... 14:19–21 Having concluded the discussion of freedom and love, Paul proceeds to the third theme of this section in verse 19: the “reverent use of freedom” (The Book of Common Prayer) and the upbuilding of the church in love. Peace and edification (v. 19) are not conceived of passively, but actively and positively. Paul advocates not merely keeping the peace, but pursuing (Gk. diōkein [see Additional Note]) peace and growth, thus bringing into reality something which does not yet exist. The pursuit of ...
... that Paul writes in this letter, the building up of the church and the well-being of the whole body of Christ are his principal concerns. In fact, Paul borders on saying that the value of any gift or action is the same as its value for edification of the church. 14:4 Paul analyzes the meaning of the contrast he has painted between prophecy and tongues. He tells the Corinthians that tongues edify the one speaking and prophecy edifies the whole church. In verses 5, 12, 17, 26, Paul will return explicitly to ...
... their assertions. Having brusquely denied the claims of the Corinthians, Paul takes up a series of metaphors in order to instruct the church. His aim is to correct the Corinthians’ misunderstandings and to move them in the direction of unity and mutual edification. Thus, in 3:5–9 Paul teaches the Corinthians by offering himself and Apollos as examples of proper attitude and behavior. Paul casts himself and Apollos in the role of field servants who serve the higher authority of their Lord. In this ...
... in the terminal sense, but transition to another state, as implied by Luke 9:31 and 2 Pet. 1:15. Always, hekastotē (in the NT only here), is related to the adjective hekastos, each, every. Every time Peter’s readers turn to his promised further source of edification (the Gospel of Mark is probably in mind), it will be to their spiritual benefit. That Peter refers here to the Gospel of Mark was first suggested by Irenaeus (Against Heresies 3.1.1; Eusebius, Eccl. Hist. 5.8.1–4). Peter’s remarks in this ...
... . With 14:17–18 as the theological basis, Paul resumes his exhortation to the strong in faith in 14:19–23. Verses 19–20a challenge the strong to unify the church by making every effort to bring about peace and edification in their relationship with the weak in faith. Otherwise the strong’s flaunting of their liberty before the weak will destroy the church over the issue of food, which is a spiritual nonessential. Verses 20b–21 expand Paul’s exhortation by stating that the liberty of eating ...
... the negative side. If it is illegal or impermissible, it should not be done; if it is legal or permissible, there is a chance it still should not be done. The scale to weigh this on is community edification. Does it contribute to or hinder the strengthening/edification of Christ’s community? Paul’s response to the claim of legality proves exceedingly instructive for Christian thinking. Rather than agreeing to a set of Christian laws to be applied indiscriminately, he places two statements before his ...
... the LXX in arguing that Paul viewed expulsion as necessary for the protection of the church in relationship to God. Whether that is the only dynamic at work is debatable, but Paul is concerned throughout this letter with the edification of the church; corruption would hinder edification or perhaps make it impossible. 5:3 Paul introduces the language of judgment in this verse, a theme related to the issue of church discipline (see G. Harris, “The Beginnings of Church Discipline: 1 Corinthians 5,” NTS 37 ...
... this context a reference to inspired speech that was directed from the speaker to God but that was unintelligible to other human listeners; interpretation is hermēneia (as in Hermes, the message-bearing god), a gift that complemented tongues by explaining the tongue speaking for the edification of the church. Paul’s encouraging words are not complete without important qualification. In fact, the principle he articulates validates the activities of worship. All of these worshipful activities must produce ...
... are just one of creation's abundant inhabiters of this earth, and so are just one of the many beneficiaries of this divine/earthly relationship. In verses 15-16 it also becomes clear that the rainbow itself is not placed in the clouds for simply human edification. Just as the rainbow covenant is between God and the earth (although inclusive of all the earth's residents) the rainbow is a symbol directed from the clouds above the earth to God. The rainbow is not a sign to people of some special promise God ...
... and the others. The role of the prophet was both to proclaim (cf. 2:18; 19:6; 21:9) and to predict. Agabus was noted for his predictions (cf. 21:10f.). In their capacity as preachers, the prophets’ work is described as exhortation (15:32), edification, and consolation (1 Cor. 14:3). The reaction of unbelievers to their ministry shows that they were preachers of the whole message of God (1 Cor. 14:24f.). In the context of the church meeting, their ministry is described as a “revelation” (1 Cor. 14 ...
... his apostolic responsibilities (cf. 13:10). The purpose for which Paul was commissioned is building up and not pulling down. He has already stated that he has divine powers to demolish strongholds (cf. 10:4–5), but his real purpose is the edification of the church. He does not specify the means by which he could tear the Corinthians down, possibly because he is optimistic about a positive outcome to the situation in Corinth. Paul anticipates that the authority with which he has been invested will ...
... has no need of defending himself. He speaks on behalf of God and Christ (cf. 5:20). Far from seeking merely to defend himself and to promote his own cause, Paul’s purpose in everything he does is for the Corinthians’ strengthening, or “edification” (oikodom?). Indeed, the purpose for which the Lord gave the apostle his authority is “building up” (oikodom?) and not for tearing down, to use another phrase that is repeated in this letter (cf. 10:8; 13:10). Even when Paul defends his apostleship ...
... of charismata (1 Cor. 12:28f.; Eph. 4:11; cf. Eph. 2:20; 3:5), exercised this gift more widely. To this group belonged Agabus and the others mentioned in Acts 11:27 (cf. also Acts 21:10). In their capacity as preachers, the prophets offered edification, comfort, and encouragement (Acts 15:32; 1 Cor. 14:2f.). The reaction of unbelievers to their ministry (1 Cor. 14:24f.) shows that they preached “the whole will of God” (Acts 20:27). In the context of the church meeting, their ministry is described as a ...
... . Should any little accidental disappointment of the appetite occur, such as the spoiling of a meal, the under or the over dressing of a dish, the incident ought not to be neutralised . . . ; it ought to be improved to the spiritual edification of these pupils, by encouraging them to evince fortitude under temporary privation. A brief address on those occasions would not be mistimed, wherein a judicious instructor would take the opportunity of referring to the sufferings of the primitive Christians; to the ...
... a life’s celibacy.”14 This quote highlights the fact that the starting point for all Christian sexuality—male and female—is virginity and that the character of all Christian sexuality is the setting aside of one’s rights and self-centeredness for the edification of others and the glory of God. Whether expressed by other-centered care and ministry to a spouse’s needs within marriage or restrained in other-centered care and ministry to a hurting world, a believer’s sexuality is a gift given by ...
... between these as we do today. His point is to remind the Corinthians that when God’s Spirit gifts a person to speak in tongues, the same Spirit will gift another person to make it intelligible to the church, for the purpose of edification. 12:11 just as he determines. Concluding this brief outline, Paul reiterates that whatever enablement or power any have received, it has been granted by their benefactor/patron, God’s Spirit, and according to his will, not theirs. Spiritual endowment, in other words ...
... whole body (14:3). “Prophecy” refers to a revelatory message in which the Spirit inspires the speaker to pastorally apply the Jesus story to a given situation (encouragement or correction) or an expositional word in which the speaker interprets biblical texts for the edification of the community.[2] 14:2–5 does not speak to people but to God. The trouble with tongues is their divisive quality. Their aim is the individual, not the community. As such, tongue speaking is the antithesis of prophecy. By ...
... representative characteristics (5:19–21; the list is not exhaustive). Various translations, including the NIV, obscure the original parallel structure that ties all four of these characteristics together. First, the Spirit-filled life fosters mutual encouragement and edification through believers speaking and singing to each other the promises of God and truths of the faith. Second, it includes spontaneous, heart-generated praise to the Lord Jesus. Third, Spirit-filled believers continually thank God the ...
... at a general, congregational level. As he did in chapter 6, Paul states and qualifies this slogan twice. First, he repeats and reacts to it exactly as in 6:12, but not everything is beneficial. Then, he repeats the slogan and limits it in relation to edification or building up, but not everything is constructive. Paul’s reasoning recalls the line he advocated at 3:10–15, so that one sees that Paul desires the unity and proper development of the church. 10:24 Paul builds on these qualified statements by ...
... heaven, the setting of his visions. It is a place entered only by angelic invitation and through the door of a prophetic trance (I was in the Spirit). John’s vision constitutes a religious experience and therefore yields spiritual power for the seer and spiritual edification for those with an ear to “hear what the Spirit says to the churches.” Heaven is home to God, and before Christ’s heavenly enthronement (cf. Rev. 5) also to the Evil One (12:7). In that heaven is analogous to history, the very ...
... has no need of defending himself. He speaks on behalf of God and Christ (cf. 5:20). Far from seeking merely to defend himself and to promote his own cause, Paul’s purpose in everything he does is for the Corinthians’ strengthening, or “edification” (oikodomē). Indeed, the purpose for which the Lord gave the apostle his authority is “building up” (oikodomē) and not for tearing down, to use another phrase that is repeated in this letter (cf. 10:8; 13:10). Even when Paul defends his apostleship ...