a few of our relatives or friends to love You.  But still, you have a few people in Sardis who have not stained their clothes. They will walk with Me in white, because they are worthy. The one who overcomes thus will be dressed in white clothes; I will never blot his name out of the Book of Life, and will confess his name before My Father and His angels (Revelation 3:4-5). It is worth being the only one to follow You, for we will have an eternity of joy to love You with our new heavenly family. We love you deeply! In Yeshua’s name and power of His resurrection. Amen 

Loving people do not keep bringing up past failures in an attempt to gain control over others. Love is painfully aware of the evil done against it, but tries to overcome it with good and does not keep a record to “get even,” or to return evil for evil. Paul himself embodied this attitude in Second Corinthians 2:5-11 when he forgave the one who offended him. Love is neither enraged at the moment, nor does it hold a grudge, or act vindictively afterward. As John Chrysostom (347 to 407 AD), the early Church Father who served as archbishop of Constantinople has well said, “As a spark falls into the sea and does not harm the sea, so harm may be done to a loving soul and is soon quenched without disturbing the soul.” Thus, love does not keep meticulous records of offenses, but offers forgiveness time and again.

When Peter came to Jesus and asked: Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times (Matthew 18:21)? Messiah replied: Not seven times, but seventy times seven times (Mattityahu 18:22). This limitless number shows that God’s forgiveness is boundless. The number seven is often used as a biblical metaphor as the number of completeness. Perhaps Yeshua had in mind the Torah passage that speaks of Lamech’s unlimited vengeance (Genesis 4:24), in contrast to the unlimited forgiveness. True forgiveness does not keep a record of wrongs. Love forgives.

The same Greek verb (logizomai) is often used in the B’rit Chadashah to represent the pardoning act of God for those who trust in Yeshua Messiah as their Lord and Savior. Blessed is the one whose sin ADONAI will not take into account (Romans 4:8). God in the Messiah was reconciling mankind to Himself, not counting their sins against them (Second Corinthians 5:19). If God so completely and permanently erases the record of our many sins against Him, how much more should we forgive the much lesser wrongs done against us? In God’s heavenly record the only entry after our names is righteous, because we are counted righteous in Yeshua. Therefore, Messiah’s righteousness is transferred (imputed) to our spiritual bank account at the moment of faith (Romans 4:6-11 and 22-25; James 2:23). What is true of Messiah is true of you, minus His deity. No other record exists.

Friendships, personal relationships, family relationships, and marriages can be, and often are, ruined by keeping record of wrongs. We make mistakes: professionally, personally and financially. We are human. And it is necessary to seek forgiveness for those we have wronged or hurt. To make restitution when possible; financially if necessary. But once you have asked for forgiveness and done everything you can humanly do to change and make things right, or once you have “forgiven” someone, nobody wants to live with past mistakes being thrown in their face daily. Do not let the sun go down on your anger (Ephesians 4:26).

Love is Not Easily Angered
13: 5c

If we bear in mind the trait of unselfishness (to see link click Db – Love is Not Selfish), it is easier to understand that love is not easily angered (Greek: from the root paroxuno), provoked, irritated, embittered or enraged, rather, they are patient (see Cv – Love is Patient). While love treats others with kindness (see Cw – Love is Kind), in turn, many times it receives just the opposite. Paul’s life was full of such experience, especially from his fellow Jews who ought to have especially loved him. He did not accuse them (Acts 28:19), he did the opposite, when he said: Bless those who persecute you (Romans 12:14).⁴¹⁴

But the apostle does not rule out righteous indignation. Like his Lord, Paul was only angered by the things that anger God. Love does not rejoice in unrighteousness (13:6a). To be angered by the distortion or contradiction of God’s Word is righteous indignation. But when it is truly righteous, indignation will never be provoked by something done against us personally. Paul responded strongly against such things as heresy, immorality, and misuse of spiritual gifts. He became angry (Greek: from the root paroxuno) when he saw that Athens was full of idols (Acts 17:16). When Yeshua cleared the Temple, He was angered at the violation of His Father’s house of prayer (see the commentary on The Life of Christ Iv – Jesus Entered the Temple Area and Drove Out All Who Were Buying and Selling). But on many occasions when He was personally abused, He did not become angry or defensive (John 18:19-24).

The becoming easily angered that Paul wrote to the Corinthians about has to do with things done against us or that are personally offensive. Love does not get angry with others when they say or do something that displeases us or when they prevent us from having our own way (First Peter 2:21-24). Love never reacts in self-defense or retaliation. Being easily angered is the other side of seeking one’s own way. The person who is intent on having his own way is easily angered or easily provoked.

Surely one influencing factor for mental and physical illness in our society today is the overwhelming preoccupation with our rights and the resulting anger. When everyone is fighting for his or her own rights, no one can really succeed or be content. Everyone grabs, no one gives, and everyone loses – even when one gets what he or she wants. Anger can never win in any meaningful or lasting way. It always costs more than it gains.

We sometimes get angry when another person gains a privilege or recognition we want for ourselves, because it is our “right.” But to put our rights before our duty and before the loving concern for others comes from self-centeredness and lovelessness. The loving person is more concerned about doing what he should and helping where he can than in having what he thinks are his rights and his due. Love considers nothing is a “right” and everything is an obligation.

The ultimate test for being easily angered is in the home, behind closed doors. Telling our family that we love them is merely empty words if we continually get upset and angry at what they say and do. Telling our wives or husbands that we love them is not convincing if we are snapping at them all the time. Telling our children that we love them is merely words if we often yell at them for doing things that irritate us and interfere with our plans. It does no good to protest, “I lose my temper a lot, but it’s all over in a few minutes.” So is a nuclear bomb. A great deal of damage can be done in a very short time. Temper is always destructive, and even small temper “bombs” can leave much hurt and damage, especially when they explode on a regular basis. Lovelessness is the cause of temper, and love is the only cure. Love that takes a person outside of himself and centers his attention on the well-being of others is the only cure for self-centeredness.⁴¹⁵

Dear Heavenly Father, Praise You for Your wisdom that wisely gets angry at evil, but is patient with Your children. When we sin, You could reject us or hurt us; but instead, You gently draw us back to You so we can repent with genuine sorrow for our wrong, and then You graciously forgive us.  For the grief that God wills brings a repentance that leads to salvation, leaving no regret. But the world’s grief brings death.  For see what this very thing – this grieving that God wills – has brought you! What diligence, what defense, what indignation, what fear, what longing, what zeal, what rendering of justice! In everything you have proved yourselves to be innocent in this matter (Second Corinthians 7:10-11). Thank You for sending the Ruach Ha’Kodesh to convict the world of sin (First John 16:8) so that we turn from sin to follow You as our Lord and Savior, embracing Your gracious offer of forgiveness. You are so loved! In Yeshua’s holy name and power of His resurrection. Amen

Love is Not Selfish
13: 5b

The proper bearing of love (to see link click Df – Love Covers All Things) is due to its genuine unselfishness, for love is not selfish. True love is always unselfish. How easily said, how hard to attain! Selfishness lies at the root of a thousand evils and sins in the world and in the Church; between rich and poor, capital and labor, nation and nation, man and man, woman and woman, believers and believers. Cure selfishness, and you create the Garden of Eden. As when one draws a beautiful face and makes one feature after another stand out until the eyes at last light up the whole and give it complete expression, so in this portrait of love, the inspired artist paints the eyes full of unselfishness, seeking in every glance not their own but that which is another’s. Yes, this is love: no envy, no boasting, no pride, no rudeness because it is altogether unselfish.⁴¹¹

Loving people do not attempt to advance their own interests, especially at the expense of other people. This love (Greek: agage) differs from eros, which always seeks its own interests, and from philia, which points to devotion to one’s own, whether self, family, or friend. Again, the Corinthian believers were models of what loving believers should not be. Paul’s urging in 10:24, “No one should seek their own good, but the good of others,” indicated that self-seeking was another major problem within the church at Corinth.

They were selfish to the extreme. They didn’t share their food at the love feasts (see Bz – The Problem: The Abuse of the Poor), they protected their rights to the point of suing fellow believers in pagan courts of law (see Bb – Failure to Resolve Personal Disputes), and they wanted what they thought were the “best” spiritual gifts for themselves. Instead of using spiritual gifts for the benefit of others, they tried to use them to their own advantage. Therefore, Paul told them, “Since you eagerly seek the things of the Spirit, seek especially what will help in edifying the congregation” (14:12). They did not use their gifts to build up the church, but to try to build up themselves. At the end of his discourse on freedom in Messiah (see Bj – Concerning Our Freedom in Messiah), Paul invites the Corinthians to imitate him as he does Messiah, “Just as I try to please everyone in everything I do, not looking out for my own interests but for those of the many, so that they may be saved” (10:33).⁴¹²

The story is told of a chauffeur who drove up to a cemetery and asked the minister who served as caretaker to come to the car, because his employer was too ill to walk. Waiting in the car was a frail old lady with sunken eyes that showed years of hurt and anguish. She introduced herself and said she had been sending five dollars to the cemetery for the past several years to be used for flowers for her husband’s grave. “I have come in person today,” she said, “because the doctors have given me only a few weeks to live and I wanted to see the grave for one last time.” The minister replied, “You know, I am sorry you have been sending money for those flowers.” Taken aback, she said, “What do you mean?” “Well, I happen to be a part of a visiting society that visits patients in hospitals and mental institutions. They really love the flowers. They can see them and smell them. Flowers are therapy for them, because they are living people.” Saying nothing, she motioned for the chauffeur to leave. Some months later the minister was surprised to see the same car drive up, but with the woman herself at the wheel. She said, “At first I resented what you said to me that day when I came here for a last visit. But as I thought about it, I decided you were right. Now I personally take flowers to the hospitals. It does make the patients happy . . . and it makes me happy, too. The doctors can’t figure out what made me well, but I know I now have someone else to live for.”

As always, Yeshua is our perfect model. He For the Son of Man did not come to be served, but to serve – and to give his life as a ransom for many (Matthew 20:28). The Son of God lived His life for others. God incarnate was agape love incarnate. He was the perfect incarnation of self-giving love. He never sought His own welfare, but always the welfare of others.⁴¹³

Dear Heavenly Father, Praise You for being such a joy to live for! You are always both totally holy and completely loving. You never make a mistake or forget anything. As your child, I can totally trust You to guide every detail of my life and I choose to make choices that honor You. Never will You give Your child second best. Though a path may seem so hard, the trials will be over soon. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18).

Heaven will be a time of great joy for all eternity. The trials are not mistakes in Your plan, but you use even the trials in my life to bring You glory for all eternity now. for a little while, if necessary, you have been grieved by various trials,  so that the tested genuineness of your faith – more precious than gold that perishes though it is tested by fire – may be found to result in praise and glory and honor at the revelation of Yeshua Messiah (1 Peter 1:6c-7). Thank You for being so totally unselfish. You are greatly loved! In Yeshua’s holy name and power of His resurrection. Amen

Love is Not Rude
13: 5a

The next link in the chain is that love is not rude. The principle here has to do with poor manners. It is not as serious a fault as bragging (to see link click Cy – Love Does Not Brag) or arrogance (see Cz – Love is Not Proud), but it stems from the same lovelessness. It does not care enough for those it is around to act politely. It cares nothing for their feelings or sensitivities. The loveless person is careless, overbearing and often crude.

The Corinthians were models of rude behavior. Acting overbearing was almost their trademark. Nearly everything they did was rude and unloving. Even when they came together to celebrate the Lord’s Supper they were selfish and offensive: Each one goes ahead on his own; so that one goes away hungry while another is already drunk (11:21). During public worship services each one tried to outdo the others in speaking in tongues. Everyone talked at once and tried to be the most dramatic and prominent. The church did everything improperly and in disorder, the opposite of what Paul had taught them and now advised them against: Let all things be done in a proper way (14:40).

On one occasion Messiah was dining in the home of a Pharisee named Simon. During the meal a prostitute came and washed Yeshua’s feet with her tears, dried them with her hair, and then anointed them with expensive perfume. Simon, embarrassed and offended, thought to himself: If this man were a prophet He would know who and what kind of a person this woman is who is touching Him, that she is a sinner. Yeshua then told the parable of the moneylender who forgave two debtors, one for 500 denarii and the other for 50. Our Lord asked Simon which debtor would be more grateful, to which the Pharisee replied: I suppose the one whom he forgave more. Then the Lord turned toward the woman and said to Simon: Do you see this woman? I came into your house. You did not give Me any water for my feet, but she wet My feet with her tears and wiped them with her hair. You did not give Me a kiss, but this woman, from the time I entered, has not stopped kissing My feet. You did not put oil on My head, but she has poured perfume on My feet. Therefore, I tell you, her many sins have been forgiven – as her great love has shown. But, whoever has been forgiven little loves little (Luke 7:44-47).

The primary example of love in that account is not the woman’s, sincere and beautiful as it was. It is Yeshua’s love that is the most remarkable, and this is in such contrast to Simon’s lovelessness. By Messiah’s loving acceptance of the woman’s loving act, as well as by the parable, Yeshua showed Simon that it was not her actions or His response that was improper, but Simon’s attitude. What the woman did and what Yeshua did had everything to do with love. On the contrary, what Simon did, had nothing to do with love.

Dear Heavenly Father, Your love is so deep and wonderful. Not only are You not rude, You are full of mercy. He has not treated us according to our sins, or repaid us according to our iniquities. For as high as the heavens are above the earth, so great is His mercy for those who fear Him (Psalms 103:10-11). Your forgiveness is so total for those who love You. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:12). It is easy to love You. You call us to be loving, not rude. And this commandment we have from Him: that the one who loves God should also love his brother. Please help us to be like You, loving and kind to all. In Yeshua’s holy name and power of His resurrection. Amen

William Barclay (1907-1978), the famous Scottish scholar, translates First Corinthians 13:5a as: Love does not behave gracelessly. Love is gracious. Graciousness should begin with fellow believers, but it should not end there. Many believers have forfeited the opportunity for witnessing by rudeness to an unbeliever who offends them be a habit the unbeliever considers improper. As with Simon, sometimes our attitude and behavior in the name of righteousness are more improper, and less righteous, than some of the things criticized.

Love is much more than being gracious and considerate, but it is never less. To the extent that our living is ungracious and inconsiderate it is also rude and unloving. Self-righteous rudeness by believers can turn people away from Messiah before they have a chance to hear the gospel. The messenger can become a barrier to the message. If people do not see the humility and gentleness of Messiah (Second Corinthians 10:1) clearly in us, they are less likely to see Him clearly in the gospel we preach.⁴¹⁰

Love is Not Proud
13: 4e

The next link in the chain is that love is not proud (Greek: physioutai). When pride puffs up the heart, arrogance naturally follows. Pride forgets its own place and fails to respect others; love forgets its own place, but is thoughtful of others. Paul, himself, is a good example. No matter where he was, among friends or foes, before common people or before kings, he always knew how to conduct himself, so even kings were compelled to respect him.⁴⁰⁸

The Corinthian believers thought they had arrived at perfection (see Perfectionism by B. B. Warfield). Paul had already warned them not to go beyond what the TaNaKh says, proudly taking the side of one leader against another. After all, what makes you so special? What do you have that you didn’t receive as a gift? And if in fact it was a gift, why do you boast as if it weren’t? You are filled already? You are rich already? You have become kings, even though we are not? Well, I wish you really were kings, so that we might share the kingship with you (4:6-8)! Becoming even more sarcastic, he declared: For the Messiah’s sake we [apostles] are fools, but united with the Messiah you are wise! We are weak, but you are strong; you are honored, but we are dishonored (4:10)? Obviously not! A few verses later, the apostle is even more direct: When I didn’t come to visit you, some of you became arrogant (4:18). In fact, six of the seven occurances of the verb to be proud in the B’rit Chadashsh appear in this letter.

They greatly overvalued the opinion they had of themselves. Instead of seeing themselves as lowly pawns, they viewed themselves as mighty kings. Everything good that the Corinthians had, came from the King; therefore, they had no reason to be proud or arrogant about anything. Yet, they were puffed up and conceited about their knowledge of doctrine, their spiritual gifts, and the famous teachers they had had. They were so overestimated about their pride that they even boasted about their carnality, worldliness, idolatry, and immorality, including incest, which was even practiced by pagans. They were arrogant rather than repentant; they bragged more than they mourned (to see link click Ba – Failure to Discipline an Immoral Brother). But in contrast to all of their pride, love is not arrogant.

William Carey, often referred to as the father of modern missions, was a brilliant linguist, responsible for translating parts of the Bible into no fewer than 34 different languages and dialects. He had been raised in a simple home in England and as a young man worked as a cobbler. In India he was often ridiculed for his “low” birth and former occupation. At a dinner party one evening a snob said to him sarcastically, “I understand, Mister Carey, that you once worked as a shoemaker.” But Carey replied, “Oh no, your lordship, I was not a shoemaker . . . only a shoe repairman.”

Dear Heavenly Father, How wonderful all you did for those who love You so they could live eternally with You having Yeshua’s righteousness (Second Corinthians 5:21)! There is no room for anyone to have pride in salvation, for it is all by Your grace thru faith, and even this is not our accomplishment, but God’s gift (Ephesians 2:8-9). You so humbly came down as a man (Philippians 2:5-11) and bore our sin and shame. As we focus our joy on thanking and pleasing You, rewards from this world mean nothing. Life on earth will be over in a blink so how important it is to use the short time we have to prepare our gift of love for You.

What a wonderful thought that what we do on earth, with a godly heart attitude, has eternal rewards (First Corinthians 3:12-14). Any reward or crown that we may receive, we choose to give to You. Like the twenty-four elders we will fall down before the One seated on the throne and worship Him who lives forever and ever. And they throw their crowns down before the throne, chanting, “Worthy are You, our Lord and God, to receive glory and honor and power” (Revelation 4:10-11a). You are a joy to worship! In Yeshua’s holy name and power of His resurrection. Amen

When Yeshua began to preach, He soon overshadowed the ministry of John the Immerser. Yet John spoke of Him as the One who comes after me, whose sandal I am not worthy to untie (John 1:27 NASB). When John’s disciples later became jealous of Yeshua’s popularity, John rebuked them, saying: He must increase, but I must decrease (John 3:30).

Like wisdom, love says: I hate pride and arrogance, evil ways and deceitful speech (Proverbs 13:8). Other proverbs remind us that first comes pride, then disgrace (Proverbs 11:2a), that disrespect only produces strife (Proverbs 13:10), and that pride goes before destruction, and arrogance before failure (Proverbs 18:18). Pride and arrogance breed contention, which the Corinthian church was filled with. Love is constructive. It builds up the building (8:1); pride blows up the building. Arrogance is big-headed, whereas love is big-hearted.⁴⁰⁹

Love Does Not Brag
13: 4d

A natural companion to the lack of envy (to see link click Cx – Love Does Not Envy), is the lack of boasting. Love does not brag (Greek: perpereuetai, meaning to brag and is used nowhere else in the B’rit Chadshah). Behind boastful bragging there lies conceit, an overestimation of one’s own importance, abilities or achievements. It is used to describe a pompous windbag and may allude to the rhetorically sophisticated speech (1:17 and 2:1) that so characterized the bragging of the Corinthians.⁴⁰⁶

When the loving person feels good about himself, he has no need to brag about anything in his life. Love does not parade its accomplishments. Bragging is the other side of jealousy. Jealousy is wanting what someone else has; bragging is trying to make others jealous of what we have. Jealousy puts others down; bragging builds us up. It is ironic that, as much as most of us dislike bragging in others, we are so inclined to brag ourselves.

The Corinthian believers were spiritual show-offs, constantly vying for public attention. They clamored for the most prestigious offices and the most glamorous gifts. They all wanted to talk at once, especially in ecstatic speech (see Ce – The Pagan Background of Counterfeit Spiritual Gifts). Most of their speaking in tongues was counterfeit, but their bragging about it was genuine. They cared nothing for harmony, order, fellowship, edification, or anything worthwhile. They cared only for flaunting themselves. What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation (14:26). Each did their own thing as prominently as possible, in total disregard for what the others in public worship were doing.

Charles Trumbull, the editor of The Sunday School Times, a respected Christian journal with a weekly circulation of more than 100,000 worldwide in the early 1900s, once vowed, “God, if You will give me the strength, every time I have the opportunity to introduce the topic of conversation it will always be Jesus Christ.” He had only one subject that was truly worth talking about. If Christ is first in our thoughts, we cannot possibly brag.

C. S. Lewis, author of The Screwtape Letters and The Chronicles of Narnia, called bragging “the utmost evil.” It is the epitome of pride, which is the root sin of all sins. Bragging puts ourselves first. Everyone else, including God, must therefore be of less importance. It is impossible to build ourselves up without putting others down.

Yeshua was, and is, God incarnate. Yet He never exalted Himself in any way. Though He was in the form of God, He did not regard equality with God something to be possessed by force. On the contrary, He emptied himself, in that He took the form of a slave by becoming like human beings are. And when He appeared as a human being, He humbled himself still more by becoming obedient even to death – death on a stake as a criminal (Philippians 2:6-8)! Yeshua, who had everything to boast of, never boasted. In total contrast, we, who have nothing to boast about, are prone to boast. Only the love that comes from Yeshua Messiah can save us from flaunting our knowledge, our degrees, our status, our gifts, our wealth, our bodies, our good looks, or our accomplishments, real or imagined.⁴⁰⁷