Notes on 1 Corinthians 14-16 "God is Not the Author of Confusion, but of Peace," CFM study for Sept. 2 - 8

The Gift of Prophecy, 1 Corinthians 14:1-25

• It seems the Corinthian Saints had gotten the idea that speaking in tongues was the best gift they could manifest and were doing it often, without interpretation, and definitely not in an orderly, one-at-a-time fashion (see v. 31).  In response, Paul, having in the previous chapter extolled charity as the highest spiritual gift, now discusses how the gift of prophesy is the most useful gift to be used in a Church setting.  It is definitely much better than speaking in tongues (v. 5).
• It's important to understand that the words translated as prophecy here have a much broader meaning than the narrow one we sometimes assign it, as one who predicts the future.  "The word prophet comes from a Greek word that can mean “inspired teacher.” In this sense, those leaders we sustain as prophets serve as inspired teachers of righteousness. Throughout the ages, prophets have often been inspired to foretell future events. But most often, their work has been to forthtell—to teach true doctrine, to act as witnesses of the Savior, to warn against sin, and to lead the Lord’s people by the power of the Spirit." (from this article).  Every member of the Church can have the gift of prophecy.
• This article by Grant Underwood is an excellent one to help understand how prophecy and prophets were seen in the days of Paul, "When Paul writes about propheteia (prophecy), he means the divine gift or charisma of inspired utterance, of Spirit-guided declarations. This is particularly clear in 1 Corinthians 14. The chapter is not a debate about which dazzling and exotic spiritual gift is superior—speaking in tongues or forecasting the future. Rather it is Paul’s impassioned plea for the Saints to seek the blessing of inspired utterance in their services rather than the showy gift of tongues. Understanding of this chapter and other similar New Testament references to the prophecy word group can be greatly enhanced if instead of “predict the future” one mentally inserts “speak under inspiration” every time the verb propheteuo (prophesy) appears. For example: “Desire spiritual gifts, but rather that ye may [speak under inspiration]” (1 Corinthians 14:1), “He that [speaks under inspiration] speaketh unto men to edification, and exhortation, and comfort” (1 Corinthians 14:3), or “For ye may all [speak under inspiration] one by one, that all may learn, and all may be comforted” (1 Corinthians 14:31). This is reminiscent of Moses’ retort to Joshua: “Would God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them” (Numbers 11:29). Similarly, the sense of prophecy as inspiration more than prediction is clearly reflected in the wording of the fifth article of faith: “We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority.” [19]"
• From the student manual, "The Apostles and others spoke with “other tongues” on the day of Pentecost (Acts 2:4–8). On this occasion, the gift of tongues was manifest through God’s servants teaching the gospel in languages that were known to their listeners but unknown to the speakers (see the commentary for Acts 2:5–11). Another manifestation of the gift of tongues occurs when a person is moved by the Spirit to speak in a language that is unknown to either the speaker or the hearers (see Bruce R. McConkie, Doctrinal New Testament Commentary, 2:383). This second manifestation of the gift of tongues seems to have been highly sought after by some members of the Church in Corinth as supposed evidence of a person’s spirituality. Paul corrected this misunderstanding as he explained that this form of the gift of tongues provided unbelievers with evidence of God’s power but did not teach or edify the Saints (see 1 Corinthians 14:19, 22, 26)."
• Verses 8-9 points out, "For if the trumpet give an uncertain sound, who shall prepare himself to the battle? So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air."  We don't seem to covet the gift of speaking in tongues today, but perhaps we are prone to sometimes want things to be poetic and complex instead of easy to understand.  Paul says we need to teach and exhort in a way that can be understood by the people we are teaching.  Otherwise, it's just babbling (see v. 11).  Remember that "barbarian" in verse 11 simply means someone who spoke a different language.  Wayment uses "foreigner" in it's place.
• Paul says to the Corinthians essentially, "Fine, you guys want spiritual gifts?  Then seek the ones that build up the kingdom, not ones that make you vaunt yourself.  "forasmuch as ye are zealous of spiritual gifts,seek that ye may excel to the edifying of the church." (v. 12).  We need to make sure that our own desires for spiritual gifts are not selfishly motivated, but rather that we want to build the kingdom.  I love the meaning of the word translated "edify."  The student manual says, "Paul said, “Let all things be done unto edifying” (1 Corinthians 14:26). Paul repeatedly used forms of the word edify in 1 Corinthians 14 (see verses 3–5, 12, 17, 26) to describe the purpose of spiritual gifts. The word edifying is a translation of the Greek oikodomēn, which literally means the process of building a house. Paul said that the members of the Church were God’s “building” (oikodomē; see 1 Corinthians 3:9). Therefore, one reason we should seek for spiritual gifts is to build up or strengthen the Church of God (see also D&C 46:11–12)."
• Paul's caution about the gift of tongues is similar to what Joseph Smith taught about them in the early days of the Church.  Lynne Wilson quotes Joseph saying, "'The gift of tongues is the smallest gift, perhaps, of the whole, and yet it is one that is the most sought after. . . . Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse instead of a blessing.' The Prophet gave this cautionary counsel over and over because he felt that the gift of tongues was easily counterfeited by the devil. He believed that God gave the “gift of tongues” mainly to bless foreign missionaries, not those seeking a dramatic display: “the gift of the tongues by the power of the Holy Ghost in the Church, is for the benefit of the servants of God to preach to unbelievers.”"  
• The gift of tongues might be dramatic, but if an unbeliever comes to one of their meetings, "will they not say that ye are mad?" (v. 23).  The gift of prophecy, in contrast, easily blesses the members of the Church as well as unbelievers, because it can be done with the spirit and with understanding also (v. 15-16).

The Gifts in the Churches, 1 Corinthians 14:26-40

• Paul warns the members against talking over one another and disorderly meetings, "ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints." (verses 31-33) That middle part, "the spirits of the prophets are subject to the prophets" was confusing to me at first, but I found this quote by Amasa M. Lyman that explains that it means that we need to use wisdom and prudence in exercising spiritual gifts.  In other words, we need to channel it:  "Well, are we learning it when our passions are running away with us like a wild, untrained team with the carriages that they are attached to? “Why,” says one, “we shall do as the Spirit dictates us.” There is a saying that I have read somewhere, that says the spirit of the prophet should be subject to the prophet; hence I infer that I should not always prophesy because the spirit of prophecy is in me; for the testimony of Jesus is the spirit of prophecy, which we should have all the time. But although we should have the spirit all the time, we should only use it when it would be prudent and profitable to do so. It is so with all our conduct in life; it is so with all those duties that fill up our time and that occupy our attention in the domestic circle; for there is where we should begin to build up the kingdom of God—first in ourselves, then with our wives, next with our children, and then all build up the kingdom of God together.
• I love that application of this principle.  Discerning what is needed most at any moment, whether in spiritual things or temporal, is the work of a lifetime.
• Should women keep silent at Church?  This is a problematic passage to modern ears.  But remember, this is a letter responding to another letter.  We don't know what particular problems Paul was responding to.  We do know that other passages from Paul, including in this very letter, make it clear that women were not just participating in Church, they were also praying and prophesying in Church.  So it is without question true that Paul expected women not to be silent.
• There are two excellent explanations for this passage.  One is explained in the  student manual and involves the JST changes.  "It is difficult to know the intent of Paul’s counsel in 1 Corinthians 14:34–35 without knowing the actual question or circumstances that prompted it. From Paul’s teachings earlier in this same epistle, it is clear that he did not forbid women from speaking in church meetings (see 1 Corinthians 11:5). Paul also reminded both men and women to be silent during meetings when others were speaking (see 1 Corinthians 14:28, 30).
  
  Perhaps we can best understand this passage when we see that the Joseph Smith Translation for 1 Corinthians 14:34–35 replaces the word speak with rule in both verses (see 1 Corinthians 14:34, footnote b; 14:35, footnote a). This word change suggests the possibility that Paul was trying to correct a situation in which some Corinthian women were either being disorderly during worship services or seeking to take the lead from priesthood leaders. In The Church of Jesus Christ of Latter-day Saints, women are called upon to teach, testify, exhort, and serve, but they should not usurp the authority given to priesthood leaders (see D&C 25:5–7; History of the Church, 4:579). The same can also be said of all male Church members who are not called to preside.
  
  President M. Russell Ballard of the Quorum of the Twelve Apostles taught the following regarding men’s and women’s roles in the Church:
  
  “‘In our Heavenly Father’s great priesthood-endowed plan, men have the unique responsibility to administer the priesthood, but they are not the priesthood. Men and women have different but equally valued roles. Just as a woman cannot conceive a child without a man, so a man cannot fully exercise the power of the priesthood to establish an eternal family without a woman. … In the eternal perspective, both the procreative power and the priesthood power are shared by husband and wife.’ (“This Is My Work and Glory,” Ensignor Liahona, May 2013, 19.)“Why are men ordained to priesthood offices and not women? President Gordon B. Hinckley explained that it was the Lord, not man, ‘who designated that men in His Church should hold the priesthood’ and that it was also the Lord who endowed women with ‘capabilities to round out this great and marvelous organization, which is the Church and kingdom of God’ (“Women of the Church,” Ensign,November 1996, 70). When all is said and done, the Lord has not revealed why He has organized His Church as He has. . . Brothers and sisters, this matter, like many others, comes down to our faith. Do we believe that this is the Lord’s Church? Do we believe that He has organized it according to His purposes and wisdom? Do we believe that His wisdom far exceeds ours? Do we believe that He has organized His Church in a manner that would be the greatest possible blessing to all of His children, both His sons and His daughters?
  
  … Women are integral to the governance and work of the Church through service as leaders in Relief Society, Young Women, and Primary; through their service as teachers, full-time missionaries, and temple ordinance workers; and in the home, where the most important teaching in the Church occurs”

• The other possibility is that this passage simply didn't appear in the original.  I lean toward this explanation.  As Lynne Wilson points out, "These two troublesome verses are out of context. The entire section is about spiritual gifts and the latest about tongues and prophecy (1 Corinthians 12–14). Paul admonishes the use of the gifts of the Spirit for both genders (“brothers and sisters,” NIV). Then, in 1 Corinthians 14:34 and 35, we find an abrupt and radical change of the subject—silencing women in public. These two verses stand out like a sore thumb in glaring opposition to Paul’s previous positive chapters of encouragement of women’s participation. I have counted at least twenty Pauline references to woman’s involvement in public worship. When textual critics note a break in the flow of Paul’s thought, they often theorize that an editor added something to the original text. In fact, just after the two verses, the text continues with the context of spiritual gifts and again calls women to speak in church! “My brothers and sisters, be eager to prophesy” (1 Corinthians 14:39). Some ancient manuscripts of the Epistle move these two verses to the end of the chapter so that they do not interrupt the flow. Certain words are different in each Greek text. From the earliest days, these verses did not seem to fit. There is nothing in our Old Testament, or Law of Moses, that claims this gender restriction. This does seem to fit with some of the 10,000 “oral laws” or traditions of the Pharisees. . . The most convincing explanation to me is that perhaps these two verses were not written by Paul at all, but added by a later editor. The Greek scholar, G.D. Fee, agrees that they were added to the text later. It does not seem plausible that Paul would contradict himself within the same section of the same letter. These two verses also match the Jewish pharisees, and a heretical Christian view of women from the end of the first century, and may have been added by a copyist or compiler a few decades later."

The Resurrection Appearances, 1 Corinthians 15:1-11

• From the Institute Student Manual, "Much of 1 Corinthians 15 is Paul’s response to those in Corinth who said that “there is no resurrection of the dead” (1 Corinthians 15:12). Those who refused to believe in the Resurrection may have been influenced by the prevalent Greek philosophy that accepted the immortality of the spirit but rejected the resurrection of the body. To counter this false teaching, Paul listed an impressive number of people who had witnessed the resurrected Jesus Christ (see 1 Corinthians 15:5–8; see also the chart found in the commentary for John 20:29–31). The resurrected Savior’s appearance to His half-brother James is recorded only in 1 Corinthians 15:7."
• The words "fallen asleep" in verse 6 refers to people who have died.  This is likely twenty or so years since Paul's visionary experience so of course not all the original witnesses remain.
• Verses 8 and 9 say, "And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God."  To be born out of due time refers to a miscarriage, or an "untimely birth," as Wayment translates it.  This likely refers to how the visit to Paul was well after the other ones he mentioned and how he was a convert after the resurrection occurred.

Question about the Resurrection, 1 Corinthians 15:12-34

• Paul can't understand how the Corinthians can have accepted Christ and then decided there was no resurrection.  That is the whole message of the gospel -- the power of redemption from death and hell!  If Christ wasn't resurrected, then He also didn't save them from their sins:  "For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable."  (v. 16-19) There is a resurrection, and a redemption! 
• When Christ was risen from the dead, he became the firstfruits of them that slept.  The imagery here is interesting.
• From the Institute Student Manual, "The law of Moses dictated that when the yearly crop harvest began, each farmer was to dedicate his first sheaf of grain as an offering to the Lord in acknowledgment that He is the source of all blessings (see Leviticus 23:9–14; Deuteronomy 26:1–11). Paul drew upon the image of “the first of the firstfruits of thy land” (Exodus 23:19) as he described the resurrected Savior as “the firstfruits” of the dead (1 Corinthians 15:20, 23; see also 2 Nephi 2:8–9). Just as farmers’ firstfruits were the earliest of many crops to be harvested, Jesus Christ was the first of all beings to be resurrected, thereby opening the way for all of the inhabitants of the world to similarly be raised from the dead. Elder Joseph B. Wirthlin (1917–2008) of the Quorum of the Twelve Apostles confirmed Paul’s glorious teaching that everyone will be resurrected:
  
  “When the Savior rose from the tomb, He did something no one had ever done. He did something no one else could do. He broke the bonds of death, not only for Himself but for all who have ever lived—the just and the unjust [see John 5:28–29].
  
  “When Christ rose from the grave, becoming the firstfruits of the Resurrection, He made that gift available to all. And with that sublime act, He softened the devastating, consuming sorrow that gnaws at the souls of those who have lost precious loved ones” (“Sunday Will Come,”).
• Just as Adam brought death to all, so through Christ, the second Adam, we all will be resurrected.
• From the Institute Student Manual, "Jesus Christ was the first to be resurrected. Immediately following His Resurrection, there were righteous Saints who rose from the grave (see Matthew 27:52–53). At the Second Coming, the Resurrection will continue with the coming forth of other righteous Saints, who “are Christ’s at his coming” (1 Corinthians 15:23). Through latter-day revelation, we learn that these people will inherit the celestial kingdom (see D&C 76:50–70; 88:97–98). Then will come the resurrection of those who will receive terrestrial glory (see D&C 76:71–79; D&C 88:99). They will be followed at the end of the Millennium by those who will inherit telestial glory (see D&C 76:81–86; 88:100–101). Finally, the Resurrection will be concluded with the raising of those who are “filthy still”—the “sons of perdition” who will receive no degree of glory but will “return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received” (D&C 76:31–39, 43–44; 88:28–32, 35, 101–2)."
• Verse 29 refers to baptism for the dead. The Institute Student Manual says, "No baptisms for the dead were performed before the Savior visited the spirit world and bridged the gulf between paradise and the spirit prison. Vicarious baptisms were performed only after Jesus was resurrected. The only Bible passage that mentions vicarious baptism for the dead is 1 Corinthians 15:29, although other ancient texts attest that baptism for the dead was practiced by early Christians."  For other references to the practice of baptism for the dead in the early Church, see this article or this one.
• As Lynne Wilson puts it, "Paul continues to give logical evidence of the physical resurrection by turning to the practice of baptism for the dead. The Resurrection would not be universal unless the dead who passed on without a knowledge of Jesus had the opportunity to accept Him (This is why most Christians believe in a limited atonement; they do not understand proxy work for the dead)"
• As Latter-day Saints, we perform ordinances, including baptism, on behalf of those who have died.  They are then free to accept or reject that ordinance.

• In verse 32, we get another sense of Paul's use of sarcasm. He says, "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die."  Essentially, "Come on!  Would I really have fought so hard for this gospel if there was no resurrection?  Why not just eat and drink because YOLO!"  Scholars aren't sure what fighting the beasts at Ephesus means, by the way.  It likely wasn't an actual fighting of beasts but reference to some persecution or challenge he dealt with that the Corinthians would be aware of.

The Resurrected Body, 1 Corinthians 15:35-58

• The last part of this chapter outlines more about what happens to the physical body during the resurrection.  Like a seed is planted in the ground and comes forth as a stalk of grain, so we are buried during death and arise a new creation but bearing the substance of the seed.  Our "flesh and blood cannot inherit the kingdom of God" because they are corruptible.  But they can be buried and brought forth anew in varying degrees of glory.
• The Institute Student Manual points out, "Paul contrasted the “natural body” that is buried at death and the “spiritual body” that is raised up in the Resurrection (1 Corinthians 15:44). He used the words corruption, dishonor,and weakness to describe “natural” or mortal bodies and the words incorruption, glory, and power to describe “spiritual” or resurrected bodies.
  
  President Howard W. Hunter clarified that when Paul referred to a “spiritual body” (1 Corinthians 15:44), he was speaking of a resurrected body and not a spirit:
  
  “There is a separation of the spirit and the body at the time of death. The resurrection will again unite the spirit with the body, and the body becomes a spiritual body, one of flesh and bones but quickened by the spirit instead of blood. Thus, our bodies after the resurrection, quickened by the spirit, shall become immortal and never die. This is the meaning of the statements of Paul that ‘there is a natural body, and there is a spiritual body’ and ‘that flesh and blood cannot inherit the kingdom of God.’ The natural body is flesh and blood, but quickened by the spirit instead of blood, it can and will enter the kingdom” (in Conference Report, Apr. 1969, 137–38).
  
  For more of Paul’s description of the resurrected body, see Philippians 3:20–21."
• How can our corrupted bodies put on incorruption?  Lynne Wilson explains, "Paul expounds a mystery to them about the “twinkling” that will occur to those who die during the Millennium, “[Those] that liveth in righteousness shall be changed in the twinkling of an eye” (D&C 43:32; 63:51; 101:31). Paul taught the saints in Thessalonica “by the word of the Lord” about the fate of those of their number who died before the Second Coming: they would suffer no disadvantage, since at the Second Coming, the dead would rise with Christ. Now, Paul further teaches that the “dead in Christ” will rise with spiritual bodies, and those who are still alive at the Second Coming will not die, but will be changed—in split-second speed, they will receive spiritual/resurrected bodies."
• Paul is careful to point out that not all resurrected bodies will be the same in glory.  As the bodies of man and beasts and fish and birds differ from another and as the brightness of the sun, moon, and stars also differ, so each will be resurrected to differing degrees of glory.  The video below explains a bit what Latter-day Saints believe about heaven and hell.
  
• While all are resurrected, they receive in that resurrection a degree of light according to what they have become while in this life.  The Book of Mormon prophet Alma taught his wayward son about the resurrection, "Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself.
  
  3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good.
  
  4 And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame—mortality raised to immortality, corruption to incorruption—raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other—
  
  5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh.
  
  6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness.
  
  7 These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil."

The Collection for the Poor Saints, 1 Corinthians 16:1-4

• Paul has been collecting money to bring to the poor in Jerusalem.  He encourages the saints to contribute to the fund each week   Following Christ has always meant working to relieve suffering of all kinds.  I love this video from Elder Holland's amazing talk "Are We Not All Beggars?"

Plan to Visit Corinth, 1 Corinthians 16:5-12

• Paul plans to come himself to Corinth and perhaps winter there.  In the meantime, he says for them to welcome Timothy if he comes.  "Let no man therefore despise him: but conduct him forth in peace, that he may come unto me:" (v. 11)  Why the saints in Corinth might despise Timothy isn't mentioned.  Lynne Wilson says, "Paul tenderly asked the Corinthians to be kind to him so that he would not fear them and be free to join Paul again. This gives us a hint that Timothy’s personality was not forceful, or that he was still young (1 Timothy 4:12)"

Final Encouragement, 1 Corinthians 16:13-24

• Final counsel is given to stand fast in the faith and be charitable.  I love that Paul says of the house of Stephanas, "they have addicted themselves to the ministry of the saints." (v. 15) Are we addicted to helping and serving others?  Wayment translates the word as "devoted."  How do we become more devoted to loving and serving others?
• From the Institute Student Manual, "Elder Bruce R. McConkie explained the phrase “Anathema Maran-atha” (1 Corinthians 16:22):
  
  “Anathema is a Greek word meaning accursed. Hence, a person or thing cursed by God or his authority, as for instance one who has been excommunicated, is anathema. (Rom. 9:3.) ‘Wo unto them who are cut off from my church, for the same are overcome of the world.’ (D. & C. 50:8.)
  
  “Paul’s statement, ‘If any man love not the Lord Jesus Christ, let him be Anathema Maranatha’ (1 Cor. 16:22), probably means, ‘… let him be accursed until the Lord comes.’ Maranatha, an Aramaic word meaning, O our Lord, come,appears to have been used by the primitive saints as a watchword or salutation by which they reminded each other of the promised Second Coming” (Mormon Doctrine, 2nd ed. [1966], 33–34)."
• Lynne Wilson explains, "Paul’s ending with a curse is unique to this letter. It represents the Aramaic of Paul’s mother tongue. His last words are either a prayer for the resurrected Lord to make himself known or felt among the Corinthian saints, or an expression of hope that the Second Coming will speedily come to cleanse the earth."
• So while Paul exhorts faithfulness and commends individuals for their goodness, he also warns against those who "love not the Lord Jesus Christ."  And thus concludes Paul's letter to the Corinthians.

Videos for this Week

Note:  I'm indebted to Thomas Wayment for many of my section divisions and headings on this post and others.  If you haven't checked out his New Testament translation, it is well worth it!