November 26, 2025

1 Corinthians 16 ESV

Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do.  On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem.  If it seems advisable that I should go also, they will accompany me.  I will visit you after passing through Macedonia, for I intend to pass through Macedonia, and perhaps I will stay with you or even spend the winter, so that you may help me on my journey, wherever I go. For I do not want to see you now just in passing. I hope to spend some time with you, if the Lord permits. But I will stay in Ephesus until Pentecost,  for a wide door for effective work has opened to me, and there are many adversaries. When Timothy comes, see that you put him at ease among you, for he is doing the work of the Lord, as I am.  So let no one despise him. Help him on his way in peace, that he may return to me, for I am expecting him with the brothers.  Now concerning our brother Apollos, I strongly urged him to visit you with the other brothers, but it was not at all his will to come now. He will come when he has opportunity. Be watchful, stand firm in the faith, act like men, be strong. Let all that you do be done in love. Now I urge you, brother—you know that the household of Stephanas were the first converts in Achaia, and that they have devoted themselves to the service of the saints— be subject to such as these, and to every fellow worker and laborer. I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because they have made up for your absence, for they refreshed my spirit as well as yours. Give recognition to such people. The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord. All the brothers send you greetings. Greet one another with a holy kiss. I, Paul, write this greeting with my own hand. If anyone has no love for the Lord, let him be accursed. Our Lord, come! The grace of the Lord Jesus be with you. My love be with you all in Christ Jesus. Amen.

Discussion Questions:

1)  Verses 1-4:  What instructions does Paul give the Corinthian brethren about a donation for other brethren?

2)  Verses 5-9:  What does Paul say about his travel plans and his work among the brethren?

3)  Verses 10-24:  What final admonitions does Paul give to the Corinthian ecclesia and what instructions does he give about their relationship with the brethren he mentions?

Discussion Summary:

Verses 1-4:  Paul gives instructions for the collection of money for the poorer brethren in the Jerusalem ecclesia (Romans 15:26,27).  He wants this freewill offering to be planned and considered, not a last-minute decision.  The money is to be set aside on the first day of the week (Sunday), but kept with the individual as at that time the brethren met together in homes and rented buildings.  Perhaps this particular day indicated the motivation that was behind the Corinthian brethren’s donations.  It was a day of being with other Christians and a day commemorating the Lord’s resurrection.  It spoke to the recognition of the body members throughout the world and the grace that was given to us through the death of Jesus Christ.

Verses 5-9:  Paul wrote this letter to the Corinthians from the city of Ephesus in Asia Minor.  Acts 19:10 tells us that he lived there for 3 years.  During this time a door of opportunity had opened and he was able to establish many ecclesias throughout the area such as Thyatira, Sardis and Laodicea.  However, this meant that he was not able to visit Corinth whenever he wanted.  He keenly felt a responsibility to all of the Churches he had founded in Asia Minor, Macedonia, and Achaia. 

He planned his life and journeys around his service to the brethren.  His own interests are not even mentioned.  His decisions were made according to the opportunities being opened or closed.  He looked to the Lord to show him these opportunities as indicated by the phrase “if the Lord permits.”

Verses 10-24:  One of the reasons that Paul wrote this letter to the Corinthians was because they were on a path of separation.  They were dividing themselves as following either Paul or Peter or Apollos or Christ.  We see that Paul did not harbor envy or a desire to excel above others because he himself urged Apollos to return to Corinth and help straighten this matter out (verse 12).  Apollos was unable to go.  So instead, Paul decided to send Timothy who he hoped would continue to encourage the brethren along the lines of this letter. 

Timothy seems to be young (1 Timothy 4:12) and unsure of himself (1 Timothy 5:23) and so Paul urges the Corinthian brethren to treat him kindly and with respect.  This was necessary to say as some of the brethren in Corinth did not even respect Paul’s authority.

In verse 20, Paul urges the brethren to greet one another with a “holy kiss.”  This could convey a deeper meaning than just a gesture of greeting when we consider the other kiss mentioned in scripture – the kiss of betrayal by Judas (Matthew 26:48,49).

In verse 22, Paul commands the brethren that if they don’t love Jesus they will be accursed.  This word “love” is from the Greek word “phileo” which has the thought of a brotherly, warm love.  This same word is used in John 21:17 when Jesus appeared to Peter after his denials.  Jesus asked Peter if he loved him.  When Peter replied that he did, Jesus said, “Feed my sheep.”  In other words, if Peter truly loved the resurrected Lord he would be showing that love to Jesus’ followers. 

Perhaps this final strong message is to remind the Corinthian brethren that their problems with each other in the ecclesia was a very serious matter and a repudiation of their love for the Lord.  This principle applies in the ages to come as well (Matthew 25:40).

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November 23, 2025

Luke 17:22-25 ESV 

And he said to the disciples, “The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it.  And they will say to you, ‘Look, there!’ or ‘Look, here!’ Do not go out or follow them.  For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day.  But first he must suffer many things and be rejected by this generation.”

Discussion Questions:

As we continue in this section, Jesus now speaks to the disciples. 

1)  What time period is he speaking of (day of the Son of Man)?

2)  In verse 24 does the word “astrape” refer to lightning or sunrise and how does this describe the Son of Man in his day?

Discussion Summary:

Question 1:  One view sees this time period as being equivalent to verses 20,21 “the Kingdom of God.”  From Mark 1:15 we see this began to be preached at the beginning of Jesus’ ministry.  The days of the Son of Man refer to the call for repentance that takes place until the return of Christ.  Verses 20-37 are to be read as all referring to this period.

Another view sees this time period as being different from verses 20,21 “the Kingdom of God.”  Verses 22-25 have a different audience (Pharisees/disciples), a different environment (no one will say ‘Look’/people will say, ‘Look’), and a different starting point (beginning of Jesus’ ministry/after Jesus’ death, verse 25). 

In this viewpoint the idea is to contrast and compare the two time periods.  Just like the time of the Kingdom of God, the Days of the Son of Man are not discernible through outward observation.  God operates the same throughout the ages.  His works are only discernible by those with spiritual enlightenment which is given to those in the right attitude of heart.

Question 2:  The revealing of the Lord’s return is likened to sunlight primarily from the parallel scripture in Matthew 24:27 which speaks of the light moving from east to west and filling the sky.  This idea is referred to in Old Testament prophecies such as Malachi 4:2.  The main characteristic of this word picture is a protracted discernment.  This is also seen in the three ways in which Jesus’ return is spoken of:  a Parousia or presence, an Epiphania or gradual dawning, an Apokalupsis or revealing.

The revealing of the Lord’s return is also likened to lightning which is the word’s primary meaning.  This idea is referred to in Old Testament prophecies such as Psalm 77:4-6 and Psalm 97:18-20.  The main characteristic of this word picture is that there are brief flashes that reveal what is happening behind the scenes.  For those with discernment we see the Lord by the effect he is having in the heavens and earth (1 Thessalonians 5:3-5).  This is parallel to the Apostle Paul’s conversion which was a bright light (Acts 9:3) but to Paul was a revealing of the resurrected Jesus (1 Corinthians 15:8).

We also note Luke’s use of this word “astrape” to refer to the rays of a lamp in chapter 11:36 where it denotes the spiritual illumination of the believer.

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November 19, 2025

1 Corinthians 15 ESV

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.

For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. Whether then it was I or they, so we preach and so you believed.

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? Why are we in danger every hour? I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” Do not be deceived: “Bad company ruins good morals.” Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame. But someone will ask, “How are the dead raised? With what kind of body do they come?” You foolish person! What you sow does not come to life unless it dies. And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory.” “O death, where is your victory? O death, where is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.

Discussion Questions:

We have a challenge in that it is a very long chapter and our task is to come away with an understanding of the chapter as a whole. 

So for the first part of the study we want to identify what do you think was the error that the Corinthian brethren had about the first resurrection (verse 12). 

For the remainder of the study we would like to identify the various arguments the Apostle Paul is making to correct this misunderstanding.

Discussion Summary:

The Apostle Paul next addresses an error that “some” of the brethren in Corinth had adopted.  While they believed that Jesus had been resurrected, they did not believe that his followers would experience a bodily resurrection if they died before his return.   Paul terms this as “ignorance of God” in verse 34.  Perhaps these brethren had not yet fully put aside their previous beliefs in philosophy which as we can see from Acts 17:32 did not consider a resurrection logical.  They also would not have been as familiar with the Old Testament teachings of a resurrection.  We do see elsewhere that this was a prevalent error at the time (2 Timothy 2:15-18).

Verses 5-8:  Paul begins by reminding them of the many eye-witnesses to Jesus’ own resurrection.

Verses 9-12: Paul states the problem and how serious he considers this error to be.

Verses 13-19:  Paul states the fallacy of believing in Jesus’ bodily resurrection, but concluding that it would be illogical for believers to have a bodily resurrection.

Verses 20-28:  Paul explains the theology behind the resurrection.  Adam’s death brought death upon his progeny.  Jesus’ death was a ransom for Adam.  He exchanged or bought Adam and his progeny (instead of having his own).  This necessitates a resurrection of all (Acts 10:42).

Verses 29-34:  Paul then concludes that if Jesus and his body members did not suffer to bring about this resurrection and restoration of a mankind, what would be the point to the suffering?  He cites his own recent experiences in Ephesus were he came close to death for preaching Christ.

Verses 35-41:  Paul turns to the practical objections that the Corinthian brethren were wrestling with.  He uses the illustration of a seed and how when planted, the seed itself decays but a germination (root and shoot) emerge from the dead seed.  He tells them that they cannot think in terms of how earthly bodies work.  God has many types of bodies that he creates.

Verses 42-49:  Paul again turns to the example of Adam contrasted with Jesus.  He states that if Jesus is your new father, he will be giving you his type of body which is spiritual.

Verses 50-53:  Paul refers to their misunderstanding that those who die before Jesus’ return will not experience a resurrection body.

Verses 54-58:  Paul wraps up his argument by quoting two verses from the Old Testament (Isaiah 25:8 and Hosea 13:14) to show that this is in fulfilment of the scriptures.  The promise is that death will be done away with.  Death can only be vanquished if no one remains in the death condition, thereby necessitating a resurrection of all.

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November 16, 2025

Luke 17:20, 21 ESV

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 7^th 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.”

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November 13, 2025

Today we had a meeting of praise to our Heavenly Father. We shared our testimonies of how the Lord has been evident in our lives.

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November 9, 2025

Luke 17:11-19 ESV

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).

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November 5, 2025

1 Corinthians 14:33-35 ESV

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.

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November 2, 2025

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.

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October 29, 2025

1 Corinthians 14 ESV

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.

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October 26, 2025

Today we cancelled our study so that we could join an online-in-person Bible Student convention. This was the theme text of the convention.

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