Romans Chapter 11 Part One

Romans 11:1-6

 God’s sovereign choice fulfilled

To this point in this major section of Romans (chaps. 9-11) God’s personal righteousness and His provided righteousness for people has been displayed primarily in Israel’s rejecting Christ and rebelling against God, and in God’s choosing and turning to Gentiles in grace. These themes continue in this chapter, but God’s sovereign choice also involves His restoring Israel and His being magnified thereby.

In Election Of Grace

Paul’s transition from Rom_10:1-21 is seen in the repetition of his rhetorical clause “I ask” (Rom_10:18-19). I ask then is literally, “Therefore, I say.” The apostle’s question is, Did God reject His people? In Greek the question is asked to elicit a negative reply: “God did not reject His people, did He?” This is reinforced by Paul’s characteristic negative ejaculation, By no means! (mē genoito; cf. comments on Rom_3:4) Then Paul presented himself as his first proof. He had responded by faith to Jesus Christ and had received God’s provided righteousness, and yet he was an Israelite (cf. Php_3:5) and of the tribe of Benjamin. Though small, Benjamin was a significant tribe (Saul, Israel’s first king, was from Benjamin). “Cast away”: To thrust away from oneself. The form of the question in the Greek text expects a negative answer. Despite Israel’s disobedience, God has not rejected His people. God forbid is the strongest form of negation in Greek.
We see here, again, that Paul is proud of his Israelite heritage. Paul mentions this heritage several times in his writings.
2 Corinthians 11:22 "Are they Hebrews? so [am] I.  Are they Israelites? so [am] I.  Are they the seed of Abraham?  so [am] I." And we, also, read in Paul's writings:
Philippians 3:5 "Circumcised the eighth day, of the stock of Israel, [of] the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;"
Paul is very proud that he was of the physical house of Israel as well as the spiritual house of Israel.
We, also, see that God never completely gives up on the physical house of Israel even if they have walked away from Him.
Jeremiah 33:24-26 "Considerest thou not what this people have spoken, saying, the two families which the LORD hath chosen, he hath even cast them off? Thus they have despised my people, that they should be no more a nation before them." "Thus saith the LORD; If my covenant [be] not with day and night, [and if] I have not appointed the ordinances of heaven and earth;" "Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them."
God is long-suffering and is always ready to forgive them and receive them back.
If God could save Paul (Act_9:1-43; Act_22:1-30; Act_26:1-32), He certainly could save other Jews (1Ti_1:15-16). Then he positively declared, God did not reject His people (quoted from 1Sa_12:22; Psa_94:14), whom He foreknew (proegnō, “had a meaningful relationship with”; cf. Amo_3:2. God had chosen Israel as His covenant people from eternity past and entered into a relationship with them that will never be destroyed (cf. Jer_31:37).
 Paul’s second proof that God has not rejected His people was taken from Israel’s history during Elijah’s ministry. The prophet was deeply depressed, having fled for his life from Jezebel. Paul said, Elijah… appealed to (entynchanei, “petitioned”; trans. “intercedes” in Rom_8:27 and “is… interceding” in Rom_8:34) God against Israel. “Which He foreknew”: Israel’s disobedience does not nullify God’s predetermined love relationship with her.
This scripture is speaking of God withholding the autumn and spring rains and summer dew which were necessities for the crops of Israel. The Lord had threatened to withhold these from the land if His people turned from Him to serve other gods. Elijah had prayed for the drought and God answered. It lasted 3 years and six months according to James 5:17. The drought proved that Baal, the god of the rains and fertility, was impotent before the Lord.
Paul then quoted part of the prophet’s complaint (1Ki_19:10, 1Ki_19:14), reversing the order of the details quoted and concluding with Elijah’s lament, I am the only one left, and they are trying to kill me. This is a quote from I Kings:
19:10-14 "And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away." "And he said, Go forth, and stand upon the mount before the LORD.  And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; [but] the LORD [was] not in the wind: and  after the wind an earthquake; [but] the LORD [was] not in the earthquake:" "And after the earthquake a fire; [but] the LORD [was] not in the fire: and after the fire a still small voice." "And it was [so], when Elijah heard [it] that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah?" "And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away." 
We can see from this that God is interested in just one prophet that belongs to Him. God will not forsake His own. Just as any parent will not forsake their children, God will not forsake His own.
Elijah considered himself the only believing person left in Israel. Paul asked, And what was God’s answer (lit., “the divine response”) to him? God was not limited to one fearful, depressed prophet; He had reserved for Himself a godly remnant in Israel that numbered 7,000 (1Ki_19:18). The preservation of the faithful remnant was a work of God. After Elijah had finished killing the 450 prophets of Baal (1 Kings 18:40), Ahab had told Jezebel all that Elijah had done and she sent a message to Elijah saying that she would take his life by the next day. He fled for his life and ended up in the wilderness under a broom tree and prayed for death. It was at this point he was so discouraged and didn’t want to go on. Elijah thought at this point that he was all alone. As he slept, an angel touched him waking him up. God had provided food and drink for Elijah in the midst of his distress and the surrounding famine. That’s when God told him:
I Kings 19:18 "Yet I have left [me] seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him."
Paul points to himself in verse 1 as an example that God did not make a blanket rejection of the Jews. He then proceeds in verses 2 to 4 to draw a parallel with Elijah and the 7,000 from among the millions of Israel who had not served Baal.

After the historical illustration Paul drew a conclusion for his day: So too, at the present time there is a remnant chosen by grace (lit., “a remnant according to the election of grace has come to be”). Paul then writes: "So, then, also, at the present time a remnant [of Israel] has come to be by [God's] choosing and unmerited favor." This "remnant" composed of Jews, by believing in Jesus Christ, became a part of that real "Israel" composed of "true Jews."
Although the nation had rejected Jesus, thousands of individual Jews had come to faith in Him.
Paul was only one of many in his generation elected to faith from the people of Israel. In every generation of the church “a remnant chosen by grace” has been called from among the Jews. Paul added that this choice is totally by God’s grace (cf. Eph_2:8-9) and he emphasized the antithesis between grace and works (cf. Rom_4:4-5; Rom_9:30-32). "Grace versus Works". "Grace" is CHARis, meaning "favor." A closely-related word, CHARisma, means "a free gift." For a gift to truly be a gift, it must be unmerited and unearned. Once you mix one particle of work into the transaction, it is no longer fully grace since merit becomes involved. Israel Does Not Deserve God's Continued Favor Like all who have been chosen by God, the nation Israel, as represented by the believing remnant among the Jews, does not deserve God's continued election.
Paul emphasizes that it is by God's undeserved, unmerited favor, which overcomes the rejection and crucifixion of Israel's own Messiah. Israel neither earned nor deserves God's favor. He stands by Israel because of His name's sake (Ezek. 36:20-24).
Concerning the gospel, unbelieving Jews are enemies, but concerning election they are beloved for the sake of the fathers, Abraham, Isaac, and Jacob (Rom. 11:28-32).
Ephesians 2:8-9 "For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:" "Not of works, lest any man should boast." 
We see from this that we can not work our way to heaven. Salvation is a free gift. Truly even the Holy Spirit must woo you, or the desire to come to Jesus would never be there. Our part in all of this is to reach out and take what God has offered to us. Truly we have nothing to do with who we are as we read in this next Scripture.
I Corinthians 15:10 "But by the grace of God I am what I am: and his grace which [was bestowed] upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me."

Romans 11:7-10

Paul then discussed what “a remnant chosen by grace” out of Israel meant for the people as a whole. The situation was ironic. The Jews zealously sought to be accepted by God on the basis of works and the righteousness of the Law (cf. Rom_10:2-3). However, they were not accepted by God; only the elect were, because of God’s sovereign choice by grace. The others were hardened (cf. Rom_11:25). In spite of their intense religious zeal, the Jews of Paul’s day had failed to obtain God’s righteousness.
The Elect are those whom God graciously had chosen in turn sought and found His righteousness.
“Were blinded”: By a judicial act of God, in response to their hardened hearts. As we learned in Romans 1, God gave them over to a reprobate mind.
What it means to be hardened is seen from Paul’s explanatory and supporting quotations. The first is taken from both Deu_29:3-4 and Isa_29:10, and indicates that hardening involves spiritual drowsiness (stupor is the rendering of katanyxeōs, “a numbness resulting from a sting”), blindness, and deafness (cf. Isa_6:9-10). Matthew 13:14-15 "And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:" "For this people's heart is waxed gross, and [their] ears are dull of hearing, and their eyes they have closed; lest at any time they should see with [their] eyes and hear with [their] ears, and should understand with [their] heart, and should be converted, and I should heal them."
These Scriptures leave no doubt that God first must call us and the Holy Spirit has to reveal to us the meaning, or we, too, would be blinded. It is God that opens our ears of understanding to His Word. He is our source, we must depend on Him. The beginning of wisdom is to fear God. This fear is to reverence Him or to hold Him in awe. Unless God reveals Himself to us, we do not truly know Him. He loves everyone and wants us all to love Him, but if we choose not to follow Him, He will stop up our ears and eyes and we will not be able to understand.
He does not want us to come to Him with our mind, He wants our heart.
Ezekiel 12:2 "Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they [are] a rebellious house."
Mark 4:11-12 "And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all [these] things are done in parables:" "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and [their] sins should be forgiven them." This is because of their evil heart that Jesus does not reveal Himself to them.
The first line of this scripture was quoted from Isaiah 29:10 and the last lines are from Deut. 29:4.
The second quotation (in Rom_11:9-10) is of Psa_69:22-23, which predicts that the very things which should have been the source of nourishment and blessing to Israel (table means their blessings from the hand of God, which should have led them to Christ; cf. Gal_3:24) became the occasion for their rejection of God (a snare and a trap, a stumbling block; cf. Rom_9:32-33) and God’s judgment (retribution) on them. A person’s “table” was thought to be a place of safety, but the table of the ungodly is a trap. Many people trust in the very things that damn them.
In the 23rd Psalm, we see the opposite of this table. Psalms 23:5 "Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over."
David's table was a blessing and theirs was a curse. They did not have their heart right with God.
I Timothy 6:17-19 "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;" “That they do good, that they be rich in good works, ready to distribute, willing to communicate;" "Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."
We see from these 3 Scriptures that to whom much is given, much is required. This does not mean just wealth of money, but has to do with knowledge of the Bible, as well. To know God and His Word and then to sin is much worse than to sin in ignorance.
Because they refused to receive God’s truth (cf. Isa_6:9-10; Joh_5:40) their backs will be bent under the weight of guilt and punishment forever.

Romans 11:11-12

In Gentiles)

Paul asked still another question he anticipated from his readers. Did they stumble (cf. Rom_9:32) so as to fall beyond recovery? Literally, the Greek says simply, “Did they stumble so that they fell?” But the tense of the verb “fell” and its contrast with the verb translated “stumble” imply the idea of falling beyond recovery. Once again the question in Greek was worded to elicit a negative answer, and for the 10th and last time in Romans, Paul responded, Not at all! (mē genoito; cf. Rom_3:4, Rom_3:6, Rom_3:31; Rom_6:2, Rom_6:15; Rom_7:7, Rom_7:13; Rom_9:14; Rom_11:1) “They” refers to “the others” (Rom_11:7), the majority of the people of Israel, excluding the “remnant chosen by grace” (Rom_11:5).

Israel experienced not a permanent fall, but a stumbling. It served at least two divine purposes: (a) to offer salvation… to the Gentiles, and (b) to make Israel envious (lit., “to the provoking of them to jealousy”; cf. Deu_32:21). The form of Paul’s question and his strong response confirm that Isarel’s blindness, hardening and apostasy are not irreversible. Their “fall” is Israel’s rejection of Jesus Christ.
“To provoke them to jealousy”: God intends to use His offer of salvation to the despised Gentiles to draw the nation back to Him. Salvation to the Gentiles is something the Old Testament had long prophesied.

Acts 13:42 "And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath."  We see that the Gentiles readily accepted the Lord Jesus Christ when the Jews rejected Jesus. God still loves the Jew [the physical house of Israel] and, as we have been reading, He will save a remnant of them.
Twice already in his ministry Paul had turned away from unbelieving Jews to the Gentiles (Act_13:46; Act_18:6), and he would do so at least once more in Rome (Act_28:25-28). In so doing he was fulfilling these purposes of God. But Paul was convinced that Israel’s transgression (paraptōma, “false step,” which seems to fit with “stumble”; cf. paraptōma, trans. “trespass” in Rom_5:17-18, Rom_5:20) was temporary. So he looked beyond its immediate results (riches for the world and… riches for the Gentiles) to the possibility of its removal (how much greater riches will their fullness bring!). This is just God's way of allowing the Gentile believers to be saved. We Gentile believers have been grafted in to the family of God. The failure of the Jews to acknowledge Jesus of Nazareth as their Messiah and be God’s witness nation resulted in the Gentile church being given that privilege.
“How much more their fullness” meaning the Jews future spiritual renewal. Israel’s “fall” and “diminishing” is temporary.
 “World” here means mankind, not the physical world (cf. “world” in Rom_11:15). Certainly the world has been enriched spiritually because of so many Gentiles coming to Christ. But even greater riches will be enjoyed by Gentiles after the conversion of Israel at the Lord’s return (cf. Rom_11:26). Israel’s “fullness” suggests a large-scale conversion (cf. “full number [lit., ‘fullness’] of the Gentiles,” Rom_11:25).

Romans 11:13-15

Paul then singled out a part of the Christian community at Rome, saying, I am talking to you Gentiles. Though writing, Paul used terms referring to oral communication, a fact with implications for the inspiration of the Scriptures. Paul then affirmed his special position as the apostle to the Gentiles (cf. Act_9:15; Gal_1:16; Gal_2:7-8; Eph_3:8), and declared, I make much of (lit., “I glorify” or “I magnify”) my ministry. “Office”: meaning ministry.
Here is what God said of Saul/Paul: Acts 9:15 "But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:"

You can see from this that his first call was to the Gentile. I will give you one Scripture of many that shows that Paul was aware of his call to the Gentiles.
II Timothy 1:11: "Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles".

Eph. 3:8-9 "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;" "And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:"
Part of Paul’s purpose for magnifying his service to the Gentiles was to provoke to jealousy his fellow Jews (Rom_11:11), resulting in the salvation of some of them (cf. Rom_9:1-4; Rom_10:1). Paul was actually commissioned of God to bring the salvation message to the Gentiles, but he could not quite ever give up on his brothers, the Jews.
Paul in verse 14 above is saying that, perhaps, while he is bringing this message to the Gentiles, some of his Hebrew brothers will hear and understand, as well.

Any such Jews won to Christ would be part of the “remnant chosen by grace.” Then Paul reminded his Gentiles readers that Israel’s rejection meant the reconciliation of the world in the purpose of God. Because Israel rejected Christ, the gospel was taken to these Gentiles. In Scripture reconciliation is a work of God in the death of Christ which does not actually restore an individual to fellowship with God but provides the basis for him to be restored to fellowship (cf. 2Co_5:18-20). This statement serves to explain the meaning of the phrases “riches for the world” and “riches for the Gentiles” in Rom_11:12. (When a person comes to Christ by faith God’s work of reconciliation is appropriated to him and he then has fellowship with God and the spiritual enmity is removed.)

Because Paul was convinced that Israel’s stumbling is temporary, he asked, What will their acceptance be but life from the dead? (lit., “out from dead ones”) This is not speaking of bodily resurrection but the passing from spiritual death to spiritual life. This phrase also describes the future spiritual rebirth of Israel.
There is no better example of this in the entire Bible than in Ezekiel where the story of the dry bones is found. In this account we will see, that at the end God will bring back to life the natural Israelite, and they and the spiritual house of Israel {Christians} will all be part of the family of God. The 2 sticks that come together are the spiritual and the physical houses of Israel. Jesus Christ {their Messiah} saves us all.

Ezekiel 37:1-14 "The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones," "And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry." "And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest." "Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD." "Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live:" "And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I [am] the LORD." "So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone."  "And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them."  "Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live." "So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army." 

"Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts." "Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel." "And ye shall know that I [am] the LORD, when I have opened your graves, O my people, and brought you up out of your graves," "And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken [it], and performed [it], saith the LORD."

 This question explains the clause, “How much greater riches will their fullness bring” (Rom_11:12). Israel’s “acceptance” of Christ is related to “the first resurrection” (Rev_20:4-6), the resurrection of life (Joh_5:29 1, KJV). The first resurrection includes dead saints at the Rapture (1Th_4:13-18), martyred Great Tribulation saints raised at Christ’s return (Rev_20:4, Rev_20:5), and believing Old Testament saints (Dan_12:1-2). The second resurrection will include all the wicked dead to be judged at the great white throne judgment (Rev_20:5, Rev_20:12-13). The teaching that there will be one general resurrection of all humanity at one time fails to take these distinctions into account.

1 Corinthians Chapter 13

1 Corinthians 13:1

Spiritual gifts were present in Corinth, 1-7; right doctrine was ever in place, 11:2; but love was absent. This led to the quarrels and exhibitions of selfishness and pride that plagued the church – notably in the area of spiritual gifts. Instead of selfishly and jealously desiring showy gifts which they don’t have, believers should pursue the greatest thing of all, love for each other.
This chapter is considered by many the greatest literary passage ever penned by Paul. It is central to his earnestly dealing with spiritual gifts (chapters 12 – 14), because after discussing the endowment of gifts in chapter 12 and before presenting the function of gifts in chapter 14, he addresses the attitude necessary in all ministry in the church (chapter 13).

Eloquence was greatly admired in the first century and the Corinthians were no exception, though they found little of it in Paul (cf. 1Co_2:1, 1Co_2:4; 2Co_10:10). This may explain in part their fascination with tongues. Paul’s application of this and the following conditional clauses (1Co_13:2-3) to himself was forceful since he could claim exceptional experiences, particularly in regard to the languages of men (1Co_14:18) and of angels (cf. 2Co_12:4). But the statement was probably meant to include every imaginable mode of speech. It was a statement of hyperbole concerning exalted eloquence, which if void of love might be momentarily electrifying like a clash of gong or cymbal but then vanished just as quickly. The word that was translated "charity" is agape, which means love. This use of love is not the kind of love that has conditions. It is not "I love you because", but "I love you in spite of". This type of love is the kind the Lord Jesus has for all of us. While we are yet in sin, Christ gave his life for us. This is the God kind of love. The nearest thing to that kind of love on this earth is the mother's love for her child. Even that falls very short of being the perfect love that God has for mankind.

"The tongues of men": That this gift was actual languages is established in Acts 2:1-13, affirmed in this text by Paul’s calling it “of men” – clearly a reference to human language. This was the gift which the Corinthians prized so highly, abused so greatly, and counterfeited so disastrously. God gave the ability to speak in a language not known to the speaker, as a sign with limited function.

“Tongues of angles”: The apostle was writing in general hypothetical terms. There is no biblical teaching of any special angelic language that people could learn to speak.

Love: Self giving love that is more concerned with giving than receiving. The word was not admired and thus seldom used in ancient Greek literature, but it is common in the New Testament.

Without love, no matter how linguistically gifted one is to speak his own language, other languages, or even (hypothetically) the speech of angels, his speech is noise only. In New Testament times, rites honoring the pagan deities Cybele, Bacchus and Dionysius included ecstatic noises accompanied by gongs, cymbals and trumpets. Unless the speech of the Corinthians was done in love, it was no better than the gibberish of pagan ritual.

Love on the other hand produces eternal effects (cf. 1Co_13:13).

1 Corinthians 13:2

Even the gift of prophecy (cf. 1Co_12:10) which Paul championed as a great gift for the Corinthian church (1Co_14:1) or the gifts of wisdom, knowledge, and faith (cf. 1Co_12:8-9) were nothing compared with love. Paul was not depreciating those gifts but was appreciating love by showing it to be incomparable. You may even be filled with the knowledge of God to overflowing, but without love, no one will listen. "Prophecy", in this instance, has to do with predictions. Paul speaks of this gift as the most essential one because it brings God’s truth to people. Even this gift must be ministered in love.

"Understanding all mysteries" This encompasses gifts of wisdom, knowledge and discernment, which are to be exercised in love.

“All faith”: This refers to the gift of faith, enduring, believing prayer; which is useless without selfless love for the church.

We must place our faith in God's ability and not in our own ability. All things we might do are no use at all, unless we are full of love for God and man.

1 Corinthians 13:3

Even self-sacrifice can be self-centered (cf. Mat_6:2), and the ultimate sacrifice, here depicted as self-immolation (cf. Dan_3:17-18; 2 Maccabees 7:5; is ultimately futile without love. In all the lessons, you see it is more important why you do something, than in the actual doing. The woman gave all she had, which was very little monetarily. Jesus said she had given more than those who gave great sums, because she gave all she had. The Lord does not want us to figure out some formula about giving and receiving. He wants us to give from a free heart, expecting nothing in return.

God who sees in secret will reward you openly. It is not the fact of giving all that he owns that is important. If he did not give it from a loving heart, he should have kept it. It will do him no good. We are not to give begrudgingly, or of necessity.

I1 Corinthians 9:7 "Every man according as he purposeth in his heart, [so let him give]; not grudgingly, or of necessity: for God loveth a cheerful giver."

You may give your body to be burned, but that is not what God wants from you. He does not want you to die for Him; He wants you to live for Him. Everything I do with love in my heart is better than ten times that much without love.

In the previous comments of v.1-3, the focus is on the emptiness produced when love is absent from ministry. In the verses from 4-7, the fullness of love is described, in each case by what love does. Love is action, not abstraction. Positively, love is patient with people and gracious to them with generosity.

Negatively, love never envies or brags, or is arrogant, since that is the opposite of selfless service to others. Never rude or overbearing, love never wants its own way, is not irritated or angered in personal offense, and finds no pleasure in someone else’s sin, even the sin of an enemy.

On the positive side again, love is devoted to truth in everything. With regard to “all things” within God’s righteous and gracious will, love protects, believes, hopes and endures what others reject.

1 Corinthians 13:4

Paul shifted from the first person to the third person and replaced himself with a personification of love. Some have seen in 1Co_13:4-6 the fruit of the Spirit (Gal_5:22-23); others have seen here a description of Christ Himself. As different sides of the same coin, both are applicable and provided a solution to the many Corinthian problems. Love, defined by 14 predications (half of them negative, half positive) constituted the “way.” Love, Paul wrote, is patient… kind… does not envy or boast, and is not proud. Now, we see a description of this type of love in action. How can you tell if I have this type of love? This type of love is willing to suffer for the ones he loves. This is speaking primarily of love for God, but extends to mankind, as well. This type of love is a positive. This type of love overlooks shortcomings in others. It is even patient, until they can change.

This perfect love, spoken of here, never wants what someone else has, or wonders why they did not get that, too. They are happy for the one who does have it. "Vaunteth", in the verse above, means boast. Someone who truly loves will not boast and brag to make someone else feel little.

This being "puffed up" is speaking of pride. We must never act proud and cause someone else pain in the doing. True love thinks of other's feelings, before they think of their own.

Patience (makrothymia) is the capacity to be wronged and not retaliate. The Corinthian church had many members who had been wronged (e.g., in lawsuits [1Co_6:8] and the poor at communal meals [1Co_11:21-22]). The response of love to these wrongs would be a display of kindness and goodness. Envy and boasting seemed to abound as two poles of the same problem (e.g., divisions [1Co_1:10; 1Co_3:3, 1Co_3:21]; gifts [1Co_12:14-25]). The Corinthians had no monopoly on pride though they seemed to. The verb physioō occurs only seven times in the New Testament, six of which are found in this letter (cf. 1Co_4:6, 1Co_4:18-19; 1Co_5:2; 1Co_8:1).

1 Corinthians 13:5

Paul then gave four negative descriptions of love: It is neither rude nor self-seeking nor easily angered, and it keeps no record of wrongs. "Unseemly" means indecently, or shamefully. A person who has love in his heart would not embarrass others and God doing things that would be a shame. He would always do the decent thing. Love in the sense of " seeketh not her own" could be very well covered by the word charity. It would mean that others needs would be more important to them, than their own needs.

This person, full of love, would not go around with a chip on his shoulder looking for someone to knock it off. He would be a peace maker. He would have the mind of Christ and would not be thinking evil thoughts. His mind, stayed on Christ would have no room for negative thoughts.

Rudeness found expression in the problem of women in worship (1Co_11:2-16), the disorders at the Lord’s Supper (1Co_11:17-22), and the general organization of worship (1Co_14:26-33). Self-satisfaction was a pervasive disorder particularly manifested in the eating of food sacrificed to idols (1Co_8:9; 1Co_10:23-24). People who are not easily angered usually do not start lawsuits (as in 1Co_6:1-11). Love does not record wrongs, though there was ample opportunity for doing so in Corinth (e.g., 1Co_6:8; 1Co_7:5; 1Co_8:11).

1 Corinthians 13:6

Love does not delight in evil (e.g., incest [1Co_5:1-2, 1Co_5:8]), but rejoices in truth (1Co_5:8). The person, who has the kind of love that this is speaking of, does not find pleasure in earthly things. His pleasure is in pleasing God. The truth would be his motto. We see from the whole armor of God that all Christians must wear, what part truth has.

Ephesians 6:14 "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;"

You see you are not only to speak truth, but to have it tightly bound around you. The true Christian with this godlike love does not love to make a lie, but gets real joy from telling the truth.

1 Corinthians 13:7

Love always protects (cf. 1Co_8:13), trusts (cf. 1Co_15:11), hopes (cf. 1Co_9:10, 1Co_9:23), and perseveres (hypomenei, “remains steadfast in the face of unpleasant circumstances”; cf. 1Co_9:19-22). Paul thought it all joy to suffer for Christ. This verse, above, is speaking of being willing to bear whatever persecution comes our way, in the name of the Lord. This "believeth all things" has to do with faith in God.

Abraham believed, and it was counted unto him as righteousness. This means continues to believe, even in the face of problems. Christians have hope of the resurrection.

Matthew 10:22 "And ye shall be hated of all [men] for my name's sake: but he that endureth to the end shall be saved."

We see from this Scripture that there is something to endure. It, also, tells us how long it will be required of us to endure.

1 Corinthians 13:8-10

Following this elaboration of the preeminence (1Co_13:1-3) and perfections (1Co_13:4-7) of love, Paul concluded with a discussion of its permanence (1Co_13:8-13). Love never fails, in the sense it will never come to an end. Positively stated, it is eternal. This is not true of the spiritual gifts. Some of the gifts were foundational (e.g., prophecies and knowledge; cf. Eph_2:20) and confirmatory (e.g., tongues; cf. 2Co_12:12; Heb_2:4). Every gift is linked in some way to building up the church to maturity — some (prophecy, knowledge, tongues) functioning in the early years of the Church Age and others continuing on till the church is perfected. When that perfection is achieved, the gifts will have served their purposes and will be rendered obsolete. But this will not happen to love. As Paul explained it, the gift of knowledge (1Co_13:8), essential as it was, was not exhaustive. The ability to prophesy, however crucial for the church’s life, was of limited scope. The gifts were temporary blessings in an imperfect age. One day they would give way to perfection, toward which all the gifts pointed.

These verses refer to love’s lastingness or permanence as a divine quality. Love outlasts all failures. Paul strengthens his point on the permanence of love by comparing it to the spiritual gifts which the Corinthians so highly prized: prophecy, knowledge, and languages, all of which will have an end. There may be a distinction made on how prophecy and knowledge come to an end, and how the gift of languages does. This is indicated by the Greek verb form used. In the case of prophecy and knowledge, they are both said to “be abolished” (in both cases the verb indicates that something will put an end to those two functions).

Verses 9-10 indicate that what will abolish knowledge and prophecy is “that which is perfect.” When that occurs, those gifts will be rendered inoperative. The “perfect” is not the completion of Scripture, since there is still the operation of those two gifts and will be in the future kingdom. The Scriptures do not allow us to see “face to face” or have perfect knowledge as God does in verse 12.

The perfect” is not the rapture of the church or the second coming of Christ, since the kingdom to follow these events will have an abundance of preachers and teachers. The perfect must be the eternal state, when we in glory see God face to face and have full knowledge in the eternal new heavens and new earth. Just as a child grows to full understanding, believers will come to perfect knowledge and no such gifts will be necessary.

On the other hand, Paul uses a different word for the end of the gift of languages, thus indicating it will “cease” by itself, as it did at the end of the apostolic age. It will not end by the coming of the “perfect,” for it will already have ceased. The uniqueness of the gift of languages and its interpretations was, as all sign gifts, to authenticate the message and messengers of the gospel before the New Testament was completed.

“Tongues” were also not a sign to believers, but unbelievers, especially those unbelieving Jews. Tongues also cease because there was no need to verify the true messages from God once the Scripture was given. It became the standard by which all are to be deemed true. “Tongues” was a means of edification in a way far inferior to preaching and teaching.

In fact, chapter 14 was designed to show the Corinthians, so preoccupied with tongues, that it was an inferior means of communication, an inferior means of praise, and an inferior means of evangelism. Prophecy was and is, far superior. That tongues have ceased should be clear from their absence from any other books in the New Testament except Acts. Tongues ceased to be an issue of record or practice in the early church, as the Scripture was being written. That tongues has ceased should be clear also from its absence through church history since the first century, appearing only sporadically and then only in questionable groups.

What Paul meant when he referred to the coming of perfection is the subject of considerable debate. One suggestion is that perfection described the completion of the New Testament. A few have suggested that this state of perfection will not be reached until the new heavens and new earth is established. Another point of view understands perfection to describe the state of the church when God’s program for it is consummated at the coming of Christ for His bride and is presented to the Father. There is much to commend this view, including the natural accord it enjoys with the illustration of growth and maturity which Paul used in the following verses.

1 Corinthians 13:11

Paul elsewhere described the purpose of gifts by an illustration employing the imagery of growth and maturity. According to Eph 4: 11-16 the gifts to us were to be used to bring the church from a state of infancy to adulthood the word translated “mature” in that passage (Eph_4:13) is the word translated “perfection” (teleion) in 1Co_13:10. In the Ephesians passage, maturity is defined as “attaining to the whole measure of the fullness of Christ.” This is just saying that we cannot always stay a baby in Christ. Sometime down the road, we need to start being an adult in the Lord. Milk is for babies. Get where you can chew the Word and get stronger nourishment. We need to grow in the Lord to the extent that we can stop being fed, and begin to feed others. It is alright to be a child, when you are first saved. There is a time, however, to put all that behind and take on the responsibilities of adulthood.

It would appear that the same perspective was developed in this passage to the Corinthians. Paul applied the illustration to himself (cf. 1Co_13:1-3). The threefold talking, thinking, and reasoning were probably meant to balance the thrice-mentioned gifts (1Co_13:8). With the coming of adulthood, such gifts become passé. Paul’s use of the word became (gegona, a perf. tense verb, probably proleptic; cf. Rom_13:8; 1Co_14:23) was of course to be understood in the context of the illustration. It does not indicate that he personally or the church collectively had yet arrived at that point (cf. Php_3:12). It would not, on the other hand, necessarily rule out a gradual obsolescence of certain gifts as the church progressed toward maturity.

1 Corinthians 13:12

A city like Corinth, famous for its bronze mirrors, would have particularly appreciated Paul’s final illustration. The perfection and imperfection mentioned in 1Co_13:10 were deftly likened to the contrasting images obtained by the indirect reflection of one’s face viewed in a bronze mirror and the same face when viewed directly. Such, Paul said, was the contrast between the imperfect time in which he then wrote and the perfect time which awaited him and the church when the partial reflection of the present would give way to the splendor of perfect vision. We will not fully understand about the Lord until we meet Him face to face. We see Him now in types and shadows in the things we read of Him, There will come a time when the dark glass is removed and we will see Him face to face. Jesus tore the curtain away into the Holy of Holies. We can now enter in.

1 John 3:2 "Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."

Then Paul would see God (cf. 1Co_15:28; 1Jn_3:2) as God now saw Paul. Then partial knowledge (cf. 1Co_8:1-3) would be displaced by the perfect knowledge of God.

1 Corinthians 13:13

Paul completed his three-paneled portrait of love (1Co_13:1-3, 1Co_13:4-7, 1Co_13:8-13) with a final triad: faith, hope, and love. Much discussion has focused on whether faith and hope were portrayed by Paul as being (with love) eternal. The solution is probably found in 1Co_13:7. Faith is an expression of love (the word “trusts,” pisteuei, 1Co_13:7, is the verb form of the noun “faith,” pistis), as is hope (cf. Gal_5:5-6). Faith and hope, as manifestations of love, will endure eternally. Faith, hope, and love are all very much of Christianity. They do not change. You might even say, they are conditions of Christianity. "Abideth" means continues to abide. You see, these never change, and they are absolutes. If we had to give up all but one, we would have to hang on to love. John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

To sum up this lesson, we would have to say that Paul is teaching them the proper functions of the church of the Lord Jesus Christ, in the confines of their traditions. There is a song written from the thirteenth chapter of 1 Corinthians called "Charity".

So too everyone who follows the way of love (1Co_14:1) finds “the most excellent way” (1Co_12:31), because every individual characterized by love carries that mark eternally. The spiritual gifts will one day cease to exist, but love will endure forever.

Romans Chapter 10 Part Two

Romans 10:14-15

After proclaiming God’s gracious offer in Christ, Paul confronted the natural questions that arise, each additional question building on the key verb from the preceding question. God’s promise of salvation to “everyone who calls” on Him (Rom_10:13) begins the process. How, then, can they call on the One they have not believed in? Previously, to call on the Lord was equated with trusting Him or believing in Him (cf. Rom_10:11 and Rom_10:13), but here it follows the believing. When one believes in Christ, he “calls” on Him. Believing, in turn, is based on hearing, and hearing is based on someone preaching… and how can they preach unless they are sent? In presenting the universal proclamation of the gospel, Paul presents the reasons why a universal proclamation is necessary: First, because the call must be preceded by faith and second, because faith must be preceded by hearing. This shows that knowledge is essential to belief. Faith must have a valid content.
Third, because hearing requires a preacher and forth because preaching requires being sent. The One who sends is God. Salvation is completely from God.
(Since the Gr. word kēryssō, “preach,” means “to be a herald, to announce,” it is not limited to proclamation from a pulpit.) Carrying God’s gracious offer involves human beings whom God has brought to Himself and then uses as His heralds. They share God’s message of salvation because He will save everyone who calls on His name. Paul quoted from Isa_52:7 concerning the eagerness of the bearers of good news. Paul’s main point in this series of rhetorical questions is that a clear presentation of the gospel message must precede true saving faith. True faith always has content, the revealed Word of God. Salvation comes to those who hear and believe the facts of the gospel.
“How beautiful are the feet” comes from Isaiah 52:7  "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!"
It is the message of good news which those feet carry that is so welcome.

Those who bear it have beautiful… feet, that is, their message is welcome. In Isa_52:7 the messenger announced to Judah that God had ended their Exile in Babylon (cf. Isa_40:9-11). But Paul applied Isa_52:7 to the Jews of his day to whom the gospel was being given.

 

 Romans 10:16-18

Israel’s Rejection

Paul had made it clear that God’s gracious offer of righteousness by faith was given to all, Jews and Gentiles alike (cf. Rom_10:12). His focus in this chapter, however, has been on the people of Israel and their response to that offer (cf. Rom_10:1). Therefore when he wrote, But not all the Israelites (the Gr. text simply says “all”) accepted the good news, he obviously had in mind the Jews’ failure to respond. (“Accepted” translates hypēkousan, a compound of the verb “to hear.” It means “to hear with a positive response,” and so “to obey, to submit to.”) This is borne out by Paul’s confirming quotation of Isa_53:1 : Lord, who has believed our message? The good news is not only a gracious offer but a command to believe and repent. “Believed our report” is a scripture quoted from Isaiah 53:1.
The report Isaiah described was of the substitutionary death of Christ, the good news of the gospel. (Isa 53:5)
This failure of the Jews to respond to the good news was true in Jesus’ days on earth (Joh_12:37-41) and in Paul’s day as well. However, the indefinite “all” of the Greek text (Rom_10:16) is appropriate, because the response to the gospel among the Gentiles was also far less than total. Paul explained, Consequently, faith comes from hearing the message (lit., “is out from hearing”; cf. Rom_10:14) and the message is heard through the word of Christ (lit., “and the hearing is through the saying [rhēmatos; cf. Rom_10:17] concerning Christ”). “The Word of God”: or better, the word of Christ. The reference is to the oral communication of the gospel. (The word translated “report” in this verse 16 is translated “hearing” here) Notice that it is not faith in what is heard, but faith that comes about by what is heard. This is what Paul meant in 1:16 when he said the gospel “is the power of God unto salvation.” Saving faith is not man doing his part in response to God’s having done His part. Saving faith can come about only through the gospel. Salvation is God’s work alone. This also shows that there is no other way to be saved but by the explicit gospel of Christ.
Luke 11:28 "But he said, Yea rather, blessed [are] they that hear the word of God, and keep it."
It is the Word of God that is powerful, that convicts us of our sin and sets us on the road to salvation. Look at the next Scripture and see just how powerful this Word is.
Hebrews 4:12 "For the word of God [is] quick, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart."

The Greek word akoē (“hearing”) can mean the thing heard (the message; Rom_10:16) or the act or sense of hearing (Rom_10:17).

Someone, however, might insist that the Jews were not given adequate opportunity to hear the message. So, Paul said, But I ask (“say”), Did they not hear? He then quoted Psa_19:4, concerning God’s general revelation in the cosmic heavens (cf. Rom_1:18-20). However, that psalm also discusses God’s special revelation in the Old Testament (Psa_19:7-11). Paul cited this quotation from the LXX which is the Greek translation of the Hebrew Old Testament’s version of Psalms 19:4 to show that even David understood that God’s revelation of Himself has reached the entire earth.

Paul’s obvious answer to his question is that Israel had ample opportunity by both general and special revelation to respond to God. Certainly she heard.

Romans 10:19-21

With these verses the argument takes a turn. The apostle anticipated another objection. Someone might argue, “Yes, Israel heard but she did not understand that God purposed to offer righteousness by faith to all mankind, including Gentiles.” So Paul wrote, Again I ask (lit., “But I say”), did Israel not understand? (egnō, “know”) His answer this time was from two Old Testament quotations, one as early as Moses (Deu_32:21) and the second by Isaiah (Isa_65:1). Both Old Testament leaders wrote about God’s turning to the Gentiles, whom the Jews thought had no understanding (asynetō, “senseless”; cf. Rom_1:21, Rom_1:31). Israel was ignorant of the salvation truth contained in her own Scriptures, including that the gospel would reach the Gentiles, (no people (those who are not a nation) and by a foolish nation) as promised in Deut. 32:21 and Isa 65:1-2.
In verse 19 God would provoke the Jews to jealousy by the Gentiles, who are not a part of Israel, God’s special, chosen nation.

And yet concerning Israel, God has been gracious in spite of her disobedience (a quotation of Isa_65:2). “Disobedient”, means “to contradict” or “to speak against.” As throughout her history, Israel once again had contradicted the Word of God. This time it was the truth of the gospel.

Israel’s continuing rebellious and unbelieving disobedience was judged by God’s turning to the Gentiles (Rom_10:20; cf. Act_8:1-8, Act_8:10). At the same time God has not withheld salvation from Jews. He has held out His hands, imploring them to return to Him.