Holy Spirit Series 2000
The Mark of the Spirit
1 Corinthians 13
Dr. Roger W. Thomas, Preaching Minister
First Christian Church, Vandalia, MO
Complete this sentence for me: You know you have arrived spiritually when . . . . How would you finish that statement? Let me state it another way, The mark of a Spirit controlled or Spirit filled life is . . . . Or another way, the characteristic or activity about a person that most impresses God is . . . .
I know most of us are likely to resist questions like that. We don’t want to commit ourselves. But if you were to choose one answer . . . if you had to answer such a question, what would you say?
The truth is, despite our resistance, most of us have our own personal, private answers to questions like that. You should! If you can’t answer that question in some way, then you likely don’t have any sense of priorities about your faith and life. I am not interested in word games or fancy theories about spirituality. You can phrase the issue however you want and work out your own definitions. But what I am saying is that we all should and probably do have some idea about what God is looking for in our lives. What are you aiming for? What are you trying to build into your soul and spirit if not the thing you believe God is really looking for? I hope that matters to you. It should!
How might a person answer this question? There are a number of real possibilities. None are make believe. I have heard these in one form or another.
1. Some seem to suggest that I have arrived or become everything God wants me to be once I have completed a ceremony or ritual. Some mistakenly talk about baptism like that. Get baptized in the right way by the right person and your eternal fate is signed, sealed, and delivered. Let me make it crystal clear—baptism means absolutely nothing apart from a personal faith in Christ alone and a heart-felt turning from sin.
2. Others similarly point to answering an altar call, saying the sinners pray, or some other initiation act as the end of the Christian experience. All of this is important. But none of these items is the completion of the Christian faith. They are beginning points to a life of growth and maturing. Sadly, too many see the Christian experience as an event rather than a life.
3. Others argue for knowledge. If a person just reads the Bible enough and learns enough doctrinal truth, then you have arrived a spot of spiritual accomplishment. As important as Bible knowledge is, you are not necessarily spiritually mature even if you know the Bible forwards and backwards in Greek, Hebrew, and Latin.
4. Another common suggestion is a special spiritual experience. You know you have arrived spiritually when you see a vision, receive special messages from God in dreams, hear voices of angels, suddenly can speak in some unknown language, or are overwhelmed with deep emotion and tears when you consider spiritual matters.
Are these the proof that you have arrived spiritually? If these are in a person’s life, is that evidence that he has been specially touched by the Holy Spirit? Does that make such person better or more spiritual than a person without such evidences? Is this what God is after in our lives?
I raise this question because it is precisely what stands behind our text. This is the third of five studies in 1 Corinthians 12-14. First, we over-viewed the book. Last week, we looked more closely at chapter 12 and the Corinthian mindset that created the problem Paul is addressing. It is important to remember that this is the context of this chapter. Read by itself this “love chapter” of the Bible is beautiful and meaningful in many ways. That’s why it is read at weddings and other times where Christian love is the topic of discussion. But this passage was not written for a wedding ceremony. Its context was very specific. To understand it aright, it must be read in that context.
Let’s review very briefly. This is one of a series of letters written to a congregation of new Christians, only three or four years in the faith, who struggling with a lot of spiritual and social problems. They were quarreling and fighting, struggling with some serious moral questions, and wondering about the basics of their new faith. Front and center in the church problems were a group of members (we don’t know how many) who were convinced that the Holy Spirit had blessed them in exceptional ways.
Apparently, some had received a “gift of languages” that enabled them to speak, pray, and sing in a language that they had never learned and which even they couldn’t always understand. Perhaps because so many of their pagan neighbors and some of them in their pre-Christian lives had placed great emphasis on ecstatic religious experiences that the pagans interpreted as the touch of the gods, those with this “gift of languages” viewed this as evidence that they were special in God’s eyes. In fact, they tended to consider themselves spiritually superior to their rank and file brothers and sisters in the church. It was only a short step from this view, the next.
If a person was so special because of the “gift of languages,” they then argued that whatever they said was the final spiritual word or whatever they did must be all right with God. Some apparently behaved immorally and rudely but rationalized the misbehavior with the argument, surely it can’t be bad if God is still giving us the “gift of languages.”
1 Corinthians 12-14 is Paul’s answer to a question from some in the church about this claim and this behavior. Chapter 12 sets for this line of reasoning:
1. It is what we say about Jesus not what language we say it in that matters.
2. God works in many ways among his people.
3. The purpose of all that God gives and does is the same—for the common good of others, not self.
4. Everyone one in the church, not matter what abilities he possesses, needs the gifts and abilities God gives to others.
5. No single gift or ability makes one better than another believer.
He concludes that discussion by pointing to a better way. Rather than ego trips and self-promotion and arguments over who is more spiritual than the other, Paul says God has something better in mind. That better way is explained in 1 Corinthians 13. Let’s read it beginning with the end of the previous chapter (12:31-13:13).
Let’s work our way through this wonderful chapter section by section to see if we can understand what Paul was saying then and now.
Vss 1-3—Religion without love denounced
The Greek scholar A. T. Robertson aptly notes that to take this beautiful chapter apart verse by verse is like picking the petals off a rose blossom. It seems like such a shame. It so marvelous as it stands. It is best appreciated as a whole. But to understand and apply it best we must to look at the details.
First, we need to define the key word—love. Sometimes the most basic words are the hardest to define. Some time ago, someone sent me a report on definitions provided by a group of four to eight year old children when asked by a group of professionals, “What does love mean?” Their answers were both cute and profound.
Love is the first feeling you feel before all the bad stuff gets in the way.
When someone loves you, the way they say your name is different. You know that your name is safe in their mouth.
Love is when a girl puts on perfume and a boy puts on shaving cologne and they go out and smell each other.
Love is when you go out to eat and give somebody most of your French fries without making them give you any of theirs.
Love is what is in the room with you at Christmas if you stop opening presents and listen.
You really shouldn’t say “I love you” unless you mean it. But If you mean it, you should say it a lot. People forget.
As you may know, the language of the Bible has a number of terms for love. The one used here is a special one. It was relatively rare in the Greek world. But it becomes the most common word in the New Testament and Christian doctrine. The word for love here is “agape” in the Greek. The name of our food pantry, Agape Cupboard, is based on this.
The two other more prominent words in the Greek language for love were “eros” and “phileo.” We get our term erotic from eros, meaning sexual or physical love. From phileo we get Philadelphia, city of brotherly love. Some have suggested that the first term describes a kind of love based on what I can get out of it. The second describes a love based on the status or position of the person loved, family or brother or someone who has shown love for us. Agape on the other hand describes a love that doesn’t take into account what the other has done for me or how deserving the other is.
Agape is just the opposite. The other two are because of love; agape is in spite of love. It is giving, sacrificing, selfless. It is God’s love for us while we were yet sinners. He didn’t wait until we had cleaned up and straightened up to give his only begotten son. Agape love flows from the character and heart of the giver.
Older English versions (KJV) used the word charity here. That is a pretty good choice. Think of what we consider charity, even in the negative sense. A proud person doesn’t want charity, he says. He will earn his keep. He wants no body to think that he doesn’t deserve what he gets. No charity for him. But charity is exactly what we get from God. It leaves no room for earning it or meriting. This is God’s love and the love to which followers of Jesus are called.
The point of the opening section of chapter 13 is clear. It is this kind of love that God is looking for. Nothing substitutes for it. Speaking in languages or tongues doesn’t. 1If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. In each case, Paul uses an extreme or exaggerated illustration to make his point that nothing can replace Christ-like love in the believer’s life. Apparently, some at Corinth claimed that the gift of languages was the mark of the Spirit. Tongues was the proof of spirituality, they said. Not even, if your language was angel talk, Paul counters! Tongues without love is just noise. But it is not just tongues to which this applies.
The same principle applies to prophecy, or spiritually empowered preaching and teaching, of which Paul speaks so favorably in chapter 14. It also applies to the ability to work miracles. 2If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing.
Paul applies it to extravagant generosity or even martyrdom. Even the most ultimate self-sacrifice that you can imagine is worthless as far God is concerned if not motivated by love. 3If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing. These may be admired by and praised by the world, but they are not marks of the Spirit by themselves. They prove nothing about one’s standing before God or about one’s ultimate spirituality.
Vss 4-7—Real love described
The next section outlines love with fifteen different terms. A sixteenth introduces the next paragraph. The first two describe what love is. They describe love’s quantity and quality. Love is patient . It is long suffering or long tempered. It has a slow fuse. It is also kind. Kindness is practical goodness shown to others.
The next eight terms explain what agape love does not do. It is not jealous. It doesn’t boil over with envy. It’s doesn’t brag and isn’t full of itself. It doesn’t get puffed to make itself look bigger and more important than it really is. It is not rude. The word describes something that is shameful or indecent. Real love doesn’t make others blush in embarrassment. It doesn’t seek or insist on its own way. It isn’t easily irritated or angered. It’s not the kind of attitude that is quickly set off.
Next, it isn’t good at record keeping. Good accountants keep track of every penny. Unloving people never forget a wrong. The last item in the what love doesn’t do list is powerful. Love doesn’t delight or take joy in evil. Clearly, a most unloving attitude is displayed by the person who is happy when another falters or evil triumphs.
Finally, five final terms tell what love does. The first stands in stark contrast the last in the previous section. It rejoices in truth. This is an important concept. True love doesn’t accept, want, or delight in anything less than the truth. Flattery, manipulation, and deception are not items to rejoice in—even when they get you what you want with another person. Love protects—a word related to putting a roof over someone. It believes or trusts. It hopes. It sees the bright possibilities, not despair. It perseveres. It doesn’t give up easily.
I need to add another word at this point. Too often, we talk of love as if it were a weak, flabby emotional thing. As if loving, truly acting in love, were an easy matter. Nothing could be farther from the truth. Real love takes power, spiritual power, and strength. Christian writer and youth speaker Josh McDowell has a good reminder in an article in Focus on the Family Magazine (Aug. 1999):
Tolerance or love—which is harder? Tolerance says, “You must approve of what I do.” Love responds, “I must do something harder: I will lov eyou, even when your behavior offends me.”
Tolerance says, “You must agree with me.” Love responds, “I must do something harder: I will tell you the truth, because I am convinced ‘the truth will set you free.’”
Tolerance says, “You must allow me to have my way.” Love responds, “I must do something harder: I will plead with you to follow the right way, because I believe you are worth the risk.”
Tolerance seeks to be inoffensive; love takes risks. Tolerance glorifies division; love seeks unity. Tolerance costs nothing; love costs everything.
Vss 8-12—Permanence of love defined
The next section, vss. 8-12, is among the most controversial in the chapter. You can survey any number of commentaries and you will find countless different interpretations and opinions about this section. Most of the debate centers on the understanding of three words: cease, be stilled (in vs. 8) and perfection (in vs. 10).
The point, however, is clear. Agape love, giving, self-sacrificing, other-concerned love will not end. Paul says it never fails. It has a permanent role in the purposes of God. This is not true of the gifts of prophesy, languages, and knowledge.
The reason this text is so controversial is that many want to use it to prove or disprove the continuation of the gifts of special revelations, visions, and especially “tongues.” Some Bible scholars debate whether the word “perfect” refers to the completed Bible, to the second coming of Christ, or to some other event in time.
I don’t think this is Paul’s point at all. I suspect he wouldn’t recognize any of that debate. His issue throughout the discussion is not over whether God still gives gifts of languages or reveals himself in special dreams and visions. His point is what it means even when God does give such gifts. Paul’s concern is the faulty interpretation of the gifts not their existence.
Some at Corinth apparently wanted to use their possession of such privileges as proof that they were better than someone else, that God had selected them as his special spokespersons, or that they were some how beyond accountability to other believers and to normal standards of Christian conduct. If they could speak in tongues or received direct messages from heaven in visions, then it stood to reason, so they argued, that they had arrived at what every good Christian should want to be.
NO! NO! NO! Paul counters. All of God’s gifts to his people are for service to others not self-exaltation.
If you want to argue over who is the best Christian, Paul seems to say, don’t debate who has what gifts, but who is selflessly serving the needs of others without a thought of getting any credit. That is what Christianity is all about. Of course, true selfless love doesn’t argue about it; it just does it!
A part of the Corinthian problem was a radical individuality. “I am so blessed by God that I don’t need you and anyone else, some seemed to be saying.” That is why Paul says again and again in Chapter 12 that none of us is the whole body. We are just parts that need the rest to be whole. The gifts, whether tongues or visions, were not sufficient to make a person individually complete. If we were ever to get to the point of being no longer in need of one another, then there wouldn’t be any gifts of tongues or visions. They are part of the partial, not evidence of being individually complete. To act otherwise is to be childless and immature.
8Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9For we know in part and we prophesy in part, 10but when perfection comes, the imperfect disappears. 11When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. 12Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
Hopefully as followers of Jesus we are interested something more permanent and lasting than childish arguments over who is the best or whose abilities prove something about our status in the church. If our sights are set on eternity and on heaven, right now, our life together in the church is the place to start practicing and sharpening the skills that God will find delight in forever. That main thing is selfless love and service. It will never grow out of fashion or favor in the Kingdom of God.
Vs 13—Conclusion
13And now these three remain: faith, hope and love. But the greatest of these is love.
Faith our confident trust in what God does in our lives, especially what Jesus has done to redeem and save us is vital. It will stand when everything else crumbles. Hope also matters. It is what keeps us going. It is our anchor into the future fulfillment of the promises of God that props us up when the rug is pulled out from under us.
But love, that self-sacrificing, other oriented, servant-attitude is the most important. Not because faith doesn’t count or hope doesn’t matter. They do. But love is the evidence of the other two. Faith is grounded in the past work of Christ; hope points to the future fulfillment of Christ. But love is how we translate both into real life right now. If you aren’t showing love, it is pointless to brag about your faith or your hope. Both are empty shells without love. It will always matter.
Chapter 14—Love Applied at Corinth. Next week we will examine how Paul applies all of this to the way real Christians do church.
Love’s Example . . .
Before we leave this study of Christian love and its priority in the spiritual life, we need to emphasize one great truth. The model for our love and self-less service is found in no place other than God himself. We will not find a sufficient example in preachers, teachers, certainly not politicians or statesmen, not even in the great saints and heroes of the faith. Our Savior alone provides the perfect example of selfless, other-serving love.
This is the gospel message—that while we were still sinners God poured out his love for us through Jesus Christ. Our sins deserved punishment. But Jesus took that punishment, not because we had earned, merited, or paid for it, but simply because he loved us freely.
He loved us while we were still sinners, not after we had tried to clean up our lives. He loved us when we were messed up. He loves us in the good times and in the hard times. He loves us when we walk away and when we draw near.
But we must never take that love for granted. Like all real love, it can’t be forced. He loves you so much that he seeks you but he loves you too much to force you to accept his gift of love. Faith and conversion begins when we recognize how much he loves us and how undeserving we are and make the choice to answer his call of love. This is the gospel, the good news of Jesus Christ. Jesus alone is perfect love.
Let’s read the heart of this text again and in each place where the word “love” or its equivalent is found let’s read Jesus and see how marvelously it fits.
4Jesus is patient, Jesus is kind. Jesus does not envy, Jesus does not boast, Jesus is not proud. 5Jesus is not rude, Jesus is not self-seeking, Jesus is not easily angered, Jesus keeps no record of wrongs. 6Jesus does not delight in evil but rejoices with the truth. 7Jesus always protects, always trusts, always hopes, always perseveres. 8Jesus never fails. 1 Cor. 13:4 through 1 Cor. 13:8 (NIV)
Love’s Challenge . . . One more step before we leave this marvelous passage—this love is not meant to be a theoretical concept. Christian love is not some sentimental emotion, but practical daily living. If we are called to be followers of Jesus, then we are called to love and act like him in our relationships with others. This is not just for missionaries and white-robed saints. It is for housewives, businessmen, farmers, laborers, students and retired people. This is all about how we treat each other 24-7.
4I am patient, I am kind. I do not envy, I do not boast, I am not proud. 5I am not rude, I am not self-seeking, I am not easily angered, I keep no record of wrongs. 6I do not delight in evil but rejoice with the truth. 7I always protect, always trust, always hope, always persevere. 8I never fail.
Is this you? If not, why not? If not to the extent that you like, what are you going to do about it? The promise of the Holy Spirit is that He will do in you and through you what you can’t do by yourself. You must want him to. Do you? You must ask him to. Have you? You must trust him to. Dare you?
Baby Christians may argue over who gets to be first, who gets their way or who is the best or whose gifts are better. Loving Christians, the kind Jesus is looking for, are so busy serving one another that they don’t have time for such nonsense.
***Dr. Roger W. Thomas is the preaching minister at First Christian Church, 205 W. Park St., Vandalia, MO 63382 and an adjunct professor of Bible and Preaching at Central Christian College, 911 E. Urbandale, Moberly, MO. He is a graduate of Lincoln Christian College (BA) and Lincoln Christian Seminary (MA, MDiv), and Northern Baptist Theological Seminary (DMin).
