Rom 13:8-10; 1 Cor 13:8-13
SS Lesson for 11/12/2023
Devotional Scriptures: Matt 22:34-40
Thus far in the quarter, we have studied two lessons from Romans. Those lessons come from a section of the book that is more doctrinal (what we are to believe) in nature. Today’s lesson moves us to a section that is more practical (what we are to do) in content as Paul shifts focus. Chapter 12 begins this section by challenging readers to offer themselves as “a living sacrifice” (Romans 12:1). What follows describes what that kind of life should look like in a Christian’s daily conduct. In the seven verses in Romans 13 that precede our first segment of text for this lesson, Paul examined a topic that should be of special interest to Christians of any century: our attitude toward civic authorities. The key concept here is one of obligation, which Paul uses to make a transition from how we are to relate to those authorities to how we are to relate to one another.
First Corinthians 13, the second of two segments of today’s lesson, features Paul’s timeless and matchless explanation of Christian love. The larger context of this chapter is Paul’s discussion of spiritual gifts in chapters 12-14. Possession and use of spiritual gifts had become a source of great contention within the Corinthian church. Paul was concerned that undue focus on these gifts could distract the Corinthian believers from more crucial concerns. Should that happen, the result would be a fracturing of the unity in Christ that is to characterize followers of Jesus.
9 For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself."
(Scriptural Text from the New King James Version; cross-references from the NIV)
8 Owe no one anything except to love one another, for he who loves another has fulfilled the law.
9 For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself."
10 Love does no harm to a neighbor; therefore love is the fulfillment of the law.
36 "Teacher, which is the greatest commandment in the Law?" 37 Jesus replied: "'Love the Lord your God with all your heart and with all your soul and with all your mind.' 38 This is the first and greatest commandment. 39 And the second is like it: 'Love your neighbor as yourself.' 40 All the Law and the Prophets hang on these two commandments."
9 Anyone who claims to be in the light but hates his brother is still in the darkness. 10 Whoever loves his brother lives in the light, and there is nothing in him to make him stumble.
13 Be on your guard; stand firm in the faith; be men of courage; be strong. 14 Do everything in love.
5 And now, dear lady, I am not writing you a new command but one we have had from the beginning. I ask that we love one another. 6 And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.
The entire law is summed up in a single command: "Love your neighbor as yourself."
Fulfilled by summing the Law and Prophets in perfect unity.
So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.
21 Jesus answered, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me."
21 And he has given us this command: Whoever loves God must also love his brother.
6 And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.
8 Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.
9 For we know in part and we prophesy in part.
10 But when that which is perfect has come, then that which is in part will be done away.
11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.
12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
13 And now abide faith, hope, love, these three; but the greatest of these is love.
5 And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us.
35 Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?
32 But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers."
13 And now these three remain: faith, hope and love. But the greatest of these is love.
6 For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that counts is faith expressing itself through love.
8 Above all, love each other deeply, because love covers over a multitude of sins.
10 Love does no harm to its neighbor. Therefore love is the fulfillment of the law.
17 so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, 19 and to know this love that surpasses knowledge-that you may be filled to the measure of all the fullness of God.
15 Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16 From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.
7 For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.
7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him.
8 Now about food sacrificed to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up.
3 But the man who loves God is known by God.
14 Do everything in love.
5 And now, dear lady, I am not writing you a new command but one we have had from the beginning. I ask that we love one another.
In 1 Corinthians 13, Paul sets out to show the superiority of character to charisma; specifically, he wants us to grasp the superiority of Christian love to our possession of the gifts of the Spirit. In verses 1-3, Paul has stated that even the most highly prized gifts, exercised to the ultimate level of success, but without love, are of little value to the one who is gifted or to the one who is the recipient of his ministry. In verses 4-7, Paul describes love in a way which defines it in very practical terms and also shows the Corinthians’ lack of love. Now in verses 8-13, Paul adds his final, finishing touches on this chapter. He reasons that love is superior to all the spiritual gifts because love outlasts them. Love never fails; spiritual gifts do fail.
The statement, “love never fails,” nicely links Paul’s words in verse 7 with those which follow. Love “never fails” in that it always bears up, it always has faith, it always hopes, it always endures (verse 7). Furthermore, love “never fails” in the sense that it is eternal. That is what Paul is saying in verses 8-13.
The word “fail” is the translation of a word which literally means to fall. This same word is used to describe the fatal “fall” of the young man from the third story window while Paul was preaching (Acts 20:9). Ananias and Saphira both “fell” dead when confronted by Peter (Acts 5:5, 10). Paul employed this term when he spoke of the 23,000 who “fell” dead in the wilderness due to their immorality (1 Corinthians 10:8; cf. Exodus 32:28). In other words, love does not die; it does not come to an end. I am reminded of the battery commercial that frequently runs on television. Love is like that battery that keeps on going and going and going …
In contrast to love, which does not come to an end, Paul declares that spiritual gifts do come to an end; they fail. He writes of the demise of the three spiritual gifts considered most valuable by the Corinthians. Gifts of prophecy will be done away with; tongues will cease; knowledge will be done away (verse 8). Paul gives the reason for the “passing away” or the “failure” of the spiritual gifts in verses 9 and 10. Knowledge and prophecy in this age are partial and incomplete. But when “the perfect” comes, this will render the “imperfect” obsolete.
The spare tire found in the trunk of many new cars may not be as big or as substantial as a full-sized tire, but when a flat occurs, that tire is more than adequate to get us back on the road for a limited period of time. That “imperfect” spare is taken off and put in the trunk as soon as a “perfect” tire is available.
Paul says that while love remains and does not fail, all the spiritual gifts (even the greatest ones) will fail. Some emphasize that certain so-called “temporary” gifts fail, yet they seem to gloss over that Paul is contrasting the permanence of love with the temporary nature of all the gifts—not just some of them. Often, the gift of tongues is singled out because of a subtle distinction in the Greek text. One Greek word is employed to refer to the passing of prophecy and knowledge, translated in the NASB by the expression “done away.” The cessation of tongues is depicted by a different term, rendered “cease” in the NASB. While the verb employed for the passing of prophecy and knowledge is passive in voice, the term used in reference to tongues is middle in voice. This subtlety is interpreted by some to mean that tongues will cease after the days of the apostles before the cessation of prophecy and knowledge. A. T. Robertson, the great Greek scholar of the past, writes of tongues, “They shall make themselves cease or automatically cease of themselves.” All Christians should be knowledgeable and honest enough to say that the so-called “cessationist” position (certain gifts—especially tongues—came to an end at the close of the apostolic age) is based upon inferences rather than upon clear statements. It is one thing for the Bible to say tongues will cease; it is quite another to say tongues have ceased. It is my conviction that doctrine based upon clear, uncontradicted statements is to be held more dogmatically than doctrine based upon inference. I too hold certain beliefs based upon inference, but I desire to acknowledge them as inferential. In 1 Corinthians 14:39, Paul pointedly prohibits us from forbidding others to speak in tongues. This is not an inference but a command. We dare not casually set aside biblical commands based upon inferential arguments.
My alma matter, Dallas Theological Seminary, teaches that 1 Corinthians 13:8 is proof that tongues were a temporary spiritual gift to be experienced only in the early days of the New Testament church but not today. When I applied to the Seminary, now nearly 30 years ago, a doctrinal statement was included along with the application form. Among other things, it declared that certain spiritual gifts like tongues and healing were temporary and were not to be experienced today. I signed that statement, with a small asterisk and a statement that, while I was not a charismatic Christian, I did not see how 1 Corinthians 13:8 proved the cessation of tongues. The Seminary graciously allowed me to attend in spite of my doubts concerning their cessationist position. I assumed further study would convince me that the Seminary’s position was iron-clad. This has not been the case.
Having indicated I do not embrace the cessationist position, I should further say I also believe God is not obliged to give the gift of tongues today either. It should be pointed out that there are certain vital and necessary functions in the church, for which there are accompanying general commands. All are commanded to give, to help, and to encourage. All may not be gifted in these areas, but it seems necessary that there be some who are thus gifted. All are not commanded to prophesy or to speak in tongues, and I believe there may be reasons for inferring that some gifts may have ceased. I must further state in clear terms that while I must grant the possibility of tongues, I do not grant the necessity of tongues, as is the practice of some Christians. Not all that is called tongues is biblical tongues, and much of what is practiced as tongues (whether genuine tongues or false) is not practiced as the Scriptures require. In spite of this, a blanket rejection of the possibility of tongues cannot be biblically sustained in my opinion.
In verse 8, Paul shows love to be superior to all spiritual gifts in terms of permanence. Value can be measured in terms of how long something lasts. Love lasts forever; spiritual gifts do not. Now, in verses 9 and 10, Paul goes on to explain why spiritual gifts must be temporary. Spiritual gifts are not permanent because they are not perfect. Spiritual gifts are partial. We know in part, and we prophesy in part. Prophecy is never wrong or inaccurate; it is simply incomplete. Peter writes of the prophets of old, who spoke of the sufferings and glories of the Messiah who was yet to come and whose own writings puzzled them because they were incomplete (1 Peter 1:10-12). Paul was privileged to fill in some of the gaps of the Old Testament Scriptures by unveiling certain mysteries (see Ephesians 3:1-13). Nevertheless, his revelations were partial. He did not reveal all that we would like to know. Because of this, his Epistles raised unanswered questions, and false teachers were quickly on hand to distort his writings (see 2 Peter 3:14-16).
The prophets of old were used of God to reveal all that God wanted us to know—but not all there is to know nor all that we would like to know. When “the perfect” comes, the imperfect will no longer be necessary. The imperfect will be done away with. I do not think that one can support the conclusion that “the perfect” which will come (13:10) is the completed canon of Scripture. The text seems to require that we must think of that which is perfect as the kingdom of God for which we eagerly wait. Only then will we know fully, just as we are now fully known (see verse 12).
I am writing this message on a computer, which, although not perfect, is vastly superior to the IBM Selectric typewriter on which I first typed my manuscripts. We sold that typewriter, so helpful in its day, at our last garage sale, quickly casting it aside for the powerful computer and laser printer now available. Just so, the prophetic word, so crucial in the days of our ignorance and spiritual blindness (see chapter 2), will be obsolete and unnecessary when our Lord comes to establish His kingdom, for then we shall see all things as they are.
In verses 11 and 12, by the use of an analogy, Paul puts spiritual gifts into perspective and indicates how we should view them. Paul tells the Corinthian Christians, and us, that we should view spiritual gifts as we do the toys of our childhood. Recently my wife Jeannette and I went to a friend’s home to celebrate one of their children’s fifth birthday. This lovely little girl joyfully opened a gift of several packages of “stickers,” those little stick-on things children love to attach to things. She also received some dolls and a play cash register. A few years from now, those gifts will hold little attraction in light of those adult “toys” which will come with future birthdays. Childish toys are great when we are children, but they should hold little attraction for adults.
Paul’s illustration teaches an important lesson to the Corinthians and also serves as a gentle rebuke for their pride and arrogance. Do they think they are wise? Of course, they do (see 4:6-21)! But their wisdom and understanding are partial. In the light of eternity, such knowledge will be set aside as imperfect. Do the Corinthians believe they see things clearly and that their perception of matters is accurate? Then let them know their knowledge is sketchy, especially compared with the perfect knowledge which is to be ours in eternity.
In verse 12, Paul likens our perception of truth and reality to looking into a mirror which only imperfectly reflects reality. This analogy loses some of its punch for us since mirrors today are so much better than those of Paul’s day. The mirror of Paul’s day was probably like the “mirrors” at a highway rest stop. Because glass mirrors are frequently smashed by vandals, many states use metal “mirrors” in their restrooms. One look into one of those mirrors will help us appreciate what Paul is saying, because it is impossible to see as clearly as you would like. The Corinthians did not see as clearly as they thought, either. At best, their knowledge was partial. They should not cling to their spiritual gifts with pride and think too highly of themselves. Rather, they should possess and appreciate all the gifts as temporary provisions of God, seeing them as partial and inferior to what eternity holds for us.
Paul goes one step further in verse 13, declaring that love is not only better than any or all of the spiritual gifts, but that it is even greater than faith and hope. Spiritual gifts fail, while love lasts. Faith, hope, and love all “abide” (verse 13). If love is greater than spiritual gifts which do not last, love is greater than faith and hope, which “abides” and “endures.” I am not certain just how Paul can speak of faith and hope as abiding, when they seem to be unnecessary in heaven. Faith, as written in the Epistle to the Hebrews, is “the assurance of things hoped for, the conviction of things not seen” (11:1). Hope too seems to be temporal: “For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees? 25 But if we hope for what we do not see, with perseverance we wait eagerly for it” (Romans 8:24-25).
Since Paul does not trouble himself to explain, I suspect we should not agonize over this matter either. Certainly faith is necessary in reference to future things, things not presently seen. But does faith cease to exist when these things are seen? Will men cease to trust (to have faith) in God once in heaven? Will men cease to have hope in heaven? In the first year of eternity (speaking in terms of time), will we have no joyful anticipation for the years to come? Faith and hope, like love, may be appropriate for both time and eternity. Paul’s point here is to claim the superiority of love even over things as vital as faith and hope. He wants everyone to clearly understand that love is not something to look down upon as inferior to spiritual gifts and wisdom; rather, it is something of the greatest value.
Something of such great value must not only be esteemed, it should be sought. In His teaching, Jesus tells the parable of the “pearl of great price” (Matthew 13:45-46). When the merchant finds the one pearl of great value, he gladly sells all he has to purchase it. Paul tells us that love is that “pearl of great price.” It is the thing of great value. The Corinthians, knowingly or not, sacrificed love in their pursuit of certain spiritual gifts (see chapter 8). Paul shows this to be contrary to eternal values, since love is the greatest. One does not wisely sacrifice that of the greatest value for something of lesser value.
The first verse of chapter 14 is Paul’s “bottom line,” the application he wants his readers to accept and accomplish. In saying love is the greatest, Paul is not belittling spiritual gifts. He merely seeks to put spiritual gifts into perspective. Spiritual gifts are a gracious provision of God, but they are never to be pursued or practiced at the expense of love. Love is to be pursued as the “pearl of great price,” but the spiritual gifts are not to be neglected. Love is the attitude of heart which adds value to the gifts.
I must confess I have difficulties with a song quite popular among Christian artists and Christians at large. It is the song about the “old violin” which is being auctioned off. This “old violin” is about to be sold for a pittance when an old master takes it up and makes it play beautiful music. It is then sold for a great sum of money. Bad violins make bad music. Even good musicians don’t make bad violins into good violins merely by playing them. To be accurate, the violin would have to be a “good violin” to demand a high price. In the hands of a novice, a good violin will sound horrible (I was once in high school band; I know!). In the hands of a gifted artist, a good violin will make beautiful music.
Spiritual gifts are like the violin. They are not bad; they are good. When employed by immature, carnal, self-seeking Christians, however, spiritual gifts produce an unpleasant sound (noisy and clanging?). When spiritual gifts are employed by spiritual Christians, those who walk in love, the gifts they exercise are beautiful; they are edifying to others. That is what Paul is trying to say. Love is one ingredient that can never be absent without being noticed. The Corinthians may profess to pursue and practice love, but they are surely lacking in love. And so this church, so marvelously gifted by God (see 1:7), falls desperately short of the mark. Paul’s words in chapter 13 are intended to challenge us to give love its proper place and to pursue it in practice.
(Adapted from URL:https://bible.org/seriespage/what-thing-called-love-1-cor-131-13)
I started wearing glasses in the seventh grade. My teacher had noticed how much I was squinting to see the blackboard (yes, it was that long ago), so she suggested to my parents that my eyes be examined. True, said the optometrist, I was going to need glasses. When I went to pick them up, the assistant told me to look across the street before I put them on. I did so without much thought. After I put the glasses on, she told me again to look across the street. I could not believe how much clearer everything looked! I was stunned to, literally, see how much I had been missing. The actions and attitudes of Christian love improve our spiritual view in critical areas. Without it, we are somewhat like the man in the village of Bethsaida to whom Jesus gave sight in a two-stage miracle (Mark 8:22-26). After “stage one,” Jesus asked him if he could see anything. The man replied, “I see men as trees, walking.” After “stage two,” the man could see clearly. Jesus was not content to leave the man’s ability to see in stage one. Neither is Jesus content that our own spiritual vision remain partially obscured regarding whom we should or should not extend his love through our own attitudes and actions. The process can be seen as two mutually reinforcing, upward-spiraling reciprocals. First, as the clarity of our spiritual vision improves, we will begin to see more and more opportunities to express the love of Christ to others; and as we express that love, the clarity of our spiritual vision will be improved. Second, this improved vision will cause us to see that to minister to others in love is to serve God (Matthew 25:34-40); “But whoever loves God is known by God” (1 Corinthians 8:3; compare and contrast Galatians 4:9; 1 John 4:19-21). Because of Christ’s love, we do not view people as the world does. We see them as those for whom Jesus gave his life and who need “the message of reconciliation” (2 Corinthians 5:19). The same love moves us to respond to those in need (1 John 3:16-18), the kind of “neighbor love” modeled by the Good Samaritan (Luke 10:33). Those who have been baptized into Christ “have clothed [ourselves] with Christ.” Given that fact, it is (or should be) only natural also to “put on love” as Paul told the Colossian Christians to do (Colossians 3:14).