Sabbath School Week

Read for This Week’s Study

1 Corinthians 13; Matt. 24:12; Gal. 5:22, 23; 1 Tim. 1:14; 1 John 4:8.

Memory Text:

“And now these three remain: faith, hope and love. But the greatest of these is love” (1 Corinthians 13:13, NIV).

Love can conquer all. That’s why Paul had so much to say about it. The word family of _agapaō_—the most common Greek word in the New Testament to express the concept of love—occurs more than 135 times in his letters. This represents almost half of all occurrences in the New Testament. This should tell us something about the central theme of Paul’s letters to the Corinthian church.

There are many remarkable passages about love in the New Testament—Romans 8:35–39, 1 Corinthians 2:9, 1 Corinthians 8:3, Galatians 2:20, Colossians 1:13, 1 Thessalonians 3:12, and more—but nothing compares to 1 Corinthians 13.

Last week, we saw that without love, all things, even spiritual gifts, are worthless. This week, we will look more deeply into 1 Corinthians 13 and its marvelous portrait of love.

As we will see, love is not so much an emotion as an attitude, an attitude that must be expressed in life, in deeds, and in words; other­wise, it means nothing.

What love really is, and does, has been fully revealed in the life of Jesus.

*Study this week’s lesson to prepare for Sabbath, August 15.

Supplemental EGW Notes

In patriarchal times the sacrificial offerings connected with divine worship constituted a perpetual reminder of the coming of a Saviour, and thus it was with the entire ritual of the sanctuary services throughout Israel’s history. In the ministration of the tabernacle, and of the Temple that afterward took its place, the people were taught each day, by means of types and shadows, the great truths relative to the advent of Christ as Redeemer, Priest, and King; and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners.
The sacrifices and offerings of the Mosaic ritual were ever pointing toward a better service, even a heavenly. The earthly sanctuary was “a figure for the time then present,” in which were offered both gifts and sacrifices; its two holy places were “patterns of things in the heavens”; for Christ, our great High Priest, is today “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man” (Hebrews 9:9, 23; 8:2).
From the day the Lord declared to the serpent in Eden, “I will put enmity between thee and the woman, and between thy seed and her seed” (Genesis 3:15), Satan has known that he can never hold absolute sway over the inhabitants of this world. When Adam and his sons began to offer the ceremonial sacrifices ordained by God as a type of the coming Redeemer, Satan discerned in these a symbol of communion between earth and heaven. During the long centuries that have followed, it has been his constant effort to intercept this communion. Untiringly has he sought to misrepresent God and to misinterpret the rites pointing to the Saviour. . . .
While God has desired to teach men that from His own love comes the Gift which reconciles them to Himself, the archenemy of mankind has endeavored to represent God as one who delights in their destruction. Thus the sacrifices and ordinances designed of Heaven to reveal divine love have been perverted.
In word and in deed the Messiah, during His earthly ministry, was to reveal to mankind the glory of God the Father. Every act of His life, every word spoken, every miracle wrought, was to make known to fallen humanity the infinite love of God. . . .
Thus, through patriarchs and prophets, as well as through types and symbols, God spoke to the world concerning the coming of a Deliverer from sin.—Lift Him Up, p. 26.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Last week we touched on the theme of love as seen in 1 Corinthians 13. We need to explore Paul’s words here in even more depth.

Read 1 Corinthians 13. Summarize what he is telling us about love.

Paul is not saying that tongues (1 Cor. 13:1), prophecy, understanding, knowledge, faith (1 Cor. 13:2), and benevolence (1 Cor. 13:3) are useless. They are useless only if not driven by love.

The kind of love Paul is talking about is not expressed in such sentences as “I love strawberries” or “I love my friends” or even “I love my spouse and children.” Neither is he talking about the kind of love that one sees in movies. And no, it is not erotic love, although this passage has been commonly used in wedding sermons.

This love cannot be reduced to affection, or charity, or virtue, or benevolence. Yet, they all represent it to a lesser or greater degree. This love is a special grace bestowed upon us by the Spirit. Indeed, love in 1 Corinthians 13 is the Spirit-given motivation that leads us to act with affection, charity, virtue, and benevolence. It is a total commitment of our actions, feelings, and thoughts toward Christ and our neighbors.

Read Matthew 24:12. What warning does Jesus give us here?

That is why agapē love is so essential and necessary. In the power of Christ, we cannot let love grow cold in our homes, churches, and neighborhoods. We have the example of Christ on the cross, dying for us. What better and more powerful expression of this kind of love could there be? Though of course we could never equally express that kind of love, by God’s grace we should strive to reveal it in our own lives to whatever degree we can.

What are some times when, indeed, an expression of this kind of love could have made a powerfully positive impression on someone who needed this love more than anything else?

Supplemental EGW Notes

It is a great, a solemn work to obtain a moral fitness for the society of the pure and the blest. . . . Only by conforming to the Word of God can we hope to come to “the measure of the stature of the fulness of Christ.” But we must do this, or we shall never enter heaven. Without purity and holiness of heart, we cannot win the crown of immortal glory.
The life of the soul cannot be sustained, except by the right exercise of the affections heavenward, Christward, Godward. Repentance and faith in Christ for the forgiveness of sins are essential, but not all that is required. . . . The Christian’s life is now but just begun. He must, as exhorted by the apostle, “go on unto perfection.” He must bring every thought into captivity to the obedience of Christ. If we believe in Jesus, we will love to think of Him, love to talk of Him, love to pray to Him. He is supreme in our affections. We love that which Christ loves, and hate that which Christ hates. . . .
The Christian life is never at a standstill. It is, it must be, progressive. Our love for Christ should become stronger and stronger. . . .
My brother, my sister, is your soul in the love of God? Many of you have a twilight perception of Christ’s excellence, and your soul thrills with joy. You long for a fuller, deeper sense of the Saviour’s love. You long to entwine your affections about Him more closely. You are unsatisfied. But do not despair. Give to Jesus the heart’s best and holiest affections. Treasure every ray of light. Cherish every desire of the soul after God. Give yourselves the culture of spiritual thoughts and holy communings. . . . Make haste to ripen for Heaven. . . .
It will cost us something to obtain a Christian experience, and to develop a true and noble character. . . . But the white-robed throng of the redeemed ones, are those who have washed their robes, and made them white in the blood of the Lamb.—Our High Calling, p. 338.

Life is a gift of God. Our bodies have been given us to use in God’s service, and He desires that we shall care for and appreciate them. We are possessed of physical as well as mental faculties. Our impulses and passions have their seat in the body, and therefore we must do nothing that would defile this entrusted possession. Our bodies must be kept in the best possible condition physically, and under the most spiritual influences, in order that we may make the best use of our talents. Read 1 Corinthians 6:13.
Our bodies belong to God. He paid the price of redemption for the body as well as the soul. . . . God is the great caretaker of the human machinery. In the care of our bodies we must cooperate with Him. Love for God is essential for life and health. In order to have perfect health our hearts must be filled with hope, and love, and joy.—God’s Amazing Grace, p. 147.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

First Corinthians 13:4–7 is the heart of the chapter. Paul focuses on the features of love—showing what love is and what it is not, or what love does and does not do. He personifies love so that we can have a glimpse of how a person filled with Spirit-driven love behaves. In his portrayal of love, Paul uses a series of verbs. For him, love is more about actions than about feelings or emotions.

What, then, does love do?

1. Shows patience (makrothymeō). Makrothymeō means to show patience, even amid challenging circumstances. Patience also highlights the ability to be forbearing with one another (Eph. 4:2).

2. Shows kindness (chrēsteuomai). Chrēsteuomai occurs only here in the New Testament, but other words from the same root are common elsewhere. In the Septuagint (the Greek version of the Old Testament), words from this root occur frequently in the Psalms to refer to God’s kindness associated with His mercy (Ps. 145:9). By saying that love shows kindness, Paul meant that one’s love for others must emulate God’s compassion and mercy toward us.

3. Rejoices (synchairō) in the truth. Synchairō denotes the ability to experience joy alongside another person (Luke 1:58; Luke 15:6, 9; 1 Cor. 12:26; Phil. 2:17, 18).

4. Bears (stegō) all things. Scholars debate whether stegō means “to cover,” namely, to keep something confidential (which also has a sense of protection), or “to endure,” with a sense of resilience. The concept of endurance clearly occurs in 1 Corinthians 9:12, leading most interpreters and Bible translators to take the second option as more likely.

5. Believes (pisteuō) all things. Pisteuō comes from the same root as the Greek term for faith (pistis). In the context of 1 Corinthians 13, believing all things means giving one another the benefit of the doubt.

6. Hopes (elpizō) all things. In the New Testament, the verb elpizō always refers to the belief or expectation that something good will occur.

7. Endures (hypomenō) all things. Likely, there is no difference between the verbs stegō and hypomenō in 1 Corinthians 13:7. They are synonyms, meaning here endurance amid hardship. Paul uses hypomenō at the end of the verse to avoid the repetition of stegō. By repeating the same concept even with a different word, he draws attention to believing and hoping as the focal point. In other words, love endures by believing and hoping.

Compare 1 Corinthians 13:4–7 to Galatians 5:22, 23. What ideas in common do you see between the two passages? How can we manifest this kind of love in our own lives?

Supplemental EGW Notes

The truth of God is designed to elevate the receiver, to refine his taste, and to sanctify his judgment. The character of the Christian should be holy, his manners comely, his words without guile. There should be a continual effort to imitate the society he hopes soon to join, that of angels who have never fallen by sin.
No man can be a Christian without having the Spirit of Christ; and if he has the Spirit of Christ, it will be manifested in kind words and a refined, courteous deportment. . . . External change will testify to an internal change. The truth is the sanctifier, the refiner. Received into the heart, it works with hidden power, transforming the character. But those who profess to be followers of Christ, and are at the same time rough, unkind, and uncourteous in words and deportment, have not learned of Jesus. A blustering, overbearing, faultfinding man is not a Christian; for to be a Christian is to be Christlike. . . .
Very many who are seeking for happiness will be disappointed in their hopes, because they seek it amiss, and are indulging in sinful tempers and selfish feelings. By neglecting to discharge the little duties and observe the little courtesies of life, they violate the principles on which happiness depends. True happiness is not to be found in self-gratification, but in the path of duty. God desires man to be happy, and for this reason He gave him the precepts of His Law, that in obeying these he might have joy at home and abroad. While he stands in his moral integrity, true to principle, and having the control of all his powers, he cannot be miserable. With its tendrils twined about God, the heart will be full of peace and joy, and the soul will flourish amid unbelief and depravity.
Kind words, pleasant looks, a cheerful countenance, throw a charm around the Christian that makes his influence almost irresistible. It is the religion of Christ in the heart that causes the words to be gentle, and the demeanor winning, even to those in the humblest walks of life. In forgetfulness of self, in the light and peace and happiness he is constantly bestowing on others, is seen the true dignity of the man. This is a way to gain respect, and extend the sphere of usefulness, which costs but little; and the one who pursues this course will not complain that he does not receive the honor that is his due. But Bible rules must be written on the heart; Bible rules must be carried into the everyday life.—Reflecting Christ, p. 305.

We need not begin by trying to love one another. The love of Christ in the heart is what is needed. When self is submerged in Christ, true love springs forth spontaneously.
In patient forbearance we shall conquer. It is patience in service that brings rest to the soul. It is through humble, diligent, faithful toilers that the welfare of Israel is promoted. A word of love and encouragement will do more to subdue the hasty temper and wilful disposition than all the fault-finding and censure that you can heap upon the erring one.—Testimonies for the Church, vol. 7, p. 266.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.

Read again 1 Corinthians 13:4–7. Why does Paul mention negative rather than only positive characteristics of love?

Yesterday, we focused on seven things love does; today, we will look into eight things it does not do. Love . . .

1. Does not envy (zeloō). Zeloō can be used positively as in “desire [_zeloō_] the higher gifts” (1 Cor. 12:31, ESV), “desire [_zeloō_] the spiritual gifts” (1 Cor. 14:1, ESV), and “desire [_zeloō_] to prophesy” (1 Cor. 14:39, ESV). Here, though, as in Acts 7:9, it is negative. It is OK to desire spiritual gifts but not to envy gifted persons. This causes division (1 Cor. 3:3).

2. Does not boast (perpereuomai). The verb perpereuomai conveys the idea of arrogance and desire for praise from others. Love, however, is not self-focused like that. This is even clearer in what follows.

3. Does not puff up (physioō). The verb physioō occurs in 1 Corinthians 8:1 in Paul’s remarkable statement, “ ‘Knowledge’ puffs up, but love builds up” (ESV). It refers to a person inflated with self-importance.

4. Does not behave rudely (aschēmoneo). The verb aschēmoneo may have an ample range of meanings. By and large, though, it means acting contrary to social and moral standards in a dishonorable, shameful, indecent, or improper manner. Paul likely is referring to the arrogant and rude behavior of the “strong” party toward the “weak” members in Corinth (1 Cor. 4:10, 1 Corinthians 8).

5. Does not seek (zēteo) its own [rights]. This is similar to what Paul says in 1 Corinthians 10:24: “No one is to seek his own right, but rather that of others” (author’s translation). Love gives up its own rights for the sake of others (see Lesson 5). In a setting in which everyone seeks each other’s rights, all benefit.

6. Does not get easily irritated (paroxynō). The verb paroxynō suggests an inward state of arousal pointing to someone easily provoked to anger. This means that love is not short-tempered or touchy.

7. Does not keep records (logizomai) of wrongs. The verb logizomai has an accounting sense here, meaning that love does not take one’s wrongs into account. In other words, love also means to forgive.

8. Does not delight (chairō) in wrongdoing. Love not only keeps no record of someone else’s wrongs but takes no pleasure in them. When we truly love others, we do not rejoice at their mistakes but, instead, seek to help them.

Supplemental EGW Notes

Those who take pains to call attention to their good works, constantly talking of their sinless state and endeavoring to make their religious attainments prominent, are only deceiving their own souls by so doing. A healthy man, who is able to attend to the vocations of life and who goes forth day after day to his labor with buoyant spirits and with a healthy current of blood flowing through his veins, does not call the attention of every one he meets to his soundness of body. Health and vigor are the natural conditions of his life, and therefore he is scarcely conscious that he is in the enjoyment of so rich a boon.
Thus it is with the truly righteous man. He is unconscious of his goodness and piety. Religious principle has become the spring of his life and conduct, and it is just as natural for him to bear the fruits of the Spirit as for the fig tree to bear figs or for the rosebush to yield roses. His nature is so thoroughly imbued with love for God and his fellow men that he works the works of Christ with a willing heart.
All who come within the sphere of his influence perceive the beauty and fragrance of his Christian life, while he himself is unconscious of it, for it is in harmony with his habits and inclinations. He prays for divine light, and loves to walk in that light. It is his meat and drink to do the will of his heavenly Father. His life is hid with Christ in God; yet he does not boast of this, nor seem conscious of it. God smiles upon the humble and lowly ones who follow closely in the footsteps of the Master. Angels are attracted to them, and love to linger about their path. They may be passed by as unworthy of notice by those who claim exalted attainments and who delight in making prominent their good works, but heavenly angels bend lovingly over them and are as a wall of fire round about them.—The Sanctified Life, pp. 12, 13.

Those who are sanctified through the truth will show that the truth has worked a reformation in their lives, that it is preparing them for translation into the heavenly world. But so long as pride and envy and evil surmising predominate in the life, Christ does not rule in the heart. His love is not in the soul.
In the lives of those who are partakers of the divine nature there is a crucifixion of the haughty, self-sufficient spirit that leads to self-exaltation. In its place the Spirit of Christ abides, and in the life the fruits of the Spirit appear. Having the mind of Christ, His followers reveal the graces of His character.
Nothing short of this will make men acceptable to God. Nothing short of this will give them the pure, holy character that those must have who are admitted to heaven. As soon as a man puts on Christ, an evidence of the change wrought in him is seen in spirit and word and act. A heavenly atmosphere surrounds his soul, for Christ is abiding within.—This Day With God, p. 118.

The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.