Sunday School Lessons

FEBRUARY 21, 2021

CHRISTIAN LOVE

INTRODUCTION:

1. This chapter has ever been considered as one of the jewels of Scripture. A. T. Robertson said, “Though Plato and many others have written on love, Paul has here surpassed them all in this marvelous prose-poem.” For moral elevation, for richness and comprehensiveness, for beauty and felicity of expression, it has been the admiration of the church in all ages.
2. As in Chapter 8:1 the Greek agape is translated charity instead of love, but the latter more properly answers to the Greek term.
3. The last chapter concluded with the words, “I show you a more excellent way.” Chapter 13 is this more excellent way, the way of love already laid down in Chapter 8:1, concerning the question of meats offered to idols. The chapter division here is unfortunate, as Verse 31 of Chapter 12 actually belongs with Chapter 13.

I. LOVE IS SUPERIOR TO ALL EXTRAORDINARY GIFTS. (VERSES 1-3)

A. IT IS BETTER THAN THE GIFT OF TONGUES. (VERSE 1)

1. The gift of tongues, on which the Corinthians placed so much importance, is mentioned first, because it was the prominent subject of the whole discussion.
2. Paul is here saying that the gift of tongues in its highest conceivable extent without love is nothing. “Though I speak with the tongues of man and of ANGELS…”
a) He is not suggesting, as some think, that “unknown tongues” were actually angelic languages.
b) He is clearly using hyperbole to make his point.
3. Without love, he says, even if he was to speak with the tongue of an angel, he would become, i.e. be reduced to a sounding brass, i.e. a clanging gong; and a tinkling symbol, the least expressive of all musical instruments.

B. IT IS BETTER THAN THE GIFTS OF PROPHECY AND KNOWLEDGE. (VERSE 2a)

1. The gifts of prophecy and knowledge are separate gifts. But, with the gift of prophecy comes the understanding of mysteries. Therefore the meaning is a follows:
a) Even if he were blessed with the gift of prophecy as to understand all of the secret purposes of God, without love, he would be nothing.
b) Even if he were blessed with the gift of knowledge so as to apprehend and explain all revealed truth, without love he would be nothing.
2. Paul intends to say, again by hyperbole, that though he was the recipient of all of the revelations which God ever designed to make, without love he would be nothing.

C. IT IS BETTER THAN THE GIFT OF MIRACLES. (VERSE 2b)

1. “And all faith,” i.e. all degrees of the faith of miracles, even to be able to remove mountains. (See Matt. 21:21)
2. Neither intellectual gifts of attainments, nor power, without love, are of any real value.

D. WITHOUT IT, ALL OUTWARD WORKS OF CHARITY ARE WORTHLESS. (VERSE 3)

1. No gift, no sacrifice, not even of life itself, avails anything, unless it is motivated by love.
2. Love is ever the one motive which God requires, whatever the gift or method or service, if it is not motivated by love; it is done to no profit.

II. LOVE HAS THIS SUPERIORITY BECAUSE OF ITS INHERENT EXCELLENCE, AND BECAUSE OF ITS PERPETUITY. (VERSES 4-8)

A. AS TO ITS SUPERIOR EXCELLENCE, IT IMPLIES OR SECURES ALL OTHER EXCELLENCE. (VERSES 4-7)

1. It includes all the forms of kindness.
2. This chapter is not merely a methodical dissertation on Christian love. Rather, and as is common with most New Testament instructions, this grace is set forth by way of contrast. In this case, Christian love is contrasted with the extraordinary gifts which the Corinthians inordinately valued. Those traits of love are therefore adduced which stood opposed to the attitude which they exhibited in the use of their gifts.
a) They were impatient, discontented, envious, inflated, selfish, indecorous, unmindful of the feelings of others, suspicious, resentful, and censorious.
b) The Apostle personifies love, and places her before them and enumerates her graces, not in logical order, but as they occurred to him in contrast to the deformities of character which they exhibited.
3. Thus, he says,
a) Love suffereth long. It is slow to be roused to resentment. It patiently bears with provocation, and is not quick to assert its right.
b) It is kind. It is disposed to return good for evil. The root verb means useful. Therefore, the sense is disposed to be useful, or to do good.
c) It envieth not. This is in stark contrast to the spirit of jealousy that was so prevalent among the Corinthians.
d) It vaunteth not itself. It does not seek to gain the admiration and applause of others.
e) It is not puffed up. It is not conceited. Love is modest and humble.
f) It doth not behave itself unseemly. It does nothing of which one ought to be ashamed. Its whole deportment is decorous and becoming.
g) It seeketh not her own. (Phil. 2:3, 4)
h) It is not easily provoked. It is not quick tempered.
i) It thinketh no evil.
(1) It does not plan or devise evil;
(2) nor, does it impute evil, i.e. attribute evil motives to others; is not suspicious;
(3) nor, does it plot revenge. (I Thess. 5:15)
j) It rejoiceth not in iniquity, but rejoiceth in the truth. Truth is often used antithetically to unrighteousness, as it is here. The word rendered iniquity is usually translated unrighteousness. This is not to limit it to injustice, for here it includes all forms of moral evil. (See John 3:21; I John 1:6)
k) It beareth all things. This may mean bears in silence all annoyances; or it may mean covers up all things. (Prov. 10:12) The Greek word may mean either.
l) It believeth all things. It is not suspicious, but readily credits what men say in their own defense.
m) It hopeth all things. It hopes for the best regarding all men.
n) It endureth all things. This word means to sustain the assault of an enemy. It here has the idea of sustaining the assault of suffering persecution, or bearing up under them; enduring the patiently.

B. AS TO ITS PERPETUITY, IT WAS UNLIKE THE EXTRAORDINARY GIFTS WHICH WERE TEMPORARY IN NATURE. (VERSE 8)

1. “Charity (love) never fails.” It endures forever and ever. It is not designed and adapted merely to the present state of existence.
2. This was not true with respect to prophecies. They shall fail, because the gift will cease to be necessary.
3. This was not true regarding tongues. The gift of tongues shall cease, i.e. they shall simply cease of their own from lack of need.
4. This was not true regarding the gift of knowledge. It is not knowledge in the comprehensive sense of the term that is to cease, but knowledge as a gift; as one of the extraordinary endowments mentioned in Chapter 12.
a) Knowledge in the first sense shall hereafter be rendered perfect.
b) But “the word of knowledge” (Ch. 12:8) shall be done away.

III. THE TEMPORAL GIFTS, WHICH COMMUNICATE ONLY IN PART, SHALL CEASE WHEN THAT WHICH IS PERFECT SHALL COME. (VERSES 9-12)

A. THE COMING OF THAT WHICH IS PERFECT MAY REFER TO OUR FUTURE STATE OF PERFECTION IN HEAVEN. (VERSES 9, 10)

1. Knowledge and prophecy, etc., are partial and imperfect, and therefore suited only to the imperfect state of existence.
2. The revelations imparted by the prophets imparted mere glimpses of the glorious mysteries of God. But in heaven those mysteries shall be disclosed in full light.

B. THE COMING OF THAT WHICH IS PERFECT (COMPLETE), IT WOULD SEEM, MAY ALSO REFER TO THE COMPLETION OF THE NEW TESTAMENT SCRIPTURES.

1. There is no need for the church to receive revelation in part, in bits and pieces through extraordinary means, now that we have the Bible to which nothing is to be added, or taken away.
2. Not all of the gifts of the Spirit listed in Chapter 12 have been done away. However, those which pertained to special revelations have all ceased, and that, prior to the time of the church’s perfection, as is quite obvious.

C. HE COMPARES THE TRANSITION FROM THE TEMPORAL TO THE PERMANENT TO THAT OF A CHILD BECOMING A MAN. (VERSE 11)

1. He is not speaking of the temporal spiritual gifts as being childish, but simply a mode of speaking characteristic of children.
2. He was not saying that their present understanding was false. They had truth revealed in part. A child knows what he knows, but he does not know as he shall know.

D. THE FACT OF THEIR INCOMPLETE KNOWLEDGE WHICH CAME THROUGH TEMPORAL MEANS, HE ILLUSTRATES BY THE ANALOGY OF LOOKING THROUGH A DARKENED GLASS. (VERSE 12)

1. We do not see as clearly as we shall. It is as if we are looking through a clouded glass.
2. Paul said, “Now I know in part.” Not even he could claim full knowledge.
3. One day we shall have perfect knowledge, and we shall know even as we are known.
4. We now see the glory of Christ mirrored in the Word, but what is that compared to seeing Him face to face?

IV. THE PERMANENT GRACES ARE FAITH, HOPE, AND LOVE, OF WHICH LOVE IS THE GREATEST. (VERSE 13)

A. THESE THREE GIFTS ARE NOT TEMPORARY, BUT RATHER, ABIDE.

B. THE GREATEST OF THESE THREE GIFTS IS LOVE.

1. Since faith is the root of love, how is this so?
2. In considering the various gifts, the ground of preferences has been usefulness.
3. Judged by this rule, greater is love than faith and hope. It is that grace that most benefits others.

FEBRUARY 7, 2021

SPIRITUAL GIFTS (PART II)

INTRODUCTION:

1. In this chapter, and the two which follow, the Apostle addresses the matter of spiritual gifts, which were plentifully poured out on the Corinthian church. (Ch. 1:5, 6)
2. Among the many concerns that some in Corinth had expressed to Paul in a letter, three of them involved disorders in the public assembly. Two of these disorders were addressed in Chapter 11, namely, women appearing unveiled, and improper observance of the Lord’s Supper. In Chapter 12 he takes up the third of these disorders: “Now concerning spiritual gifts…”
3. In our last lesson (Verses 1-11), the Apostle established the origin of spiritual gifts, that they are from God; and that their variety and use He intended for the same general purpose, the advancement of Christianity and the edification of the church.
4. This end was being lost for a number of reasons. Clearly, some exercised their gifts with a fleshly pride. Others apparently exercised their gifts in an improper way, making it impossible for the church to profit. Many, it seems, were envious of those whose gifts they thought to be better and more glamorous than their own. This explains the Apostle’s approach in the following verses.

I. THERE IS A STRIKING ANALOGY BETWEEN THE CHURCH AND THE HUMAN BODY. (VERSES 12-26)

A. AS THE BODY IS ONE ORGANIC WHOLE ANIMATED BY ONE SPIRIT, SO THE CHUCRH IS ONE, THE INDWELLING HOLY SPIRIT BEING THE PRINCIPLE OF LIFE. (VERSES 12-13)

1. This body is made up of many parts (members), yet it is one body. (Verse 12) The church is the body of Christ, Christ Himself being the Head. The church is one, yet it consists of many members, each having his own gift and office. (Rom. 12:4, 5; Eph. 1:23; 4:4, 16)
2. The church is one, “for by one spirit are we all baptized…”; or were we all baptized into one body. (The verb is not present tense, but aorist.) We were by the baptism of the Spirit, constituted one body. (V. 13)

a) Incidentally, this goes to prove that the baptism of the Holy Spirit is not a second work of grace.
It is by regeneration, that is, by the baptism of the Spirit that we are made one with Christ. (Tit. 3:5)
b) Clearly, a second error is also refuted here, that being that this is referring to the ordinance of baptism (water baptism), or as those who hold this view call it, the sacrament of baptism. The Bible clearly distinguishes between baptism with water, and baptism with the Holy Ghost. (Matt. 3:11; John 1:33; Acts 1:5)

3. Both water baptism and communion are outward ordinances which symbolize an inward and spiritual work. We are not only said to have been baptized by one Spirit, but were “have been made to drink into one Spirit.” (Verse 13b)

B. AS IN THE HUMAN BODY, THE MEMBERS ARE MUTUALLY DEPENDENT AND ALL EXIST FOR THE BODY AS A WHOLE, SO IT IS WITH THE CHURCH. (VERSES 14-26)

1. The diversity of gifts and members is necessary to the unity of the church. (Verse 14)

a) The word member means a constituent part having a function of its own.
b) The body is not merely a multiplicity of parts, but a multiplicity of constituent parts in which the function of each is necessary to the unit, or the whole.
c) The various gifts are not designed for the exclusive benefit of those who possess them, but for the edification of the whole church.

2. It is therefore absurd and unreasonable for one member of the church, who has a particular function for the good of the body, to complain that he is not as another member who performs another function for the benefit of all. (Verses 15-17)
3. Any such complaining would be to call into question the wisdom and purpose of God, Who forms the church with its many members, just as He formed the human body with its many members. (Vrs. 18-21)

a) We cannot conceive of the foot being jealous of the hand, or of the ear the eye.
b) Yet, just as the Creator God formed our bodies as it pleased Him, the same is true of the church and the placement and function of its various members. (Verse 18)

4. In the body, the least attractive parts are those which are indispensable to its existence. So it is with the church. It is not necessarily its most noticed gifts that are the most useful. (Verses 22-24)
5. There must be mutual appreciation and sympathy between the members of the church, just as there is between the members of the body. (Verses 25, 26)
6. It is inferred from this analogy that everyone must and should be content with the gift and roll which the Lord has given him. There should be no exaltation of one member over another on the ground of the supposed superiority of his gifts.

II. THE CHURCH IS THE BODY OF CHRIST AND ITS MEMBERS ARE VARIOUSLY GIFTED FOR THE BENEFIT OF THE WHOLE BODY. (VERSES 27-31)

A. THE RELATION IN WHICH CHRISTIANS STAND TO CHRIST IS AS THE BODY TO ITS HEAD. (VERSE 27)

1. We are collectively the body of Christ.
2. We are individually members in particular.
3. Each is a member of the body, not the whole body. Each stand related to the body as a part of it, and all have a common relation to one another, and therefore have a mutual care and concern.
4. How unnatural in Christians then is indifference, contempt, hatred, envy, and strife. The natural body is not so, and neither should the spiritual body be.
5. The Apostle hereby hoped to quell the proud, contentious spirit that was so prevalent among the Corinthians.

B. GOD HAD PLACED IN THE CHURCH A VAIRETY OF GIFTED OFFICERS AND INDIVIDUALS. (VERSE 28; EPH. 4:11)

1. First, Apostles. The chief ministers who were entrusted with the powers and gifts necessary to found a church and fully instruct it in doctrine.
2. Second, prophets. These were persons enabled by inspiration to prophesy, interpret Scriptures, write by inspiration, etc.
3. Thirdly, teachers. These labored in the Word and doctrine, some with pastoral charge.
4. After that miracles, i.e. miracle workers.
5. Then gifts of healing. These had power to heal diseases.
6. Helps. These were given a heart of compassion for those in need, and a special understanding what to do to be of help.
7. Governments. Such as had the disposal of the practical ministry of the church in the care for widows and the poor, etc.
8. Diversities of tongues. Such as could by the Spirit speak languages which they had not learned.
9. These gifts are mentioned in order according to importance and value.

a) Without minimizing the worth of any spiritual gift, we must realize that God places a premium of the ministry of the Word.
b) Those gifts which many in our day prize the most, and are determined to hold on to, were clearly secondary.
c) Among the Corinthians, the gift of tongues seems to have been most coveted, yet it ranked last of all in importance. (Compare Ch. 14:4, 5, 18, 19)

C. SINCE THE CHURCH FUNCITONS AS A BODY, IT WOULD MAKE NO SENSE IF ALL ITS MEMBERS POSSESSED THE SAME GIFTS. (VERSES 29, 30)

1. The human body would appear monstrous if it were nothing but eyes ears, hands, etc.
2. It would be no less preposterous if the church were made up of many members with identical gifts. Not only so, but God, Who’s the church is, would appear foolish.

D. PAUL WOULD HAVE THEM TO DESIRE THE MORE USEFUL GIFTS, RATHER THAN WHAT THEY THOUGHT THE MORE GLAMOUROUS ONES. (VERSE 31)

1. Instead of their coveting such gifs as would draw attention to themselves, they should desire gifts by which they could be a blessing to others.
2. Those gifts by which they could minister to the sick, or be of help to the needy were better than the kind they strived for.
3. Certainly, those gifts by which they could edify the church and promote its sanctification by the ministry of the Word were better still. (Compare Ch. 14:1)
4. “Yet, I show you a more excellent way.” (Verse 31b) Charles Hodge explains as follows:

a) The expression is not in itself comparative as “more excellent” suggests. It is simply to be under-stood as “a way according to excellence,” or “an excellent way.”
b) He is not showing them a way more excellent than desiring gifts, but a way par excellence to obtain those gifts.
c) The sense is, “Seek the better, more useful gifts, and moreover, I show you an excellent way to do it.”

JANUARY 17, 2021

SPIRITUAL GIFTS (PART I)

INTRODUCTION:

1. Paul has been responding to a number of questions addressed to him in a letter for the Corinthians. (Ch. 7:1) Some of these inquiries raised concerns about conduct in the public worship. He dealt with two such matters in Chapter 11. The first being that women were participating in public worship unveiled; and the second was improper observance of the Lord’s Supper.
2. We come now in this chapter to a third disorder which involved their spiritual gifts.
3. In the early church, prior to the completion of the New Testament Scriptures, there was a diversity of spiritual gifts, i.e. supernatural endowments which continued until the New Testament was completed, after which time they were no longer necessary. (Ch. 13:10)
4. Under circumstances so extraordinary, it was virtually unavoidable that many disorders should arise. Some would become proud of their gifts. Others would pretend to be organs of the Holy Spirit who were only imposters. Some were envious of those whose gifts seemed more glamorous than their own. Others would be inclined to ostentatious displays of extraordinary powers.
5. To the correction of these and other abusers of the gifts, Paul devotes this and the next two chapters. It is impossible to read them without being deeply impressed with his great wisdom in handling these things.

I. FIRST, THE APOSTLE ESTABLISHES THE FACT THAT THE HOLY SPIRIT IS THE AUTHOR AND BESTOWER OF SPIRITUAL GIFTS, AND THEIR PROPER USE IS OF HIS WILL AND DIRECTION. (VERSES 1-3) After contrasting the condition of the Corinthians, as members of that body which was alive with the Spirit of the Living God, with their former condition as the senseless worshippers of dumb idols, he then lays down the criterion by which they might determine whether those who pretended to be organs of the Holy Spirit were really under His influence. How do they speak of Christ? Do they blaspheme, or do they worship Him? If they sincerely recognize Jesus as the supreme Lord, then they are under the influence of the Holy Spirit.

A. OF THIS, THE APOSTLE WOULD NOT HAVE THEM TO BE IGNORANT. (VERSE 1)
1. That their spiritual gifts came from God, and were to be used for Him, were two essential facts of which ignorance would lead them far astray.
2. It was no secret that the Holy Spirit’s highest purpose was to bear witness to and magnify Jesus Christ. The exercise of any of His gifts for any other purpose is done ignorantly.

B. HE WOULD REMIND THEM OF THE SAD STATE OUT OF WHICH THEY HAD BEEN RECOVERED. (VERSE 2)
1. When they were in heathenism, and not God’s peculiar people, they could not have been influenced by the Spirit of Christ. (Eph. 2:11, 12)
2. Formerly, they were addicted to the worship of dumb idols. (Compare Hab. 2:18, 19) They were carried away, …even as they were led. They were controlled by a force which they could neither understand nor resist. This is often spoken of those being led away to judgment or execution. (Mark 14:13; John 18:13)
3. Paul means to contrast this being carried away by force, as it were, with the being led by the Spirit. The one was an irrational influence controlling the will. The other is of God, congruous with our nature, and leading to good.

C. HE SHOWS THEM HOW THEY MIGHT DISCERN THOSE GIFTS THAT WERE FROM THE SPIRIT OF GOD. (VERSE 3)
1. None could speak by the Spirit of God who disowned Christ. Christ was blasphemed by both Jews and Gentiles as an imposter. John declares that all such Christ-deniers and blasphemers are antichrists. (I John 4:2, 3; see also 2:22, 23)
2. On the other hand, none could call Jesus Lord except it be given him by the Holy Ghost.

a) No man can call Jesus Lord with a believing subjection to Him, and dependence on Him, unless such faith be wrought by the Spirit of God. (I John 4:15; Matt. 16:16, 17; see also John 6:44, 45)
b) No man can confess this truth in the day of trial but by the Holy Spirit. None will persevere in the faith of Jesus Christ but by the Divine Spirit.
c) No man could exercise the gifts of the Spirit to the exaltation of Jesus Christ except by the Spirit Himself.

II. SECOND, THE APOSTLE DECLARES THAT THESE GIFTS, WHETHER VIEWED IN RELATION TO THE SPIRIT, TO THE SON, OR TO THE FATHER, ARE MANIFESTATIONS OF THE HOLY SPIRIT DWELLING IN HIS PEOPLE, AND INTENDED FOR THE EDIFICATION OF THE CHURCH. (VRS. 4-7) The second thing which he teaches concerning these gifts is their diversity of character in connection with the unity of their source and design. He is not, however, to be understood as here dividing these gifts into three classes, such as gifts, ministrations, and operations. He is, rather, presenting them each and all under three different aspects.

A. VIEWED IN RELATION TO THE SPIRIT, THEY ARE GIFTS. (VERSE 4)

1. The same Spirit is the Giver. He is the immediate and proximate Author of all of the various endowments.
2. It is the same Spirit, the same Lord, and the same God Who are concerned in them all.
3. Some understand this passage as describing three distinct classes of gifts; one as derived from the Spirit, the other from the Son, and the other from the Father. But this view is inconsistent with the repeated reference of these gifts to the Holy Spirit.

B. VIEWED IN RELATION TO THE LORD, THEY ARE MINISTRATIONS. (VERSE 5)

1. It is the same Lord in Whose service and by Whose authority these various gifts are exercised.
2. They are all different forms in which He is served or ministered to.
3. All spiritual gifts are modes for serving the Son, and are given for that reason alone.

C. VIEWED IN RELATION TO THE FATHER, THEY ARE OPERATIONS, I.E. EFFECTS WROUGHT BY HIS POWER. (VERSE 6)

1. It is the same God and father, Who having exalted the Lord Jesus Christ to the supreme headship of the church, and having sent the Holy Spirit, works all these effects in the minds of men.
2. There is no inconsistency between this statement and Verse 11, where the Spirit is said to work all these gifts; because God works by His Spirit.

D. HOWEVER, AND IN WHOMEVER THE SPIRIT MANIFESTS HIS GIFTS, IT IS FOR THE BENEFIT OF THE WHOLE CHURCH. (VERSE 7)

1. To every believer, or every recipient of the Holy Spirit is given a manifestation of the Spirit.
2. The Holy Spirit, Who dwells in all believers, manifests Himself in one way in one person, and in another way in another person.
3. The illustration of this, which the Apostle will subsequently introduce, is derived from the human body. The life contributions of various organs differ, yet all are needful for the function of the whole.

III. THIRDLY, THE APOSTLE ARRANGES THESE SPIRITUAL GIFTS UNDER THREE HEADS. (VRS. 8-10) Those who understand this passage in the way before mentioned; as describing three classes of gifts (from the Spirit, Son, and Father) suppose that to the first class belongs Verse 8, to the second class belongs Verse 9, and to the third class belongs Verse 10. But, as noted, the Holy Spirit is the Giver of all gifts, and the Apostle is here illustrating the diversity of forms in which the same Spirit manifests Himself in different individuals.

A. THE FIRST CATEGORY INCLUDES THE WORD OF WISDOM AND THE WORD OF KNOWLEDGE. (VERSE 8)

1. It is not easy to determine the difference between the gift of wisdom and the gift of knowledge. The one is communication of wisdom, while the other is the communication of knowledge, but what is the difference between wisdom and knowledge?
2. Some are of the opinion that wisdom is practical and knowledge is speculative. Others say just the reverse. Another view is that wisdom refers to what is perceived in intuition, i.e. what is apprehended by reason; and knowledge refers to what is perceived by the understanding. So, wisdom would be spiritual discernment, while knowledge would be scientific knowledge.
3. Still another view is that by wisdom is meant The Gospel, or the ability to expound and reveal the mystery. In favor of this view is that Paul often spoke of his primary gift as an Apostle as “the wisdom of God given to me.” Also favoring this view is that in this section about spiritual gifts, this gift stands first in importance. (Verse 28; Ch. 14:3, 4)

B. THE SECOND CATEGORY INCLUDES THE GIFTS OF FAITH, HEALING, MIRACLES, PROPHESYING, AND DISCERNING SPIRITS. (VERSES 9, 10a)

1. Faith is here mentioned as a gift peculiar to some Christians, but not all, and therefore cannot mean saving faith.

a) Many believe it is referring to the faith of miracles. (Ch. 13:2; Matt. 17:19, 20)
b) It may simply mean a higher measure of the ordinary grace of faith. (See Heb. 11:33-40)

2. The gift of healing. (See Acts 4:30)
3. Working of miracles. This is more comprehensive than the preceding gifts. This was exemplified in the death of Ananias (Acts 5:5); in raising Dorcas (Acts 9:36-42); in the smiting of Elymas with blindness (Acts 13:8-11).
4. Prophecy. The nature of this gift is seen in Chapter 14. It consisted in inspiration and revelations respecting faith and duty. After the Scriptures were completed this gift was no longer needful, and thus ceased.
5. Discerning of spirits. Since there were many pretenders to inspiration, Christians were exhorted to “try the spirits.” (I John 4:1) This ability is still needful, and every believer ought to be able to try what is spoken by the Word of God. (Isa. 8:20)

C. THE THIRD CATEGORY INCLUDES THE GIFT OF TONGUES, AND THE INTERPRETATION OF TONGUES. (VERSE 10b)

1. Tongues. This is the ability to speak in languages previously unknown to the speaker. (Acts 2:4-11; Mark16:17; Acts 10:46; 19:6) That the meaning of new tongues, other tongues, and tongues in those passages is carried over to these chapters can hardly be denied. What was uttered were articulate sounds; the vehicles of prayer, praise, and thanksgiving. (Ch. 14:14-17) Though perhaps unintelligible to the speaker, they were intelligible to those acquainted with the language which was spoken.
2. The interpretation of tongues. This is simply the ability to understand and convey the message spoken in another tongue to the church for its profit and edification.

IV. FOURTHLY, THE APOSTLE DECLARES THAT THESE ARE NOT ONLY GIFTS OF WHICH THE SPIRIT IS THE AUTHOR, BUT THEY ARE DISTRIBUTED ACCORDING TO HIS SOVEREIGN WILL.(VERSE 11)

December 27, 2020

CELEBRATION OF THE LORD’S SUPPER

INTRODUCTION:

1. In this chapter, Paul is dealing with disorders connected with public worship. The first of these, which we considered in our last lesson, related to the habit of women appearing insubordinate in the assembly by not having on a veil. (Verses 1-16) The second disorder here addressed by the Apostle, which is the subject of our present lesson, had to do with improper celebration of the Lord’s Supper. (Verses 17-34)
2. It is clear from this passage that the Corinthians connected the celebration of the Lord’s Supper with a regular meal. Due to the fact that the Lord instituted this ordinance at the close of the Pascal supper, it may be that it was a custom among the early churches, to observe it in this way. (See Acts 2:42, 46; 20:7ff) The Apostle here establishes that the Lord’s Supper is not to be so observed.
3. Regardless of the reason for the manner of their observance, the idea of communion was being lost. The rich brought plentifully, the poor brought little. Rather than prepare a common feast, they formed divisions, separating the haves from the have nots.

I. IT WAS NOT PRAISEWORTHY THAT THEIR ASSEMBLIES WERE HAVING A NEGATIVE RATHER THAN A POSITIVE SPIRITUAL EFFECT ON THEM. (VERSES 17-22) In Verse 2 he said, “I praise you.” He found much to applaud in them, however he did not praise them for the manner in which they conducted public worship. (Verse 17) Not only were women appearing unveiled, contrary to the established rules of decorum, but they were observing the Lord’s Supper in an irreverent manner. In addition to these matters, they were using their spiritual gifts in a disorderly manner. These evils he takes up in this order. Having dealt with the first, he now comes to the second.

A. THE PROMINENT EVIL WAS THAT THERE WERE SCHISMS EVEN IN THEIR MOST SACRED MEETINGS. (VERSE 18)

1. He had begun this letter with strong condemnations of their divisions and schisms. However, the particular divisions here referred to are those connected to their public worship, and especially respecting their observances of the Lord’s Supper.
2. Not only were these divisions associated with this sacred ordinance, but the manner of their observance was the cause of the problem. As we noted in the introduction, the supper (which in their case was a meal) became segregated, dividing between the various social classes.
3. How antithetical to the intent of the communion service which was designed, in part, to celebrate oneness and unity.
4. The report which the Apostle had received seemed difficult to believe. Yet he did believe it to the extent that he was stirred to write this censure, “…and I partly believe it.”

B. THIS EVIL GOD PERMITTED IN ORDER THAT THE GOOD MIGHT BE MADE MANIFEST. (VS. 19)

1. “Also heresies,” does not mean heresies in addition to schisms, as something different from them. What in Verse 18 are called divisions, are in Verse 19 called heresies, both words having the same general sense. The latter having to do with dissensions arising from diverse opinions or choices. This is the meaning here, as also in Gal. 5:20.
2. Evil as well as good is included in the Divine purpose. God is not the Author of evil, but He purposes it for the sake of the good which evolves from it.
3. The Lord also noted this necessity. (Matt. 18:7)
4. “That they which are approved may be made manifest.” This is the end for which God had permitted divisions.

a) The approved are those who have been tried and have stood the test. (Greek dokimoi = the tried)
b) The opposite class are called (adokimoi), disapproved; reprobate.

5. As there are always evil influences about us, God is ever putting His people to the test. Let us be diligent and watchful, so that we may be approved, having stood the test.

C. THE GREAT EVIL HERE WAS THAT THE LORD’S SUPPER WAS BEING VARIOUSLY PERVERTED. (VERSES 20-22)

1. First, they made the Lord’s Supper into a meal, for the satisfying of hunger, rather than a sacred memorial. (Verse 20) Thus, he said, “when you come together…this is not to eat the Lord’s Supper.” Their meal did not deserve that sacred character. Their intent was not that which the Lord had in mind when He gave this ordinance.
2. Second, the selfish manner of their participation was contrary to the design of the institution, as we have seen. (Verse 21) This is another reason why he said that their supper was not the Lord’s Supper.
3. Third, the profane way in which they conducted themselves. “Every one taketh before another, …one is hungry, and another is drunken.”
4. This kind of eating and drinking was not for the sacred assembly, and especially not to be practiced in the taking of communion. NOTE: He says, “Have ye not houses to eat and drink in.” (Verse 22) This is not to suggest that such eating (indulging of carnal appetites) and such drinking (drunkenness) was ever permissible, even in their own houses.
II. IN ORDER TO SHOW HOW INAPPROPRIATE THEIR CONDUCT WAS, THE APOSTLE RECOUNTS THE ORIGINAL INSTITUTION OF THE LORD’S SUPPER. (VERSES 23-29)

A. THE INSTITUTION ITSELF. (VERSES 23-25)

1. The account here given was that which he had received from the Lord. (Verse 23a) The Apostle asserts the fact of direct revelation to himself from the Lord. His apostolic authority is here declared, which overrules all human authority, human traditions, and opinions. (Compare Gal. 1:12; I John 1:5)
2. The account which Paul had directly received from the Lord is here plainly given. (Verses 23b-25) It is exactly what is recorded in the three synoptic Gospels. (Matt. 26:26-28; Mark 14:22-24; Luke 22:19, 20)

B. CONCLUSIONS DERIVED FROM THIS INSTITUTION. (VERSES 26-28) From what Paul had received from the Lord (Verses 23-25), he makes some inferences.

1. First he infers that the institution of the Lord’s Supper was designed to be a proclamation of the death of Christ that would continue until His second advent. (Verse 26) Therefore, those who partake are not to do so to satisfy their hunger, but rather to testify to the great fact of redemption, and to declare their own interest in that redemption.
2. Second, he infers (because it proclaims the death of Christ) that those who take it in an irreverent and profane manner make themselves guilty of the body and blood of the Lord. (Verse 27) To eat and drink unworthily is to come to the Lord’s Table in a careless, irreverent spirit without the intention or desire to commemorate the death of Christ.
3. Third, because of the serious guilt that is incurred by eating and drinking unworthily, he infers that careful self- examination would be in order for those who would partake. (Verse 28)

III. IN ORDER THAT THEY MAY ESCAPE THE LORD’S JUDGMENTS PAUL ENCOURAGED SELF- EXAMINATION. (VERSES 29-32)

A. TO EAT AND DRINK UNWORTHILY IS TO INCUR GOD’S DISPLEASURE. (VERSE 29)

1. He who partakes unworthily (in the sense before explained) eats and drinks judgment to himself. That is, he incurs God’s displeasure.
2. The word damnation properly means simply condemnation, and not hopeless and final perdition.

B. TO EAT AND DRINK UNWORTHILY IS TO BE EXPOSED TO GOD’S JUDGMENT. (VERSE 30)

1. The kind of judgment the Apostle had in mind is here made clear. It involved weakness, sickness, and sometimes even death.
2. For this reason (eating and drinking unworthily), many had brought themselves under God’s judgment.

a) Some became weak in body.
b) Some became sickly, i.e. stricken with some infirmity.
c) Some had even died. Paul speaks of them as being asleep, which means that he counted them to be Christians. (This euphemism is used only in reference to Christians who have died.) When God’s children refuse to be corrected, He sometimes must remove them from this world.

C. SELF-JUDGMENT WILL SERVE TO PREVENT THIS KIND OF JUDGMENT. (VERSE 31)

1. This is the wisdom of self-examination. We would not be guilty of irreverence for, or profanation of sacred things, lest we bring upon ourselves, weakness, sickness, or even premature death.
2. It is because we do not sit in judgment of ourselves, that God judges us.

D. BETTER TO BE CHASTENED BY THE LORD THAN TO BE CONDEMNED WITH THE WORLD. (VERSE 32)

1. Afflictions are sometimes God’s chastisements, designed for our benefit. (Heb. 12:6)
2. Even the extreme irreverence which the Corinthians were here charged with was not unpardonable. Let us, therefore, not stiffen our necks against the rod, but rather submit to it, knowing that it is meant to work our repentance and ultimate happiness.

IV. PAUL CONCLUDES BY EXHORTING THEM TO CORRECT THIS PROBLEM FOR THEIR OWN GOOD, AND INSTRUCTS THEM HOW TO DO IT. (VERSES 33, 34)

A. FIRST, THEY MUST MAKE THE LORD’S SUPPER A REAL COMMUNION SERVICE, WHICH INCLUDED ALL. (VERSE 33)

B. SECOND, THEY SHOULD EAT THEIR MEALS AT HOME. (VERSE 34a)

C. THIRD, THEY MUST NOT MAKE THEIR COMING TOGETHER A CONDEMNATION BY ACTS OF IRREVERENCE. (VERSE 34b)

D. THESE INSTRUCTIONS WOULD SUFFICE UNTIL HE CAME IN PERSON.