1 Thessalonians chapter 2 Commentary

1: For yourselves brethren know our entrance in unto you that it was not in vain 2: But even after that we had suffered before and were shamefully entreated as you know at Philippi we were bold in our God to speak to you the gospel of God through much conflict[1] 3: For our exhortation was not of deceit nor of uncleanness nor in guile 4: But as we were approved of God entrusted [with the] gospel even so we speak not as pleasing people but God who tests our hearts 5: For neither at any time used we flattering words as you know nor through cloaked covetousness God is witness 6: Nor of people sought we glory neither of you nor yet of others when we might have been burdensome as the apostles of Christ 7: But we were gentle among you even as a nurse cherishes her children 8: So being affectionately desirous of you we were willing to have imparted to you not the gospel of God only but also our own souls because you were dear to us 9: For you remember brethren our labor and travail for laboring night and day because we would not be chargeable to any of you We preached to you the gospel of God 10: You are witnesses and God also how holily and justly and unblameably we behaved ourselves among you that believe 11: As you know how we exhorted and comforted and charged every one of you as a father his children 12: That you would walk worthy of God who has called you to his kingdom and glory 13: For this cause also thank we God without ceasing because when you received the word of God which you heard from us you received it not as the word of audawm but as it is in truth the Word of God which effectually works also in you that believe 14: For you brethren became followers of the churches of God which in Judaea are in Christ Jesus for you also have suffered like things of your own countrymen even as they have of the Jews 15: Who both killed the Lord Jesus and their own prophets and have persecuted us and they please not God and are contrary to all people[2] 16: Forbidding us to speak to the Gentiles that they might be saved [3] to fill up their sins alway for the wrath is come upon them to the uttermost 17: But we brethren being taken from you for a short time in presence not in heart endeavored the more abundantly to see your face with great desire 18: Wherefore we would have come to you even I Paul once and again but Satan hindered us 19: For what is our hope or joy or crown of rejoicing Are not even you in the presence of our Lord Jesus Christ at his coming 20: For you are our glory and joy.

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[1] It was a struggle for Paul to do the work of the Lord at Philippi (where he was mistreated “shamefully”) and also through much conflict at Thessalonica, but he persevered and succeeded in establishing assemblies in those places. He did not allow ridicule and opposition to stop him from obeying God.

[2] God still has a plan for the Jewish people, and we love and honor the race through which Messiah came. God’s promise is not void that he will bless those who bless Abraham and he will curse those who curse him. He was speaking not only of Abraham, but of Abraham and his descendants through his sons Isaac (The child of the free-woman. The child of the promise) and Jacob (who wrestled with God and would not let Him go until he had been promised the blessing his very life depended on). Much joy and knowledge is gained when studying the Hebrew scriptures from a Jewish perspective. But take care not to elevate Jewish culture or Messianic ministry above any other. The apostle Paul did not. In fact, he did not take to pretty things up, when he wrote that the Jews killed the Lord and were contrary to everyone around them. Israel, today, is a secular nation, but God has brought them back to their ancestral promised land, and he will reconcile them—as a nation—back to himself. “Pray for the peace [wholeness] of Jerusalem, for they shall prosper that love thee.” 

[3] Paul said he would be all things to all people that by any means some should be saved. It is a fearful thing to forbid anyone to preach the gospel of Christ, that they might be saved. Jesus spoke of the religious leadership of his day, saying they were not going in to the Kingdom of God themselves and they prevented those that would. What we see, today, is that [since 1987] those influenced by the Council for Biblical Manhood and Womanhood (CBMW) forbid women to preach the Everlasting Gospel to men, that they might be saved. But women need not fear their edicts or censure. Women as well as men need fear only God. Jesus commanded all Christians to go into all the world and preach the gospel. Joel prophesied that God’s daughters as well as his sons would do this. Just as the early Jewish Christians defied Jewish leadership and preached Christ anyway, so women should defy anti-Christ, male-headship, teaching and preach Christ anyway.

1 Corinthians Chapter 15: Rapture Women Preaching

 

1: Moreover brethren I declare to you the good news which I preached to you which also you have received and in which you continue 2: By which also you are saved if you keep in memory what I preached to you unless you have believed in vain 3: For I delivered to you first of all that which I also received how that Christ died for our sins agreeing to the scriptures 4: And that he was buried and that he rose again the third day according to the scriptures 5: And that he was seen of Cephas[1] then of the twelve [2] 6: After that he was seen of above five hundred brethren at once of whom the greater part are alive to this present [day] but some are fallen asleep [have died][3] 7: After that he was seen of James then of all the apostles 8: And last of all he was seen of me also as of one born out of due time 9: For I am the least of the apostles that am not fit to be called an apostle [4] because I persecuted the Out-Called of God 10: But by the favor of God I am what I am and his favor which is in me be not in vain but I labored more abundantly [than] they all yet not I but the favor of God which is in me [5] 11: Therefore whether it were I or they so we preach and so you believed 12: Now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead 13: But if there be no rising again of death then is Christ not risen 14: And if Christ be not risen then is our preaching vain and your faith is also vain 15: Yes and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not [6] 16: For if the dead rise not then is not Christ raised 17: And if Christ be not raised your faith is vain you are yet in your sins 18: Then they also which are fallen asleep in Christ are perished 19: If in this life only we have hope in Christ we are of all people most miserable 20: But now is Christ risen from the dead and become the firstfruits [7] of them that sleep 21: For since through a mortal came death through a mortal also the resurrection of the dead 22: For as in the '‘âdâm [the mortal] all die thus also in the Christo shall all be made alive 23: But each in their own order Christ the firstfruits afterward the Christ’s at his coming 24: Thereafter the consummation, when he shall have entrusted the kingdom to God and Father when he shall have put down all sovereignty and all authority and powers 25: For he must reign till he has put all enemies under his feet [8] 26: [The] last enemy abolished… THE Death [9] 27:  For he hath put all things under his feet. But when he saith all things are put under [him, it is] manifest that he is excepted, which did put all things under him. 28: And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him The God / Ho Theos[10] may be all in all 29: Else what poieo baptizo for the dead if the dead[11] rise not at all tis kai baptizo for the dead 30: And why stand we in jeopardy every hour (if the dead are not raised) 31: I protest by your rejoicing which I have in Christ Jesus our Lord I die daily 32: If after the manner of men I have fought with beasts at Ephesus, what [does it] advantage it me if the dead rise not let us eat and drink for tomorrow we die[12] 33: Be not deceived malicious speakings corrupt good morals 34: Awake to righteousness and sin not for some [of you] have not the knowledge of God I speak this to your rebuke 35: But some will say How are the dead raised up and with what body do they come 36: You fools That which you plant is not made alive except it die [first] 37: And that which you sow you sow not that body that shall be but bare corn I mean of wheat or of some other grain 38: But God gives it a body as [he] desires and to every seed its own body 39: All flesh is not the same flesh but there is one kind of flesh of humans / audawm[13] and another flesh of beasts another of fishes and another of birds 40: There are also celestial bodies and bodies terrestrial but the glory of the celestial is one and the glory of the terrestrial is another 41: There is one glory of the sun and another glory of the moon and another glory of the stars for one star differs from another star in glory 42: So also is the resurrection of the dead It [our physical body] is sown in corruption it is raised in incorruption 43: It is sown in dishonor [14] it is raised in glory It is sown in weakness it is raised in power [15] 44: It is sown a natural body it is raised a spiritual body[16] There is a natural body and there is a spiritual body 45: And so it is written The first man ‘âdâm was made a living soul the last ‘âdâm was made a life-giving spirit 46: Howbeit that was not first which is spiritual but that which is natural and afterward that which is spiritual 47: The first man out of the earth [is] earthy the second man is the Lord from Heaven [17] 48: As is the earthy such are they also that are earthy and as is the heavenly such are they also that are heavenly 49: And as we have borne the image of the earthy we shall also bear the image of the heavenly[18] 50: Now this I say brethren that flesh and blood [has] no power [to] inherit the kingdom of God[19] neither doth corruption inherit incorruption 51: Behold I shew you a mystery We shall not all sleep [die] but we shall all be changed 52: In a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed ^{1 Thessalonians 4:15-18} 53: For this corruptible must put on incorruption and this mortal must put on immortality 54: So when this corruptible shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in victory 55: O death where is thy sting hades where is thy victory 56: The piercing of death is the missing [the mark of God’s will?] and the strength of the missing is the law 57: But thanks be to God who gives us the victory through our Lord Jesus Christ 58: Therefore my beloved brethren be ye steadfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labor is not in vain in the Lord

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[1] In 1 Corinthians 15:1-5, Paul defined the GOOD NEWS ^{The Gospel} as the death, burial, and resurrection of Christ. Mary who was first at the tomb that resurrection morning—not Peter. Mary was the first preacher of the gospel. Peter [along with the other disciples] heard the gospel for the first time from a woman, Mary, who heard it from the angel.

Paul proved himself to be a supporter of women in ministry, examples being his equal treatment of Priscilla, Phoebe, and Junia. He learned from Priscilla. He called Phoebe a deacon. He called Junia an apostle. Paul had to know it was Mary, called the Magdalene (because she was from Magdala), who saw Jesus first after his resurrection, and not Cephas. For some reason, he drew a curtain of invisibility over the fact that it was a woman who first saw Jesus and preached the GOOD NEWS that Jesus alive after his crucifixion.

Most scholars agree that the gospels were written after the epistles. That being the case, the writers of the gospels, under the direction of the Holy Spirit, made certain that all the world would know it was a woman who first saw Jesus alive after he had been laid in the grave, and also that it was a woman who was the first preacher the New Testament gospel.

[2] The twelfth being Matthias, who had been with the disciples from the time Jesus was baptized by John until he died, was buried, and rose again –Acts 1:21-26

[3] Paul said to be absent from the body is to be present with the Lord. Only the bodies of believers sleep in death. The doctrine of souls sleeping is not scriptural. Upon the death of the body, the spirit returns to God who gave it (Ecclesiastes 3:21). The soul is immediately either with the Lord, in Heaven, or in the hellish dimension of Hades or Sheol ^{Luke 16:22-23}.

[4] The ministry gift of apostle did not pass away with the original twelve as some say. In fact, it was the group of the original twelve that passed away with the suicide of Judas. Matthias replaced Judas in the number of The Twelve. From that moment, the group was no long the “original” twelve but continued to be called, The Twelve.

Paul was never numbered among The Twelve. When he wrote to the Ephesians about the ministry gifts, there were already more than twelve recognized as apostles, including himself, Jesus’ brother James, a woman named Junia, and more. 

[5] 1 Corinthians 15:10, tells us that no one is beyond the reach of our loving Creator. Paul imprisoned and participated in the murders of the earliest Believers. He hated Jesus, and he hated His followers. Paul was a man of incredible hatred and anger before Jesus kept a Divine Appointment with him on the road to Damascus. God turned the greatest enemy the first Christians had into their greatest friend.

No one has gone too far or done too much that God cannot change them and use them. He has a divine appointment for you. Don’t walk away from it.

[6] The Bible says believers who have died are sleeping. The same language is used of the resurrection from the dead.

The literal translation of the Greek says that after Jesus died, he was “roused.” When someone is roused, they are awakened from sleep. Those who are “In Christ” who sleep in death will also be “roused.”

The resurrection from the death is a physical event.

The same bodies that “fell asleep” in death will wake up. The fact that bodies will be decomposed does not change this fact. It will be those same bodies that will rise as glorious bodies that will never die again. Job knew this when he said though this body would be destroyed (died and decayed), with his own eyes, he would see God.

There is a physical resurrection from the dead. 

Do you know for sure that after your body falls asleep in death that you will be roused in the Resurrection of Life to  live forever? Eternal Life is found only one place...not in any theology or religious organization or denomination but in a person, the person of Jesus the only Christ. Do you believe he is the Son of God? Do you believe God raised him from the dead?  Have you called on him to save you from your sins? Do it NOW. No one has the promise of tomorrow.

[7] 1 Corinthians 15:20 is a reference to fulfilled prophecy. The Feast of the Lord called firstfruits foretold the physical resurrection of Jesus. Each one of the seven Feasts of the Lord foretold some aspect of the redemption wrought through the person and work of Yeshua.

[8] 1 Corinthians 15:24-26 is a reference to the end of first thousand years of Messiah’s Kingdom. His his Kingdom is forever, but it does have stages. The Kingdom of Christ will exist for eternity in the New Heavens and the New Earth. All his enemies [both mortals and angels] will be put down, forever, at the end of the thousand years when death shall be abolished.

[9] 1 Corinthians 15:26 is not just speaking of physical death. THE Death, is something much worse. Here, the apostle writes of a time when never again will anyone be destroyed from the presence of God and his power.  THE Death, will be abolished.

[10] John 1:1,12 says that Jesus, The Word, is God (Jehovah), and that God himself became flesh and dwelt among us. Colossians 2:9 says that all the fullness of the Godhead (Jehovah) resides in Jesus in physical form.

[11] Baptizing for the dead must be part of Jewish Tradition, as it is found nowhere in the Old Covenant scriptures, the Torah, Psalms, or prophets. The only place it is seen in the written Word of God, is this one mention to what must have been a common practice among the Jews at that time. On more than one occasion, Paul quoted Jewish Tradition in his letters. Tradition is not authoritative, no matter how widely accepted it may be, and no matter who quotes it, and this one statement, about baptizing for the dead, cannot be taken to mean the dead can be saved after they have died in their sins. When Jesus said, “If you do not believe that I AM you shall die in your sins,” he left no question that dying in one’s sins was a final and terrible fate. “It is appointed to man once to die and after that the judgement.”

[12] Hope of the resurrection—the knowledge of standing before the Judge of all the Earth—is powerful incentive to live responsibly and do good. The idea of unaccountability, gives rise to wasted lives, selfishness, and worse.

[13] The word, audawm, is the phonetic spelling of the Hebrew word, 'âdâm, the name God gave to his entire human creation—both female and male ^{Genesis 5:2}. For a full explanation of the use of the word “audawm,” throughout this work, see “Untranslated Words” under “Special Features.”

[14] The Fall [sin] dishonored the bodies of the first humans. A dishonoring physical change was made to human DNA when death was introduced into the bodies of the first couple through sin. This corruption of their perfect DNA was passed to all of their descendants.

At the resurrection, our original perfect DNA will be restored. We will become immortal. Those who die “In  Christ” will be raised never to die again.

[15] The Psalmist wrote, What are mortals that you are mindful of them the children of ‘âdâm [humanity] that you visit them a For you have made them a little lower than Elohim and are crowning them with glory and honor (Psalm 8:4-5 is a prime example of English-translation-theology).

[16] Spiritual bodies are just as real and tangible as natural bodies, the difference between the two, is that natural bodies, those that are subject to the laws of physics (space, time, energy, matter), cannot always see spiritual bodies, which are not subject to known laws of physics.

The corruptible natural body of Jesus, was raised as a glorious, indestructible, spiritual body. But that does not negate his physical resurrection, or the physical resurrections of those who belong to him. Rather, it elaborates and sheds light upon the magnificent nature of it.

His physical body was raised from the dead, and during that instantaneous process ^{1 Corinthians 15:52}, it was gloriously changed from a body subject to the natural laws of physics into a body that could transcend space, time, energy, and matter. The body of every believer will also be raised in such a manner ^{1 John 3:2}.

[17][17] How many Lords are there in Heaven?

[18] In this chapter, Paul is speaking of the condition of our bodies in the resurrection. In Genesis chapter one, where it states that audawm (every human) is created in the image of Elohiym—who is an awesome, transcendent, being—the reference is not to physical bodies, or even behavior, but rather to an intrinsic state of being. In 1 Corinthians 15:49, where the apostle states that audawm bears the image of God’s first human creations, he is referencing the condition of the mortal body—which, because of sin, is subject to the second law of physics, the law of decay. But the assurance is, that mortal condition will not be permanent. One day, all who belong to Christ, will have glorious resurrected bodies. Just like Jesus, our resurrected bodies will never die, and will no longer be subject to the current laws of physics. 1 Corinthians 15…  

Being “created in” the image of God, is intrinsic to all humans, and not affected by whether one is saved or unsaved*. “Bearing” the image of the first fallen humans, is also intrinsic to all humans. Both states of being are intrinsic—meaning they are who we are, not something we do—not sets of behaviors or banners that we bear and wave around for all to see. 

The common saying, that we are “image bearers” of God, places an erroneous twist on God’s Words, by suggesting that the image of God is something to be portrayed, rather than a state of being. Should our lives be examples of godly, Christlike living? Absolutely. But whether lifestyles portray good or evil, whether one is born again or not, all people are created in the image of God, and bear the image of his fallen earthly creation, as well. The good news is, the hope of the resurrection belongs to “whosoever” hears and responds in the affirmative to God’s invitation to LIFE ^{John 3:16}.

*That is why it is such a grievous thing when murder is committed**. Either in the womb or out, whether a person acknowledges God or not, if a person is murdered, it is the image of God that has been maliciously destroyed.

**Judicial execution is not murder. However, the Bible clearly states the prerequisites for condemning offenders to death, and strongly condemns unrighteous judgements, where either justice is not attempted at all, or where the travesty occurs that innocent people are condemned instead of the guilty.

[19] The first 1 000 years of Christ’s Kingdom, is only the first part of the inheritance for the living survivors of the Great Tribulation and Judgement of the nations, who will enter into Life* in their mortal conditions. Just as the first resurrection occurs in phases, the Kingdom of God has phases as well. The Kingdom of Christ, once initiated, will never end. Jesus said the Kingdom of God would first manifest [on earth] in the spiritual realm, but would surely be followed by the physical. We are currently in phase one, where the Kingdom of God has yet to become a physical reality, but resides within every believer, and produces righteousness, peace, and joy by the Holy Spirit ^{Luke 17:20-21, Romans 14:17}. Phase two of the Kingdom of God, will begin with the physical, visible, return of Jesus to the earth, where he will defeat his enemies at the Battle of Armageddon ^{Luke 17:24, Revelation 19:11-21}, and will continue through the first 1000 years of his reign. 

The last days include both phase one and two of the Kingdom. During phase two, the Word of God will flow from Jerusalem and knowledge of God will fill the whole earth ^{Isaiah 2:2-3, Habakkuk 2:14}. At that time, there will still be mortals in Christ’s kingdom. We know this, because the Bible says they will marry, give birth, and even die ^{Isaiah 11:6-10 & 65:18-25}. 

The third and final phase, will begin at the end of the 1000 years, when Jesus will root out, expose, and destroy every enemy. It is then that all remaining mortals who survived the Great Tribulation, Judgement of the Nations, and remained faithful to him throughout the first 1000 years of the Kingdom Age, will be changed (from mortal to immortal) and saved from the fiery purge that will initiate the creation of the New Heavens and the New Earth. These will be inhabited forever by the saved from all the ages. It is to the final and permanent manifestation of the Kingdom that Paul refers to when he wrote that flesh and blood would not inherit the Kingdom of God ^{2 Peter 3:7-13}.

*1 Thessalonians 1:7-10 establishes that “Life” consists of living in the presence and power of God. Jesus will be present during his millennial reign, sitting upon the throne of David. Those who made the choice to lose limbs rather than take the Mark of the Beast, but somehow manage to make it, alive, to witness the physical, visible, return of Jesus at the end of the Great Tribulation, will enter into Life (the millennial Kingdom) in their mortal bodies ^{Matthew 18:8, Mark 9:43} We know those horribly maimed by the Man of Sin, during his reign of terror, will not remain so. Healing is a prominent feature of Christ’s Kingdom ^{Isaiah 35:4-6}. Survivors who may not have professed Christ during the Great Tribulation, but provided aide to persecuted Jews and Christians, during the Time of Jacob’s Trouble, will survive the Judgement of the Nations and enter into the Joy of the Lord, in their mortal bodies ^{Matthew 25:31-39}.  

1 Corinthians Chapter 14: Full Chapter Commentary

 1: Pursue love and desire spiritual gifts[1] but especially that you may prophesy[2] 2: For speaking glossa (tongues) speaks not to [any] mortal but to God (only) for no person understands Howbeit in the spirit they speak mysteries[3] 3: But they who prophesy speak to all to edification and exhortation and comfort 4: They who speak in tongues edify themselves but they who prophesy edify the out-called[4] 5: I would that you all spoke tongues but rather that you prophesied for greater are they who prophesy than they that speak tongues[5] except they interpret[6] that the Out-Called may receive edification ^{Isaiah 28:11} 6: Now brethren if I come to you speaking tongues what shall I profit you except I shall speak to you either by revelation or by knowledge or by prophesying or by teaching 7: And even things without life giving sound whether pipe or harp except they give a distinction in the sounds how shall it be known what is piped or harped 8: For if the trumpet give an uncertain sound who shall prepare themselves to the battle 9: So likewise you except you utter by the tongue words easy to be understood how shall it be known what is spoken for you shall speak into the air[7] 10: There are it may be so many kinds of voices in the world and none of them is without signification 11: Therefore if I know not the meaning of the voice I shall be to them that speak a (as an unintelligible) barbarian and they that speak shall be a (as a) barbarian to me 12: Even so you forasmuch as you are zealous of spiritual gifts seek that you may excel to the edifying of the Out-Called 13: Wherefore let them that speak tongues pray that they may interpret 14: For if I pray [in] tongues my spirit prays but my understanding is unfruitful ^{Romans 8:26} 15: What is it then I will pray with the spirit ^{Jude :20} and I will pray with the understanding[8] also I will sing with the spirit and I will sing with the understanding also 16: Else when you shall bless with the spirit how shall they that occupy the room of the unlearned say Amen at your giving of thanks seeing they understand not what you say 17: For you truly give thanks well but the other is not built up [9] 18: I thank my God I speak tongues more than you all[10] 19: Yet in [gatherings of the] Out-Called I had rather speak five words with my understanding that by my voice I might teach others also than ten thousand words in tongues 20: Brethren be not children in understanding howbeit in malice be ye children but in understanding be adults 21: In The Law [nomo] [11] it is written With other tongues and strange lips will I speak to this people [12] ^{Isaiah 28:11} and yet for all that will they not hear me says the Lord 22: Wherefore tongues are for a sign not to them that believe but to them that believe not[13]  but prophesying serves not for them that believe not but for them which believe 23: If therefore the whole Out-Called be come together into one place and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that you are insane 24: But if all prophesy and there come in one that believes not or one unlearned they are convinced of all They are judged of all 25: And thus are the secrets of their hearts made manifest and so falling down on their faces they will worship God and report that God is in you of a truth 26: How is it then brethren when you come together every one of you has a psalm hath a teaching has a tongue has a revelation has an interpretation Let all things be done unto edifying 27: If any speak [in unknown] tongues let it be by two or at the most by three and by course  but let [only] one interpret [14] 28: And if there be no interpreter let them keep silence in Ekklesia and let them speak to themselves and to God 29: Let the prophets speak two or three and let the others judge 30: If anything be revealed to another that sits by let the first hold their peace [15] 31: For you may all prophesy [16] one by one that all may learn and all may be comforted 32: For the spirits of the prophets are subject to the prophets33: Indeed God is not the author of confusion[17] but of peace as in all churches of the saints 34: Let your [unbelieving?] wives hold their peace in the assemblies For it is not entrusted to them to speak [their minds concerning the Word of God] rather to yield as also the law teaches [18] 35: And if they are resolved to learn anything[19] let them ask their husbands at home[20] for it is indecorous for [unbelieving] wives to speak [out] in the assembly [of believers] 36: What came the word of God out from you or came it to you only 37: If any are deemed as prophets or spiritual let them acknowledge that the things that I write to you are the commandments of the Lord 38: But if any be ignorant [let them] be ignorant 39: Wherefore brethren covet to prophesy and forbid not to speak with tongues 40: Let all things be done decently and in order.

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[1] When Paul exhorts believers to desire spiritual gifts, he is not talking only to the early Church. From his letter to the Ephesians, we know that he understood that the Gifts of the Holy Spirit were going to be present and available to the Out-Called until Jesus comes again and makes all things complete.  But he is clear in his admonition that though spiritual gifts are worthy of our passive longings—even yearnings—our active efforts of pursuit, should be wholly focused on walking and growing in love. If we can accomplish that, there is no spiritual law we will violate, and we will grow from children to adults in the Lord ^{Matthew 22:37-40 Luke 10:27-28, 1 Corinthians 13:11 & 13, Galatians 5:14}.

[2] The Greek word, propheteuo, G4395 (verb), is one of several words translated as prophesy. It means to foretell; break forth under divine impulse; speak forth under divine inspiration; declare a thing which can only be known by divine revelation. Many try to say it has a simple meaning of preaching, and indeed, all preaching should be speaking forth under divine inspiration, but that is not always the case. In any case, the Bible differentiates between preachers, teachers, prophets, and their respective gifts. All are ministry gifts of the Holy Spirit, given to the Church [until Jesus returns and makes all things complete] but they are not the same gift. In this passage, Paul encourages believers to desire [but not pursue (pursue only love)] spiritual gifts and most especially that they might be used in the gift of prophecy.

[3] 1 Corinthians 14:2 is the second clear witness (in Paul’s first letter to the Corinthians) that tongues (glossa) are not always earthly languages. The apostle wrote that when a person speaks in tongues no one understands them except God. There are tongues of men, but there are also, as Paul states in chapter 13, tongues of angels as well.

[4] There is nothing wrong with edifying (building up) one’s self. Indeed, we cannot build other’s up if we are not built up ourselves. Paul is not telling Christians to neglect their own spiritual health. He is simply making the point that when we come to together for corporate worship, prayer, and exhortation, we must think about the Body of Christ as a whole, and exercise the spiritual gifts that will benefit others as well as ourselves.

[5] Paul’s reference to “greatness,” in connection with the gift of prophecy, may give insight into the statement of Jesus that his followers would do “greater” things than he did. We know that no single person can do anything greater than our Savior did. After all, what is greater than raising people from the dead, healing incurable diseases, performing miracles, speaking prophetically into people’s lives, giving one’s own life for someone else? All of these things have been done by Christians, through the gifts of the Holy Spirit. But how do we do greater things than that? The answer is, we cannot. But Jesus said we would. Now, we know the statement of Paul [about the prophet being greater than the one who speaks with tongues], had nothing to do with quantitative prominence, that of being highly esteemed by large numbers of people (sinful to desire that), or even by the public in general. It is rather a qualitative promise, that the gift of prophecy does greater good over the gift of tongues, because the gift of prophecy is designed for public ministry, whereas the gift of tongues can be limited to simply a private and personal refreshing. There is nothing wrong with that. When such is the case, it is meant to be exercised between the individual believer and God alone. The statement of Jesus [about believers doing greater works than he] contains both a quantitative and a qualitative promise. Believers can do greater things than Jesus, only because they exist in greater numbers. Every member of the Body of Christ, is indwelled by his Holy Spirit. Therefore, large numbers of believers can benefit great numbers of people—often simultaneously—by the gifts of the Holy Spirit. Therefore, followers of Christ will do greater works than he did, and those who prophesy are greater than those who speak with tongues. 

[6] All tongues are not meant to be interpreted. At the beginning of 1 Corinthians, chapter 14, Paul stated that when one spoke in tongues they were speaking to God alone, and no one could understand them. He wrote to the Romans that when we did not know how to pray as we ought, the Holy Spirit would pray for us with unintelligible groanings and utterings, which includes (but not limited to) praying in tongues. Paul called praying in tongues, praying in the Holy Spirit. Prayer is between the believer and God—not the between the believer, and God, and the church. But, the gift of tongues can also be exercised in tandem with the gift of interpretation. When that happens, The gift becomes a public blessing, with the two gifts—tongues and interpretation of tongues—being equal to the one gift of prophecy.

[7] Entire denominations use this passage, to disparage the gift of tongues, but the apostle was not forbidding, or even discouraging use of the gift of tongues, he was simply instructing the Corinthian believers in the proper use of it. He knew his words would be construed by some to forbid the use of tongues altogether, so in this same passage, he was careful to add the words, “forbid not to speak with tongues.” To get around this clear command, some teach that the gifts of the Holy Spirit are not for the church, today. But in the letter to the Ephesians, we read that they are. Also, in the letter to the Corinthians, chapter 13, we read that the gifts of tongues and prophecy, specifically, will be with the church till that which is complete comes—i.e., the coming of Christ himself.

[8] Praying in the Spirit is not the same as praying with our understanding. Praying in the Spirit is praying in heteroglossos, strange unknown tongues of a different sort (a language but not any earthly dialect), “for no mortal understands.”

That is because we are speaking to God and not to mortals. (1 Corinthians 14:2).” Paul mentioned speaking in the tongues of angels (1 Corinthians 13:1). That is heteroglossos.

One of the benefits of praying in tongues is that our faith is built up. Jude wrote that we build up “our most holy faith praying in the Holy Ghost.” That is not silent praying. That is praying in heteroglossos.

Romans 8:26-27 tells us that when the Holy Spirit prays through us, we are praying the perfect will of God. The passage in Romans refers to spoken prayer. The text supports an audible, though not linguistically understood, utterance. The “groanings which cannot be uttered” are audible but inarticulate speech.

[9] In terms of faith building (Jude 20) and praying the perfect will of God (Romans 8:26-27), much good comes from praying in the Holy Ghost (tongues).

[10] Paul clearly did not discourage speaking in tongues. How could he when he just boasted that he spoke in tongues more than anyone? Yet some persist in missing the point that this chapter of Paul’s letter is meant to address motives and method. It is not meant to disparage the gift. Those who oppose the gift of tongues, tend to do away with the gifts of the Holy Spirit altogether by teaching they were only for the early church, but that teaching is not found in this chapter, nor anywhere else in scripture.

[11] There is controversy concerning many of Paul's references to "the Law," as to whether he was referring to the first five books of Moses only or to extra-scriptural rabbinical writings. In 1 Corinthians 14:21, we see an Old Covenant prophecy of the New Covenant gift of tongues along with an instance of Paul referring to the writings of the prophets as The Law.

The context of this verse determines that in his usage of the Greek word, nomo [in a quote of Isaiah 28:11], he was not referring to extra-scriptural rabbinical writings.

Even though scripture does [in places] differentiate between the sacred writings of the Old Covenant, designating some writings as “The Law and other writings as The Prophets,” the apostle did sometimes refer to the entirely of the Old Testament as nomo, The Law. In Corinthians 14:21, he did just that.

[12] Speaking in tongues was prophesied in the Old Covenant. Isaiah wrote that God would speak in other tongues to his people. In 1 Corinthians 14:21, Paul defined Isaiah 28:11 as a prophecy of speaking in tongues.

[13] Paul, here, speaks specifically of the gift of tongues in connection with the gift of interpretation of tongues. These two gifts together are equal to the gift of prophecy, and are for the edification of the Church and also a sign to any unbelievers who may be present.

[14] 1 Corinthians 14:27 gives protocol for the gifts of tongues and interpretation in gatherings of the Out-Called. The Holy Spirit may give more than one person the same message in tongues, but that doesn’t mean they all must speak it. Once any given message in tongues has been spoken by three people without being interpreted, it is time to be silent and wait for the tongues to be interpreted. In gatherings of believers, tongues should always be spoken along with prayer for interpretation. As long as the tongues are being interpreted, there are no limits on how many manifestations of tongues and interpretations can be given in a gathering.

[15] All the gifts of the Holy Spirit are supernatural, with God initiating the manifestation of his gifts. But it is entirely up to believers whether or not they allow God to use them in the spiritual gifts. Regarding the gift of tongues, the speaker must judge whether it is time to withhold the tongue [glossa] and allow an interpreter to speak. This, is what is meant by the phrase, “The spirits of the prophets are subject to the prophets.” Regarding the audible gifts of tongues and interpretation, the scriptures instruct believers in the proper execution of these gifts in public assemblies.  During gatherings of believers, the Holy Spirit may give more than one believer a prophetic message in tongues. The person giving the message in tongues, may or may not be given the interpretation. God may give five or ten believers the same message in tongues, but that does not mean everything single one must be brought forth. The scriptures are clear, after two or three [of the same] message spoken consecutively [in tongues], it must then be interpreted, or the remainder of believers [who were given that tongue] must remain silent. The same goes for interpretation of tongues. God may give more than one person the interpretation, but only one is to give it. This does not mean that the Holy Spirit is restricted to only two or three separate messages in tongues and interpretations in a single meeting—only that believers have a limit on how many times they will bring forth a single message before it is interpreted.

[16] 1 Corinthians 14:31 reveals at least three things: 1.) Understanding that the gift of tongues in tandem with the gift of interpretation is equal to the the gift of prophecy, which is inspired, authoritative teaching or preaching, including forth-telling and foretelling, then, according to verse :31, every member of the Body of Christ has liberty to speak publicly to other members of the body of Christ without asking permission from hierarchical group leadership. 2.) Women are not excluded from publicly and authoritatively preaching and teaching to other members of the Ekklesia (Body of Christ) 3.) Women are not excluded from speaking publicly to men, and men are not forbidden to learn from women. Just this one verse proves that complementarian male headship is an unscriptural paradigm.

[17] This short phrase is often used to forbid tongues. However, the Bible commands believers not to forbid the gift of tongues. When exercised properly, and interpreted in public assemblies, the gift of tongues does not cause confusion, but brings great blessing. There are many instances in diplomacy (and other situations) where interpreters are needed for earthly dialects and languages. No one accuses the speakers and interpreters on these occasions of causing confusion. Neither do the gifts of tongues and interpretation cause confusion. Rather, the apostle affirms in this same chapter, that the gifts of tongues and interpretation are teaching gifts that give comfort to those present.

[18] Though this commentary provides thoughts and views on interpreting verses 34-35 as if they were indeed part of Paul’s original letter, some believe these two verses to be an interpolation (a forgery), and for good reason. This is certainly within the realm of possibility as Paul himself admitted letters “as from him” were being forged (see 2 Thessalonians 2:2).

It is difficult to make sense of two verses that contradict the message of the entire body of scriptures and Paul’s own teaching as well (from just a few verses above). Why would Paul command women to keep silence in church, when earlier in the same letter he wrote that “every one of you” may prophesy. In chapter 11, he laid out protocol for both women and men who would be praying/preaching/prophesying publicly when the Out-Called came together. To then restrict women to absolute silence in the church, is a 180 degree turn, a contradiction, and completely out of character for Paul, who, throughout his ministry, endorsed and honored women as teachers/preachers.

Another, and significan, reason to consider that verses 34-35 might be forged inserts, is the break in continuity. 1 Corinthians chapter 14 is dealing with the subject of speaking in tongues from the the first verse to the last. The only exceptions are verses 34-35, without which, verses 32-37 read seamlessly on the same topic:

 “32: And the spirits of the prophets are subject to the prophets. 33: For God is not the author of confusion, but of peace, as in all gatherings of the saints.

34: Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35: And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church.

 

36: What? came the word of God out from you? or came it unto you only? 37: If any think themselves to be prophets or spiritual let them acknowledge that the things that I write to you are the commandments of the Lord.”  

The insertion of verses 34-35, brings a jarring break to a seamless message, with a completely unrelated parenthesis that many, including this writer believe was never part of the original letter as dictated by Paul.

The brand new Christian faith—at first, called “The Way”—dramatically elevated the position of women to equal stature with men. As is true today, so it was then, that there were those who would not accept women as autonomous equals without prescribed roles. The same person or group of people who were forging letters from Paul, saying the Resurrection and Rapture [2 Thessalonians 2:2] had already taken place, would have no qualms about inserting misogynistic messages into his existing letters as well.

[19] It is unlikely that Paul would choose to deliberately alienate unbelieving wives by being rude to them, bluntly telling them to shut-up, go home, and let their husbands teach them. This contradicts the entire tenor of scripture that reveals the apostle’s main goal in life was winning souls. There is no doubt the souls of wives were just as important to him as the souls of husbands. The common translation of this verse is supplementally rude and misogynistic. There is no viable reason to retain it, just as there is no textual reason not to exercise optional alternatives in the translation that conveys good intentions on the part of the apostle [towards unsaved wives]. If verses 34-35 are not interpolations, it would be more likely that Paul would have used the gentler approach of assuming the sincerity of the women, by telling them that if they were resolved to learn about the Christian faith, having private discussions with their husbands at home was a better alternative than publicly disrupting the preaching or teaching during services.

[20] The Torah says nothing about women being under obedience. If this verse is not an interpolation, then Paul must have been referencing unauthoritative Jewish tradition that Jesus publicly condemned and is known to be misogynistic. One rabbi wrote that he would rather the Torah be burned than read by a woman. Regardless, it is certain that the apostle would not single out women for oppression.

The only likely scenario if this verse was indeed included in Paul’s original letter to the Corinthian church: As is true, today, the same was true back then, that unsaved wives are more likely to attend church with believing husbands, than are unsaved husbands with saved wives. The Church at Corinth likely had quite a few couples attending where only the husband was a believer. Since Paul had previously instructed both women and men in New Testament public speaking protocol (Joel prophesied of this and was later confirmed by Peter), Paul could not have been speaking to women in general—nor, indeed, to all wives. The context of this passage indicates that the Greek word, gyne G1135, has been mistranslated, in verse :34. The word should have been translated as wives—not as women. In this verse, the wives commanded to silence are instructed to ask questions of their husbands at home. Since all women do not have husbands, only wives can be referred to in this instance. But not all wives. Joel’s prophecy about God’s daughters preaching and prophesying is not limited to his unmarried daughters. This leads to the conclusion, that the wives Paul referred to, were not qualified to speak in church. This can only mean they were yet saved. For there is no time limit imposed upon new believers before they are permitted to speak in the assemblies.

Born again Jewish husbands were no doubt bringing unbelieving wives to the church adjoining the synagogue in Corinth. The unsaved women, could have been taking advantage of the new-found freedom Christian women experienced in the assemblies, as opposed to oppressive synagogue rules. They might have been disrupting the services with questions about the new faith, but this writer believes that is an unlikely scenario. Women of that day, were stringently trained to to know their “place” and to follow the lead of men. So even with newfound freedom, women of the early Church would likely hesitate to interrupt public meetings. We do not even see that today, in a time when women are far more likely to assertive.

 There is also the possibility that some of these wives were reluctant attendees at the Christian church services and resented being there at all. There could have been some deliberate disruption going on. But again, that is unlikely. In ancient times, husbands routinely ordered wives about. A first century wife could easily interpret an invitation from a husband [to attend church with him] as a command. That being the case, why would she set herself up for possible backlash at home by embarrassing her husband ina public? Again, this writer does not see this as being the case. Even the suggestion that this is the case is misogynistic, unwittingly at times to be sure, but setting forth the idea that womankind as a whole, is naturally loud and rude, contradicts the collective evidence of all history.