Being asked by the Pharisees when the kingdom of God would come, he answered them, “The kingdom of God is not coming in ways that can be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.”
Discussion Questions:
Jesus next turns his attention to the kingdom in verses 20 to 37. Because there are so many details we want to spend more time on this section. So, for this week’s study we will be focusing on verses 20 and 21.
1) In these verses we see that Jesus was speaking to the Pharisees. Within this context, what aspect of the kingdom is Jesus referring to?
Is it the kingdom message?
Is it a kingdom class?
Is it the beginning of Jesus’s control of the old order?
2) In verse 21 what is meant by “within you” [KJV] or “in the midst of you” [ESV]?
Discussion Summary:
In the scriptures the Kingdom of God has different stages of development. That is why during his ministry, Jesus can say that the Kingdom is now at hand (Mark 1:15) and later he can give a parable which speaks of him having to leave to receive a kingdom and then to return (Luke 19:11,12). From the time of Pentecost, believers are said to be “transferred to the kingdom of his beloved son” (Colossians 1:13) and believers also share in his reign when at the end of days the 7th angel sounds and says, “The kingdom of the world has become the kingdom of his Lord and of his Christ” (Revelation 11:15).
The Kingdom of God is described as a leavening agent that spreads throughout the entire lump of dough (Matthew 13:33). The Kingdom of God is also described as a stone that grows and becomes a mountain that fills the whole earth (Daniel 2:35-44). This idea of growing and changing and transforming until it fills everything speaks to this idea of different stages of development that are shown throughout the scriptures. We see the Kingdom of God beginning with the ministry of Jesus and through the instrumentality of Jesus. The Kingdom of God is then furthered by the development of the body of Christ. Upon Jesus’ return the next aspect of the Kingdom of God is revealed which culminates in to the Kingdom of God filling the whole earth.
Throughout all of these different aspects, the idea that the Kingdom must be individually entered into and that it is not discernable by outward signs holds true. We see how the same miraculous event is perceived differently by different people (John 12:28,29). The heart condition that is in a proper condition to receive the Holy Spirit is what allows a person to perceive the Kingdom of God and to enter in to it (John 3:1-5).
Jesus spoke these verses (20,21) to the Pharisees who were not in a right condition of heart as previous chapters clearly show. The Kingdom of God was not “within them” (KJV) but was among them or in their midst (ESV). It was within their grasp. They were able to enter in, if only their hearts could be opened to it. As Jesus told them in Matthew 12:27, 28 that if they believed in his power then “the Kingdom has come upon you.” And as Jesus told one of the scribes in Mark 12:28-34, “You are not far off from the Kingdom of God.”
On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”
Discussion Questions:
This week we would like to explore some of the details of this episode of Jesus’s ministry.
1) What is the difference between being “cleansed” (v14) and being “made well” (v19)?
2) What role does gratitude play in this difference?
3) Why is this man’s ethnicity singled out?
Discussion Summary:
The leprosy mentioned in Luke 17 is not necessarily the leprosy we know today, otherwise called Hansen’s Disease. Leprosy in the Bible (Leviticus 13) refers to a skin condition that was considered contagious. It could affect people, buildings and cloth. The description of leprosy in Numbers 12:12 shows that it could be quite severe. The diagnosis of “leprosy” made the person unclean and required them to live outside of the community. Leprosy became a symbol of sin which grows as it is untreated, has a contagious affect, and separates one from God and the people of God. The 10 men in this episode in Luke are affected by the physical condition, but the symbolism is unmistakable.
All ten are “cleansed” or purified of the disease. But only the one who returned to give thanks is “made well” or saved. The cleansing reflected the healing on the outside, but the saving reflected the internal healing of alienation from God. At first the men “stood at a distance.” The one who turned back came up to Jesus and fell at his feet. He praised God, recognizing that through Jesus’ healing power he was able to have his praises heard by God.
Why was this man the only one who returned? We can surmise that the ceremonial aspect of the healing process (verse 14) filled the minds of the other 9 who were Jews. The Samaritan man was not in the same position. Perhaps he was unsure if he would be included in the healing of the group because he was not one of them. His acknowledgement that this was unmerited favor by returning to give thanks reminds us of Luke 7:47, 48, ”Therefore, I tell you, her sins, which are many, are forgiven –for she loved much. But he who is forgiven little, loves little.” This man’s gratitude arose from his humble heart which was ready to be grounded in full faith and full salvation (James 4:8-10).
As an outsider, this Samaritan discovered that God rewards faith where ever it exists. All Christians should have this same gratitude of heart for the cleansing we have received (Hebrews 12:28).
For God is not a God of confusion but of peace. As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church.
Discussion Questions:
1) How did verses 33 – 35 apply in the context of chapter 14 as directed to the Corinthian ecclesia?
2) How do we apply verses 33 – 35 today?
Discussion Summary:
This passage can be understood in a variety of ways for the Corinthian congregation.
1. The verses are to be read literally. Women were not permitted to pray, comment, read or speak in tongues/prophesy in Christian services. Women were allowed to preach the gospel to unbelievers and among themselves. As we see from the Old Testament through to the New Testament, women were beloved of God and used of God but always within a role that recognized that God used men as his primary agents.
2. These verses refer to disorderly persons, whether men or women. In the Corinthian congregation there was a specific issue with the women speaking out of turn and speaking during the service. This understanding is shown in the CEB translation:
God isn’t a God of disorder but of peace. Like in all the churches of God’s people, the women should be quiet during the meeting. They are not allowed to talk. Instead, they need to get under control, just as the Law says.
3. These verses were made necessary due to the culture of Corinth and other gentile converts, particularly those from Greek cities. These women were not used to the order and format of a Christian service which was based on the synagogue format. They were considered wild and unruly by the Jewish-Christian believers.
4. These verses are to be understood as prohibiting teaching and authoritative speaking by women in the Corinthian congregation. A careful examination of the Greek words shows that a particular type of speech is being referred to. In verse 34, “keep silent” in verse 34 is equivalent to “not permitted to speak.” The word “speak” is not the usual Greek word “laleo,” but the word “lalein.”Thayer’s Greek Lexicon says of the word “lalein”: “Lalein is to use words in order to declare one’s mind.” This shows that when Paul says a women must keep silent and it is not permitted for them to speak, it is referring not just to any words, but to a prolonged, organized speech. The apostle was setting forth standards for the Christian congregations that women were prohibited from giving sermons and monologues.
5. These verses are referring to wives and not women in all the Christian congregations. The word for “women” is the Greek word “gynaikes” and can be translated as women or wives depending on the context. If we read this prohibition against all speech as applying to the Christian wives, it explains that 1 Corinthians 11:5 where Paul said that women could pray or prophesy as long as their head was covered was referring to unmarried women. It also explains Acts 21:9 “He [Philip] had four unmarried daughters , who prophesied.”
The reason for this prohibition against married women speaking in any capacity in the congregations is to put aside a dilemma that would have been encountered by married women of that age. It goes without saying that marriage was different in the Roman world. A young woman would be occupied with multiple children and the running of a household without modern conveniences. A young married sister who had been given the gifts of the Holy Spirit and felt the obligations to exercise them with her brethren. She also would have been faced with decisions as she strove to fulfil Christ’s words, “he who loves son or daughter more than me is not worthy of me” (Matthew 10:37-39). Her dilemma would be should she set aside the recognized responsibilities of marriage and motherhood for Christian service. Perhaps the apostles in an effort to relieve the sisters of this impossible decision pronounced that the earthly relationship was not to be sacrificed to Christian service. This concept is helpful in explaining the companion passage to these verses. In 1 Timothy 2:11-15 women [wives] are prohibited from any speech in the congregation. Verse 15 says, “Yet she shall be saved through child-bearing.” In other words, her conscientious duty to her family would be counted as service to the Lord.
These passages can be applied in a variety of ways to women today.
1. The principles of the early church apply today. Women are not permitted to pray, comment or participate in Bible studies when men are present. This is to be viewed as a small sacrifice in view of eternal life.
2. The principles of the early church apply today. Women were never prohibited from commenting and praying. They were prohibited from teaching or in any way speaking authoritatively. They must continue not challenging men’s authority in the congregation. This is due to the difference in status between men and women (Genesis 3:16).
3. An accommodation must be made for modern life. Because this was not a blanket statement prohibiting all women from speaking, but was made for the upholding of the established customs of marriage it can be adapted to the current customs. The principle of holding to the spirit of the law and not the letter of the law is to be applied. This accommodation is necessary or else today women would not be spiritually edified if they were not able to have any participation. They would either not come to meetings or they would create women-only spaces where they could talk and share and learn. This would cause the very divisions that the Apostle Paul was trying so hard to mend.
Today we cancelled our regular study in order to join a Canada-wide online meeting. We discussed the above verse, in particular, edifying [building up] the brethren.
Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up. Now, brothers, if I come to you speaking in tongues, how will I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will anyone know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves, if with your tongue you utter speech that is not intelligible, how will anyone know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none is without meaning, but if I do not know the meaning of the language, I will be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves, since you are eager for manifestations of the Spirit, strive to excel in building up the church. Therefore, one who speaks in a tongue should pray that he may interpret. For if I pray in a tongue, my spirit prays but my mind is unfruitful. What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? For you may be giving thanks well enough, but the other person is not being built up. I thank God that I speak in tongues more than all of you. Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue. Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature. In the Law it is written, “By people of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.” Thus tongues are a sign not for believers but for unbelievers, while prophecy is a sign not for unbelievers but for believers. If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God. Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject to prophets. For God is not a God of confusion but of peace. As in all the churches of the saints, the women should keep silent in the churches. For they are not permitted to speak, but should be in submission, as the Law also says. If there is anything they desire to learn, let them ask their husbands at home. For it is shameful for a woman to speak in church. Or was it from you that the word of God came? Or are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. If anyone does not recognize this, he is not recognized. So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. But all things should be done decently and in order.
Discussion Questions:
This chapter gives us an insight into how meetings were conducted in the early church. As we can see, they were very different from how they are conducted today.
1) Describe the gift of tongues, the gift of prophecy and the gift of interpretation within an early church meeting:
Who were they for?
How were each to be used and how are they not to be used within the church setting?
Discussion Summary:
The gift of tongues is first recorded in Acts 2:4-13. This took place during the feast of Pentecost when many Jews who had traveled from other countries to Jerusalem heard the gospel preached in their own language. The apostles were miraculously given this ability as a sign of the power of the Holy Spirit that had been given to them. This also showed God’s beginning steps to reverse the tower of Babel (Genesis 11:1-9) and gather people back to himself. Acts 10:46 and Acts 19:6 also give instances of speaking in tongues. In these cases, it was not for the purpose of witnessing to those who could not understand, but it was an indication to others that the Holy Spirit had been given.
Some translations render “tongues” as “the language of ectasy,” while others translate it as “foreign languages.” The literal “tongues” is clearly described in Acts 2 and all subsequent instances should be read in that light.
The gift of prophecy was a higher or “better” gift than tongues because it was understandable to all. It was for the benefit of believers to teach them and to encourage their faith. An example of prophesying as “speaking forth” the word can be found when Philip preached to the Ethiopian eunuch in Acts 8:26-40. An example of prophesying as “foretelling events” can be found when Agabus prophesied of a coming famine in Acts 11:27-30. (Note in this instance that the prophecy was not used to gain believers but for the edification of the brethren.)
The gift of interpretations was the ability to miraculously translate what was said in tongues. This was for the aid of the brethren when tongues were spoken in the meetings. There are no examples of this in the scriptures.
None of these gifts were to be used in a disorderly way in the congregation. Brethren were to take their turns, make sure there was proper translation and not repeat the same thought over and over. It shows that the Holy Spirit is to be controlled through the human mind that is developing in the fruits of the spirit.
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing. Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. So now faith, hope, and love abide, these three; but the greatest of these is love.
Discussion Questions:
1) (Verses 1-3) What was the problem for the Corinthian brethren if love was missing from:
their gifts of the spirit,
their knowledge
and their service?
2) (Verses 4-7) How should love be practically manifested within the ecclesia in Corinth?
Verses 1-3: In previous chapters Paul has dealt with various problems and issues the brethren in Corinth were dealing with (divisions, celibacy, meat offered to idols). Paul will continue in this letter to address further questions (order in the meetings, doctrinal errors). He wants the brethren to operate under the law of liberty in Christ and not be bound by rules and laws of conduct. In this chapter the Apostle is saying that if the brethren would develop love in its fullness of expression all of these problems would dissolve. The growth of love is shown in the picture of how a child acts and how a man acts.
Love in its maturity cannot be broken down into action versus feeling. The action leads to a feeling which leads to an actions which leads to a feeling. It should be a continuous, growing cycle within us and within our congregations.
Verses 4-7: Paul descriptions of love cannot be improved upon! Other scriptures bring out the way in which love should guide interactions between brethren.
1 John 3:16-18: “lay down our lives for the brethren” “if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?”
Romans 12:9-16: “let love be genuine” “outdo one another in showing honour” “contribute to the needs of the saints and seek to show hospitality” “do not be haughty” “never be wise in your own sight”
Verses 8-13: The more excellent way Paul is speaking of is the difference between the gifts of the spirit and the fruits of the spirit. Gifts were bestowed by the hands of the apostles and therefore gradually died away. They were needed to establish early Christianity. Paul says that even faith will be realized and prophecy will become reality and knowledge will no longer be accumulated but attained.
The apostles said to the Lord, “Increase our faith!” And the Lord said, “If you had faith like a grain of mustard seed, you could say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. “Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? Does he thank the servant because he did what was commanded?So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’ ”
Discussion Questions:
Jesus continues the lesson of giving a balanced view of discipleship by contrasting perspectives. He is giving us each side of the same coin.
1) Verses 5,6: Describe the type and power of faith expected of disciples.
2) Verses 7-10: While a disciple is developing the proper faith, what attitude is expected of him?
Discussion Summary:
Question 1: We know that in one sense faith is a character trait that is developed over time (Galatians 5:22; Colossians 2:6; James 1:2,3.) But in this text Jesus is presenting faith from a different angle. In verses 5,6 we see the Christian’s faith in the power of God to transform one’s life. Faith allows the power of God to work in us, developing us into an image of Christ. So even a small seed (the human capacity for faith) opens up the heart to the great power of the Holy Spirit to transform (Romans 12:2). With this perspective a tree that is difficult to even uproot would be able to thrive in a condition that is foreign to its nature. This a compelling picture of the Christian life.
Question 2: In verses 7-10 we see the perspective that even someone with that great power working in them should have of themselves. The true Christian needs to be humble and obedient in order to continue in this transformation process. We must always remember that we come from a condition of sin that is only covered by God’s mercy and Jesus’ salvation by the cross (Ephesians 2:8-10). Jesus speaks of the servant-like attitude required of Christians in Matthew 20:25-28. Paul speaks of the proper attitude towards the reward for faithfulness in 1 Corinthians 9:16-18.
Now concerning spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans you were led astray to mute idols, however you were led. Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit. Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit. For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body. The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together. Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? But earnestly desire the higher gifts. And I will show you a still more excellent way.
Discussion Questions:
1) In verses 1-11 and 28-31 the Apostle Paul lists various “gifts” of the Holy Spirit. Some of them are miraculous and some are not. In practical terms what are these gifts, services and activities?
2) How does the picture of the body (verses 12-27) give us insight into how these gifts function in the ecclesia?
Discussion Summary:
Question 1: We must remember that at the time the Apostle Paul wrote to the Corinthian brethren they had no experience in Christian living. They were a new congregation and Paul who had founded their congregation was not able to stay with them. They had no New Testament to receive instruction from or to instruct those they preached the gospel to. The gifts were given to compensate for this lack.
Examples of Gifts of the Spirit:
Gift of discernment, Acts 5:1-12
Gift of knowledge, Acts 27:10,11
Gift of faith, Acts 27:23,24,31-36
Gift of tongues, Acts 2:1-13
Gift of healing, Acts 20:7-12
Examples of the various services of the brethren at that time are found in Ephesians 4:11-16 and in Romans 16:1.
Examples of the various activities of the brethren at that time are found in Acts 8.
Question 2: Using the human body to illustrate the various gifts, services and activities of the Christian Church provides many lessons. First is the variety that can be found among believers. This variety should produce within each individual the understanding that comparisons are not helpful or even possible. God has set each one in place and this also teaches individuals to be content with working for the common good.
The idea of giving honor to the weaker parts describes how we might cover or disguise the areas of our body that are less visually pleasing. Body parts that are physically weak are also supported with braces and belts. This pictures that instead of neglecting the weaker members of the congregation, they should be attentively and conscientiously helped (1 Thessalonians 5:14).
