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1 Corinthians 14-21 thru 40 -Corps 20

Format: mp3,pdf
Publication Date: February 16, 1983

Walter J. Cummins graduated from the Power for Abundant Class in 1962. 

He received his Bachelor of Science degree in Education from Ohio State University in 1968 and his Master of Education degree in Secondary School Administration in 1978 from Wright State University.

He was ordained to the Christian by The Way International in 1968. He has studied at The Way International under Victor Paul Wierwille and K.C.Pillai. In addition to his teaching responsibilities, he was director of the Research department of the Way International  and served as assistant to the president. 

February 16, 1983
Twenty-first Corps Night
I Corinthians 14:20 - Capsulizes the heart of this whole section and ties it together with
I Corinthians 2.
UI Cor. 14:21
Isaiah 28 - Utilized in an entirely different context. Whenever you see a quotation, you
have to ask yourself; is it used in the same sense, a similar sense, or in an entirely different
Is it quoted exactly? Is it quoted partially? Or, is it reworded?
This particular verse doesn't agree with the Hebrew Masoretic text, nor does it agree with
the Greek Sept., nor does it agree with the Aramaic or Latin.
It is a rewording of this verse from the OT, because it is adapted to new circumstances.
Is. 28:3 - Ephraim is one of the names used for Israel - represents the entire ten tribes of
Israel that were divided from the tribes of Judah and Benjamin.
Isaiah is writing and telling them of their fore-coming doom and problems. They were
about to be swept away by the Assyrians. They were to be transplanted and into other
countries—and only some of them would remain in that area. When this would happen
you would have inter-marrying and the blood line would be mixed up and there wouldn't
be any pure tribes left in that area anymore.
He is foretelling of their Assyrian invasion.
Is. 28:9 - "knowledge," — talking about God. Understand the right teaching of the Word.
Is. 28:10 - You teach one thing and then you teach the next thing which builds upon the
first, etc. (i.e. PFAL)
Is. 28:11 - Because Israel had not listened to the voice of God, therefore they were going to
be spread abroad into other nations, and if God is going to speak to them in the future, He
would have to do it in an Assyrian tongue or another tongue which was unknown to them
at that time.
Is. 33:18, 19 - (sounds just like I Cor. 1.) Prophesying what they were going to hear.
Is. 28:11 - another language because they would not listen.
Is. 28:12 - They would not listen to God and His Word. That is why He was going to take
them into another land and there He would talk to them in another tongue.
I Cor. 14:21 - Not quoted verbatim — it is used in an entirely different way. Here he is
talking about speaking in tongues.
I Cor. 14:22 - The new tongues in Israel were a sign to those unbelieving Israelites once
they were in another land, listening to another language. It was the fulfillment of that
prophesy in Isaiah.
Here tongues are for a sign to the unbeliever (born-again, but not heard enough to believe
rightly and therefore manifest the fullness of the holy spirit. These tongues in this
administration (the manifestation of holy spirit,) are a sign to the unbelieving believer.
"sign," - indicates significance of the work wrought.
Each time you hear SIT, it is a reminder to you to SIT and also a reminder of the Hope.
I Cor. 14:22 - Literal - See RHST, page 196.
I Cor. 14:20 - in understanding, we are supposed to be fully mature; that is why tongues is
a sign for those who are less mature.
I Cor. 14:23, 24 - Goes back to the subject that he began in verse 19.
"unlearned," = idiōtos, = uninstructed believer, a babe, not properly schooled.
"unbelievers," = apistos, = those instructed, but not sufficiently.
When tongues are indecent and out of order they do not serve as a sign to the idiōtos and
the apistos. It becomes as sounding brass and a tinkling cymbal. No profit to the listeners.
"to be convinced to all," - he is judged of all "convinced," - reproof - to be convinced by
loving reproof, "judged," - anakrinō, - to examine by investigation (I Cor. 2:14, do it
spiritually, by the spirit.)
The Aramaic reverts to order: You examine first, then he is convinced by loving reproof.
Whenever you have reproof there has to be correction with it. He is not only told where he
is not believing rightly but he is also corrected.
Literal of verse 4, - RHST, page 199
UI Cor.14:25
secrets of his heart being manifest
I Cor. 2:10, 11, 15
He is able to be helped. You are able to help him because spiritually you know what to do
and say.
"worship," = prokuneō, = it is used with an object after it which can be in the accusative
case or the dative case in the Greek, "Some" say it really doesn't matter which case it is in.
But as you work it, every place this word is used in the NT, with the objective, the
accusative case, it is used to mean to worship with the whole heart, soul, mind and
But when the object is in the dative case, then it simply means the show respect or to do
homage to — like when you fall down on your face to somebody (which was an Eastern
When prokuneō, is used with an object in the dative case it is used of showing respect to
God, to Jesus Christ, to men and of showing respect to angels — including devils.
However, when prokuneō, is used with an object in the accusative case, it is only used of
devils and of God. Devils is the wrong sense, and of God is in the right sense.
"worshipping devils," - always in the accusative case. Rev. 9:20, Rev. 13:8, 12; 14:9, 11;
"worshipping God," - in the accusative case: Matt 4:10; Luke 4:8; John 4:22,24.
UMatt. 4:10
"worship," = prokuneō, - the Lord thy God = in the accusative case - worship with your
whole heart, soul, mind and strength. Worship God NOT Jesus Christ. We respect Jesus
Christ, but true worship is reserved for God alone.
"an him only shalt thou serve," - "serve," = latreuō - only used of God except two times it
is used of devils.
Luke 4:8 - "Get thee behind me Satan," is not in most manuscripts, "worship," = latreuō.
Lord and God are in accusative case.
Worship of God is different from simply doing respect to Jesus Christ, or another man.
Worship God with your whole heart, soul, mind and strength.
Serve (latreuō), only God.
UJohn 4:20
Does not say what they worshipped — there is no object after, prokuneō. (Samaritans
were the leftovers from the Ephraim trip we read about in Isaiah 28.)
Samaritans said you are supposed to worship in the mountain. Judeans said to worship in
UJohn 4:21
"worship," = prokeuneō
"Father," = is dative case - means to simply show respect, homage - it is not worshipping
with your whole heart, soul, mind and strength. Because in the mountain and in Jerusalem
they were going through the external motions.
UJohn 4:22
"what," - in accusative case. (First "what.") You really do not know what you worship
with your whole heart, soul, mind and strength — You have shown respect to God at
Jerusalem or in this mountain but you really do not know what you worship with your
whole heart, soul, mind and strength.
"we know," (in Jerusalem,) reason is because the Judeans were supposed to know - they, at
least at times, walked on the Word.
The second "what," is also in the accusative case.
UJohn 4:23
But, "Father," is in the dative case. The true worshippers shall show respect, homage
(external manifestation in the senses world,) to the Father in spirit and in truth for the
Father seeketh such to worship Him. "Him," = accusative case - seeks such to worship
Him with their whole heart, soul, mind, and strength.
You have got to have the external manifestation in the senses world. Speaking in tongues
is true worship - but it is the external manifestation in the senses world of what? The
internal reality of the presence and power of the holy spirit. That is true worship.
Speaking in tongues is worshipping God with your whole heart, soul, mind and strength.
Speaking in tongues is not only external, but also internal.
The first worship is in the dative case; the second worship is in the accusative case.
UJohn 4:24
"him," - accusative case, - they that really worship Him with their whole heart, soul, mind
and strength have to worship in spirit and in truth. Truly, by the spirit — not by a temple
in Jerusalem or a mountain in Samaria.
Romans 1:9 - "serve," = latreuō, only used of God, serve with my spirit. Perfect prayer,
speaking in tongues, is serving God in the spirit.
Phil. 3:3 - "worship," = latreuō. I Cor. 14:16 and I Cor.12:3b !
UI Cor. 14:25
"worship," is followed by "God," which is in the dative case. That is why after he hears
words in his own language to where he can be built up, then he will fall down on his face
and show homage, respect to God.
Next, he then needs to learn to speak in tongues.
UI Cor. 14:26
"tongue," and "revelation," are switched in many Greek as well as Aramaic texts; makes
more sense if revelation comes first, then tongues with interpretation. You have to look for
the PROFIT !!!
UI Cor. 14:27
"let one interpret," - heis, - has many usages. It can mean "the one and the same,"
according to the lexicons. Romans 3:29,30 - the one and the same God.
You have a conditional clause introduced by the word "if." Whenever you have a
condition, you should have a conclusion. If this, then that.
There is one condition and two conclusions. You can attach either conclusion to the
condition and it would make sense. You have to look at each one independently.
If anyUoneU speaks in a tongue, let UoneU interpret! Which one??? The one and the same one
that did the speaking in tongues.
Aramaic - can mean "one" or can also mean "each." Let each interpret. Has to fit with
I Cor. 14:5 and I Cor. 14:13.
UI Cor. l4:28
"But if he should not be one who interprets."
Smythe says this form of the conditional clause indicates an uncompleted act. An uncompleted
act in the manifestations is due to them not believing or not willing to carry out
the manifestations.
"If he lacks the will to interpret . . ."
UI Cor. l4:29
At this point we switch from manifestations to ministries.
"judge,"= diakrinō = to discern, to make a distinction or an arrangement.
In other words, let them see how things fit. The prophets are the ones who watch over the
things going on in the body, including the operation of the manifestations. That which is
given by those who have the ministry of a prophet, is revelation, not the manifestation of
prophecy, but revelation. Revelation is not to be analyzed but ascertained. That is why it
does not say the other prophets anakrinō, or examine by investigation. And it does not say
krinō, to judge.
They diakrinō - They recognize a distinction between things once the information is
received by revelation.
Page 202 of RHST gives I Cor. 14:29-31 literals.
It is all to be done decently and in order. If everybody's doing it, it gets long and usually to
no profit - one will reiterate what the previous one already said. However, keep the
guidelines but you might have a need for four. It is all by revelation.
UI Cor. l4:31
"learn," - You don't learn from a word of prophesy or tongues with interpretation.
Learning is from word of knowledge and word of wisdom. Guidance does not come by
interpretation and prophesy. Guidance comes" by the revelation manifestations. That is
why this has to be the ministry of a prophet and not the manifestation.
UI Cor. 14:32
Read Bullinger's note on this verse. He saw those scenes of excitement that were exhibited
among the Pentecostals and groups that were doing it indecent and out of order and that is
why he was turned off to SIT and why he moved the beginning of the church from
Pentecost to the end of the book of Acts.
Trinitarians avoid this verse. They believe God controls and possesses you. They believe
the Holy Spirit (God Himself,) is the gift and giver.
Other verses avoided by Trinitarians, along this same line are:
John 3:6 Eph. 1:14 Romans 8:26
Romans 8:16 John 16:13 Eph. 4:24
Acts 2:38 Romans 8:27 Jude 20
II Cor. 1:32 John 14:16
UI Cor. 14:33
"confusion," = disturbance, insurrection, turbulence, confusion of all kinds. James 3:16
UI Cor. 14:34, 35
Context - ministries of the prophets - deals with the wives of the prophets at Corinth who
were speaking out of turn.
"speak," = Laleō
"Shame," = aischros, = means offensive to modesty, it's related to the word, "uncomely,"
in I Cor. 12, where the uncomely things were the things you keep private. If the wife of a
prophet is supposed to keep things private, she asks her husband at home rather than
speaking out in the church, esp. in contradicting him.
This does not mean that a prophet's wife could not publicly speak - Aquila and Priscilla
both spoke to Apollos - there are some great women today, but they shouldn't contradict,
interrupt and speak out of order.
UI Cor. 14: 36
Who was the one given the Word? The prophet! Not his wife!! The prophet is the one
with the ministry. If the woman had the ministry of a prophet she would be the one
speaking - but it is usually the man with the ministry in their culture as well as ours. This
is not a license to gripe at home all the time either.
UI Cor. 14:37
Here we now move back into summarizing. And we have both ministries and manifestations.
If you are a prophet, you have a ministry. If you are spiritual, you could be
anybody in the body that is operating the manifestations.
He is summarizing I Cor. 12-14.
If you are a prophet or spiritual, then acknowledge that the things I have written in I Cor.
12-14 are the commandments of the Lord.
UI Cor. 14:38
If he wants, or wills to be ignorant . . . (It is conditional)
UI Cor. 14:39
"covet," - earnestly desire
UI Cor. 14:40
"decently," - well fashioned, becomingly — very presentable, no divisions
"order," - in an orderly manner in the church. Then there is going to be UprofitU. I Cor. 13.
About three years later, he wrote Ephesians - then he could tell them the fullness of the
Mystery, because somebody was ready to receive it. Had to get them walking by the nine
manifestations of the spirit, in love and in order so there was profit to everybody. This is
our power house!!!
These three chapters are the foundation of our ministry.
End of Teaching