Bibliography

Baker, Kenneth: General Editor, The NIV Study Bible, Grand Rapids, Zondervan, 2011.

Barclay, William, The Letters to the Corinthians, Philadelphia, Westminster Press, 1956.

Bertolini, Dewey and Richards, Larry, The Book of First Corinthians: The Smart Guide to the Bible. Nashville, Thomas Nelson, 2007.

bible.org

Boettner, Loraine. Roman Catholicism. Phillipsburg: The Presbyterian and Reformed Publishing Company, 1962.

Chafin, Kenneth, Preachers Commentary: First and Second Corinthians, Nashville, Thomas Nelson, 1985.

Coleman, Lyman, Serendipity Bible for Groups, New International Version, Serendipity House, Littleton, Colorado, 1988.

Currid, John. Exodus, Volume 2, Auburn, Evangelical Press, 2001.

Elliott, Elizabeth. Discipline, the Glad Surrender, Old Tappan, Revell Books, 1982.

Erickson, Millard. Christian Theology, Grand Rapids, Baker Book House, 1985.

Fee, Gordon, First Epistle to the Corinthians, NICNT, Grand Rapids, Eerdmans, 2014.

Fee, Gordon and Stuart, Douglas, How to Read the Bible for All Its Worth. Grand Rapids, Zondervan, 1982.

Fisher, John, The Epistles from a Jewish Perspective, Clarksville, Messianic Jewish Publishers, #74268

Freeman, James, Manners and Customs of the Bible. Plainfield, Logos International, 1972.

Fruchtenbaum, Arnold, The Footsteps of the Messiah, Tustin, Ariel Ministries, 2004.

Fruchtenbaum, Arnold, act105.mp3.

Garland, David E, First Corinthians, Grand Rapids, Baker Commentary on the NT, 2003.

Godet, F. L.,The First Epistle to the Corinthians, Grand Rapids, Zondervan, 1886.

Grosheide, F. W., The First Epistle to the Corinthians, Volume 1, The New International Commentary on the New Testament, Grand Rapids, Eerdmans Publishing Company, 1957.

Grosheide, F. W., The First Epistle to the Corinthians, Volume 2, The New International Commentary on the New Testament, Grand Rapids, Publishing Company, Eerdmans, 1957.

Guzik, David, Verse by Verse Commentary on Acts, Simi Valley, Enduring Word, 2000.

Hinnebusch, Paul, Community in the Lord, Notre Dame, Ave Maria Press, 1975.

Hislop, Alexander, The Two Babylons, Loizeaux, Neptune, 1959.

Hodge, Charles, An Exposition of the First Epistle to the Corinthians, Grand Rapids, Eerdmans, 1974.

Kasdan, Barney,The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, San Diego, Kehilat Ariel Messianic Synagogue, 2018.

Lenski, R. C. H. The Interpretation of St. Paul’s First and Second Epistles to the Corinthians, Minneapolis, Augsburg Publishing House, 1963.

Lucado, Max, Life Lessons from First Corinthians, Nashville, Thomas Nelson, 2018.

MacArthur, John. First Corinthians, Chicago, The Moody Bible Institute, 1984.

Marshall, I. Howard, Acts, TNTC, Grand Rapids, Eerdmans, 1996.

McGee, J. K, First Corinthians for the Practical Messianic, Richardson, Messianic Apologetics, a division of Outreach Isra’el Ministries, 1995.

McGee, J. Vernon, First Corinthians. Nashville, Thomas Nelson, 1991.

Morgan, G. Campbell, The Corinthian Letters of Paul, An Exposition of I and II Corinthians. Eugene, WPIF & Stock, 1946.

Morris, Leon, First Corinthians, Tyndale New Testament Commentaries, Downers Grove, Inter-Varsity Press, 1985.

Pliny the Younger, Epistulae.

Pratt, Richard, First and Second Corinthians, Nashville, Holman NT Commentary, 2000.

Stern, David, Jewish New Testament Commentary. Clarksville, Jewish New Testament Publications, 1992.

www.relevantbibleteaching.com

Rubin, Barry, The Complete Jewish Study Bible, Clarksville, Messianic Jewish Publishers, 2016.

Verbrugge, Verlyn, The Expositors Bible Commentary: Volume 11: Romans – Galatians, Grand Rapids, Zondervan, 2008.

Walvoord, John and Zuck, Roy. The Bible Knowledge Commentary of the Old Testament. Wheaton, Victor Books, 1985.

Wiersbe, Warren, First Corinthians: Be Wise, David C. Cook, Colorado Springs, 1977.

End Notes

First Corinthians from a Messianic Jewish Perspective
1. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page iii.

2. The NIV Study Bible, Kenneth Baker: General Editor, Zondervan Publishing Company, Grand Rapids, Michigan, 2011, page 1921.

3.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1631.

4.The NIV Study Bible, Kenneth Baker: General Editor, Zondervan Publishing Company, Grand Rapids, Michigan, 2011, page 1921.

5. The Open Bible, The New King James Version, Thomas Nelson Publishers, Nashville, Tennessee, 1983.

6. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 3-7.

7.The Letters to the Corinthians, by William Barclay, The Westminster Press, Philadelphia, Pennsylvania, 1975, pages 50-60.

8. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 8-9.

9. Epistulae, by Pliny the Younger, page 96.

10. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 9-13.

11. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, pages 5-6.

12. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 5.

13. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages viii-ix.

14. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 9-10.

15. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 23.

16. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 7.

17. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, pages 24-25.

18. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 42.

19. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 13.

20. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 162 and 252.

Grace and Peace

21. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 20-22.

Divisions in the Church at Corinth

22. Ibid, pages ix-x.

23.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 47-50.

24. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 18.

25.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 508.

26.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 48-49.

27. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 23.

28. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 31.

29. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, pages 31-32.

30. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 31.

31.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 10.

32. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 31.

33. Ibid, page 33.

34.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 161-167.

35. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page35.

36.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 70.

37.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 19.

38. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 60.

39.The Two Babylons, by Alexander Hislop, Loizeaux, Neptune, New Jersey, 1959.

40. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, pages 163-165.

41. Life Lessons from First Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 2.

42. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 40-41.

43. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 29 and 31.

44. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 44.

45.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 442-443.

46.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1633.

47. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 139.

48.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 81.

49.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 444.

50. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 50.

51. Ibid, pages 52-54.

52.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 272-273.

53. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 40.

54. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, pages 43-44.

55. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, page 83.

56. Ibid, page 84.

57. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 42-43.

58. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 46.

59. First Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 34.

60. The Letters to the Corinthians, by William Barclay, The Westminster Press, Philadelphia, Pennsylvania, 1975, page 25.

61. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 49.

62. 1 and 2 Corinthians: The Preachers Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 45.

63. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 60.

64. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, page 96.

65. The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1634.

66. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, pages 96-97.

67. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 61.

68. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, page 98.

69.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 36.

70.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 91.

71. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 48.

72.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 122.

73. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 53.

74. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, pages 95-96.

75.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 128-129.

76. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 68.

77. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, pages 108-109.

78. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, pages 108-109.

79. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 56.

80. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, page 110.

81.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 137.

82. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 62.

83.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 169 and 171.

84. Commentary on the First Epistle to the Corinthians, by F. W. Grosheide, Eerdmans, Grand Rapids, Michigan, 1953, page 81.

85. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 67.

86. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 60.

87. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 74.

88. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, page 110.

89. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 67.

90. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, pages 111-112.

91. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 75.

92.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 143-145.

93. Ibid, page 138.

94. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 114.

95.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 146.

96. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 79-81.

97. Ibid, page 79.

98. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 19.

99. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 82-84.

100. Footsteps of the Messiah, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 2004, pages 157-160.

101.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 138.

102. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 62.

103.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 158-160.

104. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 123.

105. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 90-93.

106.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 169 and 171.

107. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 68.

108.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 172.

109. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 68.

110. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 98.

111. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 128.

112. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 101-102.

113.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 179.

114. Ibid, page 169.

115. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 107-108.

116.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 44-45.

117.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 187.

118. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 107-109.

119.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 190-191.

120.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 513.

121. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 73.

122.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 191.

123. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 112.

124. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 61.

125. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 112.

126. Ibid, page 112.

127.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 201.

128. Ibid, page 202.

129. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 116-118.

130. Ibid, pages 118-119.

131.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 206-207.

132. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 119.

133. Ibid, page 120.

134. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 86.

Disorders in the Church at Corinth

135.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 212-214.

136. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 81.

137.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 446.

138. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 123.

139. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 82.

140.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 221.

141. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 124.

142.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 222.

143. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 97.

144. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 125.

145.Verse by Verse Commentary on Acts, by David Guzik, Enduring Word Commentary Series, Simi Valley, California, 2000, page 55.

146. act105.mp3, Arnold Fruchtenbaum.

147. Acts, by I. Howard Marshall, TNTC, Eerdmans, Grand Rapids, Michigan, 1996, pages 110-111.

148. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 126-127.

149. Ibid, pages 127 and 129.

150. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 101.

151.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 447.

152. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 101.

153. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 93.

154. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 136-137.

155.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 251.

156. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 138-139.

157. Ibid, pages 139-140.

158. The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 270.

159. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 215.

160. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 143.

161.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 275-276.

162. 1 and 2 Corinthians: The Preachers Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, pages 80-81.

163. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 147.

164. Ibid, pages 148-149.

165.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 280.

166.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 516.

167. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 150.

168. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 105.

169. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 151.

170. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 84.

171. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, page 238.

172.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1639.

173. Commentary on the First Epistle to the Corinthians, by F. W. Grosheide, Eerdmans, Grand Rapids, Michigan, 1953, page 154.

Difficulties in the Church at Corinth

174.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 111.

175. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 85.

176. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 154.

177.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 452.

178. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 112.

179. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 155.

180. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 114.

181. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 156.

182. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 115.

183. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 159.

184.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 452.

185. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 107.

186. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 143.

187. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 162-164.

188. Ibid, page 165.

189.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 327-328.

190. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 117 and 119.

191.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 319.

192. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 166-167.

193. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 110.

194.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 454.

195. The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 321.

196. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 171-172.

197.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 455-456.

198. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 164.

199. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 306.

200.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 117.

201. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 173-174.

202.The Expositors Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 322.

203. First Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 84.

204. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 321-322.

205.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 324.

206. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, pages 94-95.

207.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 326.

208.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 376.

209. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 129.

210. Ibid, page 130.

211.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 458.

212. The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 521.

213. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 188-189.

214. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 134-135.

215.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 330.

216. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 99.

217. The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 330.

218. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 375-377.

219.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 331-332.

220. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 194-195.

221.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 332.

222. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 196.

223. Ibid, page 197.

224.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 333.

225. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 139.

226. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 106.

227. The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 334.

228. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 189.

229.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 436.

230. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 200-201.

231. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 404.

232.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 335-336.

233.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 461.

234. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 203.

235. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 140.

236.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 335-336.

237. Ibid, page 336.

238. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 141.

239. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 205-206.

240.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 337.

241.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 462-464.

242. Ibid, pages 464-465.

243. Ibid, pages 465-466.

244.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 467.

245. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 213.

246. Ibid, page 216.

247. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 146-147.

248. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 218.

249. The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 491.

250.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 468.

251. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 391-392.

252.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 526.

253. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 208.

254.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 526.

255. Ibid, page 526.

256. Answers to Tough Questions, by J. Carl Laney, Wipf & Stock, Eugene, Oregon, 1997, page 264.

257.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 504-505.

258. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 141.

259. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 465.

260.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 344.

261.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 135.

262.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 527.

263.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 509-510.

264. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 231-232.

265. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 474.

266. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, pages 142-143.

267. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 239.

268.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 471-472.

269. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 239.

270. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 481.

272. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 415.

273. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 240.

274. Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 37-39.

275. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, pages 125-126.

276. Life Lessons from First Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 67.

277.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 347.

278. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 245-246.

279.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 529.

280. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 146.

281.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 532-533.

282.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 348.

283. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 493.

284. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 421.

285. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 496.

286.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 349.

287. Life Lessons from First Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, page 62.

288.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 177.

289.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 472.

290. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 503.

291.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 350.

292.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 350.

293.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 528.

294. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 154.

295. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, pages 148-149.

296.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 251-252.

297. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 253.

298. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 516.

299. Discipline, the Glad Surrender, by Elizabeth Elliott, Revell Books, Old Tappan, New Jersey, 1982, page 89.

300. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 254.

301.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 558.

302. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 434-435.

303. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 517.

304.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 354.

305. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 520-521.

306. Ibid, page 525.

307. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 445.

308. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, pages 148-149.

309. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 529.

310.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 186.

311. Ibid, pages 186-187.

312. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 449.

313. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 530-531.

314.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 530.

315. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 160.

316. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 165-166.

317. 1 Corinthians, by David Garland, Backer Publishing Group, Grand Rapids, Michigan, 2003, pages 536-537.

318. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 268.

319.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 359.

320. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 542.

321.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 197.

322. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 249.

323.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 601-603.

324. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, pages 161-162.

325.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 359.

326. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 139.

327.The Complete Jewish Study Bible, Rabbi Barry Rubin, General Editor, Hendrickson Publishers Marketing, Peabody, MA, 2016, page 1645.

328. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 140.

329. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 272.

330.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 251.

331. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 130.

332.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 475-476.

333.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 618.

334. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 476-477.

335.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 360-361.

336. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 162.

337. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 274.

338. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 553.

339. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 476-477 and 485.

340. Ibid, page 487.

341. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 554.

342. The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 629.

343.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 631.

345. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 278-280.

346. Roman Catholicism, by Loraine Boettner, The Presbyterian and Reformed Publishing Company, Phillipsburg, New Jersey, 1962, page 219.

347. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 280-281.

348. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, pages 143-144.

349. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 561.

350. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 162.

351. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 282-284.

352. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 168.

353.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 236-237.

354. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 289-290.

355.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 476.

356. Community in the Lord, by Paul Hinnebusch, Ave Maria Press, Notre Dame, Indiana, 1975, page 169.

357. 1 and 2 Corinthians: The Preacher’s Commentary, by Kenneth Chafin, Thomas Nelson, Nashville, Tennessee, 1985, page 147.

358. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 291.

359. Ibid, page 292.

360. Ibid, page 292.

361. Life Lessons from First Corinthians, by Max Lucado, Thomas Nelson Publishers, Nashville, Tennessee, 2018, pages 72.

362. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 306.

363.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 656.

364. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 298.

365. Ibid, pages 298-299.

366. bible.org

367.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 658.

368. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 299-300.

369. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 582.

370.The Letters to the Corinthians, by William Barclay, The Westminster Press, Philadelphia, Pennsylvania, 1975, page 119.

371. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 300-301.

372. Ibid, pages 301-302.

373. www.relevantbibleteaching.com

374.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 216.

375. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 304-305.

376. Ibid, pages 309-310.

377.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 367.

378.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, pages 120-121.

379. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 139.

380.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 367.

381.The Jewish Context of the Book of Romans.mp3, by Rabbi Barney Kasdan, Kehilat Ariel Messianic Synagogue, San Diego, California, 2018.

382. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 314-315.

383.The Purpose Driven Life, by Rick Warren, Zondervan, Grand Rapids, Michigan, 2002, page 161.

384. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 170.

385.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 368.

386. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 595.

387. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 320.

388. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 597-598.

389.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 369.

390. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, pages 229-230.

391. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 143.

392. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 172.

393. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 544.

394. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, pages 609-611.

395. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, pages 225-226.

396. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 611.

397. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 332.

398. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 613.

399. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 335.

400. Ibid, pages 338-339.

401. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 555.

402. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 617

403. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 339-340.

404. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 556.

405. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 340-341.

406. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 618.

407. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 341-342.

408. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 557.

409. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 342-343.

410. Ibid, pages 343-344.

411. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 557-558.

412. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 618.

413. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 345.

414. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 558.

415. I Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 345-346.

416.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 708.

417. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 559.

418. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 351.

419. Ibid, page 352.

420.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 709.

421. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 352.

422. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 561.

423. The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, pages 232-233.

424. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 354.

425. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 561.

426.The Holman New Testament Commentary, by Richard Pratt, Jr, Broadman and Holman Publishers, Nashville, Tennessee, 2000, page 233.

427. The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 709.

428. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 355.

429. First Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, pages 156-157.

430. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, pages 74-75, 230-235, and First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 361-362.

431. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 621.

432. The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 716.

433.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 373.

434.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 536.

435.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 482.

436. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 367.

437. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 575.

438.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 384.

439. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 370.

440. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 184.

441. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 578.

442. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 634.

443. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 371-373.

444. Ibid, page 373.

445. Ibid, page 374.

446.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 380.

447. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 153.

448. Joseph Shulam, Netivyah, Rosh Hashanah Secrets Found in the New Testament by Yehuda Bachana, September 6, 2021.

449. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 375.

450. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 153.

451. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 376.

452. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 637-638.

453. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 157.

454. Ibid, page 227.

455. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 507-508.

456. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 376.

457. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 152-153.

458. Ibid, pages 229.

459. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 377-378.

460. Ibid, page 378.

461. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 504-505.

462. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 381-382.

463. Ibid, pages 382-383.

464. Ibid, pages 383-384.

465. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 601-602.

466. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 384.

467.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 483.

468. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 227.

469. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 391.

470. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 64.

471. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 390-391.

472. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 287.

473. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 483-484.

474. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 393-394.

475. Ibid, pages 397-398.

The Resurrection of the Dead

476. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 183.

477. First Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, pages 171-172.

478. Ibid, pages 171-172.

479. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 398.

480.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 485.

481. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 399.

482. The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, pages 485-486.

483. Evangelism: A Biblical Approach, by Michael Cocoris, The Church on the Way, Los Angeles, California, 1992, pages 142-146.

484. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 403-404.

485. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 165.

486. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 403-404.

487. Ibid, pages 407 and 409.

488. Ibid, pages 410-412.

489. Ibid, pages 412-414.

490. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 660-661.

491.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 398.

492. Charismatic Chaos, by John MacArthur, Zondervan Publishing Company, Grand Rapids, Michigan, 1992, page 94.

493. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 427-429.

494.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 544.

495.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 400.

496. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 432.

497. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 727.

498. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 433-434.

499. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 731.

500. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 709.

501. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 731-732.

502. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 435-436.

503. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 216.

504. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 437.

505. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 734.

506.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 870.

507. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 439-440.

508. Ibid, page 443.

509.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in Rome, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 489.

510. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, pages 744-745.

511.The Bible Knowledge Commentary: New Testament, by John Walvoord, Victor Books, Wheaton, Illinois, 1983, page 705.

512.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, page 404.

513. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 445-448.

514. Christian Theology, by Millard Erickson, Baker Book House, Grand Rapids, Michigan, 1985, pages 1181-1184.

515. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 201.

516. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 451.

517. The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 406-407.

518.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, page 817.

519.The Expositor’s Bible Commentary, Volume 11: Romans-Galatians,, by Verlyn Verbrugge, Zondervan, Grand Rapids, Michigan, 2008, pages 407-408.

520. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, page 456.

521. Ibid, page 456.

522. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 324.

523. First Corinthians, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 199.

524. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 205.

525. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 181.

526. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 325.

527. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 467-468.

528. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 182.

529. 1 Corinthians for the Practical Messianic, by J. K. McKee, Messianic Apologetics, a division of Outreach Israel Ministries, Richardson, Texas, 2015, page 325.

530. First Corinthians: Be Wise, by Warren Wiersbe, David C. Cook, Colorado Springs, Colorado, 1982, page 182.

531. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 207.

532. 1 Corinthians, by Leon Morris, TNTC, Intervarsity Press, Downers Grove, Illinois, 2008, page 232.

533. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 472-474.

534. Ibid, pages 474-476.

535. 1 Corinthians, by David Garland, Baker Publishing Group, Grand Rapids, Michigan, 2003, page 767.

536. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 209.

537. First Corinthians, by John MacArthur, The Moody Bible Institute, Chicago, Illinois, 1984, pages 477-482.

538. Ibid, pages 482-486.

539. I and II Corinthians, by R. C. H. Lenski, Augsburg Publishing House, Minneapolis, Minnesota, 1937, page 786.

540. 1 & 2 Corinthians: the Smart Guide to the Bible, by Dewey Bertolini, Thomas Nelson, Nashville, Tennessee, 2009, page 209.

541.The Letter from Yeshua’s Emissary Sha’ul to the Messianic Community in First Corinthians, by David Stern, The Jewish New Testament Commentary, Messianic New Testament Publications, Clarksville, Maryland, 1992, page 492.

542.The First Epistle to the Corinthians, by Gordon Fee, Eerdmans, Grand Rapids, Michigan, 2014, pages 927-928.

Signs of Love in the Fellowship
16: 15-24

Signs of love in the fellowship DIG: What are the seven signs of love? What should the Corinthians imitate regarding Stephanas and the others mentioned here? Why should believers be submitted to godly leadership? Why should believers show hospitality?

REFLECT: Given all the hard things Paul wrote to this church, how do you account for the warmth in these verses? How addicted are you to minister to others for love’s sake? What will you take away from this study of First Corinthians? Who can you help this week?

Let everything you do be done in love.

In many ways these verses flow out of, and illustrate, the command of 16:14, “Let everything you do be done in love.” Paul’s closing words are not simply polite words that he threw in at the end of his letter as a matter of custom or courtesy. As much as any part of Scripture, they are part of God’s Word and are given to us for a divine purpose. In these ten verses, either directly or indirectly, Paul is talking about love in the fellowship of the Church. Because the Corinthians’ greatest need was for unconditional love, that was Paul’s last appeal to them. Under the surface of Paul’s closing remarks, we see seven signs of love in the fellowship. These apparently “loose ends” have a harmonious theme, as Paul demonstrates the attitude of love he desired them to have.

1. Evangelism: Now, brothers, you know that the household of Stephanas were the firstfruits (see the commentary on Leviticus, to see link click Ea – Resheet), the first people in Achaia to put their trust in the Messiah (16:15a). You might remember that in 1:16 Paul wrote: Oh yes, I did also immerse Stephanas and his household. We know nothing specific about Stephana’s family. But we do know that at the time Paul wrote First Corinthians, Stephanas, Fortunatus, and Achaicus were visiting with Paul (16:17). It is quite possible that they were the ones who delivered the letter from Corinth to Paul in which they asked him the questions that Paul answered in Chapters 7-16.⁵³⁶

Someone has said, “Evangelism is the weeping of God.” Evangelism is the anguished cry of Messiah over a doomed Jerusalem (John 11:35). Evangelism is the call of Moshe to ADONAI, “Please! These people have committed a terrible sin! But if you won’t [atone for their sin], then, I beg you, blot me out of your book which you have written” (Exodus 32:31)! Evangelism is the heartbroken cry of Paul, “My grief is so great, the pain in my heart so constant, that I could wish myself actually under God’s curse and separated from Messiah, if it would help my brothers, my own flesh and blood, the people of Isra’el (Romans 9:2-4a)! Evangelism is the cry of John Knox, “Give me Scotland for Christ or I die.” Evangelism is the weeping in the night of parents of an unsaved child. We need to ask God for that kind of love. We often give up too easily when those to whom we witness resist the gospel, and in doing so we betray the thinness of our love.

Dear Great and Awesome Eternal Father God, Praise You for giving Your children the opportunity to work alongside Your mighty power in evangelism. It is such a joy to tell others about You! Yes, sometimes when we share about how great and loving You are, we are laughed at or mocked; but sometimes the seed of Your love takes root and a new believer is born who will spend all eternity with You. Please help us to remember that when the prospect of being laughed at is making us quiet about You, the consequence of rejecting You is eternity in hell, so we must pray and keep lovingly sharing about Your greatness and love!

Prayer is so important to do before opening our mouths to share about you, so that you may prepare the soil of the person’s heart (Matthew 13:1-7). Prayer is crucial for You to do a mighty work in opening up their heart to want to hear and receive the truth of Your love. It is not our words that are so important. Your mighty power and strength is needed to work in the person’s mind and heart to see the truth of our words about You. Prayer continues to be important as we pray for You to bring circumstances and people into the life of our family and friends that they might be saved.

Our hearts are so burdened for our family members and friends who know about You – but have no relationship with You. I am thinking of family members whose names are . . . and friends whose names are . . . Please do whatever it takes to bring them to bend the knee in love and worship of You. May You bring events and people into their lives that take them from “knowing about You” to “loving and following You” as their Lord and Savior. May You continue to pursue them. Thank You! In Yeshua’s holy name and power of His resurrection. Amen.

2. Service: Another sign of love can be seen in the deep concern Stephanas and his household had for fellow believers. And they have devoted (Greek: tasso, meaning appointed or determined, even addicted) themselves to serving (Greek: diakonia, from which we get the English word deacon) God’s people (16:15b). Stephanas and his household did not wait to be appointed. They appointed themselves to serve fellow believers. They spontaneously assigned themselves to help meet any need they saw among God’s people. Their service was self-motivated, self-appointed, and self-sacrificing. Though it was sometimes necessary for the early Messianic Community to assign tasks, as with the appointment of deacons, most ministry was done, and still is done, by those who simply see a need and meet it.

Because of its association with drug abuse, the term addiction today has an unfavorable connotation. But it is appropriate to the type of service Paul is talking about here. The apostle himself was addicted to the Lord’s work and strongly encouraged all believers to be like him. Paul did the Lord’s work habitually, out of a powerful, driving compulsion. The more he ministered the more he felt compelled to minister. His tolerance for godly work caused him never to be satisfied with what he was doing, much less with what he had done. He became dependent on the Lord’s work in order to function. He could not live normally if he were not engaged in some needed service for His Lord, for the Lord’s people, or for the unsaved. I am sure that, had he tried to “take it easy” and relax for any length of time, he would have had severe “withdrawal symptoms.” He was not a workaholic, compelled to work for work’s sake. He was addicted to ministry for love’s sake.

3. Submission: We are to submit ourselves not only to appointed leaders in the local congregation but to all those who faithfully do the Lord’s work. In fact, proper submission is the key to Spirit-filled living. All believers are to submit to one another in fear of Messiah. Wives are to submit to their husbands (Ephesians 5:21-22). Children are to submit to their parents (Ephesians 6:1-3). Believers are to submit to governing authorities and ordinances (Romans 13:1; First Peter 2:13). Younger men are to submit to older men (First Peter 5:5a). Every believer is to be submissive in the ways ADONAI has ordained. Humility will prevent the submitting person from becoming burdened, and the person submitted to from becoming overbearing. All of you should clothe yourselves in humility toward one another, because God opposes the arrogant, but to the humble He gives grace (First Peter 5:5b). When we are humble, God’s grace gives us graciousness in our leading and graciousness in our following.

Paul wanted the selfish, unsubmissive Corinthians to submit to his model, just as he continually submitted himself to Messiah’s model. We are called to submit ourselves to those who have proved their own submission to Messiah. Who is that person to whom we should submit? It is anyone who faithfully portrays and proclaims the Word of God or serves in His ministry. I urge you to submit yourselves to people like these and to everyone who works and toils with them (16:16). Messiah’s people are not to fight for their own rights, privileges, and respect, but are to seek out and follow those to whom they can submit in Messiah, who can be their teachers and examples. True love brings true submission.⁵³⁷

4. Companionship: Another wonderful sign of loving fellowship is companionship. It is not something we directly do or give; it’s a by-product of other things. Things as simple as standing with a friend who is in trouble or sitting with someone who is sick, or as complex as mutual ministry. The main ingredient of companionship is togetherness. Paul was grateful that his three friends had come from Corinth to be with him. I am glad that Stephanas and Fortunatus and Achaicus are here. They had ministered to Paul in that they had made up for the apostle’s fellow Corinthians not being there with him in Ephesus (16:17). But more than that, they genuinely befriended Paul, by being with him, by encouraging him, and by identifying with his ministry. In so doing they refreshed Paul’s spirit and the spirit of the Corinthian church who had sent them.

ADONAI not only has made us for Himself, but has made us for each other. What the three friends from Corinth did for Paul is what Yeshua promises to do for us. Paul used the same word (Greek: anapauo, meaning refreshed) in this passage that Yeshua used in promising rest to those who believe in Him: Come to me, all of you who are struggling and burdened, and I will give you rest (Matthew 11:28). Paul’s friends helped the hard-pressed apostle find rest and refreshment. They helped him lighten his burdens just by being with him. Because they came from a church that was not known for love or companionship, those three men doubtlessly gave Paul a special spiritual boost. Like cold water to a weary soul, so is good news from a distant land (Proverbs 25:25 NASB). Stephanas and Fortunatus and Achaicus were themselves Paul’s good news from Corinth, cold water to his weary spirit.

The kind of companionship those men offered refreshed everyone involved. They not only refreshed Paul, but they also refreshed the Corinthians. They have refreshed my spirit, just as they have yours (16:18a). When Titus personally reported to Paul the good news of the Corinthian church’s change of heart and repentance of rebelliousness, Paul wrote to tell the church of his joy that now they too were refreshing others with their fellowship: For this reason we have been comforted. And besides our comfort, we rejoiced even much more for the joy of Titus, because his spirit has been refreshed by you all (2 Corinthians 7:13).

5. Respect: I want you to show appreciation (Greek: epiginosko, meaning to know exactly, to recognize or to acknowledge) for people like Stephanas, Fortunatus, and Achaicus (16:18b). Paul used the term to tell the Corinthians to acknowledge that what he was writing to them is a command of the Lord (14:37). Now he tells them to show appreciation and recognize those faithful, godly workers for exactly what they were. Paul was not speaking of setting up ornate plaques or statues inscribed with their names on it. He was simply calling for respect and appreciation, which sometimes would be in public and sometimes in private. Proper appreciation of deserving people in the congregations of God is not wrong, but it is pleasing to the Lord.

Typically, the Corinthians were neither respectful nor appreciative. Most were too concerned about his or her own prestige and recognition. They were much more inclined to criticize each other than to build each other up. They were quick to claim: I follow Paul, or I follow Apollos, or I follow Peter, or I follow the Messiah (1:12), but they used those names in pride, not in appreciation. Paul was not respected by many of the Corinthians, who had become arrogant (4:6 and 18, 8:1, 13:4), as though he were not coming back to correct them in person (4:18). Some, apparently, had questioned his apostleship and his authority to teach them or to be supported by them (9:1-6).

The Corinthian church had members who were like Diotrphes, a person John describes as one who loves to be first among them and does not accept what we say. Diotrphes was even jealous of the gentle, loving apostle John. He not only ridiculed and maligned John himself but also the representatives John had sent on his behalf (Third John 9-10). Such a person is not godly, no matter how humanly talented and capable he may be, and should not be imitated. Demetrius, on the other hand, had received a good testimony from everyone, and from the truth itself (Third John 11-12). He is the sort of believer we should imitate, respect and appreciate, so that we may share in their work for the truth (Third John 8).

Epaphroditus was the sort of godly person to be emulated and acknowledged. “Therefore, receive him in the Lord with joy,” Paul told the Philippians, “and hold men like him in high regard. Epaphroditus was the epitome of the unselfish, sacrificial servant. He had served Paul on behalf of the Philippian church, just as Stephanas, Fortunatus, and Achaius had served him on behalf of the Corinthian church. For he risked his life and nearly died working for the Messiah (Philippians 2:29-30 NASB).

Those worthy of honor do not seek it. What makes them honorable is their humility before the Lord in their service for Him. But though they do not desire honor, those they teach and serve should give them honor. To give such honor is pleasing to God. Respect those who are working hard among you . . . treat them with the highest regard and love because of the work they are doing (First Thessalonians 5:12-13). In writing to Timothy, Paul said: The leaders who lead well should be considered worthy of double honor, especially those working hard at communicating the Word and teaching (First Timothy 5:17).

God’s design for the Church is simple. The godly are to be in leadership. They rule, they teach, they admonish, they set the example. They are chosen because they are especially submissive to the Lord. The rest of the congregations of God are to submit to them, in respect, honor, and love. The leaders are accountable to ADONAI for their leadership, and the rest are accountable to the Lord for submitting and respecting that leadership. Obey your leaders and submit to them, for they keep watch over your lives, as people who will have to render an account. So make it a task of joy for them, not one of groaning; for that is of no advantage to you (Hebrews 13:17). If we do not follow and honor those who have rightful leadership, we not only frustrate and inhibit their fruitfulness, but our own as well. We cannot properly serve the Lord if we do not respect godly leaders.

6. Hospitality: The congregations in the province of Asia send greetings to you (16:19a). As implied in these verses, love always produces hospitality, love for strangers. Paul did not make idle comments, much less stretch the truth, in order to impress his readers. It was not that the congregations in the province of Asia necessarily had sent formal greetings to the church at Corinth, but he was passing on genuine greetings. Those churches were honestly concerned for their fellow believers in Corinth, and their leaders asked Paul to greet them when he had the opportunity. Most of those involved were strangers to each other, but the love expressed was no less genuine because of that.

In the early Church the homes of believers were used for almost every type of activity for believers – for eating together (Acts 2:4-6); for teaching and preaching (Acts 5:42); for evangelism (Acts 10:23, 27-48); for worship (Acts 20:7); and for witnessing and discussion (Acts 28:23). Often the home of a believer was the regular meeting place for worship and fellowship. It was on behalf of the church house of Aquila and Priscilla with the congregation that meets in their house, that Paul sent greetings to Corinth (16:19b).

When believers traveled from place to place in the B’rit Chadashah they could expect, almost without exception, to be entertained with great care and love by fellow believers. There were no strangers among believers (Acts 2:42-46). Hospitality was second nature, a matter of course, a natural outgrowth of their love for Messiah and for all who belonged to Him. The home of every believer today should be open, transparent, and a loving haven for those who need hospitality.

The outstanding sign of the Good Samaritan was hospitality (see the commentary on The Life of Christ Gw – The Parable of the Good Samaritan). Both directly and indirectly he did everything in his power to assist the man who was beaten and robbed. Because he felt compassion, he came upon him; and when he saw him, he was moved with compassion. So he went up to him, put oil and wine on his wounds and bandaged them. Then he set him on his own donkey, brought him to an inn and took care of him. The next day, he took out two days’ wages, gave them to the innkeeper and said, “Look after him; and if you spend more than this, I’ll pay you back when I return” (Luke 10:33-35). The supreme sign of being a believing neighbor is hospitality; and hospitality is a notable sign of love in the life of a believer.⁵³⁸

7. Affection: Greet one another with a holy kiss (16:20). This has definite cultural overtones. It was customary in biblical times, and even today in some Middle Eastern countries, for men to greet men with a kiss on the check, and for women to do the same for women It was purely an expression of sincere affection between two believers, with no sexual significance whatsoever.

Now, I Sha’ul, greet you in my own handwriting (16:22a). Paul would commonly use a scribe to write his letters. Paul’s heart still throbbed with emotion which refused to be suppressed. Before he added the customary benediction as his last word (Galatians 6:18; Philippians 4:23; First Thessalonians 5:28; Second Thessalonians 3:18 and Philemon 25), his spirit and his pen almost involuntarily react to all the abuses which he was attempting to correct in Corinth, and he recorded his apostolic verdict regarding all those who would dare to remain hard-hearted and to continue in their rebellion (see the commentary on Hebrews As – Today, If You Hear His Voice, Do Not Harden Your Hearts).⁵³⁹

There were unbelievers drawn to the pagan practices in the congregation at Corinth. Paul issues them a final warning. If anyone who had not stepped over the line from mere head knowledge to faith, and does not have even so much as personal attachment or brotherly affection (Greek: phileo) for the Lord, let him understand that he is in danger of having a curse (Greek: anathema) placed on him (16:22b)! It is the same word used in reference to those Judaizers in Galatia (see the commentary on Galatians Ag – Who Were the Judaizers?) who were wreaking havoc in the churches there (see the commentary on Galatians Aj – No Other Gospel). Strong language by anyone’s standard, but appropriate language gives the eternal consequences of leading someone away from Messiah and causing dissension in the Church. The Greek word anathema comes from the Hebrew concept of cherem, meaning untouchable and devoted for destruction.⁵⁴⁰

Marana, ta! [Our Lord, come!]! The Greek maranatha, Marana ta (16:22c), is a transliteration of two Aramic words which must have been a common expression in the Greek congregations. This resembles: Come Lord Yeshua (Revelation 22:20). That the Lord Yeshua may come at any moment should have spurred the careless to listen to Paul’s warning and encourage everyone to expect the promises of ADONAI to be fulfilled. This rallying cry is consistent with the warm greeting in the final two verses.⁵⁴¹

All of Paul’s letters close with a grace-benediction. May the grace of the Lord Yeshua be with you. My love (Greek: agape, meaning God’s unconditional love) is with you all, in union with the Messiah Yeshua (16:23-24). Paul sincerely wanted the best for this group of Messianic followers. Grace is the beginning and the end of the gospel; it is the single word that most fully expresses what God has done and will do for His children in Messiah; nothing is deserved, everything is freely given. Given that reality, the concluding expression of Paul’s own unconditional love for the Corinthians is all the more striking. Although sincere, it was also likely it was added to soften the blow of what at times had been a very harsh letter, in which he and they had been at odds on almost every issue every step of the way. To write as he did, did not mean that he loved them less, but more. As a result, along with the benediction of grace from the Lord, he affirms that his own love is also with them. What makes all this possible are the final words in union with Messiah Yeshua. Just as Paul began the letter (1:1-3), so he concludes by reminding them that their common life together, and thus his love for them, only takes place as they and he are together in union with Messiah Yeshua.⁵⁴²

Principles for Powerful Living
16: 13-14

Principles for powerful living DIG: Why did the Corinthians need to hear these five principles? What was Paul’s heart attitude towards them? Which of Paul’s concluding principles do you especially want to apply to your own life at this time? How will you do so?

REFLECT: Since one of the marks of maturity is love (13:11), how are you doing in that regard? What do you need to improve on? In these verses Paul speaks for the need for both courage and love. Which is the greater challenge for you personally. Why is that?

Those whom the Lord loves, He disciplines. Paul was steeped in the love of God, and his rebuke,
like the Lord’s own rebuke of His children, was always given in love.

Through nearly sixteen chapters, we have read Paul’s words of correction and confrontation. We can easily forget that Paul possessed a tender heart. He truly cared about people. He summarized the longing of his rather sizable heart when he wrote: We, for our part, proclaim him; we warn, confront and teach everyone in all wisdom; so that we may present everyone as having reached the goal, united with the Messiah. It is for this that I toil, striving with all the energy that he stirs up in me so mightily (Colossians 1:28-29). Paul did what he did and wrote what he wrote (under the inspiration of the Ruach Ha’Kodesh), all to that end. As we come to the conclusion of this great letter, we will see Paul’s tender heart shine as he pours out his love for his readers.

In closing, Paul left his readers with five principles for powerful living that he had determined were especially needful given the level of compromise in the Corinthian church. But even though they were written specifically to the believers in Corinth, these five principles serve as a helpful checklist for each of us to consider as a barometer of our own spiritual health.⁵³¹

Stay alert, stand firm in the faith, conduct oneself in a courageous way, grow strong. Let everything you do be done in love (16:13-14).

Be alert: The first principle to the Corinthians was to stay alert. Like all the verbs in these two verses, this word is a present imperative. Paul is not speaking of momentary attitudes, but of a continuing state of alertness. It denotes more than a mere absence of sleep. It implies a determined effort at wakefulness.⁵³² The Corinthians, however, seemed to be in a continual state of moral stupor. They were not alert in any worthwhile way. They allowed their previous pagan ideas and habits to come back into their lives and destroy their faithfulness to the Lord and their fellowship with each other.

In the B’rit Chadashah we are told of at least six important things we are to be on the alert for. First, we are told to be on the alert against the Adversary (First Peter 5:8-9); second, we must be on the alert for temptation (Mark 14:38); third, we must watch out for apathy and indifference. The very nature of those sins make them hard to notice (Revelation 3:1-3); and fourth, believers should be on the alert for false teachers (Second Timothy 4:3-5). The first four alerts are negative, indicating things we are continually to watch for in order to avoid, because they will harm us. But the B’rit Chadashah also gives us some positive things to watch for, some things that will strengthen and help us. One of these is prayer. Prayer strengthens us in God’s way just as it protects us against Satan’s way. It is not a random ritual, but it’s the heartbeat of spiritual life (Ephesians 6:18). Lastly, we should also be on the alert for the Lord’s return. The two great motives we have for living faithfully for Messiah are remembering what He did for us on the cross and looking forward to His return. So stay alert, because you don’t know on what day your Lord will come (Matthew 24:42).

Be firm: Another principle for powerful living is standing firm in the faith. The Corinthians, like many of the Ephesians, were being carried about by every wind of doctrine (Ephesians 4:4). They would not take a firm stand on many things. Little was certain and absolute; much was relative and tentative. Doctrine was in view here (Jude 3; First Corinthians 15:1; First Timothy 6:12; Philippians 1:27).

The Adversary cannot take saving faith away from us (see the commentary on The Life of Christ, to see link click Ms – The Eternal Security of the Believer). But he can, and often does, obscure the content of our faith, the sound doctrines of God’s Word. If we do not hold fast to right interpretations of Scripture, we are certain to slip into wrong thinking, wrong belief, and wrong behavior. Many of the Corinthians had come to look on the truth of God itself as foolishness, being corrupted by the influence of their unbelieving friends and neighbors. Human philosophy and wisdom had all but obliterated their view of God’s Word (see An – The Foolishness of Worldly Wisdom). Like many professing believers today, they considered Scripture to be but a human commentary on views of God that existed at the time of their writing. They reason, if God’s truth can be known at all, it is only through the filter of the knowledge and wisdom of mankind.

The apostle therefore tells the Corinthians to stand firm in the faith. They must, as he commanded the Thessalonians, “Stand firm and hold to the traditions which you were taught” (Second Thessalonians 2:15). If we are to be firm in the faith, we must be well taught in the Word, looking at everything and judging everything by God’s truth and standards. We should pray for ourselves and for the Church today as Epaphras prayed for the Colossians, that we may stand perfect and fully assured in all the will of God (Col 4:12).⁵³³

Dear Heavenly Father, Praise You for Your love and wisdom that predestined the path of salvation to be in Messiah. Thank You that You make it very clear that all are invited into Your love and heaven. Though You stand at the door and knock, each person must make a decision to accept You, or reject You.  Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me (Revelation 3:20). How wonderful that the door will be opened for all who love You as stated in Your Word by: Moses in Deuteronomy 30:15-16, 19, Joshua in Joshua 24:15, and Messiah Himself in Matthew 11:28. Yeshua called out the invitation to the crowd of disciples to Him when teaching about servanthood and standing firm in the faith (Mark 8:34). Love You, my wonderful heavenly Father! In Yeshua’s holy name and power of His resurrection. Amen.

Be mature: A third principle for powerful living in Messiah is being mature (see Aq – The Maturity of the Spiritual Believer), which Paul characterizes here as conducting oneself in a courageous way. The mature believer has a sense of control, confidence, and courage that the immature or childish person does not have. Again, we see that Paul’s command is for the Corinthians to be the opposite of what they normally were. They were characterized by anything but maturity. Paul had already pleaded with them, “Brothers, don’t be children in your thinking. In evil, be like infants, but in your thinking, be mature” (14:20). The Corinthians needed to grow up. Even when Paul ministered among them he was not able to talk to them as spiritual people but as worldly people, as babies, so far as experience with Messiah is concerned. I gave you milk, not solid food, because you were not yet ready for it.” Since he left Corinth, “Indeed, even now,” he continues, “you aren’t ready for it” (First Corinthians 3:1-2). He had to threaten them with discipline, just as a parent must do with a stubborn child. Which do you prefer – should I come to you with a stick . . . (4:21)?

Maturity is one of the marks of love (13:11), a virtue in which the Corinthians were especially deficient. Love strives for maturity in all good things – in doctrine, in spiritual insight, in emotional stability and control, in personal relationships, in moral purity, and in all the fruit of the Spirit (Galatians 5:22-23). Above all, we should keep growing in the grace and knowledge of our Lord and Deliverer, Yeshua the Messiah (Second Peter 3:18), until we all arrive at the unity implied by trusting and knowing the Son of God, a mature believer, at the standard of maturity set by the Messiah’s perfection (Ephesians 4:13).

How does a believer grow and mature? By thirsting for the pure milk of the Word; so that by it, you may grow up into deliverance (Second Peter 2:2). The Bible provides spiritual nourishment. All Scripture is God-breathed and is valuable for teaching the truth, convicting of sin, correcting faults and training in right living; thus anyone who belongs to God may be fully equipped for every good work (2 Tim 3:16-17).

Be strong: Paul’s fourth principle for powerful living is to be strong. The Greek term krataios is frequently used in the B’rit Chadashah to mean inner, spiritual growth. The verb is in the passive voice and literally means be strengthened. But the strength of believers is not something inherent to us, it comes from God (see the commentary on Romans Cf – The Victory in the Ruach Ha’Kodesh). Our part is to submit ourselves to Him in order that He can strengthen us. Be strong, and fill your hearts with courage, all of you who hope in ADONAI (Psalm 31:24).

Only a strong spirit can successfully battle and overcome the flesh. But, again, that’s where the Corinthians were weak. For you are still worldly! Isn’t it obvious for all the jealousy and quarreling among you that you are worldly and living by merely human standards (3:3)? Yet they had deceived themselves into thinking that they were wise and strong. Let no one fool themselves. If some among you think they are wise (by the world’s standards), let them become “foolish”, so that they may become really wise (3:18). Paul said of them sarcastically: For the Messiah’s sake we are fools, but united with the Messiah you are wise! Because of their spiritual weakness they even despised and violated the most sacred of things, including the Lord’s Supper (see Bz – The Problem: The Abuse of the Poor) – for which many of them became weak and sick, and some had even died (11:30).

The person who thinks he is strong in himself is in the greatest danger of failing. At one time in his ministry Paul faced that very danger. He was snatched into Paradise and heard things that cannot be put into words, things unlawful for a human being to utter. And so to keep me from becoming overly proud, I was given a thorn in my flesh, a messenger from the Adversary to pound away at me, so that I wouldn’t grow conceited. But he told me, “My grace is enough for you, for My power is brought to perfection in weakness.” Therefore, I am very happy to boast about my weaknesses, in order that the Messiah’s power will rest upon me (Second Corinthians 12:4, 7 and 9).

The supreme source of all spiritual strength, of course, is Messiah Himself. I can do all things through Him who gives me strength (Philippians 4:13). I thank Messiah Yeshua our Lord, who has strengthened me, because He considered me faithful, putting me into His service (First Timothy 1:12). I can imagine that Paul often remembered Psalm 27:14 – Put your hope in ADONAI, be strong, and let your heart take courage! Yes, put your hope in ADONAI!⁵³⁴

Be loving: The fifth principle for powerful living is the most comprehensive, and without it, the others could make us crusty, militant and hardened. Love complements and balances everything. Therefore, Paul reiterates the emphasis on love that runs throughout his letter and reaches its climax in Chapter 13. The implication here is that love would pour balm into the wounds of their division, lawsuits, and their mistreatment of the “have-nots” at the Lord’s Supper. It should control the exercise of their spiritual gifts (see Ct – The Priority of Love Over Spiritual Gifts) and should override any selfish desires to eat food dedicated to idols, since such an act could destroy fellow believers and fails to witness to unbelievers that there is only one God.⁵³⁵

Doing God’s Work
16: 5-12

Doing God’s work DIG: Why did Paul go out of his way to explain his travel plans to the Corinthians? Why did Paul make his “painful visit?” Why didn’t he ever go back to Corinth for his extended visit? What was Timothy’s part in Paul’s work? Given what you have learned about the Corinthians, what might Timothy have had to fear when he visited them (16:10)?

REFLECT: What great and important door has been opened for you? What or who is your adversary? Who do you wish you could spend some time with ministering in the Lord? Are you a team worker in ministry? What is preventing you from doing so? Who do you need to have a “painful visit?” What can you learn about God’s will from the revisions of Paul’s travel plans?

A great and important door has opened for my work, and there are many opposing me.

I will visit you after I have gone through Macedonia. Paul begins his itinerary by telling the Corinthians that he is taking the overland route through Macedonia, the Roman province that included the cities of Philippi, Thessalonica, and Berea. Although these churches by and large seem to have maintained his teachings, it had been several years since he had visited them, so at that time he apparently planned to leave Ephesus after Shavu’ot (in the spring), travel through Macedonia during the summer and fall, and arrive in Corinth, where he would spend the winter before being sent on his way to Jerusalem. And I may stay with you or even spend the winter, so that you may help me continue my travels wherever I may go. For I don’t want to see you now, when I am only passing through; because I am hoping to spend some time with you, if the Lord allows it (16:5-7). However, Paul didn’t say he was coming for sure. He said he was “hoping to spend some time with them,” and qualified his statement with, “If the Lord allows it.”

Paul’s opposition, led by the false teachers (see the commentary on Second Corinthians Af – The Problem of the False Apostles), seized upon his change of travel plans to attack and accuse him of being untrustworthy (see the commentary on Second Corinthians An – God’s Seal of Approval). Therefore, Paul ended up making a brief, unscheduled visit directly across the Aegean Sea to Corinth, but one that was unsuccessful in reducing the level of opposition against him, especially from one particular individual (whom Paul does not name). He called the visit painful (see the commentary on Second Corinthians Ao – Paul’s Painful Visit). While there, he evidently told the Corinthians that he was planning to visit them on the way to Macedonia and then return to them again later on (Second Corinthians 1:15-16). When this didn’t pan out, some in Corinth added to their opposition by charging Paul with being double minded, saying “Yes,” when he didn’t really mean it. What seemingly changed his mind was the fact that the second visit was so painful that he needed to be certain that things had calmed down before he dared to come again – and it was left to Titus to bring the whole situation under control (Second Corinthians 2;12-13, 7:5-7, 13b-16).⁵²¹

Dear Heavenly Father, Praise You that all Your promises are “yes in Yeshua” (second Corinthians 1:20). How wonderful that You can always be trusted. You have promised to never leave me: For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5c). That means that there will never be a time when You are not right by my side – no matter how far away from home I am, or how late into the night it is, nor even if You are dealing with a world crisis – You are ever-present and You will take the time to be with me. What a comforting thought.

Thank You for focusing on my eternal future when You guide me through problems and trials when I am doing Your work. It gives me relief to know that even though my struggles seem to last so long and are so hard – that there is a purpose to them. The purpose is to bring glory to You,  so that the tested genuineness of [my] 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 (First Peter 1:6c-7). Praise and thank You for being such a wise and loving father who always keeps His promises and who lovingly and wisely guides and purifies my life . In Yeshua’s holy name and power of His resurrection. Amen

But I will remain in Ephesus until Shavu‘ot (see the commentary on Leviticus, to see link click Ec – Hag Shavu’ot). Twenty-years earlier on that day God had poured out His Ruach on the Messianic Community in Jerusalem (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot). Not every Jew in the Diaspora was able to go to Jerusalem for the appointed times (see the commentary on Deuteronomy Db – The Three Pilgrimage Festivals), and hence would have had some kind of synagogue service in their local communities to suffice. Paul directed the Corinthians to observe the Passover in the Diaspora context (5:7), and would seemingly have honored Shavu’ot in a similar way (16:8).⁵²²

Paul did inform the Corinthians how a significant difference was being made in Ephesus because a great and important door had opened for his work, and there were many people opposing him (see the commentary on Acts Ch – Idol-Makers Start a Riot in Ephesus). Consequently, First Corinthians 16:9 goes well with Revelation 3:8, Messiah’s message to the church of Philadelphia: See, I have placed before you an open door. This is true today for all who labor for the Lord. But it is also true today that there are many adversaries. Anyone who will stand for the Word of God will have many adversaries. However, ADONAI opens the door that no one can shut. Thank God for that!⁵²³

But for Paul, the situation got far worse before it got better. We get a glimpse into the suffering that he endured shortly after writing First Corinthians. In Second Corinthians 1:8-10, he wrote: For, brothers, we want you to know about the trials we have undergone in the province of Asia. The burden laid on us was so far beyond what we could bear that we even despaired of living through it. In our hearts we felt we were under sentence of death. However, this was to get us to rely not on ourselves but on God, who raises the dead! He rescued us from such deadly peril, and he will rescue us again! The one in whom we have placed our hope will indeed continue to rescue us.

We can take comfort in the fact that someone as faithful as Paul was constantly embroiled in an ongoing spiritual battle. When he wrote to the church in Thessalonica he acknowledged: We wanted so much to come to you – I, Sha’ul, tried more than once – but the Adversary stopped us (First Thessalonians 2:18). So now, in Ephesus, Paul was making headway as he labored night and day for three years to establish a church in that influential city. But he was challenged by many adversaries. And we should expect the same.⁵²⁴ As someone once said, “If you have no opposition in the place where you serve, you’re serving in the wrong place.”

Paul was a team worker. Though he was an apostle and was privileged to receive great revelations from the Lord, he always worked closely with other believers in whatever he did. He was never an ecclesiastical superstar, lording over those “below” him. Timothy, along with Titus, was one of Paul’s special co-laborers, usually sent to the most difficult places. Timothy had been brought up in a godly home (Second Timothy 1:5), but it was Paul who had led the young man to Messiah. Paul usually referred to him as my own son in the faith (First Timothy 1:2). When John Mark left Paul and returned to Jerusalem, it was Timothy who was called to work as Paul’s assistant (see the commentary on Acts Bw – Timothy Joins Paul and Silas).

Timothy learned his lessons well and made great progress in his walk and ministry to the Lord (Philippians 2:20-22). Eventually, Timothy took Paul’s place at Ephesus, a most difficult place to minister. Replacing a giant in the faith is never easy! At one point, Timothy wanted to leave the city, but Paul encouraged him to stay (First Timothy 1:3).⁵²⁵

The advice Paul gave the Corinthians about Timothy would suggest that because of Timothy’s young age, he may have been particularly sensitive to criticism and opposition (1 Tim 4:12; 2 Tim 1:7). Not only that, when Timothy went to Corinth, he found himself thrown into a very tense, unstable situation. If the Corinthians listened to Paul’s letter then Timothy’s work there would not be too hard, but if – as was likely – they rejected Paul’s appeals, it was Timothy who would take the brunt of the flack. The most direct way for any of them who were offended by Paul’s remarks was to demonstrate their displeasure by attacking Timothy.⁵²⁶

Paul warned the Corinthians that when Timothy comes, see that he has nothing to be afraid of while he is with you. Timothy was God’s servant and a trusted and respected fellow worker of Paul’s, for he is doing the Lord’s work so let no one treat him with disrespect. Evidently this was a persistent problem for Timothy (First Timothy 4:12). Paul was an apostle and was Timothy’s father in the faith, yet he considered his young friend to be the Lord’s faithful worker, as I also am. They were equal in the faith, and because Timothy was doing the Lord’s work, he was worthy of honor and respect, just as was Paul. No one was to think little of him. On the contrary, help him on his way in peace, so that he will return to me, for the appointed brothers (16:3) and I are expecting him (16:10-11).⁵²⁷

Apollos was an eloquent Jew who was brought into the full understanding of the gospel by Priscilla and Aquila (see the commentary on Acts Cf – Priscilla and Aquila Teach Apollos). He had ministered with great power at Corinth, and there was a segment of the church that felt great attachment to him. Apollos never promoted any division within the body, for his great concern was solely to preach the gospel. In spite of the division, and the presence of the “Apollos fan club” within the church at Corinth (see Ak – Splits and Division in the Church at Corinth), Paul didn’t hesitate to encourage Apollos to return there for further ministry. As for brother Apollos, I strongly urged him to go and visit you along with the other brothers. It is clear that there was no envy on Paul’s part or sense of competition on the part of Apollos.⁵²⁸ Paul argued strenuously that the Church belongs to God through Messiah, and all of its workers, including the apostles, were merely servants. This final word about Apollos is living evidence that Paul was as good as his word. If Paul considered the church at Corinth his, the last person in the world he would want to return would have been Apollos.⁵²⁹

Although Paul strongly urged Apollos to visit Corinth, the gifted Alexandrian desired not to come at that time, but decided to stay on in Ephesus with Paul and not join Timothy in Corinth. This verse bears eloquent tribute to the fact that Paul conducted himself not as a master, but as a partner with others who labored in ministry doing God’s work. Paul didn’t have the authority to tell everyone what to do and where to go. Apollos didn’t feel he should go to Corinth at that time and Paul agreed with his decision. He would come when he had the opportunity (16:12). It was wonderful the way these different men worked together. That is a lesson for all of us.⁵³⁰

Giving to God’s Work
16: 1-4

Giving to God’s work DIG: Why is financial stewardship important to God? What does your bank account reveal about your priorities? Why do you think people withhold their tithe from the Lord? What were Paul’s motives for taking up the collection for the Jewish believers in Jerusalem? What are the purposes of tithing? How do you think it relates to other kinds of giving? In what ways is giving an act of worship? What is the value of giving systematically? Why do you think Paul is so specific about giving?

REFLECT: Is your giving more planned or more spontaneous? What are the strengths and weaknesses of each type? How would you explain to a friend Paul’s principle of systematic giving? What are some of the struggles you may have when it comes to giving money to God’s work? In what ways do you need to grow in this area? What have you learned about setting priorities for how much you will give, and to whom? What in this letter has especially helped you? How can you grow from there?

Giving is an act of worship.

With Chapter 16 Paul makes a radical change from the doctrinal to the practical, and the first practical issue he discusses is that of giving to the Lord’s work. Now, in regard to the collection being made for God’s people, you are to do the same as I directed the congregations in Galatia to do (16:1). On his First Missionary Journey (see the commentary on Acts Bm – Paul’s First Missionary Journey), Paul had encouraged the churches in Galatia not to forget about the poor in Jerusalem (see the commentary on Galatians Ay – Remember the Poor of Jerusalem). Apparently this collection was a major part of his ministry during his Third Missionary Journey (see the commentary on Acts Ce – Paul’s Third Missionary Journey), which not only enabled him to bring relief to the poor in Jerusalem, but also to facilitate unity between Jewish and Gentile believers. For Paul, it was a matter of mutual benefit, for the Gentiles having shared with the Jews in spiritual matters, then the Gentiles clearly have a duty to help the Jews in financial matters (Romans 15:27b). Gentiles giving an offering to the Jews helped strengthen the spiritual bond between the two groups (Ephesians 2:11-18). Giving and receiving in love always forms a bond between the giver and the receiver. You cannot share financial and spiritual matters without sharing fellowship. The association between the believer’s economic sharing and personal sharing is so close in Paul’s mind that three times he uses the term koinonia (usually translated “fellowship”) to represent offerings (Romans 15:26; Second Corinthians 8:4 and 9:13).

Dear Heavenly Father, Praise You that You forgave our sins so that we could be reconciled with You. You did not merely forgive us and then walk away; rather, fellowship and forgiveness go hand-in-hand. No one will be forgiven who does not have fellowship with You. Fellowship with You means that we seek to put You first in our lives as You live in us (Romans 8:9-11) and lovingly give us Your righteousness through Yeshua Messiah. For our sake He (God the Father) made Him (God the Son) to be sin who knew no sin, so that in Him (Yeshua) we might become the righteousness of God (Second Corinthians 5:21).

Loving You is what opens the door to being able to have fellowship with You. Jesus answered him: If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him (John 14:23). We desire to show our love for You by how we give You our time, our resources and our ministry. It is a joy to please You because you are holy and a wonderful Father! Thank You that You did not make us Your slaves but you call us Your children. Your steadfast love and faithfulness watches over us (Psalms 61:7). It is a joy to give You my time, my money, my thoughts and my life. In Your holy Son’s name and power of His resurrection. Amen

Obviously that is not the only economic obligation we have. The parable of the Good Samaritan makes it abundantly clear that we should minister personally and financially to anyone in need, regardless of religion, culture, or circumstances (see the commentary on The Life of Christ Gw – The Parable of the Good Samaritan). Paul also teaches that as the opportunity arises we should do what is good to everyone, and especially to those who are of the household of the faith (Galatians 6:10 NASB). It is not simply that one local church supports its own membership and ministry, as did the first Jewish believers did in Jerusalem, but that all churches support other believers and churches as there is need.⁵¹⁶

What stands out here is why Paul expects the Corinthians to participate in the collection. There is a strong note of authority in his words. He offered no reasons for participation; rather, using a simple command he had directed the Galatians to do so. On several occasions in this letter, Paul has indicated that he expects the Corinthians to do as he says because he is, after all, their apostle and their teacher. What makes this command in Chapter 16 stand out even more is that when Paul comes back to the topic of the collection in Second Corinthians Chapters 8 and 9, he specifically says: I am not issuing an order; rather, I am testing the genuineness of your love against the diligence of others (Second Corinthians 8:8). This suggests that a significant change in the relationship between Paul and the Corinthians had taken place between First Corinthians, where he needed to motivate them to become participants in the collection, and Second Corinthians (see the commentary on Second Corinthians Am – Paul’s Painful Visit), where he didn’t.⁵¹⁷

With this sentence Paul proceeds to detail the instructions he had given to the churches of Galatia, which the Corinthians were to follow as well. On the first day of every week, which is Sunday. The early Church began the tradition of meeting, not on the Jewish Shabbat, but on Sunday, the first day of the week (Acts 20:7). Let each one of you set some money aside, according to his resources. This not only convinces us that the Church met on Sunday, but that its worship included the regular giving of money. God did not place upon the believers the requirement of the tithe. Instead, He wants us to give out of the generosity of our hearts, not because we have to, but because we want to (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others). Our giving should not be based on pressure or periodic emotional appeals, but on regular, willing, and grateful commitment of our money to the Lord, to His people, and to His work. And save (Greek: thesaurizo, from which we get thesaurus, a collection, and represents a storehouse, treasury, chest, or the like where valuables are stored) it up. So that when I come I won’t have to do fundraising, the work would have been entirely done (16:2 NASB). No pressure, no gimmicks, no emotion. A need had to be met, and the Corinthians were capable of helping out.⁵¹⁸

And when I arrive, I will give letters of introduction to the people you have approved, and I will send them to carry your gift to Yerushalayim (16:3). Because Paul hoped the collection would be rather significant, he knew that he could be under suspicion if he were to carry it all by himself (or even with his trusted associates Timothy, Titus, and perhaps Luke). Thus, he suggests that their gift be transported by some representatives of their own choosing, for whom letters of introduction, which were frequently used in the ancient world to certify authentic representatives, would be written.

It is interesting to read in Acts 20 the wide variety of people who did accompany Paul on his return to Jerusalem after his Third Missionary Journey. Listed are people from all the major areas from which Paul gathered funds (although no one is mentioned from Achaia); from Galatia, Gaisu of Derbe and Timothy from Lystra; from Macedonia, Sopater of Bera, and Aristarchus and Secundus of Thessalonica; from Asia (Ephesus), Tychicus and Trophimus, and (indirectly) Luke from Troas.

Why was such a large group necessary? There are several reasons. There could be no suspicion of Paul’s running off with the money. Second Corinthians 12:16-18 hints that some in Corinth thought Paul may have been tricking them through the collection. Moreover, with all of these Gentiles accompanying Paul, they would symbolize the entire Gentile segment of the Church bringing their gift to the mother Messianic congregation. Finally, as substantial as the collection eventually became, spreading the coins among various individuals would reduce the possible interest from potential thieves.⁵¹⁹

It is incumbent on every congregation to entrust its property and funds into the hands of godly, responsible elders. The funds of the early believers were first entrusted to the apostles (Acts 4:35). As their responsibilities grew, however, the apostles needed to be relieved of the job of disbursing funds for such things as feeding the poor Greek speaking widows. Therefore, deacons were selected to carry out that task (see the commentary on Acts Av – Deacons Anointed for Service). The qualifications were not financial or commercial, but moral and spiritual. God’s funds should only be put in the hands of a congregation’s most godly elders, who will prayerfully and in the power of the Ruach Ha’Kodesh, supervise its use, as priests who present the offerings of the people to ADONAI.

If it seems appropriate that I go too, they will go along with me (16:4). Paul’s point here is that he would accompany the gift to Jerusalem only if it turned out to be an offering that would indicate true generosity and that he would not be embarrassed to be associated with. He was encouraging the Corinthians to give freely from their hearts in an outpouring of love and concern. YHVH made all of His creation to give. He made the sun, the moon, the stars, the clouds, the earth, and the plants to give. But fallen mankind is the most reluctant giver in all of God’s creation. One of the surest signs of a saved redeemed person, is the willingness to give.⁵²⁰

Dedicated to Giving
16: 1-24

His first letter to the Corinthians certainly illustrates his reminder to Timothy, that all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness (Second Timothy 3:16). When writing to this struggling church, Paul taught them doctrine; in general, he taught them what should and what should not happen during public worship, while specifically correcting their faulty theology concerning the Resurrection. The apostle to the Gentiles confronted his readers with a hefty dose of criticism; he soundly rebuked them for the many things that undermined their unity and compromised their mission. He then offered them some much needed correction, as to both their beliefs and their behavior. And finally, he gave them instruction as to how to live righteously in a woefully unrighteous world.

Dear Great and Loving Heavenly Father, Praise You for always being loving and kind – even in Your discipline. Thank You for Paul’s example of confronting error as a firm yet loving spiritual father who wanted to train his spiritual children to be on the right path. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it (Hebrews 12:11).

It is good that You look to the end result and desire to purify each of Your children for our eternal life in heaven with You. 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 (First Peter 1:6c-7). Thank You for being such a wise and wonderful Father. In Yeshua’s holy name and power of His resurrection. Amen

The great themes of the book have been dealt with. But there are still some matters requiring attention, and now Paul concluded his letter with one last bit of teaching, this time concerning the financial responsibilities of those in the church. He then ended his letter with his customary personal touch, mentioning several individuals by name, bestowing God’s grace on his readers, and assuring them of his enduring love – a sobering conclusion to this confrontational first letter.⁵¹⁵

A Timeline of the Resurrection

The festival of the Passover or Pesach was fulfilled by the death of Messiah.

The festival of Unleavened Bread was fulfilled by the sinlessness of His sacrifice.

The festival of First Fruits or Rasheet was fulfilled by Yeshua’s resurrection to life.

The festival of Pentecost or Shavu’ot was fulfilled by the birth of the Church.

Between the first four feasts and the last three feasts, there is a four-month interval mentioned in passing. During the pause between the two sets of festivals, life is to continue as normal. When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and for the foreigner residing among you. I am ADONAI Your God (Leviticus 23:22). This interval is pictured as a summertime of labor in the fields in preparation for the final harvest of the summer and before the fall harvest. This verse is not related to any feast. Unless one understands what is really happening, it almost seems like an unnecessary interruption. However, it is the pause between the festivals that fulfilled the program of the First Coming as opposed to the festivals to be fulfilled by the program of the Second Coming. This internal of four months does have a messianic implication.

The messianic implication is the insertion of the Dispensation of Grace, interrupting the program of feasts of Isra’el. Indeed, the gleanings for the poor and the foreigner residing among you is a very good picture of the mission of the Church itself in gospel evangelism. For example, Jesus states: Look to the fields! They are ripe for harvest (John 4:35)! Thus, it becomes a fitting symbol of the obligation of the Church to do the work of gospel evangelism. Leviticus 23:22, being a parenthetical verse interrupting the discussion of the feasts of Isra’el, is significant in that it symbolizes the present age in which we now live and in which the program of the feasts of Israel has been temporarily interrupted.

The last three fests in the second cycle of fests also come close together, even closer than those of the first cycle of feasts. In fact, they all come within two weeks of each other. The last three feasts of the second cycle are to be fulfilled by the program of the Second Coming.

The festival of Trumpets or Rosh ha’Shanah (see the commentary on Leviticus, to see link click Ei – Rosh ha’Shanah) will be fulfilled by the Rapture of the Church. At the rapture, all true believers in Yeshua will be gathered together. The dead in Messiah will rise first, to be followed immediately by those believers alive at that time. Not surprisingly, the signal of the gathering will be the sound of the last shofar (First Corinthians 15:52; First Thessalonians 4:16).

Paul equates being absent from the body is to be present with the Lord (Second Corinthians 5:1-10; Philippians 1:19-26). Therefore, upon death or rapture, believers immediately go to an intermediate, or disembodied state, a place and condition of blessedness, while unbelievers at death go to a place of misery, torment, and punishment. It is likely these are the very places to which believers (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection) and unbelievers (see Revelation Fn – The Second Resurrection) will ultimately end up. Yet, while the place of the intermediate and final states may be the same for the saved and the lost, the experiences of paradise and sh’ol are undoubtedly not as intense as what will ultimately be, since the person is in a somewhat incomplete condition.

Humans are capable of existing in either a physical bodily condition or a spiritual condition. We may think of these two conditions in terms of dualism in which the soul (our personality traits) or spirit (our spiritual qualities) can exist independently of the body. Like a chemical compound, the body and the soul/spirit can be broken down at death, but otherwise is a definite unity. Just like matter and energy, the material and immaterial conditions of humans is not contradictory. In both this life and the life to come, we can be comforted with the knowledge that the basis of our relationship with God is grace, not works. Since we can do no works to gain our salvation, we can do no works to lose our salvation. So we need not fear that all our imperfections will require some type of post-death purging before we can enter God’s presence.⁵¹⁴

The Day of Atonement or Yom Kippur (see the commentary on Leviticus Ef – Yom Kippur) will be fulfilled by the future affliction of the Jews during the Great Tribulation (see the commentary on Isaiah Eu – The Rapture and the Great Tribulation). During the last three days of the Great Tribulation, the Jewish leadership realizes that Yeshua really is their long awaited Messiah and leads a national prayer for the Lord to come back (see the commentary on Revelation Ev – The Basis of the Second Coming of Jesus Christ). As a result of their pleading, the Lion of the Tribe of Judah returns (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah).

At the Second Coming there will be a resurrection for believers with a transformed heavenly body which will be reunited with the soul (see Dv – Our Resurrection Bodies). The First Resurrection happens in five distinct stages. The first stage was the resurrection of Messiah (First Corinthians 15:23). The second stage is the resurrection of the believers at the Rapture during the Dispensation of Grace (First Thessalonians 4:16). The third stage will be the resurrection of the two witnesses in the middle of the Great Tribulation (see the commentary on Revelation Dm – The Resurrection of the Two Witnesses). The fourth and fifth stages will be the resurrection of the righteous ones (see the commentary on Revelation Fd – The Resurrection of the Righteous of the Righteous of the TaNaKh) and the Tribulation martyrs (see the commentary on Revelation Fe – I Saw Those Who Had Been Beheaded for the Testimony for Jesus) during the seventy-five day interval (see the commentary on Revelation Ey – The Seventy-Five Day Interval). There will be no need for a resurrection during the Messianic Kingdom (see the commentary on Isaiah Kq – The Wolf and the Lamb Will Feed Together, and the Lion Will Eat Straw Like the Ox).

The festival of Booths or Sukkot (see the commentary on Leviticus Ek – Sukkot) will be fulfilled by the thousand-year Messianic Kingdom. Just as Sukkot was a time of rejoicing following the affliction of Yom Kippur, even so the Messianic Kingdom will be a time of rejoicing following the afflictions of the Great Tribulation. After a thousand years the Second Resurrection will occur (see above), followed by the ultimate judgment of the lost. At that time the sea will give up the dead in them; and they will be judged, each according to what they had done (see the commentary on Revelation Fo – The Great White Throne Judgment). Then Death and sh’ol were hurled into the lake of fire. This is the second death – the lake of fire (see the commentary on Revelation Fr – The Lake of Fire). Anyone whose name was not found written in the Book of Life was hurled into the lake of fire (Revelation 20:13-15).

After all evil has been punished for all eternity, believers will enter the Eternal State (see the commentary on Revelation Fq – The Eternal State). And just as our bodies will be renewed, so will the heavens and the earth. John said: Then I saw a new heaven and a new earth, for the old heaven and the old had passed away, and the sea was no longer there (see the commentary on Revelation Fr – New Heavens and New Earth). Also he saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride beautifully dressed for her husband (see the commentary on Revelation Fs – The Eternal New Jerusalem). He then heard a loud voice from the throne say, “See! God’s sh’khinah glory is with mankind, and He will live with them. They will be His people, and He Himself, God-with-them, will be their God. He will wipe away every tear from their eyes . There will no longer be any death; and there will no longer be any mourning, crying or pain; because the old order has passed away (Revelation 21: 1-4).

The Rapture: Victory Over Death
First Corinthians 15:50-58, and First Thessalonians 4:15-18

The rapture: victory over death DIG: What is the rapture? Why is it so important for believers to understand? Why is the shofar so important to this message? What does the word “rapture” mean? How does this motivate you to witness to those you know who might be “left behind” if they don’t make a commitment to follow Messiah as their Lord and Savior? How would Paul’s words have comforted the Thessalonians or the Corinthians? Why do people ignore the reality of the Rapture today?

REFLECT: Does the reality of Messiah’s return encourage you or threaten you? Who do you long to see again that has passed away? How would you feel if they weren’t there? How can you be better prepared for that time? What is the most comforting thing here for you as you consider your own death? Or the death of a dear friend or loved one? What here is the hardest for you to understand? What has been the toughest death for you to experience? Do you get discouraged when your service is unnoticed or taken for granted?

Death is defeated, the King is alive.

The longest chapter in the book comes to a magnificent climax. Paul makes it clear that those who are raptured will not have bodies of flesh and blood. However, our spirits/souls will be with the Lord  because to be absent from the body is to be present with the Lord (Second Corinthians 5:8). In a poetic passage the apostle rejoices in the triumph that Messiah has won over death itself. This calls for thanksgiving, praise and glory to ADONAI, the source of victory.

Our rapture (15:50-54): Let me say this, brothers: flesh and blood cannot share in the Kingdom of God. It is not this body that will enter the life of the world to come. And I’m glad that God is not going to send our bodies to a repair shop because I would like to trade mine in for a new model. Something that decays cannot share in what does not decay (15:50). This is what caused the Corinthian confusion in the first place. They asked, “How can people possibly rise when their bodies have completely rotted away?” They didn’t understand that our bodies must be different in order to inherit heaven (to see link click Dv – Our Resurrection Bodies). However, like the seed that is planted (15:42-44), it continues its identity, but in a radically and wonderfully different form.⁵⁰⁸

People could never have worked out for themselves what will happen at the Rapture, but ADONAI has revealed it. Look, I will tell you a mystery (Greek: mysterion), which is a truth which God formerly concealed but has now revealed (Romans 11:25b) – not all of us will die! But we will all be changed, from the natural to the supernatural (15:51)! For the believer, death is a doorway and not an empty pit. When we die, it’s as if we will fall asleep here on earth and wake up in heaven (Philippians 1:21 and 23). And for those believers who are alive at the time Yeshua returns, they will not have the experience of dying at all.

Dear Heavenly Father, Praise Your immeasurable greatness of power that conquered death, raising Messiah and seating Him at Your right hand in the heavenly places (Ephesians 1:20). How glorious the thought that though life is full of problems, illnesses, trials, and misunderstandings; those who love Yeshua as our Lord, know for sure that when the trumpet is blown we will leave this earth to be with You forever! How gracious You are to not only forgive us, but to also take us to live with You in heaven for all eternity (John 14:1-3)!

Your steadfast love is amazing! As You are united to and dwell within each of us who love You (John 14:20,23), Your presence in us enables us to also conquer death. For if we have been united with Him in a death like His, we shall certainly be united with Him in a resurrection like His (Romans 6:5). How incredibly great is Your steadfast love! David went thru many hard trials but he was an overcomer because he had learned the secret to overcoming in trials is to S-T-O-P: Look up to You and remember your Steadfast love (Psalms 59:9-10), Trust in God and not be afraid (Psalms 56:3-4 and 11) and Offer Praise (Psalm 56:3-10).

Praise You for the glorious thought of living for all eternity with You in complete peace and joy in heaven. Eternity is such a long time. I desire to serve You with all my heart and soul now on earth, not complaining about trials, but rather letting You use them to purify and mold me to be more like Messiah. 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 (First Peter 1:6c-7). In the name of Yeshua and the power of His resurrection. Amen

For the raptured, the change will be in a moment, the blink of an eye. It will not be a process, like a supernatural metamorphosis. It will be an instantaneous recreation from one form to another, from the earthy to the heavenly. And the dead will be raised to live forever, and we too will be changed. That change will occur at the final shofar (15:52), or the ram’s horn which is sounded one hundred times on Rosh ha’Shanah, the Jewish New Year (see the commentary on Leviticus Ee – Rosh Ha’Shanah). Within Judaism the shofar has multiple symbolism, including God’s creation and kingship, His revelation at Mount Sinai, prophetic warning, repentance, alertness, battle, Abraham’s offering of Isaac (and its connection with God’s mercy), the ingathering of God’s people in exile, final judgment and resurrection (Matthew 24:31).⁵⁰⁹

When we say this, we base it on the Lord’s own word. While the common experience for most will be having to die in order to participate in rapture, there will be some people living at that time who will also participate. We who remain alive when the Lord comes will certainly not take precedence over those who have died. For the Lord Himself will come down from heaven with a rousing cry, with a call from one of the ruling angels, and with God’s shofar; those who died united with the Messiah will be the first to rise; then we who are left still alive will be caught up (the Latin word for caught up is rapturo, from which comes the term rapture) with them in the clouds to meet the Lord in the air; and thus we will always be with the Lord (First Thessalonians 4:15-17).

Because earthly, natural bodies cannot occupy the eternal Kingdom, there has to be such a Day and such a moment, for this material which can decay must be clothed with imperishability, this which is mortal must be clothed with immortality. When what decays puts on imperishability and what is mortal puts on immortality, then this passage in the TaNaKh (Isaiah 25:8) will be fulfilled: “Death is swallowed up in victory” (15:53-54). Death is not merely destroyed so that it cannot do further harm, while all of the harm which it has brought on God’s children remains. Death and all of its apparent victories are undone for God’s children. What looked like a victory for death and like a defeat for us when our bodies die and decay shall be utterly reversed so that death dies in absolute defeat and our bodies live again in absolute victory.⁵¹⁰

So encourage each other with these words (First Thessalonians 4:18). The fact that believers who have died will be resurrected to join the living believers with the Lord Yeshua when He comes, that they will actually precede those who are alive in that day, that those who are alive will be united with them, and that they will all be with the Lord forever, give abundant reasons for being encouraged. Not only do believers not grieve like unbelievers, but followers of Messiah can actually look forward eagerly to that great day. This is the great hope of the Church, to see the Lord and be united with Him forever. It is that which every believer should anticipate with joy. It is the blessed fulfillment of our certain hope, which is the appearing of the Sh’khinah glory of our great God and the appearing of our Deliverer, Yeshua the Messiah (Titus 2:13).⁵¹¹

Our victory song (15:55-58): There is a preacher of the old school, but he speaks as boldly as ever. He is not popular, though the world is his parish and he travels to every part of the globe and speaks in every language. He visits the poor, calls upon the rich, preaches to people of every religion and no religion, and the subject of his sermon is always the same. He is an eloquent preacher, often stirring feelings which no other preacher could, and bringing tears to eyes that never weep. No one is able to refute his arguments, nor is there any heart that has remained unmoved by the force of his appeals. He shatters lives with his message. Most people hate him; and deep down, everyone waits for him. Every gravestone is his pulpit, every website prints his text, and someday we all will be his sermon. His name? Death.

Therefore, quoting Hosea, Paul asks: Death, where is your victory? Death, where is your sting (First Corinthians 15:55; Hosea 13:14). To continue with the metaphor, Paul implies that death left its sting in Messiah, as a bee leaves its stinger in its victim. Yeshua bore the whole of death’s sting in order that we would have to bear none of it. However, right now death does have a sting. Right now it appears as though death does have the victory, for there is not a single person who will escape death if the Lord delays His Coming. But what appears to be a victory for the angel of the Abyss (Revelation 9:11), will ultimately end in his defeat, for death itself will be defeated along with its angel (Revelation 20:10, 14-15).⁵¹²

To make his point, the apostle reminds us that the sting of death is sin; and sin draws its power from the Torah (15:56). This verse sums up what is taught at length in Romans 3:19-31, 5:12-21 and 7:1-25. The harm in death is caused by sin. Here is how it works: it was through one individual (Adam) that sin entered the world, and through sin, death; and in this way death passed through the whole human race, inasmuch as everyone sinned (Romans 5:12). Only where there is sin, can death deal a fatal blow. Where sin has been removed, death can only interrupt the earthly and usher in the heavenly. That is what Messiah has done for those who have trusted in Him. Our sins have been forgiven for His sake (First John 2:12). Right now death is not gone, but the sign of death, sin, is gone. For if, because of the offense of one man (Adam), death ruled through that one man; how much more will those receiving the overflowing grace, that is, the gift of being considered righteous, rule in life through the one man Yeshua Messiah (Romans 5:17)!

It is not, of course, that believers no longer sin, but that the sins we commit are already covered by Messiah’s atoning blood, so that sin’s effect is not permanently fatal. The blood of God’s Son, Yeshua, purifies us from all sin (1 Jn 1:7b). However, for unbelievers, who have rejected Messiah’s sacrifice on their behalf; instead of accepting the Sacrifice, they become the sacrifice, and death’s sting remains in them for all eternity.

But thanks be to God, who gives us the victory through our Lord Yeshua the Messiah (First Corinthians 15:57; Romans 7:24-25)! Messiah lived a sinless life on our behalf, completing the Torah (see the commentary on The Life of Christ Dg – The Completion of the Torah), removing our sin by Himself by paying the penalty for it, satisfying every claim of God’s holiness with a perfect sacrifice; and conquering death by being raised from the dead. All of that great victory He accomplished for us and gave to us. Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf (Galatians 3:13a). He took our curse, our guilty verdict, and instead, gave us victory in its place.

For believers, death has no more power, because God has taken away our sin. Since God shares a common physical nature as human beings, He became like them and shared that same human nature; so that by His death he might render ineffective the one who had power over death (that is, the Adversary), and thus set free those who had been in bondage all their lives because of their fear of death (Hebrews 2:14-15). For believers, death is but the passing of our spirits from this life to the next, leaving the earth to be with the Lord. Paul had only one reason for wanting to remain on earth: to continue his ministry for Messiah on behalf of others. But for his own benefit and joy he had only one desire: to go off and be with Messiah – that is better by far (Philippians 1:23-24).

In Messiah’s victory over death, death’s sting has been removed; it is declawed, defanged, disarmed, and destroyed. Death and sh’ol were hurled into the lake of fire . . . and He will wipe away every tear from the eyes of believers. There will no longer be any death; and there will no longer be any mourning, crying or pain (Revelation 20:14 and 21:4).

So, as a result of everything that Messiah has done for us, we should stand firm and immovable, always doing the Lord’s work as vigorously as you can, knowing that united with the Lord your efforts are not in vain (15:58). In other words, we should strive to stay in the will of God, not being erratic, scatterbrained, or easily discouraged, but to use our spiritual gifts to the fullest in the knowledge that the Ruach Ha’Kodesh will make them effective. Because ADONAI has so abundantly gone beyond Himself for us who deserve nothing from Him, we should determine to work as vigorously as we can in service to Him, to whom we owe everything. How can we take it easy when so many around us are going to hell and so many believers around us need encouragement, and help of every sort?

No, until the Lord returns there are souls to reach and ministries of every sort to be completed. Every believer should work uncompromisingly as the Spirit has gifted and leads. Our money, time, energy, talents, gifts, bodies, minds and spirits should be invested in the Lord’s work. Our praise and thanksgiving must be given hands and feet. As James tells us: Indeed, just as the body without a spirit is dead, so too faith without actions is dead (James 2:26). Our work for the Lord, if it is truly for Him and done in His power, cannot fail to accomplish what He desires. Every good work that believers do in this life has eternal benefits that the Lord Himself guarantees: Yeshua says: Pay attention! I am coming soon, and My rewards are with Me to give to each person according to what he or she has done (Revelation 22:12). Thus, we have God’s own promise that our efforts are not in vain.⁵¹³

Our Resurrection Bodies
15: 35-49

Our resurrection bodies DIG: Who are the two Adams mentioned here? How are they alike? How are they different? What do they have to do with the resurrection? How does Paul make it clear that he is talking about our having bodies, not about being dismembered souls?

REFLECT: What do you learn from these verses about what a resurrected body might be like? How does the hope of resurrection affect your view of death? How does your hope of resurrection affect how you use your current body? And to tell others about Messiah?

If you want a glimpse of what our new, resurrected bodies will be like, take a look at Yeshua. He was raised with the same kind of body that we will be given when we are raised to life.

Having proved the necessity of the resurrection, Paul can go on to discuss his readers’ concern about the practical details. But someone will ask, “In what manner are the dead raised? What sort of body do they have” (15:35)? Those in Corinth who denied the resurrection did so primarily because of the influence of Gnostic philosophy, which considered the body to be inherently evil and only the spirit to be good. They asked, “How can people possibly rise from the dead when their bodies have completely rotted away?” These verses, therefore, are absolutely crucial to the argument of this entire chapter (to see link click Dq – The Resurrection of the Dead), since it responds to the real issue that led to their denial of the resurrection.

Paul was convinced that the resurrection was not some resurrection of a corpse, but, like Messiah, the firstfruits (see Dt – Messiah: The Firstfruits of Those Who Have Fallen Asleep), would be transformed into a heavenly body. As he would later write to the Philippians, “Messiah will change the bodies we have in this humble state and make them like His glorious body, using the power which enables Him to bring everything under His control” (Philippians 3:21). Because the Corinthians could not fathom how this was possible, they had given up any hope that it was possible. They believed that resurrected bodies would be unfit for heavenly existence. So the skeptics concluded that there is no resurrection.

But why would anyone who acknowledges God as Creator think His restoring bodies, in whatever way, would be any more difficult for Him than making them in the first place? As Paul asked when he was before King Agrippa: Why do you people consider it incredible that God raises the dead (Acts 26:8)? Why do people still today, including some believers, become confused and bothered about how God could restore bodies of those who have been lost at sea, blown up in an explosion, or cremated? Why is His restoring bodies more miraculous and unbelievably than His creating the universe? And besides, every dead body, no matter how well embalmed, eventually disintegrates.⁴⁹⁶ Paul answers the questions: In what manner are the dead raised? What sort of body do they have? in four ways:

1. An illustration of resurrection (15:36-38): Paul first counters the Corinthian objection by pointing to the miracle of the harvest. Yeshua used the same seed-sowing illustration: I tell you that unless a grain of wheat that falls to the ground dies, it stays just a grain; but if it dies, it produces a big harvest (John 12:24). But because the resurrection seemed impossible from a Gnostic point of view, Paul responded accordingly: You fool (15:36a)! The fool is the opposite of the wise (see Ax – A Faulty View of God’s Gifts). Everyone knows that a seed’s life springs from its death. The harsh description of a fool has deeper biblical roots, however. Fools say in their hearts, “There is no God” (Psalm 14:1). The fool does not suffer from an intellectual deficiency, but fails to take God into account.⁴⁹⁷

The main teaching of the illustration from nature is that death and resurrection are transitions to a higher life. Nothing in the background of either the Greek or Jewish members of the Corinthian church would have prepared them for the idea that the life beyond the grave would be superior to this life. The Greek culture looked upon the best position in the land of the dead as inferior to the lowest position in the world. Even the TaNaKh painted a very unattractive picture of the land beyond death. At best, it was some kind of shadowy existence. The lament of the psalmist that in death there is no remembrance of You (Ps 6:5), and the dead do not praise ADONAI, nor any who go down into silence (Ps 115:17) stands in stark contrast to the statement that Paul would later give to the Philippians, “For me, life is the Messiah, and death is gain” (Phil 1:21).

Thus, the questions posed here in 15:35 were not those of someone who wanted to know, but were mocking taunts of someone who thought they already knew. As with most of the questions put to Yeshua by the scribes, Pharisees and Sadducees, the purpose was to entrap and embarrass, not discover truth. To point out the foolishness of their objection, Paul gives a common illustration from nature. When you sow a seed, it doesn’t come alive unless it first dies (15:36b). Before Messiah could bear the fruit of salvation for us, He had to die. Likewise, before we can participate in the fruit of His resurrection, we too must die. Just as with crops, there had to be an end to the old before there could be a beginning of the new.

Also, in both the growing of crops and in the resurrection of bodies there is a difference between the original and final forms. What you sow is not the body that will be, but a bare seed of, say, wheat or something else (15:37). When Yeshua was raised from the dead His glorified body was radically different from the one which He died, so much so that Mary didn’t even recognize Him (see the commentary on The Life of Christ Me – Jesus Appears to Mary Magdalene). Resurrection had changed Messiah’s body in marvelous and radical ways, and at His Second Coming all resurrection bodies will be changed marvelously and radically.

But in spite of the differences, there is nevertheless a continuity between the old and the new. God gives it the body He intended for it; and to each kind of seed He gives its own body (15:38). The seed changed radically, but it was still a seed. A wheat seed does not become barley, and a flax seed does not become corn. After Yeshua was raised, no one recognized Him unless He revealed Himself to them. But once revealed, He was recognizable. The disciples knew His face, and they recognized His wounds. In a similar way, our resurrected bodies as believers will have a continuity with the bodies we have now. Our bodies will die and change form, but they will still be our bodies. Surely it is not too hard to believe that the God who has worked this process daily through the centuries in His creation of plants, can do the same for us.⁴⁹⁸

2. The form of resurrected bodies (15:39-42a): From grain and plants, Paul turns to flesh. All flesh is not the same kind of flesh. The variety in creation reflects the will of the Maker. And God provides each of the animals, fish, and birds with bodies that are perfectly suited to their environments. So, there is one kind of flesh for human beings, another kind of flesh for animals, another for birds and another for fish (15:39). Paul wanted to correct the Corinthians of the mistaken impression that all flesh is the same so that they can begin to appreciate that the resurrection body is not identical with the earthly body.⁴⁹⁹

Further, there are heavenly bodies and earthly bodies; but the beauty of heavenly bodies is one thing, while the beauty of earthly bodies is something else. Listed in descending order of their radiance, the blazing sun has one kind of beauty, the soft glow of the moon another, and the twinkling of the stars yet another. Indeed, each star has its own individual kind of beauty (15:40-41). Although their structure is the same, their appearance is vastly different. Although the substance of our earthly bodies is the same whether they are lying in the grave or beautiful in resurrection, their appearance in these two is vastly different.⁵⁰⁰ The point is that each has its own beauty, so that in his argument, Paul contends that even though the earthly body must die, the resurrection body is not without its own beauty. Since the Corinthians recognized that heavenly bodies were different from earthly bodies, they should not expect the resurrected body to be a recycled earthly body. The body that is raised will be transformed into something entirely different from what is known on the earth and something entirely appropriate for a heavenly existence.⁵⁰¹

So it is with the resurrection of the dead (15:42a). Resurrection bodies will differ from earthly bodies just as radically as heavenly bodies differ from earthly. And resurrection bodies will be as individual and unique as are all the other forms of God’s creation. Every star is different, just as every plant is different, every animal is different and every human is different. Why would anyone think it too hard for Him to re-create and resurrect earthly bodies, no matter what the form might be?⁵⁰²

3. The contrasts of the resurrection (15:42a-44): Paul points to a number of differences between the body now and the body raised, and begins with decay. The chief objection the typical Greek had to any doctrine of resurrection was that by its very nature the body decays. He looked for an existence when the soul would no longer be handicapped by his decaying body. Paul connects this very state with the resurrected body.⁵⁰³ He acknowledges that the earthly body decays, dies, and is put into the grave. A day is coming, however, when like a grain of wheat, our bodies will die (Ecclesiastes 3:20; Psalm 103:14-16). When the body is “sown,” that is, born, it decays; when it is raised, it cannot decay (15:42b). But he insists that the body that will be taken from the grave at the resurrection will be a transformed body. When sown, it is without dignity; when raised, it will be beautiful. Paul’s point is that the resurrected body is not a spruced-up version of the physical body. The two bodies are completely different.

Dear Heavenly Father, Praise Your mighty power that raises to new life those who love and worship You as Lord and Savior. Praise Your wisdom and powerful design that changes a creeping caterpillar into a beautiful flying butterfly. As heaven is totally new and different from the earth You created, so also will be the fantastic new and amazing body that You create for those who love You. Just as an old house is torn down and a new one is built in its place, so Your mighty power will give those who love You new bodies.

It’s not possible to be without pain or crying in our earthly body now. What a joy to think of our new body that will not feel pain nor cry (Revelation 21:4). Just as a baby in the womb of its mother cannot even begin to comprehend how life will be outside of the womb; so neither can we as we live on earth, comprehend how awesome our resurrected bodies will be. I praise You for Your love and attention to every detail to give us new bodies and a new life with no crying, dying, sadness nor pain. How absolutely wonderful! Thank You! Thank You! Thank You!

I will live my life here on earth to show my thanks. There are many problems now, but I keep my eyes focused on living with You for all eternity. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us (Romans 8:18). I follow You and trust in Your steadfast love. Your steadfast love, O Lord, extends to the heavens, your faithfulness to the clouds (Psalms 36:5). I bow in worship and thanks for how great and loving You are! In Your Son’s holy name and power of His resurrection. Amen

Paul continues to pick out those features of bodily life that seemed to the Greek to demonstrate the foolishness of the idea of the resurrection, and to show that they have no relevance to the resurrection. When sown, it is weak. Our present bodies are characterized by weakness. We are not only weak in our physical strength and endurance but also resistant to disease and harm. But not so our new bodies, when raised, it will be strong, raised to life by the same power that raised Yeshua from the grave (15:43). We are not told what our strength will entail, but it will be immeasurable compared to what we now possess. We will no longer have to say that the spirit is willing but the flesh is weak (Matthew 26:41). Anything our heavenly spirits determine to do our heavenly bodies will be able to accomplish.⁵⁰⁴

When sown, it is an ordinary human body; when raised, it will be a spiritual, not in the sense of being composed of spirit, but a body controlled by the Spirit, perfectly suited for the spiritual realm in which we will be living forever and ever (15:44). In Second Corinthians 5:1, Paul contrasts this earthly body to a tent that is to be torn down and replaced by an eternal house waiting in the heavens (see the commentary on Second Corinthians Bb – Going Home). The spiritual body is a body that eye has not seen and ear has not heard and has not entered the human mind (2:9), that is transformed into the likeness of Messiah (Second Corinthians 3:18).⁵⁰⁵ In our present earthly existence the body simply “is” – neither to be admired (or lavishly decked out), nor put down (as we are the temple of the Ruach Ha’Kodesh). Since it serves as the present vehicle of our life on this planet, one should properly care for it as the gift that it is; but “care” should not also lead to worship, just as it should not lead to hatred.⁵⁰⁶

4. The prototype of the resurrection (15:45-49): The contrast between our earthly and resurrected bodies is perhaps most clearly seen by placing Adam and Yeshua side by side. In fact, the TaNaKh says so: Adam, the first man, became a living human being and a prototype of our earthly bodies. We received this body from our first parent, Adam. He was made of dust, and so are we (Genesis 2:7). But the last “Adam” has become a life-giving Spirit and a prototype of our heavenly bodies (15:45). But the resurrection body is suited to a spiritual environment. In His resurrection body, Yeshua was able to move quickly from place to place, and even walk through locked doors; yet He was also able to eat food, and His apostles were able to touch and feel Him (Luke 24:33; John 20:19-29). Through Adam we have inherited our earthly bodies; through Messiah we will inherit spiritual bodies in the resurrection.

Paul points out the obvious: Note, however, that the body from the Spirit did not come first, but the ordinary human one; the one from the Spirit comes afterwards. The first man (Adam) is from the earth, made of dust; the second man (Messiah) is from heaven. People born of dust are like the man of dust, and people born from heaven are like the man from heaven; and just as we have borne the image of the man of dust, so also we will bear the image of the man from heaven (15:46-49). Just as we will exchange Adam’s ordinary human body for Messiah’s spiritual body, we will exchange Adam’s image for Messiah’s image.

Our new body comes at death. Whatever happens to our present bodies – whether they are healthy or unhealthy, beautiful or plain, short-lived or long-lived, or whether they are indulged or tortured – they are not our permanent bodies, and we should not hold them too dearly. Our blessed hope is that these created ordinary human bodies will one day be recreated into spiritual bodies. Although we only have a glimpse of what those new bodies will be like, it should be enough to know that we shall be like Him (First John 3:2c).⁵⁰⁷

Resurrection Incentives
15: 29-34

Resurrection Incentives DIG: Why is bodily resurrection important? What three powerful incentives does Paul give? What’s wrong with the idea that believers will not have bodies in eternity? What things would be true if Messiah had not been raised from the dead?

REFLECT: What does the resurrection mean to you personally? Think of a loved one that has passed away that you really miss seeing, being with, and talking to. How does the resurrection comfort you? How can you use the resurrection to witness about the Lord?

If you remove the resurrection, you have removed one of the greatest motivations the Lord gives for coming to Messiah and for living for Him.

Paul is almost ready to discuss what a resurrection body might look like (to see link click Dv – Our Resurrection Bodies). But before doing so, he has a few final considerations on the doctrine of the resurrection of the body. He shows the Corinthians how the false doctrine of no resurrection that was being spread by some in the church made no sense, neither practically nor theologically. He then proceeds with a final warning.⁴⁹¹

When the Sadducees, who did not believe in the resurrection, asked Yeshua the mocking and insincere question about whose wife a certain woman would be in the resurrection (see the commentary on The Life of Christ Ja – Whose Wife Will She Be at the Resurrection?), He first told them that they understood neither the Scriptures nor the power of God. After declaring that there is no marriage in heaven, He continued: And as for whether the dead are resurrected, haven’t you read what God said to you, “I am the God of Abraham, Isaac, and Jaocb?” He is the God of the living, not the dead (Matthew 22:31-32). The emphasis is His statement was on the verb “I am” because Abraham, Isaac and Jacob were spiritually alive at the time Yeshua spoke, and one day would be united with their glorified bodies in the resurrection. It is as if Paul was saying, “Presently, right now, I am the God of Abrahm, Isaac, and Jacob.” That statement was true because there is life after death.

Dear Loving Heavenly Father, Praise You that we can know for sure that there is life after death. No matter how good or how bad this life is, it is a wonderful thought that there is a real heaven where You are in complete control and where You have wiped out crying, dying, sadness and pain. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away (Revelation 21:4). Thank You for being the God of Abrahm, Isaac, and Jacob, for that means that You never get old nor forget my name, but You have all the time in the world to purify and refine me (First Peter 1:7). You have my name constantly before You, so I never walk alone for You are always present with me (Hebrews 13:5).

It is such a comfort that Messiah totally defeated death and rose in triumph! For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. . . Now if we have died with Christ, we believe that we will also live with him  (Romans 6:5, 8). Life in heaven after the resurrection of our earthly bodies, is like going to a party that never stops for we will live with You forever in Your home of peace and joy! Thank You so much for all You suffered so we could go to heaven. As best as I can, I want to live my life in loving obedience to You. I want You to be first in my thoughts, time and affection. You are the best, and worthy of all my love! In Your holy Son’s name and power of His resurrection. Amen.

Scripture is not theological, impractical, or irrelevant. Because the Sadducees denied any resurrection, they could not think right or live right, as is obvious in their response to the life and work of Messiah. Right doctrine is inseparably connected to right moral behavior and right principles are given to lead to right conduct. God’s truth not only is to be believed, but it’s to be properly responded to. In other words, we need to obey God’s Word. When its truth is denied, there are devastating moral and spiritual consequences.

Paul’s major thrust here in 15:29-34 is that if you remove the resurrection, if you deny this crucial and wonderful truth of God’s redemptive work, you have removed one of the greatest motivations the Lord gives for coming to Messiah and for living for Him. Therefore, Paul points out three powerful incentives the resurrection gives.

An incentive for salvation (15:29): The context is the resurrection. There are two groups of believers in view here. The first group incorrectly thinks that they can be baptized for their dead pagan loved ones and thus snatch them out of the flames of hell and send them to heaven. The second group does not believe in the resurrection. What Paul does here is use the first group as an example to the second group, emphasizing the incentive for salvation.

To the first group: Otherwise, what will those believers do who are baptized for the dead (15:29a)? When Paul mentions those who are baptized, he was simply referring to pagan Gentiles who had become believers (and subsequently baptized) as a result of the persuasive testimony of other faithful believers who had since passed away. The pagans heard the Good News and looked at their lives and said to themselves, “I want what they have in this life, and I also want to be able to see my unsaved loved ones who have died.” Evidently, some believers in Corinth were promoting this false view of baptism which Paul used as an argument against the second group who denied the resurrection.

This group of misguided Corinthian believers failed to understand that since one person’s faith cannot save another, then certainly one person’s baptism cannot save another. Baptism is simply an outward sign of an inward conviction. No one is saved by baptism – not even living people, muchless dead ones. It is appointed for mankind to die once and after this comes judgment (Hebrews 9:27). There was no hope of a second change of salvation for the lost because death ends all opportunity for redemption and for spiritual help of any kind. This should have been a real example to those who denied the resurrection in Corinth. Since there is a resurrection, however, this is a real incentive for witnessing to unbelievers.

This verse does not teach that we can have a vicarious, or proxy, baptism for the dead, as claimed by ancient gnostic heretics such as Marcion and by the Mormon church today. In their practice, individuals go to their local Mormon temple, dress appropriately for a baptism, representatively adopt the name of a person who has died, and then the Mormon is baptized in water for that deceased person. This way, the dead person has supposedly fulfilled the requirements of salvation in the afterworld and can enjoy further spiritual benefits in the spiritual realm. But, the Mormons are incorrect. They have usurped this verse and taken it out of context. If one person’s faith cannot save another, then clearly one person’s baptism cannot save another. The only way any person has ever come to God is by faith.

To the second group: Therefore, Paul asked rhetorically: In reality, if the unregenerate dead are not raised to heaven at all, ever, why then are many present believers being baptized for them (15:29b)? Paul reasoned that even if some of the Corinthian believers were ignorantly and vainly attempting to be baptized for their dead pagan loved ones so they could see them again; nevertheless, there is a resurrection (see the commentary on Revelation Ff – Blessed and Holy are Those Who Have Part in the First Resurrection), and that should be the real motivation for witnessing to unbelievers!

Before proceeding, I would like to add a word of caution. There are those, like the Mormons, who build a whole doctrine off of one verse. Others, even believers, have very strong opinions built upon one verse in the Bible. When the Protestant Reformation began, they used the expression, “Scripture interprets Scripture.” By this they meant that obscure passages in Scripture must be understood in light of clearer ones. Since the Bible is God’s Word, it must be consistent within itself. No one part of the Bible can contradict any other part. One divine Author – the Ruach Ha’Kodesh – inspired the entire Bible, so it has one marvelous, supernatural unity. This is called “the synthesis principle.” If we hold to an interpretation of one passage that does not square with something in another passage, one of the passages is being interpreted incorrectly – or possibly both of them. The Spirit of God does not disagree with Himself. And the passages with obvious meanings should interpret the more difficult ones. Therefore, one should never build any doctrine on a single obscure or unclear text.⁴⁹²

An incentive for service (15:30-32): The second incentive that hope of the resurrection gives us is for service. Why, otherwise, would believers endure and sacrifice so much? If there were no resurrection of the believing dead, then suffering and dying for the sake of the gospel would be masochistic, suffering for suffering’s sake. As Paul has already pointed out: If it is only for this life that we have put our hope in the Messiah, we are more pitiable than anyone (15:19).

For that matter, why make this life miserable if this life is all there is? Why keep facing danger hour by hour and dying every day, if we have no security to look forward to (15:30-31)? Why engage in self-denying ministry if death ends it all? It’s as if Paul is saying, “ If Messiah’s resurrection was the only resurrection (as some of the Corinthians believed) then His being raised was no victory for us. He would not have been the first fruits of more to come (see Dt – Messiah: The Firstfruits of Those Who Have Fallen Asleep). He would not have conquered death, but only made it a greater mockery for those who put their trust in Him. But, as always, Yeshua is our model, and for the joy set before Him, endured the cross, despising the shame, and has sat down at the right hand of the throne of God (Hebrews 12:2). It was His anticipation of the resurrection, of being raised to be with His Father once again, that gave our Lord the notice for dying on our behalf. He was willing to die for us because He knew He would be raised for us.⁴⁹³

If my fighting figuratively with “wild beasts” in Ephesus (see the commentary on Acts Ch – Idol-Makers Start a Riot in Ephesus) was done merely on a human basis, what do I gain by it? Although this was not an experience in the arena, it was like it to Paul in that he saw no hope of deliverance. Why face that kind of danger if this life is all there is?⁴⁹⁴ If dead people are not raised, we might as well live by the saying, “Let’s eat and drink, for tomorrow we die” (First Corinthians 15:32; Isaiah 22:13 and 56:12).

An incentive for sanctification (15:33-34): Paul ends this section with a warning, presumably to those in Corinth who were under the influence of the heretical doctrine of no resurrection. Don’t be fooled. “Bad company ruins good character” (15:33). This timeless principle can also be applied to all of us no matter what age or generation. Peer pressure , going along with the crowd, can lead an otherwise good person into bad behavior. Apparently there were some people in Corinth doing exactly this, believing there were no consequences for immoral behavior since there was no resurrection. Such people had no true knowledge of God despite claiming to be so wise (see An – The Foolishness of Worldly Wisdom). As a result, they were being easily led into sinning.⁴⁹⁵ So, he warned them very bluntly: Come to your senses! Live righteously and stop sinning! I say this to your shame (15:34). What a shameful thing to be living selfishly living in sin while multitudes die without Messiah!

Messiah: The Firstfruits
of Those Who Have Fallen Asleep
15: 20-28

Messiah: The Firstfruits of Those Who Have Fallen Asleep DIG: In this passage, Paul draws a comparison between Adam’s death and Messiah’s death. What did the death of Messiah give us that Adam’s death did not? Sin entered the world when humans sinned against God. How will Messiah’s death eventually destroy sin? What is the central proof Paul continually points to as evidence for the hope of our resurrection?

REFLECT: What proof do you see that there is life after death? Paul’s belief in life after death helped him face danger and endure hardship. How does that same belief help you face life today? How does it help you face death? Why is Yeshua’s resurrection from the dead so important in the life of a believer? How should knowing that Yeshua was raised from the dead affect the way you live your life? What hope does Messiah’s resurrection offer you (Romans 6:5; Philippians 3:10; and Peter 1:3)?

Just as the Feast of Passover was fulfilled by the death of Messiah, the Lamb of God;
and the Feast of Unleavened Bread was fulfilled by the sinlessness of His sacrifice;
the Feast of First Fruits was therefore fulfilled by the resurrection of Messiah.

By means of his deductions, Paul has doggedly pursued the Corinthian error to its last, desperate conclusion. All of the deductions which Paul has knit so tightly together (to see link click Ds – The Importance of Messiah’s Resurrection) he now unravels in one motion. They collapse like a house of cards when the breath of the truth is blown upon them. Logic, the genuine logic of reality, however, requires one more thing: the undeniable fact that Yeshua Messiah did rise from the dead. Even the Corinthian doubters admitted this fact. But something had blinded their eyes so that they failed to see that this one fact destroyed all their previous pitiful arguments. With a sudden dramatic turn, which is as effective as all the reasoning by deduction which Paul had employed up to this point, he hurled the Feast of First Fruits at the Corinthian error (see the commentary on Leviticus Ef – Rasheet). This was the coup de gras. The knock-out punch. Only with its glorious connection with God’s final triumph could the resurrection’s full significance be appreciated.⁴⁹⁰

The Redeemer (15:20-22): But the fact is that the Messiah has been raised from the dead, the firstfruits of those who have fallen asleep (15:18), meaning something akin to, “He is the first of a great harvest of all who have died” (15:20). The day is coming when all God’s people who have died will be raised to eternal life. This wasn’t the first time the Corinthian doubters had heard this. Five years earlier Paul had written from Corinth to the believers in Thessalonica, “Now brothers, we want you to know the truth about those who have died; otherwise, you might become sad the way other people do who have nothing to hope for. For since we believe that Yeshua died and rose again, we also believe that in the same way God, through Yeshua, will take with Him those who have died. When we say this, we base it on the Lord’s own word: We who remain alive when the Lord comes will certainly not take precedence over those who have died. For the Lord Himself will come down from heaven with a rousing cry, with a call from one of the ruling angles, and with God’s shofar; those who have died united with Messiah will be the first to rise, then we who are still alive will be caught up (see Dw – The Rapture: Victory Over Death) with them in the clouds to meet the Lord in the air, and thus we will always be with the Lord. So, encourage each other with these words” (First Thessalonians 4:13-18).

The significance of the firstfruits was not only that it preceded the harvest, but that they were a first installment of the harvest. The fact that Messiah was the firstfruit indicates that something else, namely, the harvest of the rest of the crop, is to follow. In other words, Messiah’s resurrection could not have been in isolation from ours. His resurrection requires our resurrection, because His resurrection was part of a larger resurrection of the redeemed since the beginning of time.

The fulfillment of the Feast of Firstfruits can be seen in the resurrection of Messiah. It is a harvest festival and the barley loaves are waved before ADONAI. Think of it! The grain that had come from the earth was then being lifted up high for all Isra’el to see! Yeshua Himself alluded to His resurrection in similar terms when He said: The hour has come for the Son of Man to be glorified. Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds . . . and as for Me, when I am lifted up from the earth, I will draw all people to Myself (John 12:23-24, 32). The resurrection of Jesus from the dead is perfectly symbolized in the wave offering of First Fruits. Yeshua rose on the third day. So, we can see the sovereign hand of God in regard to the timing of Resheet. It was imperative for Messiah to die exactly on the Passover in order to fulfill the prophecies, and for Him to be risen from the dead on First Fruits.

Dear Great and Almighty Father, Praise Your mighty power which is greater than even death! What a comfort to know that though life is full of problems and trials will be over soon and all who love You will have an eternal life of joy and peace. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.  (Romans 8:18). Thank You for Your great love that was willing to suffer intense pain and shame (Hebrews 12:2) by dying of the cross as the Lamb of God (John 1:29) so that You could give Your righteousness to those who love You (Second Corinthians 5:21).

Though my heart rejoices at eternity with You, I am deeply grieved and very concerned about family and friends who know About You but who only take the part of the gospel that they like. They forget how important Your holiness is, and they want Your gift of heaven without it changing their hearts. Your Word teaches the opposite. You see each person’s heart, whether their love is only words, or if they truly love You in first place above all else in their lives. Not everyone who says to me, “Lord, Lord,” will enter the kingdom of Heaven, but the one who does the will of my Father who is in heaven.  On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?”  And then will I declare to them, “I never knew you; depart from me, you workers of lawlessness” (Matthew 7:21-23).

Please open the eyes of my family and friends to see that you offer them the greatest happiness that they will ever have with their sins forgiven, but they must turn from sins to loving You the most. Yes, they may get laughed at or poked fun at, but the joys of heaven will be forever. Please bring into their lives friends and events to guide them to focus on living for what will give them eternal joy. Let them ponder Your deep love and may they seek to love You back- no matter the earthly cost. Please give them a moment of spiritual clarity.  Therefore, as you received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, just as you were taught, abounding in thanksgiving (Colossians 2:6-7). In Yeshua’s holy name and power of His resurrection. Amen

The resurrection that Paul speaks about here is permanent resurrection. The TaNaKh tells us of people who were miraculously brought back to life. The widow from Zarephath had her dead infant son raised from the dead by the prayers of Elijah (First Kings 17:22); The Shunammite’s Son was raised from the dead by the prayers of Elisha (Second Kings 4:8-37). In the B’rit Chadashah, Paul raised Eutychus from the dead at Troas (Acts 20:1-12). The widow from Nain had her son brought back to life by Yeshua (see the commentary on The Life of Christ Eb – Jesus Raises a Widow’s Son), and Jairus’ daughter was also raise from the dead by the Master Healer (see the  The Life of Christ Fh – Jesus Raises a Dead Girl and Heals a Sick Woman), as was Lazarus (see the The Life of Christ Ia – The Resurrection of Lazarus: The First Sign of Jonah).

So, if all these people were raised from the dead, how is Yeshua the firstfruits? All of them passed through death a second time. Messiah, however, was the first to be raised never to die again! He is the firstfruits of more to come, and as believers, we are the more to come. We will die, only to rise to eternal life. As John said: I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life (see my commentary on The Life of Christ Ms – The Eternal Security of the Believer).

Through Messiah, as a man, came the resurrection of the dead, just as through Adam, the first man, came death (15:21). Paul’s point here is that Yeshua’s humanness was completely involved both in His resurrection and in ours. It was because Messiah died, was buried, and was raised as a man, that He could become the first fruits of all others who would be raised to glory. The first fruits and the harvest were from the same crop.

Paul continues to explain how the great truth of the one resurrection of Messiah affects believers. The convincing analogy comes from the first man: For just as in connection with Adam all die, so in connection with Messiah all will be made alive (15:22). Just as Adam was the forerunner of everyone who dies, so Messiah is the forerunner of everyone who will be raised to life. In each case, one man doing one act caused the consequences of that act to be applied to every other person identified with him. Those who are identified with Adam, every person who has ever been born, is subject to death because of Adam’s sinful act. Likewise, those who are identified with Messiah, every person who has been born again in Him, is subject to resurrection to eternal life because of Messiah’s righteous acts. In Adam all have inherited a sin nature and will therefore die (see the commentary on Romans Bm – The Consequences of Adam). In Messiah all who believe in Him have inherited eternal life and will be made alive, in body as well as in spirit (see the commentary on Romans Bn – The Contrast to Adam).

The Redeemed (15:23): But each in its own order: the Messiah is the firstfruits; then those who belong to the Messiah, at the time of His Second Coming are the full harvest (see Dx – A Timeline of the Resurrection). Unlike the grain harvest, however, this full harvest is far removed in time from the resurrection of Messiah (15:23). We do know, in fact, we are told that we cannot know when the Lord will come to raise and rapture His people and set up His Kingdom (Matthew 24:36, 42, 44, 50). We do not know the time, the specific generation or moment, but we do know the order. The next event on Ha’Shem’s prophetic calendar is the Rapture of the Church (see the commentary on Revelation Bg – The Sequence of Pretribulational Events).

The Restoration (15:24-28): The final event in God’s timetable is the culmination, when Messiah establishes His Eternal Kingdom (see the commentary on Revelation Fq – The Eternal State) and hands it over to God the Father, after having put an end to every rulership, yes, to every authority and power (First Corinthians 15:24; also see Second Corinthians 10:3-4; Ephesians 6:12). At that time all things will be restored as they were originally designed and created by YHVH to be. In the end, it will be as it was in the beginning (see the commentary on Genesis Ad – The Anticipation of Eternity). Sin will be no more, and ADONAI will reign supremely, without enemy and without challenge. Here is the culmination: Messiah turns over the restored world to God His Father, who sent Him to recover it.

For He has to rule until He puts all His enemies under His feet. The last enemy, of both God and mankind, to be done away with will be death, for “He put everything in subjection under his feet” (Psalm 8:6). Lest any of his readers misunderstand, Paul goes on to explain the obvious: But when it says that “everything” has been subjected, obviously the word does not include God, who is Himself the one subjecting everything to the Messiah. From the time of His incarnation until the time He presents the Kingdom to His Father, Messiah assumes the role of a Servant, fulfilling the divine task as assigned by His Father. But when the final work is accomplished, He will assume His former, full, glorious place in the perfect harmony of the Trinity. Now when everything has been subjected to the Son, then He will subject Himself to God, who subjected everything to Him; so that God may be everything in everyone (1 Cor 15:25-28; also see Zechariah 14:9; Dani’el 7:14).

The Reality: Explorers know that every expedition eventually comes to an end. Vacationers know that no trip will last forever. And our journey in this life certainly won’t. This heart will feel a final pulse. These lungs will empty a final breath. The hand that directs this pen across the page will fall limp and still. Barring the return of Messiah, I will die. So will you . . . As the psalmist asked: Who can live and not see death? Who can save himself from the power of the grave (Psalm 89:48)? Young and old, good and bad, rich and poor. Neither gender is spared; no class or race is exempt. No one has power over the time of their death (Ecclesiastes 8:8).

The finest surgeon might enhance your life but can’t eliminate your death. The writer to the Hebrews was blunt: People are destined to die once (Hebrews 9:27). Exercise all you want. Eat nothing but healthy food, and pop fistfuls of vitamins. Stay out of the sun, away from alcohol, and off drugs.

Do your best to stay alive, and, still . . . you die.

Death seems like such a dead end, until we read of Yeshua’s resurrection account . . . Then the angel said to the women, “Do not be afraid, for I know that you are looking for Yeshua, who was crucified. He is not here, He has risen, just as He said” (Mt 28:5-6). He has risen. Three words in English. Just one in Greek: egerthe.

So much rests on the validity of this one word. If it is false, then the whole of our faith collapses like a poorly told joke. Yet, if it is true, then God’s story has turned your final chapter into a preface. If the angel was correct, then you can believe this: Yeshua descended into the oldest cell of death’s prison and allowed the warden to lock the door and melt the keys in a furnace. And just when the demons began to dance and prance around, Yeshua pressed his pierced wrists and hands against the inner walls of the cavern.

From deep within, He shook the cemetery.

The bodily resurrection means everything. If Yeshua lives on only in spirit and deeds, He is but one of a thousand dead heroes. But if He lives on in the flesh and bone, He is the King who pressed His heel against the head of death (Genesis 3:15). What He did with His own grave, He promises to do with yours . . . empty it.

The Importance of Messiah’s Resurrection
15: 12-19

The importance of Messiah’s resurrection DIG: What false teaching was being spread among the Corinthians? Locate the “ifs” in these verses. From these seven statements, what problems emerge both for the Corinthians and Paul if there is no resurrection.

REFLECT: When did you connect the resurrection of Messiah with your own victory over death? What difference has that made to you in terms of hope? Of courage? Your sense of purpose? When have you felt life was futile? What helps you go on when those feelings come?

Without the resurrection, the Gospel is meaningless.

Having established historically the truth of Messiah’s resurrection (to see link click Dr – The Evidence for Messiah’s Resurrection)and the fact that this was the tradition that all the apostles endorsed and were preaching, Paul is now ready to move on to the next step in his argument. That affirmation in Messiah’s resurrection formed the basis for His double-edged argument in Chapter 15. Because Messiah was raised, resurrection from the dead was obviously possible; and, on the other hand, unless people in general can be resurrected, Messiah Himself could not have been raised because He was fully human. The two resurrections stand or fall together; there could not be one without the other. In verses 13-29 the apostle demonstrates that the resurrection is not only possible, but essential to the faith, by giving seven disastrous consequences, four theological and three personal that would result if there were no resurrection.⁴⁸⁷

Dear Heavenly Father, Praise You that not only is it for sure that You rose from the dead – smashing sin’s power, but how wonderful that those who love You are united with You in both Your death and in Your resurrection. For if we have become joined together in the likeness of His death, certainly we also will be joined together in His resurrection (Roman 6:5). It is so comforting to know the problems and trials of this world will soon be over and all who love Messiah and confess him as Lord and Savior (Romans 10:9-10), are absolutely guaranteed to be raised up to heaven to live with ADONAI forever!

Praise You that I do not have to wait till heaven to be with You – for You have promised to be with me and in me now on earth. I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in You (John 14:16-17). What a joy it is to have You always with me, guide and love me. Praise You that even when we sleep or go on a journey, You are always awake and always with me wherever I go. For God Himself has said, “I will never leave you or forsake you” (Heb 13:5c). Thank You for making those who love You to be Your children, and for being such a wonderful Father! In Yeshua’s holy name and power of resurrection. Amen

The Theological Consequences of No Resurrection: The foundation of apostolic teaching was that Messiah rose from the dead and that all who believed in Him would also be raised. In spite of that fact, serious doubts about it had infected many of the Corinthian believers. It is those doubts that Paul forcefully addresses. His argument is simple logic. But if it has been proclaimed that the Messiah has been raised from the dead (here Paul uses the perfect tense (a past completed action with continuing results into the future), how is it that some of you are saying there is no such thing as a resurrection of the dead? If there is no resurrection of the dead, then the Messiah has not been raised; and if the Messiah has not been raised, then what we have proclaimed is in vain; also, your trust is in vain; furthermore, we are shown up as false witnesses for God in having testified that God raised up the Messiah, whom he did not raise if it is true that the dead are not raised (15:13-15).

1. Messiah would not be risen: The first and most obvious consequence of there being no resurrection would be that not even Messiah has been raised from the dead, using the perfect tense (a past completed action with continuing results). “As anyone should easily deduce,” Paul argues, “if the dead cannot rise, Messiah did not rise.” He was fully human; He physically lived and died and lived again. So if there is no such thing as a physical resurrection for all believers, not even Messiah has been raised.

But if it has been proclaimed that the Messiah has been raised from the dead, how is it that some of you are saying there is no such thing as a resurrection of the dead (15:12)? It seems safest to assume that these deniers of the resurrection were a few educated members of the congregation who revived some of the views that were advocated by the Greek philosophers (see the commentary on Acts Cb – An Unknown God in Athens). These doubters were not denying the resurrection of Messiah per se, only the future resurrection of all believers. But Paul will soon point out, you can’t have it both ways. If there is no resurrection of the dead, then the Messiah has not been raised (15:13). What would be the effects if it were true that Messiah had not been raised from the dead?

2. Preaching of the gospel would be meaningless: And if the Messiah has not been raised, then what we have proclaimed is in vain; also, your trust is in vain (15:14). The second consequence of there being no resurrection would be that preaching of the gospel would be in vain . . . completely meaningless. As Paul had just said, the heart of the Good News is Messiah’s death and resurrection on our behalf: For among the first things I passed on to you was what I also received, namely this: the Messiah died for our sins, in accordance with what the TaNaKh says; and he was buried; and he was raised on the third day, in accordance with what the Tanakh says (15:3-4). Without the resurrection the Good News would be Bad News, and there would be nothing worth preaching. It would be an empty, hopeless message for meaningless nonsense, just as worthless a pagan gibberish. Unless our Lord conquered sin and death, making a way for men to follow in that victory, there is no Good News to proclaim!

3. Faith in Messiah would be worthless: Just as no resurrection would make preaching Messiah meaningless, it would also make faith in Him worthless. Faith in such a gospel would be in vain (kenos, meaning empty, fruitless, void of effect, or to no purpose). A dead Savior could not give life. If the dead do not rise, Messiah did not rise and WE will not rise. We then could only say with the psalmist: Surely in vain I have kept my heart pure (Psalm 73:13). If there were no resurrection, the hall of the faithful in Hebrews 11 would be the hall of the foolish. They would have been faithful for nothing. They would have been mocked, scourged, imprisoned, stoned, afflicted, ill-treated, and put to death completely in vain. All believers of all ages would have believed for nothing, lived for nothing, and died for nothing.

4. All witnesses to and preachers of the resurrection would be liars: Furthermore, we are shown up as false witnesses for God in having testified that God raised up the Messiah, whom he did not raise if it is true that the dead are not raised (15:15). If there is no such thing as resurrection of the dead for all believers, then every person who claimed to have witnessed the risen Messiah (15:6) and every person who preached the risen Messiah is a liar, including Paul and the other apostles (we). If the apostles, the prophets, and the writers of the B’rit Chadashah lied about the heart of the gospel, why should we believe anything else they said? All their teaching stands or falls together, based on the resurrection.

Although Paul does not mention it specifically, it clearly shows that if the resurrection were not true, Messiah Himself lied, or at best was tragically mistaken. In either case, He hardly would have qualified as the divine Son of God or the world’s Savior and Lord. Yeshua would not have been a Victor . . . but a victim. Or, if the writers of the B’rit Chadashah completely misrepresented what both Messiah and the apostles taught, then it would be a worthless document that no reasonable person should trust.⁴⁸⁸

The Personal Consequences of No Resurrection: For if the dead are not raised, then the Messiah has not been raised either; and if the Messiah has not been raised, your trust is useless, and you are still in your sins. Also, if this is the case, those who died in union with the Messiah are lost. If it is only for this life that we have put our hope in the Messiah, we are more pitiable than anyone (15:16-19).

5. All mankind would still be in their sins: Paul restates his major argument. For if the dead are not raised, then the Messiah has not been raised either. A dead Messiah would be the most disastrous consequence from which all the other consequences would result. And if the Messiah has not been raised, your trust is useless, and you are still in your sins (15:16-17). After repeating the consequence that a believer’s faith would be useless, or in vain (15:14), the apostle points to the additional result that believers would be no better off than unbelievers. We would still be in our sins just as much as the most wicked and unbelieving pagan. We would all be in the same boat as the unbelievers to whom Yeshua said: You . . . shall die in your sin (John 8:21).

If Yeshua did not rise from the dead, then sin won the victory over Him and, as a result, continues to be victorious over all mankind. If Yeshua remained dead, then, when we die, we too will remain dead. The wages of sin is death (Romans 6:23), and if we remain dead, then death and eternal punishment are the only prospect of believer and unbeliever alike. But ADONAI DID raise our Lord up from the dead, He who was delivered over to death because of our offenses was raised to life in order to make us righteous (Romans 4:25). Because Messiah does live, we too will live (John 14:19). The God of our ancestors raised up Jesus, the One you killed by hanging him on a cross. God set him on high at his side, Prince and Savior, to give Isra’el the gift of a changed life and sins forgiven (Acts 5:30-31 The Message).

6. All former believers would have eternally perished: Also, if there is no resurrection, then those who have fallen asleep (Greek: koimethentes) in union with the Messiah are lost (15:18). The phrase here fallen asleep does not refer to what is often called soul sleep, but was a common euphemism for death (First Corinthians 15:6; Matthew 27:52; Acts 7:60; Second Peter 3:4). If there is no resurrection, then every believer is lost for all eternity. Obviously the same consequence would apply to every believer who has died since Paul penned this letter. Paul himself, all the other apostles, Ausustine, John Calvin, Martin Luther, John Wesley, D. L. Moody, Charles Spurgen, Carl Friedrich Keil, Franz Delitzsch, Alfred Eidersheim, Billy Graham, and every other believer of every other age would spend eternity in torment, without God and without hope. Their faith would have been in vain, their sins would have been unforgiven, and their destiny would be damnation.

7. Believers would be the most pitiful people on the earth: In light of these other consequences, the last is rather obvious. If it is only for this life that we have put our hope in the Messiah, we are more pitiful than anyone (15:19). Without the resurrection, and the salvation and blessings it brings, our faith would be pointless and pitiful. Without the resurrection we would have no Savior, no grace, no forgiveness, no gospel, no meaningful faith, no life, and no hope of any of those things. Our life would be a mockery, a charade, and a tragic joke. We have no Savior but Messiah, no Redeemer but Messiah, and no Lord but Messiah. As a result, if Messiah is not raised, He is not alive and our faith is lifeless. We would have nothing to justify our beliefs, our Bible, our preaching, our witnessing, our service for Him or our worship of Him. And nothing to justify our hope in either this life or the next. However, we are not to be pitied, for Paul immediately continues: But the fact is that the Messiah has been raised from the dead, the firstfruits of those who have fallen asleep (15:20).⁴⁸⁹

The Evidence for Messiah’s Resurrection
15: 1-11

The evidence for Messiah’s resurrection DIG: Why does Paul remind them of the gospel? What were the first things Paul passed on to the Corinthians? What are the three main points of the gospel? What were the five pieces of evidence? Why the emphasis on the testimony of eyewitnesses? Why the emphasis on God’s grace? Why was Paul a special eyewitness?

REFLECT: What hope does knowledge of your future resurrection to eternal life give you? How can this resurrection hope enable you to withstand evil and pain in your life? What would be the consequences if we were not raised from the dead? What evidence does Paul use to prove that Yeshua Messiah really did rise from the dead? Who can you tell about it?

Messiah died for our sins, in accordance with what the TaNaKh says;
He was buried, and He was raised on the third day.

Before we get into this chapter, it would be good to define the meaning of the resurrection. The resurrection is not spiritual, but physical. The Greek word is anastasis nekron, which means the standing up of a corpse. These bodies of ours are to be raised; the resurrection in Scripture always refers to the body. Thus, it cannot refer to spiritual resurrection. In Paul’s day, in Corinth and in the Roman world, there were three philosophies concerning death and life after death. There was Stoicism, which taught that the soul merged into deity at death. There was, therefore, a destruction of the personality. Such a concept makes the resurrection a nonentity. Then there was Epicurean philosophy, which was materialistic. It taught that there was no existence beyond death. So, there would be nothing to resurrect. The third was Platonism, which taught the immorality of the soul, believing in a process like transmigration. You still find that teaching in Platonism today in the religions of India and the cults in America. It denies bodily resurrection. Because of these philosophies, when Paul mentioned the resurrection while he was in Athens (see the commentary on Acts, to see link click Cb – An Unknown God in Athens – 17:16-34), the Athenians mocked him.⁴⁷⁷ Immortality of the soul, yes; but resurrection of the body, no! The Sadducees also denied the resurrection of the body (Matthew 22:23; Acts 23;8) and this view is still widely held today. We need to understand very clearly that Paul is not talking about a spiritual resurrection. The soul does not die. The second a body dies; the person goes somewhere else. If that person is a child of God, to be absent from the body is to be present with the Lord (2 Cor 5:6-8). However, if a person is not a child of God, then he goes to a place of torment.⁴⁷⁸

The doctrinal problem on which this chapter focuses was not the Corinthians’ disbelief in Messiah’s resurrection, but confusion about their own. Paul was not trying to convince them that Yeshua rose from the dead, but that one day they, too, would be raised to eternal life with Him. Nevertheless, to lay the foundation, in the first eleven verses he reviews the evidence for Yeshua’s resurrection, a truth he acknowledges they already believe. Paul gives five evidences, or testimonies.⁴⁷⁹ His death and resirrection was a fact that could be corroborated by people who were still living at the time First Corinthians was written.

The testimony of the Church: The first testimony is not stated explicitly, but is implied. The very fact that the Corinthian believers, and all other believers everywhere, had received the gospel, believed in Yeshua Messiah, and had been miraculously changed, was in itself a testimony to the power of the Gospel, which is the power of the resurrection of Messiah. The apostle told them that what he was about to say was nothing new to them. Now, brothers, I must remind you of the Good News which I proclaimed to you, and which you received, and on which you have taken your stand and by which you were saved (15:1-2a). The first verse is masterly in every respect. It fits the situation exactly. Paul does not begin by naming the subject which he intends to cover and by stating why he intends to do so. He immediately places the question of resurrection in the context of the gospel, because belief in the Resurrection is an indispensable component of it, not a side issue. Only after reminding the Corinthians how important resurrection is, can he address the difficulty which prevented some of them from believing in it, namely, their inability to imagine how it could happen.⁴⁸⁰

Paul’s qualifying statement: Provided you keep holding fast to the message I proclaimed to you. For if you don’t, your trust will have been in vain (15:2), does not teach that true believers are in danger of losing their salvation, but it is a warning against non-saving faith (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). So, a clearer rendering would be . . . “if you hold fast to what I preached to you, or if you have not crossed the line from mere knowledge to faith, your outward appearance of faith will have been in vain.” John said: They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us (First John 2:19). Therefore, it must be recognized that some of the Corinthians lacked this true saving faith (15:34) and, as a result, did not continue to obey the Word of God.⁴⁸¹

Dear Heavenly Father, Praise You for Your abundantly gracious offer of Your righteousness to all who love and follow 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). Earth’s pains will be gone and the wonderful peace and joy of life in heaven will be for all eternity. 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). All who are wise love You with all their heart for You are such a wonderful Father to Your children on earth and You have planned wonderful joys for them in heaven. 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 Ccorinthians 2:9).

Praise Your wisdom that is able to see into each person’s heart to discern if they have real saving faith or if it is just an outward appearance of following you. Many will say to Me on that day, “Lord, Lord, didn’t we prophesy in Your name, and drive out demons in Your name, and perform many miracles in Your name?” Then I will declare to them, “I never knew you. Get away from Me, you workers of lawlessness” (Matthew 7:22-23)! It is a joy to love and obey You. In Your holy Son’s name and power of His resurrection. Amen

The testimony of Scripture: In verses 3 and 4 you will see the three essentials of the gospel: (1) we are sinners, (2) Messiah died to save us from our sins, and (3) using the perfect tense (a past completed action with continuing results into the future) Yeshua was raised from the dead and is alive today. So simple that a young child can understand it, and yet so profound that for more than two thousand years the best theological minds the world has ever produced have yet to get to the bottom of these three truths. For among the first things I passed on to you was what I also received, namely this:

1. We are sinners. A person cannot be saved unless he understands what he is being saved from. The Bible declares: For all have sinned and fall short of the glory of God (Romans 3:23 NIV). ADONAI is holy and every one of us has fallen far short of His holiness. Isaiah said it this way: We all, like sheep, have gone astray, each of us has turned to his own way (Isaiah 53:6a NIV). Consequently, our penalty for our sins is spiritual death, our eternal separation from God.

2. The Messiah died to save us from our sins, in accordance with what the TaNaKh says. He died. That is a historical fact. Very few would deny that. This confirms His death. Back to the Isaiah passage: And ADONAI has laid upon Him the iniquity of us all (Isaiah 53:6b). Paul put it this way: God made this sinless man be a sin offering on our behalf, so that in union with Him we might fully share in God’s righteousness (Second Corinthians 5:21). The holiness of YHVH demands that we live a morally perfect life. The justice of Ha’Shem demands that when we don’t, we must pay a penalty for our sins. The love of the LORD provided that payment: He sent His one-and-only Son, that whoever believes in Him shall not perish but have eternal life (John 3:16). As Yeshua hung on the cross, ALL of our sins – past, present, and future – were placed on Messiah. And because of His sin offering, our Lord satisfies every claim of God’s holiness and justice so that He is free to act on behalf of sinners.

3. He was buried. This needs to be added. Why is that important? It proves He didn’t just disappear. It means that they literally had His body. And he was raised on the third day (see the commentary on Jonah As – The Sign of Jonah). The resurrection is part of the gospel. The tomb was empty. A dead Savior is no use to anyone. But Yeshua is not a dead Savior. He is our living Savior, standing at the right hand of God (Acts 2:33). In accordance with what the TaNaKh says in all three of its major sections – The Torah (Leviticus 23:9-15), the Prophets (Isaiah 53:10-12a) and the Writings (Psalm 16:9-11, as quoted in Acts 2:25-32); all are to be understood as referring to Messiah’s resurrection (15:3-4). But is the general resurrection taught in the TaNaKh? Yes, certainly in Isaiah 26:14, “Your dead will live, [God’s] dead body will rise,” and even more unmistakably in Dani’el 12:2, “And many of those who sleep in the dust of the earth will awake, some to everlasting life,” which corresponds to Isaiah 26:14, “and some to shame and everlasting contempt.” This double resurrection is the same as that taught by Yeshua: Those who have done good (Greek: agathos, meaning intrinsically good, as to believers it describes what originates from God and is empowered by Him in their life) to a resurrection of life, and those who have done evil to a resurrection of judgment (John 5:29).⁴⁸²

Which resurrection do you think you are headed for? If I asked you if you were a sinner, what would you say? Romans 3:23 says: For all have sinned and fall short of the glory of God. That includes you and me, doesn’t it? Most people feel that being good gets you into heaven and being bad keeps you out. That simply is not true; we all have sinned. What would you say sin is? I think we can agree that we are both sinners; now let’s define sin. Some have said, “I’m not perfect,” or “I have made some mistakes.” But what do you think the Bible means by sin? Well, the Bible says that everyone practicing sin breaks God’s law – indeed, sin is lawlessness (1 John 3:4). Have you ever disobeyed your parents? Have you ever misused the name of God? Have you ever told a lie? This is what sin is. It’s breaking God’s law. And any time you break a law there is a penalty. If you run a stop sign, the penalty is a fine. If you rob a bank, the penalty is jail. What is the penalty for breaking God’s law?

The Bible teaches us that the wages of sin is death (Romans 6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Bible speaks of two kinds of death that is two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, one it calls the second death. This is separation of the soul from God. Now, the penalty of sin is death, spiritual death, and separation from the LORD. To put it simply – hell. All this is really bad news. But there is good news.

But God demonstrates His own love for us in this: While we were still sinners, Christ died for us (Romans 5:8). We were spiritually dead and unable to make the first move toward God because we inherited Adam’s sin nature that rebelled and separated us from Him. So, God made the first move toward us by sending His one and only Son to die in our place for the payment for our sins. We stand before the Son of God, guilty of sin, and facing a death penalty. But Yeshua, as judge (Jn 5:27), comes down from behind the seat of judgment, takes off His judicial robe and stands beside us. It is there that He says to us, “I will take your place. I will die for you.” And if you were the only person in the world, He still would have died for you. The penalty for sin is death, but Messiah died and paid for sin so we do not have to go to hell.

It is not what you do for God that saves you, it is what God has already done for you.
You don’t get to heaven by what you do; you get to heaven by what you believe.

What is it that I need to believe in, to trust in, to have faith in, to be saved?

For God so loved the world that He gave His one and only Son who died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and whoever believes in Him shall not perish but have eternal life (John 3:16 and First Corinthians 15:3b-4). If you believe this, you are saved.
Nothing else matters.

Salvation = faith + nothing (not baptism, not good works, nothing means nothing). Without faith it is impossible to please God because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek Him. Now is the day of  salvation (Hebrews 11:6 and Second Corinthians 6:2c).

Would you like to be saved right now?

Pray this simple prayer in faith. But before you do, I want you to remember that saying a prayer does not save you, trusting in Yeshua Messiah does. God, I admit that I have sinned. I believe Yeshua Messiah died for my sins and I want to trust Him to save me right now. Lord, please come into my heart and make me a new person. I accept your gift of salvation.

If you were to die right now, where would you go?

Why should God let you into His heaven?

That’s right, because Yeshua died to pay for your sins.⁴⁸³

If you prayed that prayer in faith see my commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith.

The testimony of eyewitnesses: It is significant that Paul says that Yeshua appeared to those who saw Him after the Resurrection. Until He revealed His identity to them, not even Mary Magdalene (John 20:14-16), the two disciples on the Emmaus road (Lk 24:15 and 31), or the disciples gathered together on Easter evening (John 20:19-20) recognized Him. The gospel accounts consistently speak of Messiah’s appearing after His resurrection (Mt 28:9; Mark 16:9, 12, 14; Lk 24:31-39; Jn 21:1). He was recognized only by those to whom He chose to reveal Himself, and there is no record that He revealed Himself to anyone else.

One of the requirements for apostleship was having seen the resurrected Messiah (Acts 1:22), and the first apostle to whom He appeared was Kefa, that is, Peter (Luke 24:34). We are not told the exact time or occasion for that appearance. We only know that it was sometime after His appearance to Mary Magdalene and before His appearance to the two disciples on the road to Emmaus. We are not told why the Lord appeared to Peter first, but it possibly was because of Peter’s great remorse over having denied his Lord, and because of his role as a leader among the apostles and the early Messianic Community until the Counsel of Jerusalem Act 15.

Messiah next appeared to the Twelve (15:5) as they were fearfully assembled (see the commentary on The Life of Christ Mj – Jesus Appeared to His Apostles). The apostles laid the foundation of the Church (Ephesians 2:20), which from the beginning based its beliefs and practices on their teaching (Acts 2:42). Those men whom the Lord used to establish His Church on earth all saw Him in His resurrected body (Acts 1:22). They were capable, honest, and reliable witnesses to the most important event in history (see the commentary on The Life of Christ Mi – It Is True! The Lord Has Risen).

And afterwards he was seen by more than five hundred brothers at one time. The quality of specific witnesses is represented by the apostles, all of whom were known by name and could easily be questioned. The quantity of witnesses is seen in the five hundred brothers who saw the risen Messiah at one time. Scripture gives no indication who those people were, or where Yeshua appeared to them, but they were surely well known in the early Messianic Community, and, like the Twelve, would often have been questioned about seeing the risen Savior. Even at the time of Paul’s writing, more than two decades later, the majority of them were still alive, though some had died (15:6).

Later he was seen by James, the half-brother of Yeshua, then by all the emissaries (15:7). He was originally a skeptic. Like his brothers, he did not at first believe that Yeshua was the Messiah (John 7:5). But now this member of Yeshua’s own household, this one who for several years did not recognize Him as the Messiah, was a witness, a powerful and convincing witness, to His resurrection. Perhaps, as with Paul, it was the experience of actually seeing the resurrected Messiah that finally brought James to saving faith. In any case, the convincing testimony of a family member and former unbeliever was added to that of the apostles and the five hundred.⁴⁸⁴

The testimony of a special witness: One of the greatest witnesses of The resurrection was Paul himself, for as an unbeliever, he was thoroughly convinced that Yeshua was dead. In his letters Paul wrote, there are fifty-three references to the resurrection of Yeshua. The radical change in his life – a change that brought him persecution and suffering – is certainly evidence that the Lord had indeed been raised from the dead. And last of all he was seen by me, even though I was born at the wrong time to be one of the original apostles. For I am the least of all the emissaries, unfit to be called an emissary, because I persecuted the Messianic Community of God. But by God’s grace I am what I am, and his grace towards me was not in vain; on the contrary, I have worked harder than all of them, although it was not I but the grace of God with me (15:8-10).

At this point, Paul’s readers would say, “Yes, we agree that Yeshua was raised from the dead.” Then Paul would reply, “If you believe that, then you must believe in the resurrection of all the dead!” Messiah came as a man, one-hundred percent human, and experienced all that we experience, except that He never sinned. If there is no resurrection, then Messiah was not raised. If He was not raised, then there is no gospel to preach. If there is no gospel to be preached, then what you and I have believed is useless and we are still awash in our sins (15:17). If there is no resurrection, then believers who have died have no hope. The conclusion is obvious: Why be a believer if we have only suffering in this life and no future glory in the next? The resurrection is not just important; it is everything, because all that we have now or will ever have hinges on it.⁴⁸⁵

The testimony of the common message: The last testimony to Messiah’s resurrection was that of the common message that every true apostle, prophet, and pastor preached. Anyhow, whether it was I or they – Peter, the Twelve, the five hundred, James, or anyone else – this is what we proclaim, and this is what you believed (15:11). Without question, the preaching and teaching in the early Messianic Community centered on the death, burial, and resurrection of Messiah. It was the pivotal message that was proclaimed. There was no dispute about the truth or the importance of the doctrine, which hardly would have been the case had it been a lie. Except for a few isolated heresies, the doctrine of Messiah’s resurrection has not been questioned within the Church until our modern age of skepticism and humanism. Believers, whether ancient or modern, know only the Gospel of the risen Savior.⁴⁸⁶

The Resurrection of the Dead
15: 1-58

If Chapter 13 is the great “love chapter” and Hebrews 11 is the great “faith chapter,” then this is the great “resurrection chapter.” Unlike most of First Corinthians, Chapter 15 is devoted entirely to doctrine, and to a single doctrine at that. In these 58 verses, Paul gives the most extensive treatment of the resurrection in all of Scripture. Just as the heart pumps life-giving blood to every part of the body, so the truth of the resurrection gives life to every other area of the Gospel. The resurrection is the pivot on which all believers turn, and without which none of the other truths in the Bible would matter much. Without the resurrection, our faith would be so much wishful thinking, taking its place alongside all other human philosophy and religious speculation.

Because it is the cornerstone of the gospel, the resurrection has been the target of Satan’s greatest attacks against the Church. If the resurrection were to be eliminated, the life-giving power of the gospel would be eliminated, the deity of Messiah eliminated, salvation from sin eliminated, and eternal life eliminated. If it is only for this life that we have put our hope in Messiah, we are more pitiful than anyone (15:19). If Messiah did not live past the grave, those who trust in Him surely cannot hope to do so.⁴⁷⁵

Apparently, in spite of sitting under Paul’s teaching for eighteen months, some of the believers of the church in Corinth were confused by false teachers who claimed apostolic authority (see the commentary on Second Corinthians Af – The Problem of the False Apostles) who had infiltrated their congregation. Those false teachers had sowed seeds of confusion about the resurrection of Messiah. Consequently, some in the congregation actually denied belief in the resurrection. The truth of the resurrection had doctrinal and practical implications for life that were too important to ignore. Paul dealt with the issue head-on.

Others were confused about the nature of the resurrection, both Messiah’s and theirs. In response, Paul devoted a full fifty-eight verses to straightening out their misunderstanding of the bodily resurrection of all of Yeshua’s followers, ending with the victory chant borrowed from Isaiah 25:8 and Hosea 13:14, “When what decays puts on imperishability and what is mortal puts on immortality, then this passage will be fulfilled, “Death is swallowed up in victory. Death, where is your victory? Death, where is your sting?”

The resurrection of Messiah is absolutely central to the gospel – the Good News that God can save sinners. As Paul later wrote in this chapter, “If the Messiah has not been raised, your trust is useless, and you are still in your sins (15:17). It’s no wonder, then, that much of the attack of our adversary – the devil – is aimed directly at the resurrection. Corrupt the message of the resurrection and you corrupt the message of the gospel itself. Remove the foundation of the resurrection of Messiah, and the Church will crumble under its own weight. Everything we hold near and dear rises or falls on the reality of the resurrection.⁴⁷⁶

Order in Public Worship
14: 29-40

Order in public worship DIG: What guidelines does Paul give for speaking in tongues? Why? What guidelines did he give for prophesying? Why? When does it seem likely that prophecy ceased? What was Paul’s concern regarding wives during public worship during the first century? Why did Paul have to defend his apostolic authority in such a strong manner?

REFLECT: How can you tell when people are more interested in exhibition than in building others up in your place of worship? How can you apply these lessons in order to public worship today? Is your worship team focused on entertaining you, or bringing you into the Most Holy Place, into the presence of ADONAI? How can you build someone up this week?

For God is not a God of confusion but of peace.

The Corinthian church had many serious problems. Like many believers today, they had great difficulty in not mimicking the unbelieving and corrupt society around them. They wanted to be in God’s Kingdom, while keeping one foot in the kingdom of this world. They wanted to have the blessings of this life but hang on to the pleasures of the old. In other words, they wanted to have the best of both worlds, but Paul plainly warned them that that was impossible. Clearly, they were a mess. We have had twenty-one centuries learning how to “do church,” but in 55 AD, the Corinthian church was still in its infancy. The Word of God does not change, but cultures do change, and Paul was writing in the culture of his day.

Only after teaching broadly and presenting general principles in 12:1 to 14:25 does Paul give specific rules for the use of the verbal spiritual gifts of prophecy, tongues and interpretation of tongues in public worship. In doing so he follows his pattern in 8:1 to 11:1 (to see link click Bj – Concerning Our Freedom in Messiah), there, also, the general principles came at the end of the discussion concerning our freedom in Messiah.⁴⁶⁷

The primary emphasis in verses 26 through 40 is that the worship service should be conducted in an orderly fashion, contrary to what had been happening in Corinth up to that time. What is our conclusion, brothers? Whenever you come together, let everyone be ready with a psalm or a teaching or a revelation, or ready to use his genuine gift of tongues or give an interpretation. All of God’s spiritual gifts are beneficial if done in an orderly manner. But that was the problem. Everyone wanted to participate at the same time. They were not interested in serving, or learning, or building others up, but only in self-expression and self-glory. Everyone vied for attention and preeminence. Therefore, Paul directed their focus to others by telling them to let everything be for building up the Body of Messiah (14:26).

Tongues in public worship: If the true gift of tongues (Greek: glossa) is exercised, let it be by two or at most three, and each in turn; and let someone interpret (14:27). Such a command would not be fitting if Paul had in mind the pagan gibberish (see Dn – Pagan Gibberish is Unproductive) of a private prayer language. The Greek word for interpret is hermeneuo, which means translation as in John 9:7 and Hebrews 7:2. The gift of interpretation was a supernatural ability to translate a language one had never heard so that the congregation might be built up by the message (14:5). You cannot translate gibberish.⁴⁶⁸

However, an interpreter must be present if tongues were spoken. Although speaking in languages and translating them were distinct gifts, they were not to be used apart from each other. An interpreter could not exercise his gift unless someone was speaking in the genuine gift of tongues, and the speaker should not exercise his gift unless there was an interpreter present. Paul’s instruction assumed that the congregation knew which believers in the congregation had the gift of interpretation. Paul continued: And if there is no one present who can interpret, let the people who speak in tongues keep silent when the congregation meets. The rule was clear and simple: no interpreter . . . no speaking in tongues. In that case, a person who still felt compelled to speak was to meditate and pray. That is to say, they can speak silently to themselves and to God (14:28).

Prophecies in public worship: Judging from Paul’s letters to Titus (64 AD) and Timothy (67-68 AD), prophets ceased to function in the Church even before the end of the apostolic age. In those letters he makes considerable mention of church leadership – elders, deacons, deaconesses, and bishops – but makes no mention of prophets. Along with the apostles, prophets were a part of the foundation of the early Church (Ephesians 2:20). And when Paul wrote to Corinth in 55 AD, prophets were still very central to the ministry there. In fact, nowhere in this letter is there mention of a pastor, elder, or overseer. Since prophets were leaders in the Corinthian church, Paul was compelled to give four regulations for prophesying:

First, let only two or three prophets speak at any given service (14:29a). Those prophets spoke for the Lord in two ways. In some instances, they gave new revelation from God to the church. And, by reiterating what the apostles taught, they also proclaimed what had previously been revealed, much as preachers and teachers of the Word do today.

Second, while some prophets spoke in public worship, the other prophets present were to weigh (Greek: diakrino, meaning to pass judgment) what they said (14:29b). The judging prophets may have had the gift of discernment (see Cq – The Distinguishing of Spirits), or they may have tested what was said with their word of knowledge (see Cl – The Word of Knowledge). In any case, they were collectively to evaluate the validity of the prophetic messages.

Paul reinforced the principle of prophets judging one another’s messages by saying: The prophets’ spirits are under the prophets’ control. This can mean either that each individual prophet should not let himself or herself be carried away into unseemly behavior, or that the prophets as a group can exercise control as needed over individuals among their number. But clearly, uncontrolled ecstatic utterance had no place in the public worship, for God is not a God of confusion but of peace (14:32-33a). Here is the key to the whole chapter. Our worship of God should reflect the character and nature of YHVH. He is the God of shalom and harmony, not strife and confusion (Romans 15:33; 2 Thessalonians 3:16; Hebrews 13:20). ADONAI cannot be honored where there is disharmony and competition, self-serving and self-glorifying. Chaos and discord in public worship is certain proof that the Ruach is not in control. Where the Spirit rules there is always shalom (James 3:14-18).⁴⁶⁹

In addition, believers must not play fast and loose with the issues of inspiration and revelation. An accurate understanding of those doctrines is essential for distinguishing between the voice of God and the human voice. In the past men who professed to speak for God, but spoke on their own opinions were to be executed (Deuteronomy 13:1-5). Since continuing revelation has ceased even before the canon of Scripture was completed, we are instructed to shun false prophets and heretics (First John 4:1).⁴⁷⁰

Third, and if something is revealed to a prophet who is sitting down, let the first one be silent (14:30). A new revelation took precedence over the reiteration of something that had already been taught. It was not that the truths in the new revelation were necessarily more important than those then being proclaimed, but, at that moment, the news should be heard while it was fresh from the Lord. That is not an issue in the Church today because the revelation aspect of the prophetic ministry ceased with the completion of the B’rit Chadashah. But apparently such conflicts in the early church sometimes occurred. When they did, the prophet with the new revelation was to be given the floor. To put it another way, when God spoke directly, everyone was to listen.

Fourth, whether to give new revelation or to reinforce previous revelation, the prophets were to prophesy one by one. Just as with speaking in tongues, it was essential that only one person speak at a time, with the result that all will learn something and all will be encouraged (14:31).⁴⁷¹

Wives in public worship: As in all the congregations of God’s people, let the wives remain silent when public worship the congregation meets; they are certainly not permitted to speak out. Paul urged that public worship not be turned into a disruptive question-and-answer session. It is very believable that these women assumed that prophets or prophetesses functioned much like the oracle at Delphi, who only prophesied in response to questions, including questions about purely personal matters. Paul argues that prophecy in the congregation of believers was different. Prophets and prophetesses spoke only in response to the prompting of the Ruach Ha’Kodesh. Paul, then, limited such questions to the home. Rather, let them remain subordinate, as also the TaNaKh (as a general principle) says; and if there is something they want to know, let them ask their own husbands at home (we assume that unmarried women or widows could ask the elders or other men in their own families). For it is shameful for a woman to [disrupt] a congregational meeting (14:33b-35). Paul wanted things done in an orderly manner. Apparently certain wives in the Corinthian congregation needed to hear this instruction. There were more than uncovered heads that were inappropriate in regard to their participation in public worship (see Bx – Man is Born of Woman), and Paul was not about to avoid those issues.⁴⁷²

Paul places his instruction precisely here in his letter because it is here that he is dealing with matters of decorum and order in public worship. His advice may seem curt and abrupt only if one ignores that he has already discussed the applicable general principles, and that the people asking this question were already familiar with the context of the problem, since they brought it up in the first place. If we could not supply such a framework for these verses, we might have to conclude, as some do, that Paul, under the inspiration of the Ruach Ha’Kodesh, was demeaning women. Or even worse, some even deny that First Corinthians 14:34-35 as authentic to the letter. That is a very slippery slope.

There are a number of places in the TaNaKh where a subordinate role for women is assumed or prescribed, although other places envision an equal or superior role. The Talmud reports that Rabbi El’azar ben-‘Azaryah (early second century) gave a homily on the verse, “Assemble the people – the men, the women, and the little ones” (Deuteronomy 31:12), in which he said, “If the men came to learn, the women came to hear” (Chagigah 3a). To “learn” in Judaism is to study by discussing and thus to fully understand, because one’s questions get answered; whereas to “hear” is to listen to the discussion by not participate in it.⁴⁷³

There were times in informal meetings and Bible studies where it was entirely proper for men and women to share equally in exchanging questions and insights. Paul is not implying that women could not prophecy, teach, or pray at church. We know that there were women prophetesses (Acts 21:9), and in this very letter Paul permits women to pray and prophesy in public worship (11:5). But when the church came together in public worship God’s standards were clear: there needed to be order. Obviously many of the Corinthian believers, men and women alike, had opposed Paul on this matter. They were determined to follow their own principles and standards regardless of what the apostle or other mature leaders said. In its pride and arrogance, the church wanted to decide on its own what was godly and proper. They acted as if they had a corner on the truth and probably dared others to question them.

The Corinthians put themselves above Scripture, either by ignoring it or interpreting it in ways that fit their own preconceived notions. Therefore, Paul challenged them with his most biting and sarcastic words yet: Did the Word of God originate with you Gentiles? No! It originated with the Jewish people and the TaNaKh. Or are you the only people it has reached? (14:36). He said, in effect, “If you didn’t write Scripture, then obey it! If you are not the sole receivers of God’s Word, then subject yourselves to it as faithful children of God, as all the congregations of God are obliged to do.” No believer has the right to overrule, ignore, alter, or disobey God’s Word. No one is to put themselves above God’s Word.

Then, Paul continued the challenge: If anyone thinks he is a prophet or is endowed with the Spirit, let him acknowledge that what I am writing you is a command of the Lord (14:37). In the context of what Paul has been focusing on with reference to prophets and tongues, it seems that spirituality must refer primarily to those who spoke in the true gift of tongues, the special spiritual language that the Corinthians valued so highly. His point was this, “If a person claims to be a prophet or to have the gift of tongues, or any other spiritual gift, the mark of his true calling and faithful ministry will be his acknowledging that what I teach as an apostle are the truths of God. If a person is truly called or gifted of God and was sincerely trying to follow Him, he will submit the exercise of that calling and gift to the principles God has revealed to me as His commandments.” What Paul taught was not optional.

On the other side of the coin: But if someone doesn’t recognize this, then let him remain unrecognized (14:38). This play on words carries the idea that anyone who disregards the Word should himself be disregarded. The mark of a false prophet (see the commentary on Second Corinthians Af – The Problem of the False Apostles) or a counterfeit of tongues, or of a person who misuses a true calling or gift, was his rejection of what Paul taught. Because such people rejected the apostle’s teaching, they were rejected as legitimate servants of God. This emphasis on authority comes at an appropriate place in the book because so many Corinthian believers wanted to disregard Paul’s words about order in public worship. Paul says that the church should reject such ignorant, disobedient, self-styled rejectors.

Paul concludes the chapter with a summary appeal for the Corinthians to hold prophecy, the teaching and preaching of God’s Word (see Dl – The Word that Builds Up), in the superior position of their public worship, but not to reject the legitimate speaking in tongues. So, my brothers, eagerly seek to prophesy and do not forbid speaking in tongues. The phrase do not forbid is in the plural and does not advocate individual speaking in tongues, but refers to the church as a group allowing the proper gifts to be exercised. Tongues were a limited gift, both in purpose and duration, but it was the Lord’s gift, and, as long as it was active, it was not to be despised or hindered. But let all things be done in a proper and orderly way (14:39-40).⁴⁷⁴

Tongues are a Sign
14: 20-25

Tongues are a sign DIG: Why should our understanding of the gift of tongues start with what happened in Jerusalem at Shavu’ot, rather than what was happening in Corinth? What did Luke’s audience know? What did Paul’s audience know? Why are tongues called languages? In what three ways were tongues a sign? To whom was this sign specifically given? Why?

REFLECT: What kinds of experience have you had with people speaking in tongues? Have you ever had someone doubt your salvation because you haven’t had a “second” blessing? What would you say to some who said you weren’t saved because you didn’t speak in tongues? How can you be a part of Paul’s declaration that “All Isra’el will be saved?” Who can you talk to?

Tongues are a sign not for believers but for unbelievers, specifically unbelieving Jews.

Ironically, there is much confusion about the gift of tongues (Greek: glossai) today, as there was in the days when Paul wrote to the church in Corinth. This is in good part due to the extraneous material that is introduced. The subject is one that concerns exegesis (finding out what the biblical author meant when he wrote the text) alone. We need to ask, “What do the Scriptures say about this gift?” We can rule out all ecstatic utterance (to see link click Ce – The Pagan Background of Counterfeit Spiritual Gifts). And especially we don’t construct in advance a theory about these tongues and then interpret the Scriptures according to it.

Since the promise regarding tongues was first fulfilled at Shavu’ot in Jerusalem, and since this phenomenon didn’t appear in Corinth for a number of years after the first occurrence, we must ask whether there was a difference between the tongues spoken in Jerusalem and the tongues spoken in Corinth. The answer is that they were the same. As the promises that Yeshua made (John 15:26 and 16:7-15) are one, so the fulfillment of those promises are the same, regardless of the place or time where the fulfillment occurs.

The next step is to recognize the fact that Luke’s description as given in Acts (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot) is foundational for what Paul writes in Corinthians. Others, playing theological Houdini, reverse this. They seek to determine what happened in Corinth and either square Luke’s account with what they think occurred at Corinth, or come up with two different gifts of tongues. This is the wrong way to go about approaching the subject. For Luke is the one who fully describes what the tongues are, while Paul takes for granted that his readers know what they are, and therefore, offers no description. Luke writes for a reader (Theophilus) who may never have heard of this gift, at least may never have seen this gift in operation. Paul writes for readers who have often heard members of their own congregation speak in tongues. This is critical as to the Scriptural starting point for understanding tongues.

Luke reports that there were staying in Yerushalayim religious Jews from every nation under heaven. When the Ruach came each of the 120 believers began to talk in different languages (Greek: glossai), as the Spirit enabled them to speak. Totally amazed, those Jewish pilgrims, who had come from all over the world, were hearing the impossible. The Galilean disciples were speaking various known languages. The pilgrims asked in astonishment: How is it that we hear them speaking in our native languages? Then a list of the different countries, and by implication, different languages spoken in those countries, is given. The pilgrims even stated what they heard: How is it that we hear them speaking in our own native languages about the great things that God has done (Acts 2:1-11). There can be no doubt that the languages spoken by the Galilean disciples were unknown to them prior to Shavu’ot. And this is the decisive factor in understanding how the true gift of languages functioned in Corinth. It functioned in Corinth exactly as it did in Jerusalem. They were one and the same.⁴⁶¹

From Shavu’ot until today, the prevalent idea of the Church has been that the gift of tongues was the power of preaching the Gospel to different peoples to each in its own language, without having learned it. This gift, it was thought, explained the rapid spread of the gospel. John Chrysostom (died in 407 AD), an early Church father, who served as archbishop of Constantinople, described the gift, saying, “Immediately, one made his voice be heard in the language of the Persians, another in that of the Romans, another in that of the Indians, another in some other tongue.” Theodore, bishop of Cyrus (393 to 457 AD), and an influential theologian of the School of Antioch, asked in a positive light, “Is it possible to conceive behavior stranger [to the natural mind] on the part of a Greek speaking in Arabic or Chinese to express the gospel which filled his heart?”

Brothers, don’t be children in your thinking. As Paul begins to explain the true purpose of tongues, he appeals to the Corinthians to be mature in their thinking (14:20a). It was their loveless immaturity and worldliness that caused their theological, spiritual, and moral problems, including their misuse of tongues. Before they could comprehend what the apostle was trying to say, they would have to stop being children in their thinking.

In evil, however, the Corinthians were anything but babes (14:20b). They were highly advanced in every sort of sin. They had virtually all the manifestations of the flesh and almost none of the fruit of the Spirit (Galatians 5:19-23). They were children, tossed about by the waves and blown along by every wind of teaching, at the mercy of people clever in devising ways to deceive (Ephesians 4:14). By their selfish, ego-building abuse of the gift of tongues they were, among other things, ignoring the rest of the family of God.

They could not be taught because they were not interested in learning. They were only interested in using spiritual means and fellow believers in whatever ways would serve their own needs. They were not interested in truth, but experience; not in right doctrine or right living, but only in good feelings. Experience always won out over truth, emotions always won out over reason, and self-will always won out over God’s will. Unlike the Bereans (Acts 17:11), the Corinthians did not bother to check what they heard against Scripture. They did not take the time to test the spirits to see whether they were from God (First John 4:1). If something sounded good, they believed it; if it felt good, they did it. Like the Israelites in the time of the judges, everyone did what was right in his own eyes (Judges 21:25).

As Paul explains the true purpose of tongues, he begins with a freely rendered passage from Isaiah 28:11-12. In the TaNaKh it is written (Greek: from grapho, in the perfect tense, meaning a past completed action with continuing results), “By other tongues, by the lips of foreigners I will speak to this people. But even then they will not listen to me, says 

ADONAI.” Those other tongues, Paul said, are what you now know and experience as the gift of languages. And God has given this gift as a sign not for believers but for unbelievers (14:21-22a). Here is the heart of Chapter 14 and the most important truth about this gift. It was given as a sign, and as a sign to unbelievers, specifically unbelieving Jews, just like it was in Isaiah 28:11.

It was a sign of judgment, a sign of blessing, and a sign of authority.

A sign of judgment: Some fifteen years or so before Isaiah prophesied about the other tongues by the lips of foreigners, the northern kingdom of Isra’el had been conquered and taken captive by the Assyrians in 722 BC because of unbelief and apostasy. The prophet then warned the southern kingdom of Judah, that the same judgment awaited her at the hands of the Babylonians. However, the proud religious leaders of Judah would not listen to Isaiah. His teaching was too simple. He talked to them, they claimed, as if they were babies. Those barely weaned toddlers and babies just taken from the breast. They said he taught them as if they were infants, “Order on order, order on order, line on line, line on line, a little here, a little there (Isaiah 28:9-10 NASB). Ha’Shem had indeed spoken to them simply, in order that the least mature among them could understand and so that no one living in the Southern Kingdom would have an excuse for not knowing the LORD’s will and promise. The essence of His promise was that if the nation would submit to Babylon, they could rest, the exhausted could rest, and then they could relax . . . but Judah wouldn’t listen (Isaiah 28:12).

About 800 years before Isaiah, YHVH had warned the Jews that ADONAI [would] raise up a nation against [them] from far away, from the end of the earth, just as the eagle swoops down, A nation whose language [they would] not understand (see the commentary on Deuteronomy Fj – Military Siege). The strange language of their conquerors would be a sign of God’s judgment. About 100 years after Isaiah, Ha’Shem warned through Jeremiah, “I will bring on you a distant nation, an ancient nation, a nation whose language you do not know (see the commentary on Jeremiah Bb – Judah’s Invasion from a Distant Nation). The sign of judgment would be a language they did not know.

When the disciples spoke at Shavu’ot and were heard in their own language by Jews from many different countries (Acts 2:7-11), those Jews should have known that God’s judgment was imminent. His judgment had fallen on rebellious Isra’el, and then on rebellious Judah. How much more would it fall on those of His people who now had crucified the Son of God? In 70 AD that great judgment fell, when Jerusalem was utterly destroyed by the Roman general Titus. Over one million Jews were slaughtered; hundreds of thousands more were taken captive; the Temple was plundered, desecrated, and then utterly destroyed; and the rest of the city was burned to the ground (see the commentary on The Life of Christ Mt – The Destruction of Jerusalem and the Temple Remembered on Tisha B’Av in 70 AD). Just as Yeshua had predicted when He wept over the city: For the days are coming upon you when your enemies will set up a barricade around you, encircle you, hem you in on every side, and dash you to the ground, you and your children within your walls, leaving not one stone standing on another – and all because you did not recognize your opportunity when God offered it (Luke 19:43-44)!

After the destruction of Jerusalem, and especially the destruction of the Temple, the reason for tongues ceased to exist for the nation. The judgment of which it was a sign had come. After the Shavu’ot manifestation of tongues, Peter, by implication, reminded the Jews of that judgment: Therefore, let the whole house of Isra’el know beyond doubt that God has made Him both Lord and Messiah – this Yeshua whom you have executed on a stake (Acts 2:36)!⁴⁶²

A sign of blessing: The second sign was a residual benefit of the first. The gift of tongues was a sign that God would no longer work through one nation, and one favored people. The universal Church, founded on the chief cornerstone (Ephesians 2:20), Yeshua Messiah, was for all peoples of all nations. It is a Church of many languages, but no barriers. There is neither Jew nor Gentile, neither slave nor freeman, neither male or female; for in union with Messiah Yeshua, you are all one (Galatians 3:28).

Dear Loving Heavenly Father, Praise You for Your deep love for all nations. How awesome that in heaven there will be people from all nations, as John saw in his vision. After these things I looked, and behold, a vast multitude that no one could count – from every nation and all tribes and peoples and tongues – was standing before the throne and before the Lamb. They were clothed in white robes, with palm branches in their hands (Revelation 7:9). Your love is so amazing – wide and deep high and long (Ephesians 3:18)! You open the gates of Your glorious Kingdom to all who love and follow You (Romans 10:9-10), no matter their nationality, age, rich or poor, etc., and You so graciously cloth them with Yourself. For you are all sons of God through trusting in Messiah Yeshua.  For all of you who were immersed in Messiah have clothed yourselves with Messiah. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female – for you are all one in Messiah Yeshua (Galatians 3:26-28). Praise Your power that joins those who love You to Yourself not only in Your death, but also in Your resurrection. For if we have become joined together in the likeness of His death, certainly we also will be joined together in His resurrection (Romans 6:5). I will thank You for Your love by loving You back with my thoughts, finances and actions. In Yeshua’s holy name and power of His resurrection. Amen

With great compassion and sorrow for his fellow Jews, Paul wrote: It is by means of their stumbling that salvation has come to the Gentiles, in order to provoke them to jealousy. But with a note of great hope, he continued: Moreover, if their stumbling is bringing riches to the world – that is, if Isra’el’s being placed temporarily in a condition less favored than that of the Gentiles is bringing riches to the latter – how much greater riches will Isra’el in its fullness bring them (Romans 11:11-12)! A few verses later he explains more fully: For, brothers, I want you to understand this truth which God formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that stoniness, to a degree, has come upon Isra’el, until the Gentile world enters in its fullness; and that it is in this way that all Isra’el will be saved. As the TaNaKh says, “Out of Tziyon will come the Redeemer; he will turn away ungodliness from Jacob” (see the commentary on Romans Da – The Redemption of Isra’el). The way would always be open for individual Jews to come into the Kingdom, for the hardening of their hearts was only partial, and on the last three days of the Great Tribulation, all those surviving Jews that are hold up in Bozrah will be saved (see the commentary on Revelation Ev – The Basis of the Second Coming of Jesus Christ).⁴⁶³

A sign of authority: Those who preached the judgment and the promised blessing were the apostles, whose authority was validated by signs, wonders and miracles (Second Corinthians 12:12; Romans 15:19). In the Dispensation of the Torah, humanity was divided into two groups, Jews and Gentiles. But in the Dispensation of Grace, because of what went on in the intertestamental period, there were three groups of people in the world at that time, Jews, Gentiles and Samaritans (Matthew 10:5-6). Peter would be the key person (pun intended) in bringing in the Jews (Acts 2), the Samaritans (Acts 8), and the Gentiles (Acts 10) into the Church by receiving the Ruach Ha’Kodesh. Once he opened the door it stayed open.

The Jews at Shavu’ot: At Caesarea Philippi Peter declared that Yeshua was, “The Messiah, the Son of the living God.” In response, Jesus said: I will give you the keys of the kingdom of Heaven (see the commentary on The Life of Christ Fx – On This Rock I Will Build My Church). Whenever the words key or keys is used symbolically in the Bible, it always symbolizes the authority to open or close doors (Judges 3:25; First Chronicles 9:27; Isaiah 22:20-24; Matthew 16:19a; Revelation 1:18, 3:7, 9:1 and 20:1). As a result, Peter was responsible to open the doors of the Church to three different ethnic groups. First, at Shavu’ot Jews were saved after the disciples spoke in tongues, this confirmed Peter’s authority (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd).

The Samaritans in Samaria: Philip proclaimed the Good News about the kingdom of God and the name of Messiah Yeshua to the Samaritans, and both men and women were immersed. Now when the apostles in Jerusalem heard that Samaria had accepted the message of God, they sent Peter and John to check it out. The two apostles were sent to authenticate Samaritan salvation because Peter had the keys to the kingdom of heaven, and to pray that the Samaritans would receive the Ruach Ha’Kodesh. When Peter and John arrived, they began laying their hands on the Samaritan believers and it became obvious that they were receiving the Ruach Ha’Kodesh as evidenced by the speaking in tongues, which, for the second time, was the confirmation of Peter’s authority (Acts 8:13-17).

The Gentiles at the house of Cornelius: After God instructed Peter that what He has made clean, Peter must not consider unholy (see the commentary on Acts Bf – Peter’s Vision), the apostle received an invitation to go to the house of a Roman centurion. Normally, it would have been strictly forbidden for a Jew to enter the house of a Gentile. But his heart and mind had changed since he had learned the lesson of his vision, saying: I truly understand that God is not one to show favoritism, however, in every nation the one who fears Him and does what is right is acceptable to Him. When Peter preached the gospel, Cornelius and his whole household were saved and spoke in tongues, confirming, for the third time, that Peter held the keys to the Kingdom (see Acts Bg – Peter Goes to the House of Cornelius).

But prophecy, Paul goes on to say, is for believers (14:22b). As indicated by italics in some Bibles, is for a sign is not in the Greek text and was supplied by the Bible translators who wrote their own theology into their translation. According to Greek grammar such a meaning is possible, but not required. Because prophesying is nowhere else spoken of as a sign, I do not believe that is Paul’s meaning here. He was not saying that prophecy is a sign to believers as tongues was a sign to unbelievers.⁴⁶⁴

The limited function of the genuine gift of tongues can be seen in the fact that even during its proper time in history, it could be misused and become a hindrance to worship and to evangelism. Paul’s description is concrete and vivid. The Corinthians loved and admired ecstatic utterance above all other gifts. So, Paul grants them their wish in an imaginary scene. He pictures a worship service in which they all speak in a pagan gibberish. But interpretation is, of course, disregarded. The imaginary scene continues. So, suppose the whole congregation comes together with everybody speaking in ecstatic utterance, and uninstructed people or unbelievers come in. They know nothing of counterfeit tongues. They just sit down and take it all in, listening to the unintelligible torrent of sounds. Won’t they say you’re crazy (14:23)? Was this the effect the Corinthians wanted to produce? This, Paul suggested, would certainly not advance the cause of Messiah in Corinth, but only conveyed weirdness.⁴⁶⁵

On the other hand, if all prophesy, and some unbeliever or uninstructed person enters, he is convicted of sin by all, he is brought under judgment by all. Paul continues to contrast tongues with prophecy, showing prophecy’s superiority. Prophecy is used here in its most general sense of speaking forth God’s Word (see Dl – The Word that Builds Up). When the Word is proclaimed it speaks to the heart of people and brings conviction of sin, the first step in coming to faith. The convicted person comes to see himself as he really is, because the secrets of his heart are laid bare. His sinful intentions and acts are revealed to him. Consequently, he will fall on his face and worship God, saying, “God is really here among you” (14:24-25)! The Church’s most powerful testimony is not in ecstatic speech, but in its clear proclamation of the powerful Word of God, which is alive! It is at work and is sharper than any double-edged sword – it cuts right through to where soul meets spirit and joints meet marrow, and it is quick to judge the inner reflections and attitudes of the heart (Hebrews 4:12).⁴⁶⁶

Pagan Gibberish is Unproductive
14: 13-19

Pagan gibberish is unproductive DIG: What part does the mind play in worship? What were the values and limits of tongues? How does Paul illustrate his point? Since Paul was specifically gifted with the true gift of tongues, why didn’t he talk about it more? Why wasn’t Paul giving instructions for governing the use of tongues in the Church today?

REFLECT: What experience, if any, have you had with someone supposedly speaking in tongues? Were you built up by what you heard? Was there an interpretation? Things that were flashy, exciting, and powerful attracted the Corinthians. They knew the “love of power” more than the “power of love.” In what ways do you see that tendency in your congregation?

Spirituality involves more than the mind, but it never excludes the mind.

The charismatic tendency to suspend the intellect and let emotion run amok is the essence of what Paul wrote against in this chapter. In condemning the Corinthians’ misuse of ecstatic utterance in the church (to see link click Ce – The Pagan Background of Counterfeit Spiritual Gifts), the apostle argued that all ministry of the spiritual gifts in the congregation should be aimed at people’s minds. For God is not a God of confusion (14:33).⁴⁵³

Dear Heavenly Father, Praise You for being a God of perfect order, down to the exact number of protons, neutrons and electrons in each atom. Our planet is exactly the precise distance from the sun and the precise tilt for life to occur. Praise You that though You are a God with emotions, great love and wrath, Your emotions do not rule over Your wisdom. He who trusts in the Son has eternal life. He who does not obey the Son will not see life, but the wrath of God remains on him (John 3:36). Your wrath is in control and will play out in the exact timing of punishment. Sin is entirely awful, yet You patiently wait till the sin is complete before punishing (Genesis 15:16c).

There is never any confusion or rushing in anything that You do. Every word You speak is precise and exact. Each and every action You take is wisely planned and done in an orderly manner. Even when you come from heaven riding on a white horse to conquer with the sword of the Spirit, which is the Word of God (Ephesians 6:17). You are in complete control (Revelation 19:15). How emotional is a wedding, yet You do not rush events, even when the next event on the calendar is the wedding of the Lamb, and His bride has made herself ready (Revelation 19:7c). You know that the wedding supper of the Lamb is coming, yet You never miss a beat in orchestrating the events of history exactly in the precise and planned order. I thank You for being such a reliable Father with strong emotions of love for good and hatred of evil, yet You rule not by Your emotions but it is Your wisdom that guides Your heart. You are wonderful in Your love, wrath and orderliness and I worship You! In Your holy Son’s name and power of His resurrection. Amen

Nowhere does the Bible teach that the true gift of tongues is anything other than human languages. Nor is there any suggestion that the true gift (see Dk – The Priority of God’s Word over Tongues) was any different than the miraculous languages described in Acts 2 (see the commentary on Acts Al – The Ruach Ha’Kodesh Comes at Shavu’ot). The Greek word in both places is glossa. In Acts, it is clear that the disciples were speaking in known languages. Unbelieving Jews who were in Jerusalem for the festival were confused, because each one heard the believers speaking in their own language (Acts 2:6b). Then Luke went on to name some fifteen different countries and areas whose languages were being spoken (Acts 2:8-11). This point cannot be overlooked or minimized.⁴⁵⁴

Regarding a private prayer, or “heavenly” language in one’s prayer closet, this violates the solid, bedrock principle, that spiritual gifts are for others, not for self-gratification. Neither Luke nor Paul refer to any heavenly language. In fact, tongues are plural for many languages, not singular. And if tongues are for unbelievers, when one is in their prayer closet speaking in tongues, alone with God, where is the unbeliever?

Some believe that Mark 16:18 indicates “a heavenly language” where it says: they will speak with new tongues (Greek:kainos glossai). There are a couple of problems with this interpretation. First, it is doubtful that Mark 16:9-20 was an original part of the Greek text and there are several reasons for omitting these verses. The Greek text does not appear in the oldest and most reliable manuscripts of the gospel (It does appear, however, in some early manuscripts), many of the Greek words in this section are different from the vocabulary Mark uses throughout the rest of his gospel, and the Greek style is much different from that used elsewhere in Mark. Secondly, kainos never means “new” in the sense of “unheard of,” and is never applied to the gift of tongues. Kainos always means “new” compared with what is “old,” as differing from the “old.” The Corinthians had their own language, which was “old” to them; and when they heard their members speak in the true gift of tongues, they were “new” to them because they were foreign languages, other than the one they were accustomed to hearing. Instead of proving that Paul has in mind “the language of heaven” when he uses kainos, the term, in fact, proves just the opposite.⁴⁵⁵

Therefore, someone who speaks in a tongue should pray for the power to interpret (4:13). In this section Paul continues to teach about counterfeit tongues, and therefore continues to speak sarcastically (4:8-10). This is indicated in the first place by the fact that he uses the singular tongue (see Dl – The Word that Builds Up: the interpretive key to this chapter), which refers to pagan gibberish. In the second place, what he says here cannot apply to the true gift of tongues. If Paul were not speaking sarcastically of ecstatic utterance, he would be asking the Corinthians to interpret pagan gibberish, which would be impossible. Paul sarcastically rebukes the carnal Corinthian believers for their immaturity (14:20). It’s as if Paul were saying, “While you are jabbering away in your unintelligible gibberish, you could at least ask God to give you some way of making it beneficial to the church. Because as you now play around with ecstatic utterance, you need to realize that it’s both pagan and pointless.”

In the pagan rites with which the Corinthians were so familiar, speaking in ecstatic utterances was considered to be communing with the gods spirit-to-spirit. The experience tended to bypass the mind and normal understanding. For if I pray in ecstatic utterance, my [breath] does pray, but my mind is unproductive (14:14). Here, Paul uses the Greek word pneuma, which can be translated spirit, wind, or breath, in the sense of [breath]. It is impossible that pneuma here refers to the Holy Spirit, as most charismatics believe – His Spirit being revealed through our spirits. All believers are indwelt by the Holy Spirit, but if Paul was speaking of the Holy Spirit in relation to “my spirit,” then grammatically and theologically he would also be speaking of the Holy Spirit in relation to my mind. The Holy Spirit cannot be praying through a person while bypassing his or her mind. What the carnal Corinthians were praying was as empty and mindless as the ecstasies they used in their pagan temples. They were merely talking to the air (14:9)!⁴⁵⁶

From the earliest days of Pentecostalism, the quest for ever more unusual and spectacular manifestations of spiritual gifts has sabotaged rationality in the movement. Reports of inexplicable, even implausible, mystical phenomena are rife in the charismatic and Pentecostal tradition. No tale, it seems, is too fantastic to gain an eager following. Many appear to believe that God’s power can be displayed only in ways that are unearthly, eerie, or preposterous. As a result, some charismatics disdain logic, reason, and common sense in their eagerness to embrace such reports.

Worse, the entire movement has absorbed the erroneous notion that whatever is truly spiritual must transcend or bypass people’s rational senses. Spiritual gifts supposedly operate by suspending the faculties of human reason. One might think that the strongest evidence of the Spirit’s power is when someone lapses into a stupor. As a result, the folklore of the charismatic movement is filled with outrageous accounts of behavior that resembles trances, seizures, subliminal messaging, hypnosis, suspended animation, frenzy, and hysteria. These are often cited as proof that God is at work in the movement.⁴⁵⁷

So, what about it? The answer is that there is no place for mindless, ecstatic prayer. Paul declares that praying and singing with his spirit must be accompanied by praying and singing with his mind also (14:15). It is obvious that building the church up cannot exist apart from the mind. Spirituality involves more than the mind, but it never excludes the mind (Romans 12:1-2; Ephesians 4:23; Colossians 3:10). In Scripture, and certainly in the writings of Paul, no premium is placed on ignorance. Quoting Deuteronomy 6:5, Yeshua reinforced the command in the TaNaKh that we should love ADONAI with all [our] heart and with all [our] soul and with all [our] mind (Matthew 22:37).

Praying or singing in pagan gibberish would serve no purpose, and Paul would have none of it. Otherwise, if you are giving thanks with your spirit, how will someone who is ignorant of what was being spoken possibly understand what he hears. In the worship service, for example, he would not know when to say, “Amen,” when you have finished giving thanks, since he doesn’t know what you are saying? The person uttering mysteries in the spirit would undoubtedly think that he was giving thanks very nicely, but no one else would be able to understand him. It would merely be noise to them. No one would be built up as they should have been when the true gift was used properly (14:16-17). In other words, the believers speaking in ecstatic utterance was being selfish, ignoring the rest of the people in the congregation, muddying the message the gift was designed to communicate, and doing it all just to gratify their own egos, to show off, and to supposedly demonstrate their spiritual superiority over others.⁴⁵⁸

In case the Corinthians would think he no longer recognized the true gift of tongues after reading this, Paul said: I thank God that I speak in tongues more than all of you (14:18). He made it clear that he was not condemning the genuine gift of tongues, or enviously criticizing a gift that he himself did not possess. Here, Paul uses the plural tongues. He is no longer speaking hypothetically; he had had more experience than any of the Corinthians in speaking in tongues. He knew what the proper use of the true gift involved and did not involve. We can be sure that he didn’t use the gift in any perverted way for personal gratification. He used it the same way it was used at Shavu’ot, to bring a supernatural message to those ADONAI wanted to reach, and as a miraculous sign (see Do – Tongues are a Sign) verifying the gospel and his apostolic authority. Yet, he considered that gift so low in value as compared to his other gifts and ministries that he never mentioned a specific use of it in all his writings.⁴⁵⁹

The gift of languages (glossa) had a proper place for a fixed time as a miraculous confirming sign to unbelievers (14:22a), with the accompanying purpose of building up the church through interpretation. But Paul continues to say that in a congregation meeting he would rather say five words with my mind in order to instruct others than ten thousand words in a counterfeit tongue (14:19)! Using the singular (tongue) again to refer to pagan gibberish, he emphasizes that an uncountable number of sounds in unintelligible tones has no place in the church because it’s useless. To speak a very short sentence of five words with his mind, giving a message that would instruct or encourage his hearers, was far more valuable to Paul than a limitless number of words in ecstatic utterances that was incomprehensible.

Because Paul knew that the true gift of tongues would cease in a few years, he was not giving instructions for governing tongues in the Church today. He was not even giving such instruction to the Corinthians, because he was speaking of the counterfeit use of the genuine gift, which was based in self-centered emotionalism that did not originate with the Ruach Ha’Kodesh. Paul was giving them, as well as believers of all ages, a warning against using self-serving, worldly, ineffective, and God dishonoring substitutes for the true spiritual gifts that God has ordained to be ministered in the power and in the fruit of the Spirit, and for the blessing and the building up of His Church.⁴⁶⁰

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.