The Greatest Gift Is Love

                                                                              Sunday School Lesson                                           

Lesson: I Corinthians 13:1-13
                                                                                                 
Golden Text: “And now abideth faith, hope, charity, these three; but the greatest of these is charity” (I Corinthians 13:13).
I.  INTRODUCTION.  If the gifts of the Spirit were the only criterion for success in church life, the church at Corinth would have been effective.  By Paul’s testimony, these saints were enriched in Christ and not lacking in any gift (see I Corinthians 1:5-7).  Yet they were wracked by doctrinal error.  Their case reminds us that being gifted by the Spirit is not the same as being filled with the Spirit.  His gifts are not the same as His fruit, and we need to be reminded that all is in vain without love.  Demonstrating genuine love is not an easy task.  Our culture promotes the idea that love is defined more by feelings than by responsibility and commitment.  However, this week’s lesson reveals that God’s perspective on love demands selflessness and hard work.
II. BACKGROUND FOR THE LESSON.  Chapters 12 through 14 of I Corinthians were written by the Apostle Paul in response to questions the Corinthians had “concerning spiritual gifts” (see I Corinthians 12:1).  In I Corinthians 12:31, Paul exhorted the Corinthian believers to “covet earnestly the best spiritual gifts.”  The Greek term for “covet earnestly” means to be “zealous.”  In other words, the spiritual gifts that contributed most to the edification of the church were the ones to be most desired (see I Corinthians 14:1, 3-5).  However, instead the Corinthians coveted the gifts that were the most popular or spectacular, but were the least useful.  The Greek term for “best” means greater.  The best or greater gifts were the ones Paul placed higher on his lists (see Romans 12:6-8; I Corinthians 12:28; Ephesians 4:11).  For example, the apostle placed tongues last in his list in I Corinthians 12:10, 28-30.  Although he didn’t discount the value of speaking in tongues meaning other known languages, nevertheless he appears to have considered it to be a lesser gift.  After outlining the various spiritual gifts and how they were to be used in the body of Christ, Paul paused to give an exposition on the “more excellent way” (see I Corinthians 12:31).  This is where our lesson begins.  As we shall see, this “more excellent way” was the way of Christian love.  Using spiritual gifts without love is unprofitable.  These gifts must be exercised in the context of Christian love.   
III. THE ABSENCE OF LOVE (I Corinthians 13:1-3).  Paul began his exposition with some hypothetical examples.  Throughout chapter 13 he wrote in the first person, making his arguments personal and powerful.  He included himself with his readers.
A. Using spiritual gifts without love (I Corinthians 13:1-2).
1. (vs. 1).  The Apostle Paul begins in this verse saying “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.”  To illustrate how useless spiritual gifts are without love, Paul began with the gift that the Corinthians desired most---tongues or languages.  Using himself hypothetically, he said “Though I speak with the tongues of men and of angels, and have not charity.”  The “tongues of men and of angels” that Paul spoke of are apparently to be equated with the gift of tongues.  This special ability to speak in a known language that was unknown to the one speaking is compared to the practice of love.  We don’t know what language angels speak, but we do know that they communicated in human language with the people in both Testaments (see Daniel 9:21-27; Luke 1:26-38).  Paul had this gift in abundance (see I Corinthians 14:18), but he acknowledged that even if he could speak the language of angels, “and have not charity” it would be useless.  The word “charity” is ordinarily rendered “love” in the New Testament.  It is the Greek word “agape” and speaks of an active, self-sacrificing concern for others that expresses itself in charitable actions and attitudes.  The same Greek word is used for God’s love for us (see I John 4:10) and our love for one another (see I John 3:14).  In today’s usage, the word “charity” often refers to helping the needy.  However, this is only one aspect of Christian love (see I John 3:17).  To show how useless it was for him to be able to speak in languages of men and angels without love, Paul said “I am become as sounding brass, or a tinkling cymbal.”  In other words, without being used in love, the gift of tongues was just a lot of noise.  “Sounding brass” refers to a bronze gong and “a tinkling cymbal” is a clanging cymbal that produces only a loud sound.  Noise is produced by both of these instruments, but no musical melody.  So it is with language used without love---it serves no purpose.
2. (vs. 2).  Paul continues his hypothetical situations saying “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.”  The “gift of prophecy” is the ability to proclaim God’s Word, for the prophets were God’s spokesmen.  This was one of the best gifts because of its great value in edifying the church (see I Corinthians 14:1, 3-5).  Paul ranked it second behind the gift of apostles (see I Corinthians 12:28).  Note:  Paul himself spoke in tongues or different languages (see I Corinthians 14:18) and didn’t forbid its use (see I Corinthians 14:39), but the “gift of prophecy” was used to edify, exhort, and comfort God’s people (see I Corinthians 14:3).  As a result, Paul declared in I Corinthians 14:19 “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.”  A “mystery” in the New Testament refers to God’s revelation that was once hidden but is now revealed (see Romans 16:25; I Corinthians 15:51; Ephesians 1:9).  “Knowledge” here also called the “word of knowledge” (see I Corinthians 12:8), could be understood as Spirit-led insight into the meaning of Scripture (see Acts 18:25-28).  “Faith” here is the ability to trust God to work in seemingly impossible situations (see Matthew 8:5-13; James 5:15).  The idea of “removing mountains” appears to be a proverbial way of referring to the great power of faith (see Matthew 17:20; 21:21).  In essence Paul was saying that even if he had prophetic insights into all the mysteries of God, the knowledge to teach His truths, and even faith to remove mountains, it all would be useless without love.  As important as these gifts were to the Corinthian church, they still needed to be used with a generous dose of Christian love.  As an apostle of Christ, Paul probably had all of these gifts mentioned in this verse (see II Corinthians 12:11-12).  However, if he failed to use them with the guiding principle of Christian love, Paul said that “I am nothing.”     
B. Self-sacrifice without love (I Corinthians 13:3).  Paul goes on to say in this verse “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.”  The apostle now turns his attention to deeds of mercy and devotion.  Paul stated that even if he took everything he owned and gave it all to the poor, or sacrificed his body by being burned to death to become a martyr, and “have not charity, it profiteth me nothing.”  One would naturally think that doing such drastic things might indicate a deep devotion to the Lord and His people, but other motives could inspire a person to do these same things.  These deeds may come from the selfish desire for praise and immortality in the eyes of men.  Giving all one’s goods to the poor and sacrificing one’s life are deeds that must be judged by the motive or reason behind them.  What we may perceive as love for Christ and mankind may simply be a show of pride.  If the motive for doing these things is not love, then our actions are worthless. 
IV. THE CHARACTERISTICS OF LOVE (I Corinthians 13:4-7)
A.  Love’s behavior (I Corinthians 13:4-6).  The apostle now begins to describe how Christian love acts or in some cases does not act.
1. (vs. 4).  In this verse Paul says “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up.”   First he said that “Charity (love) suffereth long” meaning that love is patient.  A person characterized by love is slow to become angry, and puts up with other people’s unpleasant character traits and actions toward us.  Note:  While most of us if not all of us, would admit that we need more patience, we are not willing to wait for it or do the necessary work to achieve it.  Patience comes through experiencing tribulations (see Romans 5:3).  And if the truth be told, none of us want to face adversity in order to gain patience.  But nevertheless, patience grows out of love.  Love is also “kind.”  A person characterized by love will show kindness or will do good to others and is not self-centered.  This includes responding with good words and acts to those who would mistreat us.  Ephesians 4:32 says “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”  Paul also said that “charity (love) envieth not.”  In other words, love is not envious or jealous.  This was certainly a problem in Corinth because they envied others for their gifts and made a show of their own (see I Corinthians 3:3).  The person who loves accepts the place that God has appointed to them without desiring or taking credit for someone else’s accomplishments.  The one who loves is willing to rejoice with those who rejoice in their blessings and successes (see Romans 12:15).  “Charity vaunteth not itself” means that love does not boast about itself and is not arrogant.  But the Corinthian believers were arrogant (see I Corinthians 4:18-19).  The person who loves does not show off or boast in an attempt to make others jealous of what they own or have accomplished.  In addition, charity or love “is not puffed up.”  In other words, love is not filled with pride.  The person who loves is humble and behaves Christlike (see Philippians 2:3-8).     
2. (vs. 5).  Paul continued to say in this verse that charity or love “Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil.”  The Greek term for “behave itself unseemly” means to act in a rude manner.  It refers to any action that would be disgraceful or dishonorable.  The one who loves always conducts themselves in a becoming manner around others.  They are always concerned about how others feel.  Love “seeketh not her own” means that the person who loves does not insist on having their own way at the expense of others.  Love is not self-centered.  The interests of others are placed before any of its own interests.  Self-centeredness is sin, for it replaces God with self.  Self-centeredness pushed mankind into sin (see Genesis 3:6; I John 2:16).  Paul also said that charity or love “is not easily provoked.” This means that the person who loves is not easily angered.  The Greek term for “provoked” means to arouse to anger.  The person who exhibits Christian love does not have a short fuse.  Since many in Corinth were easy to become angry, it led them to take one another to court to decide issues they could’ve resolved on their own (see I Corinthians 6:1-8).  Finally, here Paul said that love “thinketh no evil.”  The Greek term for “thinketh” means to reckon.  It was used for the keeping of accounts.  Thus the phrase “thinketh no evil” means that love doesn’t keep a mental record of wrongdoing.  Unfortunately, we keep a record of wrongs done to us in order to hold it against the wrongdoer.  The person who loves does not harbor resentment against those who have wronged them, nor do they look for an opportunity to get even when they have been offended.
3. (vs. 6).  This verse says charity or love “Rejoiceth not in iniquity, but rejoiceth in the truth.”  The word “iniquity” means sin.  Paul stated that the one who loves does not rejoice in sin or gloat over evil.  Love doesn’t find pleasure in any kind of evil; love does not condone it, nor is love entertained by it.  Although the Corinthians may not have been rejoicing in iniquity or sin, they were condoning it (see I Corinthians 5:1-13).  But what love does is “rejoiceth in the truth” or with the truth.  We are often too quick to listen to bad reports about other people and seem thrilled when we do.  But when we hear a good report, we may quickly dismiss or pay no attention to it instead of rejoicing as we should.      
B. Love’s beliefs (I Corinthians 13:7).  In this verse, Paul summed up his description of Christian love saying that charity or love “Beareth all things, believeth all things, hopeth all things, endureth all things.”  The Greek word translated “beareth” mans to protect.  Love protects others from contempt.  If another believer has sinned, love attempts to restore the erring brother.  Love does not condone sin, but it seeks to protect the offender.  Yet, the Corinthians were putting stumbling blocks in the way of the less mature believers (see I Corinthians 8:9).  However, in the context of our lesson, “beareth all things” could also mean to restrain oneself when being wronged and not venting our frustration.  “Believeth all things” means that the person who loves is always ready to believe the best in others.  It does not mean that we are gullible, but that we are willing to give others the benefit of the doubt in all situations.  The one who loves is not quick to be suspicious of the motives and actions of others, nor are they poised to think of the worst-case scenario.  The one who loves “hopeth all things.”  This means that love is convinced that God’s purpose for His people will ultimately be fulfilled (see Philippians 1:6).  In addition, love does not see failure in the life of a believer as God’s purpose being thwarted.  Paul then said that love “endureth all things.”  The word “endureth” here refers to an active perseverance.  The one who loves perseveres in the midst of adversity.  Love endures whatever difficulties the believer encounters.  In the Greek world during Paul’s time the word “endureth” was used for soldiers who held a military position at all costs. 
V. THE DURATION OF LOVE (I Corinthians 13:8-13)
A. The temporary nature of gifts (I Corinthians 13:8-10).  At this point in his discussion of Christian love, Paul now returns to the topic of spiritual gifts, which by their very nature are only temporary.
1. (vs. 8).  In this verse, the apostle declared that “Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.”  Paul began here by stating that “Charity (love) never faileth.”  In other words, love never fails, for it is permanent and eternal.  Paul then contrasted the permanence of love with the cessation of the spiritual gifts.  Spiritual gifts have been given to believers to edify or build up the Christian church and their duration is limited to the time when the church needs them.  The three gifts Paul mentioned here are called sign gifts because they were often signs that accompanied the revelation of God’s will.  Paul said that love was permanent, but “whether there be prophecies, they shall fail.”  The word “prophecies” refers to the gift of prophecy demonstrated by prophets.  Note:  Before the Scriptures were completed, the gift of “prophecy” was especially valuable to the church and was the ability to declare God’s revelation or message to His people.  The New Testament prophets were inspired by God to foretell some future events (see Acts 11:27-28; 21:10-11).  At other times New Testament prophets expressed general exhortation to the church (see Acts 13:1-2; 15:32).  Paul next said that “prophecies…shall fail” or be done away with.  The Greek word translated “fail” means to render something inoperative.  In this case, “prophecies” will be made inoperative by using something outside of themselves.  This something would be the coming of “that which is perfect” (see verse 10).  Paul also said that “whether there be tongues, they shall cease.”  The gift of tongues would cease to function as well.  Speaking in tongues was one of the signs intended primarily for unbelievers (see I Corinthians 14:21-22) and confirmed the teaching of the apostles (see Hebrews 2:3-4).  As a result, many believe that when the apostles passed off the scene of history, this sign gift ended.  Others of course will argue that the gift of tongues is still operative, though there is no evidence of this.  Paul then mentions a third spiritual gift stating that “whether there be knowledge, it shall vanish away.”  The gift of knowledge will also be done away with.  The apostle was not referring to “knowledge” in general or to what can be gained in an educational setting.  Instead, Paul was thinking of the “knowledge” that came by divine revelation, such as Paul himself received (see Galatians 1:12).  The Greek word for “vanish away” is the same word translated “faileth” earlier in this verse.  Therefore, like “prophecies,” the gift of “knowledge” will become inoperative with the coming of “that which is perfect” (see verse 10).  Since these three gifts are going to “fail,” “cease” and “vanish away,” it’s clear that they were only temporary, or would last only as long as God saw their usefulness in the church.  In contrast to these temporary gifts, love “never faileth” but will last forever.
2. (vs. 9).  Now Paul says in this verse “For we know in part, and we prophesy in part.”  The spiritual gifts of knowledge and prophecy are by nature limited.  Both knowledge and prophecy are partial and incomplete, but are needed in our imperfect existence.  No apostle or prophet had absolute and complete knowledge, only God has that (see I Peter 1:10-11).  Even Paul’s knowledge was partial and his prophecy was partial as well.  He warned the Corinthian believers about those who claimed to know everything (see I Corinthians 8:2).
3. (vs. 10).  Paul continued to say in this verse “But when that which is perfect is come, then that which is in part shall be done away.”  Bible scholars debate the meaning of the phrase “when that which is perfect is come.”  The Greek word for “perfect” is the adjective teleion and it can be rendered “mature” or “complete.”  Some think “that which is perfect” refers to the completed New Testament Scriptures.  However, others see this as a reference to the second coming of Christ.  Which explanation a person believes will imply when these gifts of knowledge and prophecies will no longer be needed by the church.  Each bit of knowledge or prophecy reveals a small portion of God’s plan, so we are left with an incomplete picture.  Even now, with the completion of the New Testament revelation we cannot begin to comprehend the fullness of God’s Person and plan (see I Corinthians 2:9).  We will not know that until the church itself is transformed into His image.  The full revelation of God’s truth will come “when that which is perfect is come.”   The word “perfect” most likely refers to the moment believers’ are transformed and glorified (see I Corinthians 15:51-54; Philippians 3:20-21).  This will take place at the rapture of the church (see I Thessalonians 4:15-17).  Note:  The idea of perfection here in this verse refers to what is complete, lacking nothing.  Therefore, when gifts are no longer needed, the church will not suffer any loss because the partial will be replaced by the complete.  So the longest any gifts will be needed will be until the return of Christ.  But since God sovereignly gave the gifts, it’s also His prerogative to decide when to remove or modify them even before the return of Christ.  Many scholars believe that this has happened to the gifts of prophecy and tongues, being no longer needed by the church.  We may not know when “that which is perfect is come,” but we do know that the spiritual gifts are incomplete or “in part,” and therefore one day “shall be done away.”  Note:  We shouldn’t spend our time debating whether this spiritual gift or that one has been or will be discontinued.  Paul’s point is that one day all gifts, both the greatest and the least, will no longer be needed by the church.  However, love is different.  Love is God’s own nature and therefore will last forever (see I John 4:7-8).  This is why love is above all the gifts.
B. The expectation of perfection (I Corinthians 13:11-12).  In these verses, Paul gave two illustrations to show the contrast between our present partial knowledge and the complete knowledge that we will one day have.
1. (vs. 11).  In this verse, Paul says “When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.”  Since all of his readers (then and now) were once children, we can quickly see the contrast being made between childhood and adulthood or maturity.  Paul pointed out from his own childhood that as a child he communicated on the level of a child.  He also understood and thought like a child.  Of course this was only natural.  But when he grew older or reached adulthood, he stopped doing childish things.  The temporary spiritual gifts were “childish things” compared to God’s completed revelation.  Note:  The application of this illustration to the gifts is evident.  The Corinthian believers were part of the formative years of the Christian church.  The spiritual gifts were to be used to bring the church from a state of infancy to adulthood.  While childhood is an important part of human growth and development, it’s not where we want to remain.  There comes a time when we need to “put away childish things.”  In the same sense, Paul wanted to impress upon the Corinthian Christians that the spiritual gifts they cherished so much were not a part of God’s permanent plan for His people.  Their childish attitudes toward the gifts had to be “put away.”  When we enter the perfect state reaching spiritual maturity when Christ returns, these spiritual gifts of tongues, knowledge and prophecy will be done away with forever.  Our knowledge of God is presently partial when contrasted to the complete, perfect knowledge we will one day have (see Philippians 3:9-12).
2. (vs. 12).   In this verse Paul goes on to say “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.”  The “glass” that Paul refers to was a first century mirror which was usually made of polished bronze, not glass.  The image reflected in them was often blurred and not very clear.  In fact, the Greek word for “darkly” means indistinct or indistinguishable.  This seems to describe the gift of prophecy which through revelation only gave a partial or dim image of God’s character and will.  The gift of prophecy was like seeing “through a glass (mirror), darkly (dimly).”  It’s as if we are looking at a hazy image in a mirror.  Therefore, the gifts of prophecy, knowledge and tongues couldn’t replace seeing the Lord “face to face” (see Numbers 12:6-8; Deuteronomy 34:10).  This will take place only when the church is perfected and glorified (see I John 3:2).  Even though we have the complete text of Scripture, our knowledge is still incomplete.  However, the temporary things of this world, including spiritual gifts, will one day give way to the permanent realities of heaven (see II Corinthians 4:18).  Paul then concluded that “now I know in part; but then shall I know even as also I am known.”  The phrase “now I know in part” means that right now our knowledge or spiritual understanding of God’s truth is only limited or incomplete.  But Paul also envisioned a time when our spiritual understanding will be complete as he said “but then shall I know even as also I am known.”  In the final state of redemption when we see the Lord face to face, we will have a complete knowledge of everything.  In heaven all doubts will be removed, all questions answered, all fears eliminated and all hopes realized.  Paul said at that time he would know “even as also I am known.”  In other words, we will have complete knowledge similar to the knowledge God has of us.  God’s knowledge of us is beyond our full understanding as finite creatures (see Psalms 139:6; Romans 11:33).  However, our knowledge will never be as complete and perfect as God’s knowledge, but we will know the full measure of what we were designed for.         
C.  The virtues that endure (I Corinthians 13:13).  In our final verse Paul declared “And now abideth faith, hope, charity, these three; but the greatest of these is charity.”  In contrast to the spiritual gifts which are temporary, there are three virtues produced by the Holy Spirit that “abideth” or are permanent and will remain eternally.  They are “faith, hope, charity.”  Both “faith” and “hope” are human responses to God.  But God is never said to believe or hope.  Therefore, the apostle can say that “charity” or love is “the greatest of these” three virtues because God is love (see I John 4:8, 16), and love is His motivation for everything He does.  God places His love in believers (see Romans 5:5) and it’s also the mark that identifies us as disciples of Christ (see John 13:34-35).  Note:  Christian love is God’s love.  It’s Calvary love.  Love that moved God to send Christ to be the Saviour of this sinful world (see John 3:16).  It’s the love that God sheds abroad in the believer’s heart when he accepts Christ as Saviour (see Romans 5:5).  The believer can now love like Christ as he obeys the Holy Spirit living in him.  Like a spiritual gift, this kind of love is the work of the Holy Spirit in the life of the believer.  It’s not something that comes naturally, because we are naturally selfish human beings.  Love is only possible if God supernaturally helps us not to be selfish.  It’s the kind of love that’s shown in caring for a stranger who is in need or suffering.  We need to love others, expecting nothing in return (see Luke 10:30-35).  This love is demonstrated by the substitutionary sacrifice of our Lord Jesus who was made sin for us so that we might be made the righteous before God (see II Corinthians 5:21).  Love is more important than all the spiritual gifts exercised in the church body.  Great faith, acts of dedication or sacrifice, and miracle-working power mean very little without love.  Love makes our actions and gifts useful.  Although people have different gifts, love is available to everyone.  We should always thank God for this precious gift!          
                                    
VI. Conclusion.  Our lesson passage has taught us the overwhelming importance of loving others.  God has given us fantastic gifts with which to serve Him and the body of Christ.  Unless we exercise those gifts in love they will amount to nothing.  Let’s not waste our time (or God’s) filling our lives with useless ministry.  He does not want us to be busy for Him just for the sake of being busy.  Instead, let’s determine to allow God’s love to flow through everything we do.  The Apostle Paul reminded the Corinthian believers that love is the most important quality that Christians should strive for.  It’s even more important than spiritual gifts (see I Corinthians 12:31).  Paul not only illustrated the more excellent way of God’s love, but also provided a detailed picture of its scope and breadth.  He closed by reminding the Corinthians that love is the most enduring gift one can give to others.

Gift Of Languages

                                                        Sunday School Lesson

                                            

Lesson: Acts 2:1-7, 12; I Corinthians 14:13-19
                                                                                                 
Golden Text: “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4).
I.  INTRODUCTION.  If you have studied a foreign language, you may be like me wishing that somehow the language could be poured into your brains.  Unless you are extraordinarily capable, you probably had to exert much effort and spend many hours to learn another language.  This was not the case with the gift of languages or “divers tongues” in the New Testament.  Since “Jews require a sign” (see I Corinthians 1:22), this week’s lesson tells us how God miraculously gave people the ability to speak a language they had never learned in order to share the gospel of Jesus Christ with His chosen people Israel.
II. LANGUAGES ON THE DAY OF PENTECOST (Acts 2:1-7, 12).  After His resurrection, Jesus spent forty days on earth with His disciples “speaking of the things pertaining to the kingdom of God,” before He ascended into heaven (see Acts 1:1-3, 9-10).  At the time of our lesson, ten more days had passed.  During that time the believers, now numbering about 120 including the apostles, spent much time in prayer and chose an apostolic successor to Judas (see Acts 1:14-26).  Now once again, they were all gathered together on one accord, in one place anticipating the coming of the Holy Spirit as Christ had promised (see Acts 1:4).
A. The setting (Acts 2:1).  Our first verse says “And when the day of Pentecost was fully come, they were all with one accord in one place.”  The occasion God chose for the coming of the Holy Spirit was “the day of Pentecost” which was the second of Israel’s annual feasts and also called the Feast of Weeks in Old Testament times (see Deuteronomy 16:16-17).  It lasted for one day.  The Jews were to count seven weeks or forty-nine days inclusively from the sixteenth of Nisan (the first month in the Jewish calendar), and the next or fiftieth day (see Exodus 34:22; Leviticus 23:15-16) was the day of “Pentecost” which fell on the sixth day of the Hebrew month of Sivan (about the end of May).  The word “Pentecost” means fiftieth and the feast was given this name because it occurred fifty days after Passover.  This particular “Pentecost” took place ten days following Jesus’ ascension into heaven after giving His final instructions to His disciples (see Acts 1:1-9).  The phrase “was fully come” means that night had passed (the feast began at evening and continued through the next day at evening) and it was approaching nine o’clock in the morning (see Acts 2:15).  Remember, Jewish days began at 6:00 pm in the evening and continued until 6:00 pm the next day (see Genesis 1:5, 8, 13, 19, 23, 31).  On this day, the apostles and other disciples of Christ totaling 120 persons (see Acts 1:13-15) “were all with one accord in one place.”  We are not told what place this was, but since they were gathering in a house, it was probably the upper room where they had been meeting (see Acts 1:13).  Note:  In New Testament times, large numbers of Jews who had been dispersed over the years returned to Jerusalem for this festival.  Therefore, it was an appropriate time for God to demonstrate the Spirit’s power and provide a tremendous opportunity for the spread of the gospel.  God would do this through the 120 disciples gathered in that place who had been preparing themselves through prayer (see Acts 1:14-15).
B. The Holy Spirit’s coming (Acts 2:2-3).
1. (vs. 2).  This verse says “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting.”  All of a sudden, the Holy Spirit showed His presence among these believers.  First, there was “a sound from heaven as of a rushing mighty wind.”  Needless to say, this got their attention.  The entire “house where they were sitting” was filled with the sound.  There was probably no wind, but what these 120 believers heard sounded to them like a strong wind blowing through the house where they were assembled.  In this way God demonstrated His mighty power.  It was fitting that the Holy Spirit appeared this way because Jesus had earlier likened the Spirit’s activity to the movements of the wind (see John 3:8).  It’s interesting that the terms “wind,” “breath” and “spirit” are all the same word in Greek, the language of the New Testament. 
2. (vs. 3).  The second manifestation of the Spirit is given in this verse.  It says “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them.”  The word “cloven” means “distributing” and has the idea of “dividing themselves.”  These believers saw “tongues like as of fire.”  Tongue-like forms that looked like “fire” divided or distributed themselves on each of the 120 disciples present.  These “tongues” were not actually fire, but had the appearance of fire which often symbolized the Holy Spirit, and often signified God’s presence in Israel’s history.  God appeared to Moses in a burning bush (see Exodus 3:2), as a fire on top of Mount Sinai (see Exodus 19:18; 24:17), and a pillar of fire guided and guarded Israel in its wilderness journeys (see Exodus 13:21).  The fact that these “tongues like as of fire… sat upon each of them” indicate that all 120 disciples present were included, both men and women giving evidence that the baptism and enablement of the Holy Spirit was given to all believers equally (see Acts 1:12-14).  There were no distinctions of rank, sex, age or experience.
C. The evidence of the Spirit’s endowment (Acts 2:4-6).  The first two manifestations of the Holy Spirit mentioned in verses 2-3 were witnessed only by the 120 believers in the house where they were assembled.  However, the third evidence of the presence of the Holy Spirit, the gift of other tongues or languages was witnessed by the crowds attending the feast as revealed in the next three verses.
1. (vs. 4).  This verse says “And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.”  An internal change took place among the 120 believers for “they were all filled with the Holy Ghost.”  In other words, they submitted to the Spirit’s influence and control.  The word “filled” is used often in Scripture to denote control, captivation, or influence (see Acts 3:10; 5:17; 13:45, 52).  As the Holy Spirit controlled these believers, they spoke only what the Spirit told them to say for “the Spirit gave them utterance.”  The evidence or proof that these believers were Spirit-filled or controlled by the Holy Spirit was that they “began to speak with other tongues, as the Spirit gave them utterance.”  The words “other tongues” mean other languages different from the ones spoken by the disciples.  Since these believers were mostly if not all Galileans (see Acts 2:7), their natural tongue or language was Aramaic.  But on this day they spoke other languages flawlessly. Known languages that they had never learned
2. (vs. 5).  This verse continues to say “And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven.”  Luke, the writer of Acts interjects here that on this feast day “Jews, devout men, out of every nation under heaven” were staying in Jerusalem.  The words “devout men” refers to God fearing Jews.  These God fearing Jews had returned to Jerusalem to celebrate the feast of Pentecost.  They came from “every nation under heaven.”  This refers to the inhabited earth at that time and verses 9-11 give us an idea of the nations that were represented.  Jews from the whole Greco-Roman world including parts of Asia and Africa were present since Jews had migrated or moved to all of these places over the years.
3. (vs. 6).  This verse says “Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language.”   The word “noised” means “heard.”  Therefore the phrase “Now when this was noised abroad” refers to the sound of the voices of the disciples as they began to speak in other languages.  This “multitude,” meaning those Jews gathered in Jerusalem, came together to see what was happening.  When they did they were “confounded.”  This means that they were perplexed or bewildered.  They couldn’t believe what they saw and heard because “every man heard them speak in his own language.”  Regardless to whatever languages were spoken by the multitude, they heard the disciples speaking in those languages.  Aramaic, Greek and Latin were languages that would have been widely understood on this occasion, but many more languages were being spoken by these 120 disciples.  Again, the numerous languages spoken by the multitude that day is seen in the many regions of the world from which they came (see Acts 2:9-11).
D. Questions aroused by the witness (Acts 2:7, 12).
1. (vs. 7).  Still speaking about the multitude, Luke writes in this verse “And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans?”  In addition to being bewildered, those in the multitude or crowd “were all amazed and marveled.”  The Greek word translated “amazed” can mean “confounded” or “to be beside oneself.”  In Scripture it describes confusion mixed with fear when faced with the supernatural or something unexplainable (see Mark 5:42; Acts 9:21; 10:45; 12:16).  Those in the crowd began asking each other “are not all these which speak Galilaeans?”  This was a rhetorical question, so they all probably knew the answer was yes.  The multitude recognized that those who were speaking were Galileans. 
2. (vs. 12).  In verse 9-11, the many nations represented in Jerusalem celebrating Pentecost are listed.  Then in this verse Luke writes “And they were all amazed, and were in doubt, saying one to another, What meaneth this?”  Again as noted before, those in the crowd “were all amazed, and were in doubt.”  They were still perplexed at the miracle God was working causing them to ask among themselves “What meaneth this?” or “what does all this mean?”  At this point some in the crowd began to mock the speakers accusing them of being drunk.  However, Peter stood to explain what was really happening: the Holy Spirit was being poured out as Joel had prophesied (see Acts 2:13-21).  Then Peter, along with the other disciples began to preach the gospel of Jesus Christ and every person heard it in their own language resulting in three thousand souls being saved (see Acts 2:22-41).         
III. LANGUAGES IN THE CHURCH AT CORINTH (I Corinthians 14:13-19).  In chapter 12 Paul gave evidence that the Corinthians showed a lack of love when using their spiritual gifts.  In chapter 13 he defines real or godly love.  Note:  Love is more important than all the spiritual gifts exercised in the church body.  Great faith, acts of dedication or sacrifice, and miracle-working power mean very little without love.  Love makes our actions and gifts useful.  Although people have different gifts, love is available to everyone.  Now in chapter 14 Paul shows how love works on behalf of others.  The principle that we should use when using our spiritual gifts is basically this: Anyone who is eager to have, or demonstrate spiritual gifts should more than anything else, desire those gifts that edify or build up the whole church.  The issue in our lesson deals with the use of tongues in the assembly of believers.  The use of this gift was out of control.  Therefore, Paul addressed this issue in chapter 14 from which the second part of our lesson comes.  In order to get a clearer understanding of Paul’s position, let me summarize verses 1-12.  The apostle begins by exhorting his readers to let love be their main goal; but they should still ask also for the special gifts, or abilities the Holy Spirit gives, and especially the gift of prophecy, which is being able to preach and teach the messages of God (see I Corinthians 14:1, 3-5).  But if anyone spoke in “an unknown tongue,” that is, to speak in a language that no one understood, not even the speaker, they would be talking to God and not to others including themselves. God would be the only one able to understand what’s being said.  But anyone who prophesied, which means preaching the messages of God, is helping others grow in the Lord, encouraging, and comforting them (I Corinthians 14:2, 4).  So a person “speaking in tongues” “may” help himself grow spiritually, but the one who prophesies, or preaches messages from God, helps the entire church grow in holiness and happiness which is most important.  Then Paul said that he wished they all had the gift of “speaking in tongues,” but even more he wished they were all able to prophesy, or preaching God’s messages, for that’s a greater and more useful power than to speak in unknown languages—unless of course, they could interpret and tell everyone afterwards what they were saying so they could get some good out of it too (see I Corinthians 14:5).  As an example of this, the apostle supposed that if he came to them talking in some language they didn’t understand, how would that help them?  But if he spoke plainly what God had revealed to him, and the great truths of God’s Word, that would be what they needed, and that’s what would help them grow (see I Corinthians 14:6).   To illustrate further what he meant, Paul used the flute and the harp as examples of the need for speaking in an understandable language rather than in unknown languages.  For no one recognizes the tune the flute is playing unless each note is played clearly (see I Corinthians 14:7).  In addition, if the army bugler doesn’t play the right notes, how will the soldiers know they are being called to battle (see I Corinthians 14:8)?  In the same way, if the Corinthian believers spoke to a person in some language he or she didn’t understand, how would they know what was meant?  The person speaking in an unrecognizable language might as well be talking “into the air” or to an empty room (see I Corinthians 14:9).  Paul then stated that there may be hundreds of different languages in the world, and they are all excellent for those who understand them, but they meant nothing to him if he couldn’t understand them (see I Corinthians 14:10).  A person talking to him in an unknown language would be a stranger to him and he would be a “barbarian” or stranger to them (see I Corinthians 14:11).  Paul stated that since many Corinthian believers were so anxious to have special spiritual gifts from the Holy Spirit, they should ask Him for the very best gifts, those that will be of real help to the whole church causing it to mature.  Therefore the governing principle for the use of all spiritual gifts is summed up in one statement: Those who are “zealous” or eager to have spiritual gifts should especially seek those gifts that build up the whole church (see I Corinthians 14:12).  Then in verse 13, Paul applied this principle to tongues, advising the tongue speaker to pray for the ability to provide interpretation.  If the whole church was to be edified, they needed to be able to understand what the tongue speaker was saying.  Otherwise, it would be nothing more than a personal experience and unhelpful to others. This is where the second part of our lesson begins.
A.  The importance of interpretation (I Corinthians 14:13-14). 
1. (vs. 13).  After telling the Corinthian believers to seek only the gifts that edify or build up the church in verse 12, here Paul said “Wherefore let him that speaketh in an unknown tongue pray that he may interpret.”  The word “Wherefore” connects this verse to verse 12.  Paul was saying that if anyone spoke in an “unknown tongue” or language, he should also pray for the gift of interpretation so he can tell others what he had said.  This way the whole church would be edified by this gift.  However, if God didn’t grant the speaker the ability to interpret also, he was to remain silent and not speak at all (see I Corinthians 14:28).  It’s understood that the King James Bible translators added the term “unknown” to “tongue “ to show that this was a different type of language, meaning one that was unknown to both the speaker and the listener.  The translators wanted the reader to see that the gift of “other tongues” (see Acts 2:4-6; I Corinthians 12:10) given by the Holy Spirit on the Day of Pentecost was the supernatural gift of speaking a known, unlearned (meaning unknown to the speaker) language, and it was, according to Acts 2:1-11.  The added word “unknown” does not necessarily mean it was ecstatic or unintelligible speech like we hear in churches today.  The language was unknown to the one speaking.
2. (vs. 14).  In this verse Paul continues to say “For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.”  Using himself as an example, Paul said that if he prayed in an “unknown tongue, my spirit prayeth.”  This means that if he prayed in a language that he didn’t even know or understood, only his spirit would be involved.  The word “spirit” here is not capitalized indicating that the apostle is referring to his own spirit and not the Holy Spirit.  Even though his spirit would be involved in his prayer, Paul said “my understanding is unfruitful.”  In other words, praying in a language that was unknown to him would not be understood by his mind, and would be “unfruitful” or not beneficial.  It may give him some sort of pleasure to be praying in an unknown tongue, but his mind or understanding wouldn’t be involved.  As a result, neither he nor anyone else would be edified or benefitted.  As noted in the previous verse, an interpreter would be needed in order for his mind to be edified.  Paul would rather have a fruitful understanding instead of a possible fruitful experience. 
B. The need for understanding (I Corinthians 14:15).  Here Paul went on to say “What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.”  The words “What is it then?” can be translated as “So what shall I do?”  It’s a question that refers back to verse 14.  What Paul is asking is, if praying in an unknown tongue is unfruitful or barren as a tree that bears no fruit, what will he do?  His decision is to “pray with the spirit, and I will pray with the understanding also.”  He would pray in his spirit, but with language that he understood.  In addition he said “I will sing with the spirit, and I will sing with the understanding also.”  He would also sing in his spirit, but with language he understood.  If he understood what he was praying and singing, he would be edified. and he would also be a source of edification to others.  That’s what the use of all the spiritual gifts are all about---edifying or building up others.
C. The danger of a useless exercise (I Corinthians 14:16-17).
1. (vs. 16).  In this verse the apostle says “Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?”  Paul is pointing out that if you are blessing or giving thanks to the Lord among those who are “unlearned” or don’t understand what you are saying, they can’t say “Amen” (which means “so be it”) and join you in the worship of the Lord in blessing and thanks.  The person who doesn’t understand your language may get caught up in the excitement of the one speaking in tongues but he or she won’t be able to understand what’s being said.  Have you ever heard a preacher say something that you weren’t sure was correct or not, and then commanded you to say amen?  Of course, we all have, and that’s the same thing as saying amen when someone is giving thanks in tongues.  You have no idea what they are saying.  Thus the Lord gets no glory from your “Amen.”  We would do well to always remember I Corinthians 10:31: “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”
2. (vs. 17).  Paul continued to say “For thou verily givest thanks well, but the other is not edified.”  In other words, the apostle is saying that the person giving thanks in tongues may be doing a good thing, but the other person is not “edified” or benefitted.  While the speaker may be filled with thanks to God, those listening don’t understand and receive no spiritual edification.  They are merely spectators.
D.  The preference for clear communication (I Corinthians 14:18-19).
1. (vs. 18).  Now Paul says in this verse “I thank my God, I speak with tongues more than ye all.”  This statement indicated that Paul was not against tongues because he thanked God that he spoke more tongues or languages than any of the Corinthian believers.  Of course Paul was referring to speaking in other known languages during his private worship.  He wasn’t condemning the gift of tongues; he was condemning the misuse of this gift particularly as a prayer language (see vss. 14-15).  Nowhere in Scripture is speaking in tongues considered to be anything other than speaking in a known language that you were not taught in order to share the gospel with those who spoke that language (see Acts 2:4-11).  Paul’s primary desire was to be the most effective preacher and teacher he could be.
2. (vs. 19).  The apostle continues to say here “Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue.”   Since Paul’s speaking in tongues was in his private worship, he said that “in the church” or in public gatherings, instead of speaking “ten thousand words in an unknown tongue” or language, he would rather speak “five words” or a few words that he understood so that others could be taught.  This was Paul’s way of emphasizing the importance of edifying others.  He is clearly saying that there is no benefit in a person saying something that they or others who hear them don’t understand.                                    
IV. Conclusion.  The Apostle Paul was a true champion for the advancement of the church.  In this week’s lesson, he stressed the importance of using spiritual gifts to edify or build up the church even if the one who had the gift received no recognition.  If the songs and prayers of the worship leaders are designed to minister only to them, it’s of little value to the congregation.  What benefit is it to the church body if the pastors and teachers are more concerned about being eloquent than about being understood?  Everything done in worship services must be beneficial to the worshippers and done “decently and in order” (see I Corinthians 14:40).  This principle includes every aspect of worship---singing, preaching, and the exercise of spiritual gifts.  Everyone who contributes to the worship service must be motivated by love or they will just be making noise (see I Corinthians 13:1-2).  Our goal should be to speak useful words or participate in a way that will strengthen the faith of other believers.  We must never forget that ministry is not about us, it’s all about lifting up Christ and leading the unsaved to Him. 

 























































      

           

 







 

 

 

Members of One Body

                                    Sunday School Lesson

                                            

Lesson: I Corinthians 12:14-31

                                                                                                 
Golden Text: “Now ye are the body of Christ, and members in particular” (I Corinthians 12:27).

I.  INTRODUCTION.  Have you ever paid close attention to a football team playing offense?  As soon as the ball is snapped, everyone on the offense moves.  It may be nothing more than a routine running play, but every position plays a part in the success or failure of the play.  On a football team, every position is important.  In a very real sense, this same level of participation should characterize the church.  This week’s lesson presents an analogy of the human body to teach an important lesson about spiritual gifts.  Just as each member of a football team works together and is necessary, so the proper functioning of each part of the human body (even the seemingly insignificant ones) contributes to the health of the body.  The same idea applies to the church.  Our lesson will stress the importance of believers maintaining spiritual unity as we minister our gifts to encourage one another in the church.
II. BACKGROUND FOR THE LESSON.  Paul wrote I Corinthians because he was concerned about the church’s problems.  He had heard from members of Chloe’s household (see I Corinthians 1:11) that the church had serious divisions with members divided over which Christian leader to follow (see I Corinthians chapters 1-4), sexual immorality was widespread (see I Corinthians chapter 5), and believers were taking each other to court to solve disputes (see I Corinthians 6:1-11).  The church also had questions they wanted Paul to answer concerning marriage (see I Corinthians chapter 7),Christian liberty or freedom (see I Corinthians chapter 8:1-11:1), church worship (see I Corinthians 11:2-34), spiritual gifts (see I Corinthians chapters 12-14), and resurrection (see I Corinthians chapter 15).  Some in the Corinthian church were elevating certain gifts above others.  They were also priding themselves when they thought they possessed what they considered to be the most important gifts.  Paul reminded them that just as each of our physical bodies has many members and yet is only one body, so too in the church, the body of Christ, there are many members.  Each member is necessary and therefore important to the proper functioning of the body.  After explaining the idea of gifts bestowed on believers by the Holy Spirit to glorify Christ (see I Corinthians 12:1-11), Paul likened the church to a human body with many members or parts all unified in Christ (see I Corinthians 12:12).  In verse 13 Paul declares that all believers have been baptized by one Spirit into one body. This is where our lesson text begins.
III. THE WORTH OF THE MEMBERS (I Corinthians 12:14-20
A.One body, many members (I Corinthians 12:14).   Our first verse says “For the body is not one member, but many.”  Paul begins to compare the human body, having many members but with different functions, with the body of Christ, which is made up of a variety of members.  No one member of the human body can function alone.  The same is true in the body of Christ.  Every member is needed whether we think so or not.  Note:  One member of the human body does not constitute a whole body and neither can one member or body part function without the others.  So in the church no single individual should claim sole importance or ridicule others as unimportant.  All the members contribute to the effectiveness of the entire spiritual body.  Churches need to apply this truth in several ways.  First, there is no place for a church dictator, whether pastor, officer, or influential laymen.  Second, there’s no place for being discouraged over a seemingly lack of spiritual gifts, for no member is unimportant.  Third, there’s no place for laziness, for each member is needed.  Any one of these situations can cripple the body.
B. Illustrations from the human body (I Corinthians 12:15-17).
1. (vs. 15).  In this verse Paul says “If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?”  In a comical way, Paul began to illustrate using human body parts how specific members in the church need one another.  It appears that there were those in the church who made others who had gifts that were considered less important feel useless.  In his illustrations, Paul indicated what would happen if bodily organs refused to do what they were designed to do.  Imagine the “foot” saying “Because I am not the hand, I am not of the body.”  If this could happen, the foot would stop functioning as it should and the body would not work as it was designed to work.  Paul then asked a rhetorical question, “is it therefore not of the body?”  Of course the answer is no.  Even if the foot didn’t work, it would still be part of the body, just not a working part.  Note:  Something like this was happening in Corinth.  Those who had what were considered spectacular gifts, like tongues or miracles, were exalting themselves.  Those who didn’t have the spectacular gifts became discouraged and felt that they had nothing to contribute, thus depriving the church of the gifts they did have.
2. (vs. 16).  Paul continued his illustrations saying “And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?”  Again, imagine what would happen if the “ear” said “Because I am not the eye, I am not of the body.”  If this could happen, the ear would stop functioning as it should and the body would not work as it was designed to work.  Paul then asked another rhetorical question, “is it therefore not of the body?”  Like the first illustration, the answer again is no.  Even if the ear didn’t work properly it would still be part of the body, just not a working part.  Everyone would agree that both the “hands” and the “eyes” are essential parts of the body.  But everyone would also agree that the “foot” and the “ear” are needed as well.  Everyone knows that each member of the human body is important to the proper functioning of the body.  In the same way, each member of the body of Christ is important to the functioning of the church no matter what spiritual gift they may have.  Note:  Each part of Christ’s body has a unique and particular function or use.  Perhaps not every believer is as critical to the body’s performance as are others, but all members have a vital part in the performance of the church’s ministry.
3. (vs. 17).  In this verse Paul went on to say “If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling.”  By continuing his illustration using the human body and its members, Paul showed how ridiculous it would be if one member of the human body tried to be the whole body.  If the eye tried to be the whole body, how could it hear?  And if the ear tried to be the whole body where would be the ability to smell?  In each case, the apostle showed how absurd each claim made by the body part would be.  Note:  To exalt one gift over another is absurd.  In the church too, it’s foolish to assume that healings, working miracles, or speaking in unknown tongues are the gifts everyone should desire.  If that was the case, who will teach, exhort and pray?  Who will give to the needy or encourage?  Many areas of ministry would be left undone and the body of Christ, the church would remain weak.  Any believer who thinks that their gift is the only important one is really destroying the spiritual body of which they are a part.  Church leaders should encourage all their members to discover, develop, and use their gifts.
C. God’s sovereign distribution of the gifts (I Corinthians 12:18).  Here Paul says “But now hath God set the members every one of them in the body, as it hath pleased him.”  With the words “But now” Paul moved from the hypothetical illustrations he gave about the human body to what was actually true.  The truth was that “God set the members every one of them in the body, as it hath pleased him.”  The verbs “set” and “pleased” are in the past tense indicating a completed specific act.  The fact that God has “set the members every one of them in the body” means that God has already decided the composition of the body, the church.  He has determined what members to include, where to place them, and what their functions are.  Paul wanted the sinning Corinthian believers to know that members in the body of Christ don’t place themselves where they are.  Each member is placed where they are and gifted by God to perform a certain ministry.  The Christian’s duty is to recognize that God has placed them where they are and seek to discover God’s gift to them through study, prayer, and wise guidance from God’s people.  Paul also said that God put each member where He did “as it hath pleased him” meaning that it was all according to His will.  Therefore, it’s terribly sinful to misuse other members and treat them and their gifts as inferior.
D. The summary of Paul’s argument (I Corinthians 12:19-20).
1. (vs. 19).  Paul continues to say in this verse “And if they were all one member, where were the body?”  The apostle poses the question that if all the members of the body served as just a single member, having the same gifts, where is the body?  Of course there would be no body.  In other words, no matter how important any one member may be, it cannot form a body by itself. 
2. (vs. 20). Now Paul says “But now are they many members, yet but one body.”  Paul was saying that as things stand right now, according to God’s will, there are many members who together make up one body.             
IV. THE NECESSITY AND HARMONY OF THE MEMBERS (I Corinthians 12:21-26)

A.  All members are needed (I Corinthians 12:21-22).

1. (vs. 21).  In this verse Paul continues to say “And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.”  Again Paul compared the body of Christ to the physical body.  Every single member of the body of Christ is needed.  There are no nonessential members of Christ’s body.  Therefore, Paul said an “eye cannot say unto the hand, I have no need of thee.”  Yes, the eye sees what it wants, but without the hand the eye can’t have what it wants.   Likewise, the apostle stated that “nor again the head to the feet, I have no need of you.”   Even though the head has the ability to make decisions about which direction to take, without the feet, the head would go nowhere.  Paul’s point is that the human body is incomplete if it lacks any one of its members.  The same thing is true of the church of Christ.  Note:  The Corinthians needed to hear this over and over and over again because many of them were proud of their so-called spectacular gifts while looking down on those who didn’t have the same gifts.  As a result, there arose divisions and factions (see I Corinthians 1:10-11) which were even seen when they observed the Lord’s Supper (see I Corinthians 11:18-22).  In addition, the emphasis they placed on tongues led to disorderly worship services (see I Corinthians chapter 14). 
2. (vs. 22).  Addressing his previous statement, Paul now said “Nay, much more those members of the body, which seem to be more feeble, are necessary.”  With the word “Nay” Paul was saying no, on the contrary, “those members of the body, which seem to be more feeble, are necessary.”  The Greek word for “feeble” means weak or frail.  In the context of our lesson, it refers to unseen body parts such as the lungs, liver, kidneys, and others of like nature.  Although these parts may not be visible, they are still necessary for life.  This is also true of many believers in the church body.  They may not be very visible, but their talents and gifts are essential to the proper functioning of the church.             
B. All members are honorable (I Corinthians 12:23-24).
1. (vs. 23).  The apostle goes on to say in this verse “And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness.”  Paul was saying that there are some parts of the human body that we consider to be less honorable than others, but we give them “more abundant honour.”  In other words, the body has certain parts that we believe should not be exposed so we give them “more abundant honor” by covering them with clothes.  The word “uncomely” can mean “not so presentable” and also refers to the same body parts that “we think to be less honourable.”  In essence what Paul is saying in this verse is that some members of our bodies are more presentable than other parts.  To the body parts that are less presentable, or “uncomely” we usually give more attention by covering them with attractive clothing.  ***The point Paul is making is that those members in the body of Christ that are not as visible but are still essential, need to be honored for the service they render as they use their gifts which may not be as spectacular as others.***  
2. (vs. 24).  In this verse, Paul continues what he began in the previous verse.  He says “For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked.”  In verse 23, Paul declared that our uncomely and less honorable body members are made more comely and more honorable by adding attractive clothing.  But here he says that our body parts that are “comely” or presentable don’t need to be adorned because they are already attractive and presentable.  This is true in the church.  Those who have gifts that are considered spectacular and visible don’t need any special attention, they have plenty already.  Paul goes on to say “but God hath tempered the body together.”  This means that He has united and blended the body together and arranged it so that all body parts have honor.  God has done the same thing for the church, the body of Christ.  The members all have different abilities, but God has so gifted the members that there is harmony, wholeness, and completeness.  The body of Christ then works smoothly and also presents a pleasing appearance to the world.  Simply said, all the members are honorable. 
C. Avoiding schism (division) in the body (I Corinthians 12:25-26).
1. (vs. 25).  Now Paul gives the reason why God sets the church up so that everyone is honored regardless of their gifts.  He said “That there should be no schism in the body; but that the members should have the same care one for another.”  The word “schism” means “division” (see I Corinthians 1:10).  Like the human body, God has so constructed and blended the body of Christ so that the parts or members work in harmony.  This avoids “schism” or division.  God constructed the human body to avoid division or dissension between the members.  Likewise, it’s God’s will that the members of the church avoid division and promote unity.  Being united by God’s Spirit to work in harmony together, God expects that the “members should have the same care one for another.”  In other words, each member should show the same concern and care for every other member.  Unfortunately, the Corinthian believers were not experiencing harmony and unity (see I Corinthians 1:11; 11:18).  The members of this church had all the gifts needed to exhibit harmony and unity, but they were spiritually immature, or babes in Christ (see I Corinthians 3:1-4).  Therefore, their spiritual level didn’t match the spiritual gifts they possessed.   
2. (vs. 26).  In this verse Paul says “And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.”  Since God constructed and blended the parts of the human body to be in harmony, Paul declared that when “one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.”  When one member of the physical body or one member of the body of Christ suffers, or is honored, all the members are affected.  If we feel no reaction to either one then we have a serious spiritual problem.  In his letter to the church in Rome, Paul encouraged the believers to “Rejoice with them that do rejoice, and weep with them that weep” (see Romans 12:15).  Just like the human body, the body of Christ is one, with many parts or members.  For this reason, both the suffering and the honor of one member affects all the members to one degree or another.   
V. THE GIFTS OF THE MEMBERS (I Corinthians 12:27-31) . A listing of the gifts (I Corinthians 12:27-28). 
1. (vs. 27).  Here Paul says “Now ye are the body of Christ, and members in particular.”  The fact that we “are the body of Christ” means that the church is a living, spiritual organism, getting its life from God and having Jesus as its Head.  When Paul said that we are also “members in particular” he meant that individual members within this organism have a vital role to fulfill.  However, it’s important that each believer know that he or she is only one member, not the whole body.  The church needs contributions from all the members so that it becomes a healthy body, and its ministry glorifies Christ.
2. (vs. 28).  In this verse Paul listed some spiritual gifts that aid in the church’s health.  He said “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.”  These are not all the spiritual gifts, but it is representative of the gifts known by the believers in Corinth.  Other spiritual gifts are given in Romans 12:6-8, I Corinthians 12:8-11, and Ephesians 4:11.  Before Paul listed these gifts, he made it clear that God gives the gifts when he said “And God hath set some in the church.”  The word “some” indicates that God gave some of these gifts to various congregations as He saw their needs.  Not every congregation had every gift (see Ephesians 4:11-13).  Spiritual gifts differ in their apparent value or importance and God chooses which Christians receive which gifts.  However, all Christians must be faithful in exercising their gifts (see I Peter 4:10).  Paul was aware that the Corinthian believers were praising the lesser gifts simply because they were more spectacular.  This kind of thinking had to be corrected, so he listed the gifts beginning with the most important ones according to those who possessed them.  According to importance Paul said that God gave “first apostles.”  These were the men who had seen the risen Christ (see Acts 1:2; I Corinthians 9:1) and were commissioned by Him to establish churches and give them His authoritative teaching (see Matthew 28:19-20: Acts 1:1-8).  “Secondarily prophets” means that this was the second gift by rank and importance.  In the New Testament “prophets” were those who received new revelation from God and shared it with the churches before the New Testament was completed.  They were not as much foretellers of future events as they were forth-tellers or preachers of God’s Word (see I Corinthians 14:3).  “Thirdly teachers” means that teachers were third in rank or importance.  “Teachers” were those who had the ability to expound and apply truth that has already been revealed by the apostles and prophets.  These first three gifts are ranked ahead of the others because they are involved in communicating the Christian message.  Paul then said “after that” or after these first three gifts God gave gifts of lesser importance, but were still needed in the church.  The first of these lesser gifts was “miracles.”  This refers to extraordinary manifestations of God’s power including exorcising demons (see Acts 8:7; 16:18; 19:12) striking someone with disease or death (see Acts 13:8-11), restoring life (see Acts 9:36-41; 20:9-10), and warding off the effects of poison (see Acts 28:3-6).  Next was the “gifts of healings” which refers to the ability to secure physical health for the afflicted.  They were sign gifts (miraculous gifts that could be witnessed) used to verify the truth of the gospel (see Acts 3:6-9; 5:12-16; 9:32-35; 19:11-12) and also verified the apostles as true preachers of God’s Word (see II Corinthians 12:12; Hebrews 2:3-4).  For this reason, many believe that the “gifts of healing” ceased with the close of the apostolic age at the end of the first century.  Next in order was “helps” which refers to all kinds of ministrations of service to other members of the body.  Then came “governments” which refers to the administration or conducting of church business.  It’s interesting that we often regard this as a high office in human government, but the Bible gives it a lower ranking in the church.  Next Paul said comes “diversities of tongues” which means “different kinds of languages.”  This gift was the ability given by the Holy Spirit to speak in known foreign languages that were unknown and unlearned by the one speaking.  This was the gift the apostles exercised on the Day of Pentecost (see Acts 2:4-11).  This gift was especially useful for foreign evangelism (see I Corinthians 14:18, 21).  Let’s be clear, the gift was “divers kinds of tongues” not “unknown tongues,” but undoubtedly this is what the Corinthian believers were speaking (see I Corinthians 14:2, 4, 19).  Note:  It’s very important to see that Paul ranked this gift last in importance of all the gifts, but unfortunately many in the church today as well as in Corinth, mistakenly consider unknown tongues, as the only proof of the presence of the Holy Ghost.     
B. The importance of the diversity of gifts (I Corinthians 12:29-30).  In these verses, Paul asked a series of rhetorical questions, all of which deserved a “no” answer.
1. (vs. 29).  In this verse Paul asked “Are all apostles? are all prophets? are all teachers? are all workers of miracles?”  Of course the answer to all these questions is no! However, by asking these questions Paul was showing how ridiculous it was to think that everyone in the church had all these gifts.  The fact is that God has given gifts to all Christians, but not all Christians have every gift.  God in His sovereignty has given some gifts to some and some to others so that we would have to depend on each other in order to make the church work and glorify Christ.
2. (vs. 30).  In this verse Paul asked more rhetorical questions.  He asked “Have all the gifts of healing? do all speak with tongues? do all interpret?”  Again, the expected answer to each question is no.  Not everyone has these gifts.  God only gives gifts to the members of a local church that are needed for that particular congregation and its spiritual growth.   
C.  Advice to the church (I Corinthians 12:31).  In our final verse Paul gives the Corinthian believers a command.  He said “But covet earnestly the best gifts: and yet shew I unto you a more excellent way.”  The apostle was saying that the Corinthians were correct in desiring and asking God for certain gifts.  However, he clearly advised them to “covet earnestly the best gifts.”  The verb “covet” means “to earnestly desire.”  The Believers in Corinth desired and exalted tongues, which Paul said was a lesser gift.  So he told them to desire the “best gifts” meaning the gifts that are more beneficial to the body of Christ.  Those would be prophecy (forth telling God’s Word) and teaching (see I Corinthians 14:1-6, 9, 12,19, 22).  Paul concluded by saying, “and yet shew I unto you a more excellent way.”  Instead of desiring gifts that they thought were the better gifts like tongues, or miracles, Paul said he was going to show them a “more excellent way.”  In other words, the believer shouldn’t worry about which gift they have because God makes that determination.  What is important is how we use the gifts God gives us.  In other words, the “more excellent way” is how we use the gift.  In chapter 13, Paul would tell the believers in Corinth that the “more excellent way” or the best way to use our gifts is the way of love.  In essence, Paul was saying that we should desire the most useful gifts, but more importantly we should show love to one another when we use the gifts we have.  For sure, there is no division or schism in love.
                           
VI. Conclusion.  God gave special gifts to all believers as it pleased Him.  No matter what your gift may be, you have a vital part to play in your local church.  Any attitude of grumbling or superiority is out of place and unacceptable.  The goal for each of us should be to use our gifts so that the body will function properly.  There is truly no hierarchy in the church, for we are equal partners in ministry.  We must use the gifts we have to serve the body of Christ in the very best way we can under the Headship of Jesus Christ.