1 Corinthians 13

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardBiDiModervbdLeftToRightTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 19 2 8 0 0 13. Worship, part 3) (13:1 13)) ) Outline (continued)) 13:1 13 4. Letter of Love ) 13:1 3 a. Prerequisite of Love ) 13:4 7 b. Portrayal of Love ) 13:8 13 c. Permanence and Perfection of Love ) ) ) ) 4.

Letter of Love) 13:1 13) 13 1 If I speak in the tongues of men, even those of angels, but have not love, I am only echoing bronze or a clanging cymbal. 2 And if I have [the gift of] prophecy and understand all mysteries and all knowledge, and if I have all faith so as to remove mountains, but have not love, I am nothing. 3 And if I give away all my possessions to feed the poor, and if I give up my body to be burned, but have not love, it profits me nothing.) 4 Love is patient and is kind, love is not jealous, love does not brag, is not arrogant. 5 Love does not behave indecently, does not seek its own things, does not become irritated, does not keep a record of wrongs, 6 does not rejoice in evil, but rejoices in the truth, 7 covers all things, believes all things, hopes all things, endures all things.) 8 Love never fails. But if there are prophecies, they shall be set aside; if there are tongues, they shall cease; if there is knowledge, it shall be set aside. 9 For we know in part and we prophesy in part. 10 But when perfection comes, that which is in part shall be set aside. 11 When I was a child, I used to talk as a child, think as a child, reason as a child. But when I became a man, I set aside childish things. 12 For now we see in a mirror an indistinct reflection, but then we shall see face to face. Now I know in part, but then I shall know fully, even as I have been fully known.) 13 Now remain faith, hope, love, these three; and the greatest of these is love.) ) Inspired by the Holy Spirit, Paul gave the world a love letter without equal. Here is Paul s writing at its best on a subject that awakens everyone s interest, love. His presentation of love, however, is without sentimentality, devoid of sensuality, and free from sexuality.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” The world has poured a sensual meaning into the word love that centers on sex and the sex act. Another use of this word is to equate it with a degree of fondness for either an action or an object, as in I love to do it, or I love it. By contrast, the love that Paul has in mind is divine in origin and transcends earthly meanings. It is expressed in the well-known verse, For God so loved the world 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” ). The human mind cannot fully grasp the depth of that divine love. God commands us to love him with heart, soul, and mind, and to love our neighbor as ourselves 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” Matt. 22:37 39) 1 1 -1 9 0 0 ). This love is embodied in the Greek term agap, which means either God s love for man or man s love for God. Also, we are to love our neighbor, even if the neighbor is our enemy. In brief, agap originates with God, who communicates his divine love which he expects us to reflect and return to him.) 1 7 2 8 0 0 Paul wants his readers to live within the context of divine love and day by day demonstrate this love. He shows them that this love indeed is the more excellent way of life. He wants them to receive and employ their spiritual gifts in the setting of that love. He knows, for instance, that when a Christian prophesies or speaks in a tongue within the framework of divine love, the church will be edified and strengthened. Without this love, the believers are unable to share the benefits of these spiritual gifts. Paul looks at the six gifts of speech, prophecy, mysteries, knowledge, faith, and charity.

He concludes that outside the context of love, these gifts are meaningless.) In the first three verses of the chapter, Paul introduces conditional clauses that are contrasted with statements on the absence of love. And to each of these clauses, he adds conclusions of descriptive reality. The next section (vv. 4 7) is a description of love in both positive and negative terms. Paul follows this section with a discussion on the permanency of love. When prophecies cease, tongues are silenced, and knowledge disappears, perfection comes at the consummation (vv. 8 12). And last, the concluding verse profiles the triad of faith, hope, and love.

The greatest of these three is love (v. 13).) a. Prerequisite of Love) 13:1 3) 1. If I speak in the tongues of men, even those of angels, but have not love, I am only echoing bronze or a clanging cymbal.) In addition to the majestic rhythm in this verse, a number of items are noteworthy. First, Paul speaks hypothetically of a possible mastery of both human and angelic speech; he resorts to the use of a conditional clause. Next, in this verse, as in verses 2, 3, 11, and 12, he refers to himself in the first person singular. Throughout the entire chapter the Corinthian Christians and their problems are never mentioned, although he includes his readers with the plural pronoun we in verse 12a.

And third, in the Greek Paul places the verb to speak between the words of men and even those of angels. The position of this verb undoubtedly is meant to stress the reference to angelic speech.��1�� The verb itself signifies more the ability to speak than the content of speech.) a. If I speak in the tongues of men, even those of angels. With this conditional statement, Paul indicates that he himself does not engage in tongue-speaking in public worship (14:19). He appears to be saying, Suppose that I as the Lord s apostle have the highest possible gift of tongues, those that men use, and those even that angels use how you Corinthians would admire, even envy me and desire to have an equal gift! ��2��) 1 1 2 8 0 “tw://bible.?id=47.12.4|AUTODETECT|” The word tongues can be understood to mean known languages; but in context it appears to mean tongue-speech, which some Corinthians regarded as heavenly speech. We do not know what supernatural language angels speak 7 1 -1 9 0 “tw://bible.?id=47.12.4|AUTODETECT|” II Cor. 12:4) 1 1 -1 9 0 “tw://bible.?id=66.14.1-66.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.1-66.14.3|AUTODETECT|” Rev. 14:1 3) 1 1 -1 9 0 0 ) or whether angels are able to understand human speech.��3�� Conversely, angels communicate with people in human terms that are frequently recorded in both the Old and New Testaments.) 1 1 2 8 0 0 b. But have not love, I am only echoing bronze or a clanging cymbal. The point at issue is not the speaking of tongues, whether human or angelic, but the practice of love. Within the context of the Christian church, be it in Corinth or anywhere else, lack of love and its deplorable consequences are often painfully evident.) 1 1 2 8 0 “tw://bible.?id=45.5.8|AUTODETECT|” True love reveals itself in loving the unlovable, for this is what God does. He shows us his love in the death of his Son while we were still in sin 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” ). God always comes to us first in love before we come to him in repentance and faith. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” I John 4:10) 1 1 -1 9 0 0 ). The apostle John tells his readers to show love to one another as God has shown his love to them.) 1 1 2 8 0 “tw://bible.?id=19.150.5|AUTODETECT|” Paul now teaches that love ought to permeate the entire context of Christian living. No one can boast of having the gift of speech, whether human or heavenly, and at the same time show a lack of love. If this happens, says Paul, the noise you hear is comparable to that of echoing bronze or a clanging cymbal. The sounds of a gong and a cymbal are monotones; when these sounds are prolonged, they eventually become annoying to the human ear. We have learned that when something is said without love, even if it is expressed most eloquently, the spoken words are empty and meaningless. They are comparable to a bronze vase that echoes when struck or to a cymbal that clangs in worship 7 1 -1 9 0 “tw://bible.?id=19.150.5|AUTODETECT|” Ps. 150:5) 1 1 -1 9 0 0 , LXX).��4�� Paul applies his words not to the Corinthians but to himself. He literally says, I have become echoing brass.& The common Greek spoken by Paul often used the perfect tense for the present tense .) 1 3 2 8 0 0 2. And if I have [the gift of] prophecy and understand all mysteries and all knowledge, and if I have all faith so as to remove mountains but have not love, I am nothing.) a. Prophecy. The next gift that is mentioned in verses 1 3 is prophecy, or as a literal translation would read, I have prophecy. This means more than to prophesy, for it signifies that a person has become a prophet.��5�� In the preceding list of gifts (12:28), prophecy is second and tongues last. But here Paul begins with tongue-speaking and then introduces prophecy.) Paul exalts the gift of prophecy, because a prophet, in contrast with the tongue-speaker, strengthens and edifies the church (14:1 5).

The prophet can be effective in his ministry as long as his prophecies are true. But, says Paul, a prophecy spoken outside the context of love amounts to nothing.) 1 1 2 8 0 “tw://bible.?id=5.5.5|AUTODETECT|” The Old Testament provides striking examples of prophets who in love brought God s message to the people of Israel. Moses was God s prophet par excellence, for he regularly stood between God and his people to convey God s word to them 7 1 -1 9 0 “tw://bible.?id=5.5.5|AUTODETECT|” Deut. 5:5) 1 1 -1 9 0 “tw://bible.?id=4.12.3|AUTODETECT|” ). Considered a very humble man as he served the people, Moses received God s revelation in visions and dreams; God spoke to him face to face. Moses demonstrated his faithfulness in God s house, that is, among the people 7 1 -1 9 0 “tw://bible.?id=4.12.3|AUTODETECT|” Num. 12:3) 1 1 -1 9 0 “tw://bible.?id=4.12.6-4.12.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.12.6-4.12.7|AUTODETECT|” 6 7) 1 1 -1 9 0 “tw://bible.?id=58.3.5-58.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.5-58.3.6|AUTODETECT|” Heb. 3:5 6) 1 1 -1 9 0 0 ). He watched over God s people, loved them, and prayed for them.��6��) 1 2 2 8 0 0 However, a false prophet speaks words not out of love for God s people but for personal gain. A prophet who speaks presumptously in God s name or in the name of other gods must be put to death, says the Lord God.��7��) b. Mysteries and knowledge. Once again Paul speaks hypothetically by saying that even if he understood all mysteries and all knowledge, but had no love, it would be of no avail to him. Some scholars take this saying as an explanation of the word prophecy. They read, If I have prophecy, that is, know all mysteries and all knowledge & but do not have love I am nothing. ��8��) 1 1 2 8 0 “tw://bible.?id=66.10.7|AUTODETECT|” This interpretation has merit, because both the terms mysteries and knowledge depend on the verb to understand and are thus intimately connected. And another passage links prophecy and mystery 7 1 -1 9 0 “tw://bible.?id=66.10.7|AUTODETECT|” Rev. 10:7) 1 1 -1 9 0 0 ). Moreover, mysteries are truths which God has hidden from his people. If God s people want to understand these mysteries, they need divine wisdom. A true prophet receives insight into God s mysteries and explains them to the people.��9��) 1 1 2 8 0 0 In an earlier passage about knowledge Paul says, We speak God s wisdom in a mystery (2:7), for he and his co-workers are stewards of God s mysteries (4:1). In the present passage, Paul refers to all mysteries; the term all mysteries may be a synonym for wisdom that receives a place next to knowledge (see 12:8). But even if Paul should possess the ability to understand all mysteries and all knowledge, without love everything would be in vain.) 1 1 2 8 0 “tw://bible.?id=41.9.25|AUTODETECT|” c. Faith. And if I have all faith so as to remove mountains but have not love, I am nothing. Faith is God s gift to man, a gift which the recipient must constantly exercise, strengthen, and amplify (see 12:9). When faith lies dormant, it disappears, while unbelief and disobedience take its place. For example, Jesus disciples were unable to cast out a demon from a boy who suffered from epileptic fits. But when Jesus came, he told the demon to come out of the boy and never to enter him again 7 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” Mark 9:25) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” ). In private the disciples asked Jesus why they had failed. Jesus said, Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, Move from here to there and it will move. Nothing will be impossible for you 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 0 ; compare 21:21).) 1 3 2 8 0 0 The remark on moving mountains is a Jewish proverbial saying that conveyed the idea of making the impossible possible.��10�� It attests to the intensity of exercising one s faith to remove insurmountable barriers. Both Jesus and Paul, in their respective contexts, allude to this proverb.) Whenever a person is able in faith to do the impossible, he or she is highly respected and greatly admired within the Christian community. But faith ought to be exerted in harmony with love. Otherwise it is useless. The brevity of Paul s conclusion, I am nothing, is forthright and to the point, for indeed, faith without love is ineffectual.) 3. And if I give away all my possessions to feed the poor, and if I give up my body to be burned, but have not love, it profits me nothing.) 1 1 2 8 0 “tw://bible.?id=40.19.21|AUTODETECT|” a. Charity. After enumerating the gifts of tongues, prophecy, knowledge, and faith, Paul refers to his charitable willingness to part with earthly possessions. He literally says, If I dole out all my goods to feed [the poor]. We supply the object, the poor. The Greek verb psMmizM (I give out or away, dole out) in this text is revealing. It differs from Jesus command to the rich young ruler to give all his money to the poor in a single action 7 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” Matt. 19:21) 1 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” ). Rather, Paul says that he would give away all his possessions piecemeal over a lengthy period. The obvious implication is that he would receive the praises of his fellow men. But Paul adds that if he would perform deeds of charity without love for the recipients of his gifts, those deeds would not mean anything at all. Then his motives would be self-centered and self-serving. His deed would fail to fulfill the royal law, Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 1 1 -1 9 0 0 ), and would be condemned in God s sight.) 1 2 2 8 0 0 b. Self-sacrifice. If I give up my body to be burned, but have not love, it profits me nothing. The better Greek manuscripts support an alternate reading, If I give up my body that I may glory, and at least one translation has adopted it.��11��) Translators have to consider the contextual evidence in addition to the testimony of manuscripts before they can make a choice. For instance, Paul repeatedly uses the verb to glory in his epistles (thirty-five times). The verb to glory can be understood either negatively or positively.

When viewed negatively that is, as boasting the word hardly suits the present context, in which Paul is enumerating spiritual feats. The motive of self-glorification makes the addition of [the clause have not love] unnecessary as it is obvious that [love] is not the guiding principle behind such a motive. ��12��) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” When understood positively, the verb means that Paul renders glory to God through physical suffering 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” II Cor. 11:23 29) 1 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.10|AUTODETECT|” 12:10) 1 1 -1 9 0 0 ).��13�� If we adopt this positive explanation of the verb to glory, we encounter at least three detractions. First, attractive though the explanation may be, it still is obscured by the clause but have not love. Paul knows that glorifying God without love is useless; for this reason he says, It profits me nothing. Next, why would Paul speak hypothetically if he has in mind his own physical sufferings? And last, this explanation attempts to fill in an incomplete sentence. The introductory words, if I give my body, need a predicate to give meaning to the sentence.) 1 1 2 8 0 “tw://bible.?id=27.3.19-27.3.20|AUTODETECT|” By comparison, the reading if I give my body to be burned is explicit and presents a complete thought. When we adopt this translation, we readily admit to difficulties that remain. Why would Paul voluntarily offer his physical body to the flames, while the three young men were forcefully thrown into the fire 7 1 -1 9 0 “tw://bible.?id=27.3.19-27.3.20|AUTODETECT|” Dan. 3:19 20) 1 1 -1 9 0 0 )? And the reference cannot be to the Neronian persecution, during which Christians were burned at the stake, because that persecution had not yet commenced.) 1 4 2 8 0 0 What then is the meaning of this intriguing clause? If Paul intends his remark on moving mountains to be taken figuratively, we may expect that the clause on surrendering his body to the flames also is a metaphor. And this may well have been his intention provided the words if I give my body to be burned are the original text.) ) Additional Comments on 13:1 3) The first lines in each of the three verses reveal difficult but attainable feats. The three goals of speaking other human languages (v. 1a), prophesying and understanding all mysteries and all knowledge (v. 2a), and distributing one s material possessions (v. 3a) can be achieved. Two additional goals can be reached: a person can possess faith to remove mountains, figuratively speaking (v. 2b); and, in an extreme case, he can choose to deliver his body to the flames (v. 3b). These two are attainable feats, albeit that the second implies self-glorification through suicide. (Should we adopt the alternate reading for the second part of verse 3, if I hand over my body so that I may boast [NRSV], the matter of attainability becomes irrelevant.) The one unattainable goal for human beings is to speak in the tongues of angels (v. 1a).) 1 1 2 8 0 “tw://bible.?id=42.22.19|AUTODETECT|” In fact, we lack certainty as to Paul s intention in verse 3b. The suggestion has been made that he attempts to match the words of Jesus, who during the institution of the Lord s Supper said that he gave up his body: This is my body which is for you 7 1 -1 9 0 “tw://bible.?id=42.22.19|AUTODETECT|” Luke 22:19) 1 1 -1 9 0 0 ).��14�� But this suggestion is a hypothesis that faces at least one significant objection: the readers of Paul s epistle would be hard pressed to understand that the cryptic clause if I hand over my body refers to the communion formula that Paul discussed in 11:24. Surely Paul would have augmented this clause with an allusion to the Lord s Supper to make himself understood.) 1 33 2 8 0 0 Even though the translation if I give my body to be burned has its own difficulties,��15�� it is a complete thought and in a sense flows smoothly. This reading is attested from all other parts of the ancient Christian world and from the earliest times onwards (Tertullian, Aphraates). ��16�� Admittedly, the reading if I give my body so that I may boast is equally attested. We conclude that this textual problem is so complex that it is imprudent to be dogmatic.) ) Greek Words, Phrases, and Constructions in 13:1 3) Verses 1 2) �� Paul uses five conditional clauses in verses 1 3 with this particle to indicate an uncertain or hypothetical statement. The forms ��v �� and �� (v. 3) are mere variations.) ����� abstract nouns (e.g., faith, hope, love; see v. 13) often do not need the definite article to express their qualities.) ��� echoing. This descriptive present participle modifies the noun ������ (brass). The adjective ������� (clanging) is onomatopoeic.) e��� the particle with the present infinitive ������� ��� (to remove) introduces an ellipsis.

The auxiliary infinitive �������� (to be able) should have been added.��17��) Verse 3) ���������� I may boast. This reading has the best manuscript support P46, �, A, B, 048, 33, 1739 and on external grounds is the preferred Greek text of the three editions of the United Bible Society, and Nestle-Aland (26th ed.).) ���������� I may burn. The future subjunctive, supported by ��, is a grammatical monstrosity.��18�� It is the text of the Textus Receptus, Majority Text, and Souter.) ���������� I may burn. The future passive with 5�� instead of the subjunctive occurs frequently in Koine Greek. With the textual support of C, D, F, G, L, a number of uncials, and some church fathers, this is the adopted Greek text of the British and Foreign Bible Society (2d ed.), Nestle-Aland (25th ed.), Merk, and Vogels. It is also the choice of nearly all translators.) On the basis of internal evidence, translators and numerous commentators favor the weaker reading to the stronger reading.

This occurs more often in the New Testament and is not at all uncommon.��19��) Unquestionably, the concept love can more easily be explained in terms of what it is not than what it is. The first line of Paul s description is positive, the succeeding lines are negative, and the concluding statement is positive. Paul describes the concept love in a poetically arranged paragraph (vv. 4 6).) Love is patient and is kind.) Love is not jealous, does not brag, is not arrogant.) Love does not behave indecently,) does not seek its own things,) does not become irritated,) does not keep a record of evil,) does not rejoice in unrighteousness,) but rejoices in the truth) covers all things,) believes all things,) hopes all things,) endures all things.) In sequence we count two affirmative descriptions, eight negative, and five positive attributes. We now discuss them one by one.) ) ) b. Portrayal of Love) 13:4 7) 4. Love is patient and is kind, love is not jealous, love does not brag, is not arrogant.) Many translators punctuate the sentence differently by dividing the first clause and making the noun love the subject of the second clause: Love is patient; love is kind and envies no one (NEB).

Punctuation in verse 4, however, has no bearing on its meaning.) 1 1 2 8 0 “tw://bible.?id=40.18.26|AUTODETECT|” a. Love is patient. The Greek verb which we have translated is patient actually means to be forbearing in respect to actual offenses and injuries one receives from others. It signifies that one is slow in avenging and slow in becoming angry.��20�� It demonstrates a willingness to take someone s unpleasant character traits in stride and to exhibit enduring patience. As God is forbearing with us, so we must tolerate our fellow man 7 1 -1 9 0 “tw://bible.?id=40.18.26|AUTODETECT|” Matt. 18:26) 1 1 -1 9 0 “tw://bible.?id=40.18.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.18.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” b. [Love] is kind. In the New Testament the verb to be kind appears only here. Clement of Rome wrote an epistle to the Corinthian church in which he quotes a saying of Jesus that has the same Greek verb: As you are kind, so will you be shown kindness. ��21�� The noun kindness occurs repeatedly in Paul s epistles. For instance, after placing love as the first fruit of the Spirit, Paul lists the fruits of patience and kindness 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.4.3-1.4.8|AUTODETECT|” c. Love is not jealous. Jealousy is a vice for which we even have selected a color: green. We know that when a person is green with envy the probability for trouble is real. The Bible is filled with illustrations that portray the disastrous effect jealousy has on personal relationships. To mention but a few: Cain envied Abel and killed him 7 1 -1 9 0 “tw://bible.?id=1.4.3-1.4.8|AUTODETECT|” Gen. 4:3 8) 1 1 -1 9 0 “tw://bible.?id=1.37.11|AUTODETECT|” ); Jacob s sons were jealous of Joseph and sold him into slavery 7 1 -1 9 0 “tw://bible.?id=1.37.11|AUTODETECT|” Gen. 37:11) 1 1 -1 9 0 “tw://bible.?id=1.37.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.37.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=44.5.17-44.5.18|AUTODETECT|” ); the high priest and his associates were filled with jealousy and jailed the apostles 7 1 -1 9 0 “tw://bible.?id=44.5.17-44.5.18|AUTODETECT|” Acts 5:17 18) 1 1 -1 9 0 “tw://bible.?id=44.13.45-44.13.50|AUTODETECT|” ); and the Jews were jealous of Paul and Barnabas and expelled them from Pisidian Antioch 7 1 -1 9 0 “tw://bible.?id=44.13.45-44.13.50|AUTODETECT|” Acts 13:45 50) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.20.5|AUTODETECT|” Jealousy can have a positive connotation in the sense of guarding one s honor. For instance, God is a jealous God who commands his people to worship him only 7 1 -1 9 0 “tw://bible.?id=2.20.5|AUTODETECT|” Exod. 20:5) 1 1 -1 9 0 “tw://bible.?id=5.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.9|AUTODETECT|” Deut. 5:9) 1 1 -1 9 0 0 ). But in the current verse, jealousy is a vice that is the exact opposite of love. Love, however, is free from envy.) 1 5 2 8 0 0 d. Love does not brag. Paul uses a verb that depicts a person as a braggart or windbag.��22�� Such a person parades his embellished rhetoric to gain recognition. His behavior is marked by egotism, subservience toward superiors, and condescension toward subordinates. A braggart exhibits pride in himself and his accomplishments. But such bragging is devoid of love to God and to one s fellow man, and is a blatant sin.

Further, bragging and arrogance go hand in hand.) e. [Love] is not arrogant. In an earlier context, Paul told the Corinthians not to go beyond what is written, that no one of you might become arrogant, favoring the one over against the other (4:6). He instructed them to obey the teaching of the Scriptures, for then they would avoid arrogance. Some of the Corinthians were arrogant indeed and, while undermining Paul s authority, they thought that he would not return to Corinth (4:18 19; 5:2). Many of them prided themselves in possessing knowledge. Paul, however, set them straight by saying: Knowledge puffs up, but love builds up (8:1).

Without love knowledge degenerates into obnoxious arrogance; with love it is a valuable asset. Arrogance is inflated selfishness, while love is genuine humility. Arrogance is devoid of love and love is devoid of arrogance; indeed both are mutually exclusive.) 5. Love does not behave indecently, does not seek its own things, does not become irritated, does not keep a record of wrongs.) Paul continues his description of love by presenting still more clauses that depict love from a negative perspective.) a. Love does not behave indecently. We perceive the echo of Paul s advice to a man who thinks that he is acting dishonorably toward the virgin to whom he is engaged (7:36).

Likewise here, Paul has in mind unbecoming, improper, and inappropriate behavior in any situation. The Greek text indicates that such conduct is not in harmony with the established norm of decency.) 1 1 2 8 0 “tw://bible.?id=59.2.8|AUTODETECT|” A person who demonstrates love always strives for proper decorum in relation to others. Whether the people whom he meets occupy a high or a low position in society, whether they are friend or foe, the virtue of love is evident in his conduct. The royal law, Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=59.2.8|AUTODETECT|” James 2:8) 1 1 -1 9 0 0 ), demands nothing less than proper behavior that characterizes gentility.) 1 2 2 8 0 0 Decent behavior does not stop with words and attitude. It also pertains to one s apparel and appearance. Proper dress and a groomed look commend a person who desires to please others, for love extends to all aspects of one s demeanor.) b. [Love] does not seek its own things. Translators differ on the meaning of this clause. The one says that love does not insist on its own way (NRSV), another that it never seeks its own advantage (NJB), and still another that it does not claim its rights (Cassirer). Even though their emphases differ, all these versions convey the same message. In shortened form the clause simply connotes, [Love] is not selfish (NCV).) 1 1 2 8 0 “tw://bible.?id=20.3.29|AUTODETECT|” Paul himself had shown the Corinthians the example of selfless love when he served them as their pastor for a year and a half. He labored faithfully without any financial support from them (9:18). Repeatedly he instructed them to seek the welfare of others, not their own (10:24, 33). Paul showed the Corinthians that personal advantage pertains not only to financial gain. It also pertains to demanding that others fulfill one s own wishes. By contrast, love flourishes in an atmosphere where two people trust each other and know that they will promote the welfare of the other 7 1 -1 9 0 “tw://bible.?id=20.3.29|AUTODETECT|” Prov. 3:29) 1 1 -1 9 0 “tw://bible.?id=38.8.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.8.17|AUTODETECT|” Zech. 8:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=4.20.2-4.20.11|AUTODETECT|” c. [Love] does not become irritated. No one is immune to irritation caused by others, not even those who possess poise and grace. After leading the Israelites through the desert for nearly forty years, Moses lost his temper when the people quarreled with him for lack of water 7 1 -1 9 0 “tw://bible.?id=4.20.2-4.20.11|AUTODETECT|” Num. 20:2 11) 1 1 -1 9 0 “tw://bible.?id=4.12.3|AUTODETECT|” ). He was considered to be a very humble person 7 1 -1 9 0 “tw://bible.?id=4.12.3|AUTODETECT|” Num. 12:3) 1 1 -1 9 0 0 ); nevertheless, he was unable to control his anger in the face of a grumbling population.) 1 1 2 8 0 “tw://bible.?id=43.2.13-43.2.17|AUTODETECT|” Righteous anger is permissible and in certain instances even necessary. Thus, Jesus expressed anger at the money changers and sellers of cattle, sheep, and doves in the temple area of Jerusalem 7 1 -1 9 0 “tw://bible.?id=43.2.13-43.2.17|AUTODETECT|” John 2:13 17) 1 1 -1 9 0 “tw://bible.?id=19.4.4|AUTODETECT|” ). The psalmist, however, warns the reader not to sin in anger 7 1 -1 9 0 “tw://bible.?id=19.4.4|AUTODETECT|” Ps. 4:4) 1 1 -1 9 0 “tw://bible.?id=49.4.26|AUTODETECT|” ). And Paul expands the advice by saying not to let anger spill over into the next day 7 1 -1 9 0 “tw://bible.?id=49.4.26|AUTODETECT|” Eph. 4:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.17.16|AUTODETECT|” The Greek verb paroxynein means to stir someone to anger. This was what Paul felt when he was provoked by the idolatry of the people in Athens 7 1 -1 9 0 “tw://bible.?id=44.17.16|AUTODETECT|” Acts 17:16) 1 1 -1 9 0 “tw://bible.?id=44.15.36-44.15.41|AUTODETECT|” ). Similarly, members in the Corinthian community had to endure tensions that resulted in untold provocation.��23�� They had to deal with factions, immorality, lawsuits, friction in or disputes about marriage, and eating food offered to an idol. Disagreements were common and disrupted relationships. Paul himself knew from experience that the break between Barnabas and himself resulted from a sharp disagreement 7 1 -1 9 0 “tw://bible.?id=44.15.36-44.15.41|AUTODETECT|” Acts 15:36 41) 1 1 -1 9 0 0 ). He notes that love has no room for irritation.) 1 2 2 8 0 0 d. [Love] does not keep a record of wrongs. Here is a verbal portrait of a bookkeeper who flips the pages of his ledger to reveal what has been received and spent. He is able to give an exact account and provide an itemized list. Some people are keeping a similar list of wrongs that they have experienced. But love is extremely forgetful when it comes to remembering injury and injustice. When wrongs have been forgiven, they ought to be forgotten and never be mentioned again.) 6. [Love] does not rejoice in evil, but rejoices in the truth.) 1 1 2 8 0 “tw://bible.?id=45.1.18|AUTODETECT|” The sentence is perfectly balanced with two clauses that feature the same verb but have direct objects that are opposites: wrongdoing and truth 7 1 -1 9 0 “tw://bible.?id=45.1.18|AUTODETECT|” Rom. 1:18) 1 1 -1 9 0 “tw://bible.?id=62.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.6|AUTODETECT|” I John 1:6) 1 1 -1 9 0 0 ). As love characterizes God, so evil describes the devil. Love takes notice of the evil in this world but never gloats over it. Instead it grieves over the sins that human beings commit against one another. These wrongdoings may appear in numerous forms: intentional and unintentional evils, sins of commission and omission, harsh persecution and mild neglect, and last, national conflicts and personal controversies.) 1 3 2 8 0 0 On the other hand, one of the characteristics of love is the constant attempt to discover good and praiseworthy words, thoughts, and deeds in a person. Love searches out the truth and rejoices when that truth is triumphing over wrong. Love and truth are inseparable partners residing in God himself. God shares these characteristics with his people. He endowed them with love and truth, which, though tainted by sin, are renewed in Christ Jesus through the indwelling of the Holy Spirit.) 7. [Love] covers all things, believes all things, hopes all things, endures all things.) Paul concludes this poetic section with a fourfold summary of the positive force of love. Love is always active, never passive, as the verbs make evident:) 1 1 2 8 0 “tw://bible.?id=52.3.1|AUTODETECT|” a. Love covers all things. The translations of the first clause in this verse (v. 7) are numerous and varied: love patiently accepts all things (NCV), always supports (TNT), bears all things (NRSV), and never gives up (GNB). The Greek verb in question, stegein, can mean to endure 7 1 -1 9 0 “tw://bible.?id=52.3.1|AUTODETECT|” I Thess. 3:1) 1 1 -1 9 0 “tw://bible.?id=52.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.3.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” ). But the verb also signifies to cover. Peter writes that love covers a multitude of sins 7 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” I Peter 4:8) 1 1 -1 9 0 “tw://bible.?id=20.10.12|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=20.10.12|AUTODETECT|” Prov. 10:12) 1 1 -1 9 0 “tw://bible.?id=20.17.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.17.9|AUTODETECT|” 17:9) 1 1 -1 9 0 0 ). Love is the virtue that throws a cloak of silence over what is displeasing in another person. ��24�� Hence the idea of covering things with the cloak of love is fitting.��25�� Moreover, the translation covers eliminates redundancy, for the last clause in this verse endures all things. ) 1 1 2 8 0 0 b. Love believes all things. This does not mean that a Christian filled with love lacks the qualities of wisdom and discernment and thus becomes the gullible dupe of every falsifier. On the contrary, love is always wise and discerning.��26��) 1 1 2 8 0 “tw://bible.?id=20.3.5-20.3.6|AUTODETECT|” The clause signifies that a Christian has faith in God, who will work out his divine plans even when all the indicators seem to point in different directions. Filled with love for God and neighbor, a believer trusts that God indeed will make his or her paths straight 7 1 -1 9 0 “tw://bible.?id=20.3.5-20.3.6|AUTODETECT|” Prov. 3:5 6) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 c. Love hopes all things. With this clause, Paul introduces hope, the second member in the triad of faith, hope, and love (see v. 13). He shows that love gives rise to both faith and hope, so that indeed love is the greatest virtue in this triad. Of these three virtues, hope is often the neglected member overshadowed by faith. Nevertheless, when a tripod loses one of its legs, its fall is inevitable.

When a Christian nurtures love and faith but neglects hope, he fails and falters in his spiritual life.) Paul frequently writes the verb to hope, which appears in his epistles nineteen times out of a total of thirty-one occurrences in the New Testament.��27�� Hope is patient, waiting for positive results that eventually may be realized. Hope is the converse of pessimism and the essence of healthy optimism. Hope is never focused on oneself but always on God in Christ Jesus.) 1 1 2 8 0 “tw://bible.?id=55.2.12|AUTODETECT|” d. Love endures all things. The verb to endure connotes perseverance and tenacity in all circumstances. It means to endure in times of pain, suffering, deprivation, hatred, loss, and loneliness. New Testament writers repeatedly exhort us to persevere: Paul tells us that if we endure with Christ, we will also reign with him 7 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” II Tim. 2:12) 1 1 -1 9 0 “tw://bible.?id=60.2.19-60.2.20|AUTODETECT|” ); Peter urges slaves to endure the pain of unjust suffering for the Lord s sake 7 1 -1 9 0 “tw://bible.?id=60.2.19-60.2.20|AUTODETECT|” I Peter 2:19 20) 1 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” ); and John on the island Patmos endures exile for the sake of God s Word 7 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” Rev. 1:9) 1 1 -1 9 0 0 ). The suffering which the apostles and early Christians had to endure for the sake of the gospel is eloquent testimony of fervent love for God.) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:4 7) Verse 4) ! ���� the definite article preceding abstract nouns is not translated in English.��28��) ������������ this verb means to conduct oneself like a �������� .��29��) Verses 5 6) �p ����� its own things. However, the definite article in the neuter plural may denote its own way. ) ������, ��������� the compound in this text has the same meaning as the simple verb: rejoice. ��30��) Verse 7) ����� this adjective occurs four times in succession with four different verbs. It can be translated as all things, but can also serve adverbially and signify always. ��31��) The enduring character of love stands in contrast to the gifts of prophecies, tongues, and knowledge, which are temporary and will eventually disappear. However, perfection will ultimately terminate these imperfect faculties and give human beings complete maturity. When partial knowledge fades, perfect perception and full comprehension take its place. But faith, hope, and love will remain forever, and of these three, love is the greatest.) ) ) c.

Permanence and Perfection of Love) 13:8 13) 8. Love never fails. But if there are prophecies, they shall be set aside; if there are tongues, they shall cease; if there is knowledge, it shall be set aside.) a. Love never fails. This clause supports the message of the preceding verse and forms a concise summary of the previous passage (vv. 4 7). At the same time the clause is introductory to the verses that ensue (vv. 9 13).

Notice that the word love occurs at the beginning of this verse and reappears twice in verse 13. Between these two occurrences, Paul describes the temporary character of the spiritual gifts (vv. 8 10) and gives three illustrations to illustrate that which is immature and imperfect a child, a reflection, and knowledge (vv. 11 12). In this segment, Paul stresses immaturity, imperfection, and temporality.) 1 1 2 8 0 “tw://bible.?id=62.4.8|AUTODETECT|” Love, however, is endless and never loses its validity. As God s Word never falls to the ground, so his love never fails.��32�� Love is eternal because it is one of God s attributes 7 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” I John 4:8) 1 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ). It emanates from God to all his people throughout time and eternity. While everything else in God s creation comes to an end, love continues to be an active and lasting influence.) 1 1 2 8 0 0 b. But if there are prophecies, they shall be set aside. Whereas love is timeless, predictive prophecies are temporal. Love remains active, but prophecies have only partial significance; as Paul explains in verse 9, We prophesy in part (compare v. 12b). Because of their partial nature, they shall be put aside. Paul says nothing about the content of these prophecies, except that they have passing relevance.) 1 1 2 8 0 “tw://bible.?id=40.12.36|AUTODETECT|” The Greek verb katargein that Paul uses four times in verses 8, 10, and 11 is the one which we translate to set aside, or to pass away, to cease. It is related to the adjective argos 7 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” Matt. 12:36) 1 1 -1 9 0 0 ); the verb means that something is put aside or has become ineffective. Prophecies and knowledge are overtaken by fulfillment and thus are put aside, much as an adult discards things belonging to his childhood days.��33�� We discard prophecies and knowledge, because we prophesy and we know in part (v. 9).) 1 6 2 8 0 0 c. If there are tongues, they shall cease. Paul only mentions the term tongues but does not explain it. He reserves that discussion for the next chapter (chap. 14; consult the commentary). The verb to cease in the second clause is a synonym and a variant of the verb to be set aside (vv. 8, 10, 11). There is virtually no distinction between the two Greek verbs that describe the termination of both prophecies and tongues.

True, the verb with prophecies is in the passive voice (believers are the implied agents), while the verb with tongues is interpreted as the active voice. The difference is only a stylistic change and nothing more.��34��) d. If there is knowledge, it shall be set aside. Paul refrains from elucidating the meaning of the term knowledge at this point. He mentioned the gift of knowledge in the preceding chapter (12:8), where it relates to an affinity between God and his people. We assume that he refers to the Christian s ability to discern, understand, and explain God s revelation.

He states that it shall be set aside in the future.) 9. For we know in part and we prophesy in part. 10. But when perfection comes, that which is in part shall be set aside.) a. For we know in part and we prophesy in part. These two verses form one sentence in the Greek, but this sentence in two parts raises a few questions. What specifically does Paul wish to say?

If indeed knowledge is imparted for the benefit of fellow believers and so is prophecy, are these verses a circumlocution for the preaching, teaching, and explaining of God s will revealed in the Scriptures? We know God s truth only partially and proclaim it in segments, so Paul applies the words in part to both verbs to know and to prophesy. He appears to indicate that the activity of knowing God s truth and prophesying it occurs only in fragmentary form. That is, our knowledge and our prophesying are incomplete.) Two matters stand out: Paul writes the personal pronoun we and the present tense of the verbs to know and to prophesy. Does the pronoun refer to Paul and his associates or does he include the readers of his epistle? Is the present tense limited to his age or is it still valid today?

Paul employs the personal pronoun we only in verses 9 and 12, obviously in a general sense. And the present tense of the verbs does not appear to be limited to his own time. Notice that he contrasts verses 9 and 10 by saying that when perfection comes the partial shall be set aside.) If knowledge pertains to our aptitude to comprehend and interpret God s revelation, what is the meaning of prophesying? Persons who filled the office of prophet in Old or New Testament times received divine revelation and proclaimed it to God s people. Prophets in these two eras were instrumental in writing the Scriptures. But in addition to developing and completing the canon, prophets interpreted God s Word to his people.

When the books of the Old Testament were complete, the office of prophet ended. Similarly, when the New Testament canon was perfected, the number of prophets dwindled and they eventually disappeared.��35��) 1 1 2 8 0 “tw://bible.?id=44.15.21|AUTODETECT|” We distinguish between revelatory prophecy that terminated when the canon was complete and declaratory prophecy that continues even today.��36�� Scholars dispute this distinction by saying that preaching is essentially a merging of the gifts of teaching and exhortation, prophecy has the primary elements of prediction and revelation. ��37�� This observation is correct but describes only the revelatory aspect of the prophet s task and not his declaratory role. Interpreting Scripture is a prophetic function that has its roots in the postexilic period. At the Jerusalem Council, James reveals the continuity of preaching in Old and New Testament times: For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath 7 1 -1 9 0 “tw://bible.?id=44.15.21|AUTODETECT|” Acts 15:21) 1 1 -1 9 0 0 ). The rabbis could not imagine that Israel was ever without local synagogues and schools.��38��) 1 1 2 8 0 0 In Old Testament times, there were countless prophets in Israel, so that no city was ever without them. These people were interpreters of the Law and spoke with the authority of the Holy Spirit. They differed from the revelatory prophets only in degree by serving God as his spokesmen. Indeed, when the Old Testament canon was complete, the rabbis in effect took the place of the prophets. In the rabbinic tradition, the prophets of the classical period were no more than interpreters of the Law speaking with the authority of the Spirit and charged to unfold only what the Law contains. ��39�� If in the Old Testament era numerous prophets expounded God s Word, so also in New Testament times prophets interpreted Scripture. From the Book of Acts we know that prophets had a ministry that was not merely restricted to receiving divine revelation.

Both Barnabas and Paul, called prophets and teachers (13:1), proclaimed the Word of God (13:5; 14:21). And the prophets Judas and Silas were sent to the churches to encourage and strengthen the believers (15:27, 32). Concludes E. Earle Ellis: The prophet is the Lord s instrument, one among several means by which Jesus leads his church. As one who makes known the meaning of Scripture, exhorts, and strengthens the congregation, and instructs the community by revelations of the future, the Christian prophet manifests in the power of the Spirit the character of his Lord, who is the Prophet of the end-time (3:22). ��40��) 1 1 2 8 0 “tw://bible.?id=44.15.32|AUTODETECT|” Paul s frequent use of the verb to prophesy in his discussion on spiritual gifts points to preaching the Scriptures and encouraging the believers. The New Testament reveals that the work of a prophet consisted of encouraging and strengthening the believers 7 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” Acts 15:32) 1 1 -1 9 0 “tw://bible.?id=46.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.3|AUTODETECT|” I Cor. 14:3) 1 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” ), and predicting immediate events 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.10-44.21.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.10-44.21.11|AUTODETECT|” 21:10 11) 1 1 -1 9 0 0 ). Hence, the verb to prophesy includes the work of those who preach and teach the message of God s revelation recorded in the Scriptures. As Paul notes, the gifts of knowing and prophesying belong to the time between Christ s ascension and the consummation of this age.) 1 17 2 8 0 0 A study of the verb to prophesy in the Greek text of I Corinthians shows that this particular verb always appears in the present tense. Whether it is in the indicative or the subjunctive mood, whether it is a participle or an infinitive, the verb conveys present continuous action.��41�� The use of the present tense signifies that Paul has in mind not only revelatory prophecy that came to an end with the close of the canon, but also consistent preaching and teaching of the Word. Among the list of spiritual gifts (12:8 10, 28 30), the ability to preach is absent. This fact is telling, for it implies that the gift of prophecy includes preaching and interpreting God s Word to his people.) The Greek verbs euaggelizomai and krussM (I preach) do not appear in chapters 12 14, and only a few times elsewhere in this epistle. Paul writes either verb always with reference to himself and his apostolic helpers (1:17, 23; 9:16 18, 27; 15:1 2, 11 12), but not to others. His use of the verb to prophesy in the chapters on spiritual gifts alludes to those prophets who interpret the revealed Word of God.) Even though a first-century prophet exhorted and taught the believers, this does not mean that every Christian functions as a prophet.��42�� Paul himself is asking the rhetorical question that expects a negative answer, Are all prophets? (12:29).

In I Corinthians, prophesying embodies both receiving God s revelation and explaining it for the benefit of the believers. When the foundational period of the Scriptures ended, direct revelation ceased and the task of interpreting the Scriptures continued.) As in the past, so today; God uses preachers as his mouthpieces to proclaim his will. Swiss theologian Heinrich Bullinger composed an influential confession of faith in 1566. In this confession he clearly delineates the preaching of God s Word by the ministers:) We believe that the very Word of God is proclaimed, and received by the faithful; and that neither any other Word of God is to be invented nor is to be expected from heaven: and that now the Word itself which is preached is to be regarded, not the minister that preaches.) Further, the confession describes the role of prophets: In former times the prophets were seers, knowing the future; but they also interpreted the Scriptures. Such men are also found still today. ��43��) God of the prophets! Bless the prophets sons;) Elijah s mantle o er Elisha cast;) Each age its solemn task may claim but once;) Make each one nobler, stronger than the last.) Anoint them prophets!

Make their ears attent) To Thy divinest speech, their hearts awake) To human need; their lips make eloquent) To gird the right and every evil break.) Denis Wortman) b. But when perfection comes, that which is in part shall be set aside. Paul contrasts the word perfection with the twice-used term in part of the preceding verse (v. 9). When has the time for perfection arrived or when will it come? Three interpretations are given:) 1. Paul wrote at a time when the canon of the New Testament was still incomplete.

With the clause when perfection comes, he looked forward to God s completed revelation in the Scriptures.��44�� When the last verse of the New Testament was written, the canon was complete and God gave no further revelation. One of the objections to this view is that we cannot expect the Corinthians in a.d. 55 to link perfection to the closing of the canon in the last decade of the first century.) 1 1 2 8 0 “tw://bible.?id=45.12.2|AUTODETECT|” 2. The literature of the New Testament usually equates the Greek expression teleion with maturity. Indeed, of its eight occurrences in Paul s epistles, six are translated mature, while the seventh, adjectivally, describes the perfect will of God 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” Rom. 12:2) 1 1 -1 9 0 0 ).��45�� That leaves only the eighth occurrence (13:10), which some scholars see as the completed stage in the maturing process of the believer.��46�� Paul s illustration of a child becoming a man lends credence to interpreting the current text in the context of maturity. However, the conclusion to this illustration rules out the believer s maturity, for no one is able to claim full knowledge (v. 12b). Therefore, we argue that the verse instead points to the consummation.) 1 8 2 8 0 0 3. When believers depart from this earthly life, they leave everything behind that is imperfect and incomplete. They enter heaven and experience the joy and peace of a sinless state. But their perfection will not be complete until Christ s return, the resurrection, and the final judgment day.��47�� At the end of cosmic time, the spiritual gifts which believers now possess in part will cease. Their imperfect spiritual gifts on earth will be superseded by their perfect state of knowledge at the consummation.��48��) 11. When I was a child, I used to talk as a child, think as a child, reason as a child.

But when I became a man, I set aside childish things.) The present verse is a comparison of the believer s earthly life and his subsequent perfection in the presence of the Lord. The analogy (v. 11) that Paul uses is that of a child and an adult. Notice that Paul writes the first person singular I, and depicts himself as a child who talks, thinks, and reasons. A child normally has a limited but developing vocabulary with which he or she communicates. The thought patterns of a child are immature and incomplete, and that is exactly what an adult expects from a child.) Paul employs the past tense when he refers to his childhood and to his entering the state of manhood. He compares the two periods of his life and then draws the conclusion that the things that interested him as a child had no attraction for him when he became a man.

He does not belittle the talking, thinking, and acting of a child these are characteristic of childhood. But when the child enters adulthood, everything takes on proper dimensions. To illustrate, the primary-school building which a child attends appears big and formidable. But when he or she visits these premises in later years, the school appears to have shrunk in size.) Similarly, at present we have received God s revelation which is sufficient for our salvation. Yet we realize that our knowledge remains partial until we personally see Christ face to face. At that time we will clearly understand God s design and purpose.) 12.

For now we see in a mirror an indistinct reflection, but then we shall see face to face. Now I know in part, but then I shall know fully, even as I have been fully known.) a. For now we see in a mirror an indistinct reflection. Realizing that the analogy conveys his message partially, Paul adds an illustration taken from daily life: looking into a mirror.��49�� He is saying that our present life is similar to persons who see a vague image of themselves in the mirror. We must understand that a mirror in Paul s day was a piece of polished metal that was often laid flat on a table. The reflection in this metal plate cannot be compared with reality mirrors, then, remain imperfect instruments.

However, a person is unable to see himself or herself without the use of a mirror.) Conversely, the saying to see in a mirror a vague reflection may have been a common metaphor used by philosophers to refer to something that is puzzling.��50��) 1 1 2 8 0 “tw://bible.?id=4.12.8|AUTODETECT|” b. But then we shall see face to face. The city of Corinth was known for its mirrors. There, the expression looking into a mirror was well known to its citizens. Paul contrasts this phrase with the words face to face that appear repeatedly in the Old Testament. God uses the locution face to face when he tells Aaron and Miriam that he addresses Moses personally 7 1 -1 9 0 “tw://bible.?id=4.12.8|AUTODETECT|” Num. 12:8) 1 1 -1 9 0 “tw://bible.?id=2.33.11|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=2.33.11|AUTODETECT|” Exod. 33:11) 1 1 -1 9 0 “tw://bible.?id=5.5.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.4|AUTODETECT|” Deut. 5:4) 1 1 -1 9 0 “tw://bible.?id=5.34.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.34.10|AUTODETECT|” 34:10) 1 1 -1 9 0 0 ). To other people God often revealed his truth in oracles and prophecies, but to Moses God spoke clearly and directly.) 1 2 2 8 0 0 Paul conveys the comparison that with our human minds we are unable to grasp the full meaning of God s truth today. But in the future God will grant us the gift of perfect knowledge to understand his revelation.) c. Now I know in part, but then I shall know fully, even as I have been fully known. The first clause is a repetition of the first part of verse 9, except that currently Paul continues to write about himself in the first person singular (see v. 11). With the two adverbs now and then, he accentuates a stark contrast; the present age is placed over against the coming age. Even though Paul fails to state a specific time reference for the second adverb then, he obviously has in mind life after death. In short, the parallel with verses 9 and 10a is clear.) 1 1 2 8 0 “tw://bible.?id=40.11.27|AUTODETECT|” The verb to know fully occurs twice in the last clause of verse 12, once as an active in the future tense and once as a passive in the past tense with an implied agent . These two verbs are linked by the adverb as, which means that as God knows Paul so Paul will know God. This is not to say that Paul will have knowledge that is divine, for Jesus explicitly states that no one knows the Father except the Son 7 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 1 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” ). We always remain creatures who are finite, while God is infinite in light that is unapproachable 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” I Tim. 6:16) 1 1 -1 9 0 0 ). The term knowledge signifies that as God knows Paul as his adopted son, so Paul will fully know God as his Father when he sees him face to face.) 1 5 2 8 0 0 The present verse should be seen in the light of the theme of this passage (vv. 8 12), namely, love. Paul began by saying love never fails. Full knowledge must be understood in the framework of divine love, for to be known by God means the same as to have been chosen by him and loved by him. ��51��) ) Additional Comments on 13:8 12) A few unanswered questions remain to be discussed. Why does Paul list prophecies, tongues, and knowledge in verse 8, but only knowing and prophesying in verse 9? Have tongues come to an end before the other two gifts cease? Will knowledge and prophecy continue until Jesus returns?) First, Paul writes the nouns prophecies and knowledge in verse 8 and the verbs know and prophesy in verse 9.

He not only shifts from the noun to the verb but also reverses the sequence of prophecies and knowledge. It is clear that he displays variation in style and word choice. Moreover, he probably failed to repeat the word tongues (v. 9), because he would have broken the cadence: For we know in part and we prophesy in part. An additional remark on tongues would have been superfluous.) 1 1 2 8 0 “tw://bible.?id=44.2.10|AUTODETECT|” Next, Paul states that tongues will cease, but he does not reveal when this will be. The New Testament shows that the matter of tongues pertained to the earlier part of the apostolic period 7 1 -1 9 0 “tw://bible.?id=44.2.10|AUTODETECT|” Acts 2, 10) 1 1 -1 9 0 “tw://bible.?id=44.2.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=46.12.13|AUTODETECT|” ), that it was a concern in Corinth 7 1 -1 9 0 “tw://bible.?id=46.12.13|AUTODETECT|” I Cor. 12, 13) 1 1 -1 9 0 “tw://bible.?id=46.12.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ), and that it disappeared in later years. When in a.d. 96 Clement of Rome wrote his letter (I Clement) to the Corinthian church, he nowhere mentions tongues in all the sixty-five chapters of that letter. The speaking of tongues is discussed in the commentary on the next chapter.) 1 7 2 8 0 0 Third, knowledge and prophecy will continue until the final consummation. No specific time in history is listed to reveal when the individual gifts will cease.��52�� Throughout this present age, believers will expand their knowledge of God s revelation, but always in part. Likewise, the task of preaching, teaching, and explaining God s Word will extend to the end of time. When the believer s knowledge of God is eventually perfected, both knowledge and prophecy in their imperfect state will be discarded as obsolete and useless.) Then in God s presence we shall know fully his revelation.) ) ) 13. Now remain faith, hope, love, these three; and the greatest of these is love.) Paul returns to the word love that was mentioned last in verse 8a but which remained in the background all along. Next to this term he places faith and hope, so that these three virtues form a well-known triad that occurs frequently in the New Testament.��53��) The first word in this verse, now, can mean either for the moment or therefore.

The first explanation relates to time and the second to logic. The preceding verse features adverbs of time, now and then, so that the temporal aspect fits the context of verse 13. But in the light of Paul s discourse, he differentiates the triad of faith, hope, and love from the gifts of prophecy, tongues, and knowledge. These gifts are set aside and cease, but the three virtues remain. Hence it is apparent that Paul wrote a logical conclusion to this chapter and not merely a temporal description of the present age.) 1 1 2 8 0 “tw://bible.?id=47.5.7|AUTODETECT|” However, the verb in the first clause of verse 13 is difficult to interpret: So faith, hope, love abide. Does the verb signify that this triad of Christian virtues extends from the present into eternity? The Scriptures teach that faith and hope pertain to the present age, but they cease when faith becomes sight 7 1 -1 9 0 “tw://bible.?id=47.5.7|AUTODETECT|” II Cor. 5:7) 1 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” ) and hope becomes reality 7 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” Rom. 8:24) 1 1 -1 9 0 0 ). Saving faith in Jesus Christ comes to an end, but another aspect of faith, namely, trust in him, remains forever; similarly, hope in Jesus Christ is timeless (see 15:19). Faith and hope are intimately linked, so that where there is faith there is hope.��54�� We interpret the three virtues of faith, hope, and love to endure without end, for they are present in both time and eternity.��55�� Accordingly, it is impossible not to recognize a temporal element in the word now of verse 13, yet the logical connotation predominates.) 1 1 2 8 0 0 Why is love the greatest virtue in the triad? We note that in this entire chapter Paul extols the characteristics of love but makes faith and hope subservient to love (v. 7). We presume that the triad was well known in the early Christian church. Indeed, Paul twice alludes to these three virtues in this chapter (vv. 7, 13).) 1 1 2 8 0 “tw://bible.?id=49.1.5-49.1.6|AUTODETECT|” Paul singles out love but sees no need to explain the attributes of the other two virtues. For him, love is basic because of God s eternal love for his Son and through him for his people 7 1 -1 9 0 “tw://bible.?id=49.1.5-49.1.6|AUTODETECT|” Eph. 1:5 6) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ). In both his Gospel and first epistle John echoes the same truth: God is love 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=62.4.7-62.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.7-62.4.8|AUTODETECT|” I John 4:7 8) 1 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ). In time and eternity the concept love remains foundational in divine-human relationships.) 1 30 2 8 0 0 Will the saints in glory extend the virtues of faith, hope, and love? Scripture is silent on the life hereafter, which in itself contains a warning not to speculate. Yet we know that God does not set aside the three virtues he has given the individual believer. Love for God and trust in Christ continue to endure in eternity.) ) Greek Words, Phrases, and Constructions in 13:8 13) Verse 8) ��������� the future tense in the middle voice of the verb ���� (I stop) has the active meaning. Throughout the New Testament, this verb is always in the middle as a deponent. On the other hand, the passive voice of �������������� (it shall be set aside) is a true passive.) Verses 9 10) � ������ these two words translated in part are used adverbially twice in verse 9, once in verse 10, and once in verse 12a.

They contrast the imperfect with the perfect.) Verse 11) Notice that the imperfect tense is used four times in verse 11a to describe the activities of a child. The perfect tense ������ (I became) expresses a continued state and is equivalent to the present tense.) Verse 12) � �0������� in Greek the noun signifies riddle but adverbially the phrase means indistinctly. ��56�� From this noun, we have derived the word enigma.) ���������� this compound verb consisting of the preposition �� and the verb ������� (I know) expresses the perfective idea, that is, I shall know thoroughly. The middle voice is deponent.) ��� the conjunction is ascensive and is translated even. ) Verse 13) ���v �� the combination can mean either and now (time) or and so (inference).) ����� this verb in the singular has a compound subject. The neuter plural ����� is an appositive subject that demands a verb in the singular.) ������ the comparative adjective serves as a superlative: the greatest. ��57��) ! ���� the use of the definite article calls the reader s attention to the same noun without the article in verse 13, that is, the aforementioned love.) Summary of Chapter 13) In the midst of a discussion on spiritual gifts (chaps. 12 14), Paul devotes an entire chapter to the subject love. He fulfills a promise that he will show his readers the most excellent way (12:31). Love is the most important gift that the Christian must acquire and apply.

In conditional sentences, Paul lists the gifts of tongues, prophecy, knowledge, faith, giving money to the poor and a physical body to the flames. But without love these gifts are nothing.) Paul describes love positively as patient and kind but then resorts to saying what it is not. It cannot be jealous and does not brag. It is not proud, rude, selfish, or easily provoked; it bears no ill, and takes no delight in wrongdoing. It protects, trusts, hopes, and endures. It never fails.) Although love is eternal, the gifts of prophecy, tongues, and knowledge are temporal and are set aside.

Paul uses examples drawn from daily life: the words, thoughts, and reasons of a child are compared to an adult; and one s reflective image in a mirror is juxtaposed with seeing each other face to face. Paul concludes with the three virtues of faith, hope, and love; but he extols love as the greatest of these three.) ) ) ) ) 1 This construction is unique and occurs only here in the Greek text of the New Testament. See D. A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12 14 (Grand Rapids: Baker, 1987), p. 58 n. 20.) 2 R. C.

H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (1935; Columbus: Wartburg, 1946), p. 545.) 3 SB vol. 3, p. 449. See Testament of Job 48 50.) LXX Septuagint) 1 1 2 8 0 “tw://bible.?id=46.13.1|AUTODETECT|” 4 Consult William Harris, Sounding Brass and Hellenistic Technology, BAR 8 (1982): 38 41; William W. Klein, Noisy Gong or Acoustic Vase? A Note on ) 7 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” 1 Corinthians 13.1) 1 1 -1 9 0 0 , NTS 32 (1986): 286 89; Ivor H. Jones, Musical Instruments in the Bible, Part I, BibTr 37 (1986): 101 16.) 1 2 2 8 0 0 5 E. Earle Ellis, Prophecy and Hermeneutic in Early Christianity: New Testament Essays (Grand Rapids: Eerdmans, 1978), p. 25 n. 15.) 6 Willem A. VanGemeren, Interpreting the Prophetic Word (Grand Rapids: Zondervan, Academie Books, 1990), p. 33.) 1 1 2 8 0 “tw://bible.?id=5.18.20|AUTODETECT|” 7 ) 7 1 -1 9 0 “tw://bible.?id=5.18.20|AUTODETECT|” Deut. 18:20) 1 1 -1 9 0 “tw://bible.?id=24.14.14|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=24.14.14|AUTODETECT|” Jer. 14:14) 1 1 -1 9 0 “tw://bible.?id=24.23.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.23.16|AUTODETECT|” 23:16) 1 1 -1 9 0 “tw://bible.?id=24.23.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.23.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=26.13.2-26.13.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.13.2-26.13.3|AUTODETECT|” Ezek. 13:2 3) 1 1 -1 9 0 “tw://bible.?id=26.13.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.13.17|AUTODETECT|” 17) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 8 Ellis, Prophecy and Hermeneutic in Early Christianity, p. 52; John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 275.) 9 Herman Ridderbos, Paul. An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 451.) 10 SB, vol. 1, p. 759.) 11 NRSV; SEB tries to combine both readings and has [I could] sacrifice my body, so that I could brag about it. ) 1 1 2 8 0 “tw://bible.?id=46.13.3|AUTODETECT|” 12 J. K. Elliott, In Favour of ���������� at ) 7 1 -1 9 0 “tw://bible.?id=46.13.3|AUTODETECT|” I Corinthians 13.3) 1 1 -1 9 0 0 , ZNW 62 (1971): 298.) 1 2 2 8 0 0 13 Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 635.) NRSV New Revised Standard Version) 1 1 2 8 0 “tw://bible.?id=46.13.3|AUTODETECT|” 14 J. H. Petzer, Contextual Evidence in Favour of ���������� in ) 7 1 -1 9 0 “tw://bible.?id=46.13.3|AUTODETECT|” 1 Corinthians 13:3) 1 1 -1 9 0 0 , NTS 35 (1989): 242 43.) 1 4 2 8 0 0 15 A literal translation is If I give my body that I may be burned. Grammatically, the last part should be that it [the body] may be burned. ) 16 G. Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (London: Oxford University Press, 1953), pp. 35 36. Consult Ren� Kieffer, Afin que je sois br�l� ou bien Afin que j en tire orgueil ? (1 Cor. XIII.3), NTS 22 (1975): 95 97.) 17 C. F.

D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 144.) 18 G. G. Findlay, St. Paul s First Epistle to the Corinthians, in vol. 3 of The Expositor s Greek Testament, ed. W.

Robertson Nicoll (1910; reprint ed.; Grand Rapids: Eerdmans, 1961), p. 898; Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 564.) 1 1 2 8 0 “tw://bible.?id=47.4.6|AUTODETECT|” 19 E.g., refer to ) 7 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” II Cor. 4:6) 1 1 -1 9 0 0 , where ������ (light shall shine) has the better manuscript evidence, but translators prefer the weaker reading ������ (let light shine) because of internal testimony.) 1 23 2 8 0 0 NEB New English Bible) 20 Thayer, p. 387.) 21 I Clem. 13:3.) 22 Bauer, p. 653.) NJB New Jerusalem Bible) Cassirer A New Testament Translation, E. Cassirer) NCV New Century Version (The Everyday Bible)) 23 Heinrich Seesemann, TDNT, vol. 5, p. 857; Hans-Christoph Hahn, NIDNTT, vol. 1, p. 110.) TNT The New Translation) GNB Good News Bible) 24 Bauer, p. 766. Adolf von Harnack, The Apostle Paul s Hymn of Love (1 Cor. XIII) and Its Religious-Historical Significance, Exp 8.3 (1912): 385 408, 481 503.) 25 Wilhelm Kasch; TDNT, vol. 7, p. 587; SB;, vol. 3, p. 766.) 26 Calvin, I Corinthians, p. 278.) 27 Refer to Ernst Hoffmann, NIDNTT, vol. 2, p. 241.) 28 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research Nashville: Broadman, 1934), p. 794.) 29 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev.

Robert Funk (Chicago: University of Chicago Press, 1961), #108.5; Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 306.) 30 Bauer, p. 775.) 31 Robertson, Grammar, p. 487; consult Oda Wischmeyer, Der H�chste Weg. Das 13 Kapitel des 1. Korintherbriefes (G�tersloh: G�tersloher Verlagshaus Gerd Mohn, 1981), p. 105.) 32 Wolfgang Bauder, NIDNTT, vol. 1, p. 609.) 33 J. I. Packer, NIDNTT, vol. 1, p. 73; Gerhard Delling, TDNT, vol. 1, p. 453.) 34 Consult Carson, Showing the Spirit, pp. 66 67; Fee, First Corinthians, p. 644.) 35 Gerhard Friedrich, TDNT, vol. 6, p. 859; David Hill, New Testament Prophecy (Atlanta: John Knox, 1979), p. 187.) 36 Refer to John MacArthur, Jr., 1 Corinthians, MacArthur New Testament Commentary series (Chicago: Moody, 1984), p. 303; and Charismatic Chaos, (Grand Rapids: Zondervan, 1992), p. 69.) 1 1 2 8 0 “tw://bible.*?id=66.22.18|AUTODETECT|”

37 F. David Farnell, When Will the Gift of Prophecy Cease? BS 150 (1993): 184. See also Ernest Best, Prophets and Preachers, SJT 12 (1959): 145; Robert L. Thomas, The Spiritual Gift of Prophecy in ) 7 1 -1 9 0 “tw://bible.*?id=66.22.18|AUTODETECT|”

Revelation 22:18) 1 1 -1 9 0 0

, JETS 32 (1989): 204; Gerhard Friedrich, TDNT, vol. 6, p. 853.) 1 3 2 8 0 0

38 SB, vol. 4, pp. 115 16.) 39 Rudolf Meyer, TDNT, vol. 6, p. 818; see also E. Earle Ellis, Prophecy and Hermeneutic in Early Christianity: New Testament Essays (Grand Rapids: Eerdmans, 1978), pp. 132 34; Colin Brown, NIDNTT, vol. 3, p. 87; and SB, vol. 2, p. 128.) 40 Ellis, Prophecy and Hermeneutic, p. 144.) 1 1 2 8 0 “tw://bible.*?id=46.11.4|AUTODETECT|”

41 ) 7 1 -1 9 0 “tw://bible.*?id=46.11.4|AUTODETECT|”

I Cor. 11:4) 1 1 -1 9 0 “tw://bible.*?id=46.11.5|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.11.5|AUTODETECT|”

5) 1 1 -1 9 0 “tw://bible.*?id=46.13.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.13.9|AUTODETECT|”

13:9) 1 1 -1 9 0 “tw://bible.*?id=46.14.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.14.1|AUTODETECT|”

14:1) 1 1 -1 9 0 “tw://bible.*?id=46.14.3|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.3|AUTODETECT|”

3) 1 1 -1 9 0 “tw://bible.*?id=46.14.4|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.4|AUTODETECT|”

4) 1 1 -1 9 0 “tw://bible.*?id=46.14.5|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.5|AUTODETECT|”

5) 1 1 -1 9 0 “tw://bible.*?id=46.14.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=46.14.31|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.31|AUTODETECT|”

31) 1 1 -1 9 0 “tw://bible.*?id=46.14.39|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=46.14.39|AUTODETECT|”

39) 1 1 -1 9 0 0

.) 1 3 2 8 0 0

42 Compare Max Turner, Spiritual Gifts Then and Now, VoxEv 15 (1985): 13.) 43 Second Helvetic Confession, chapters 1 and 18 respectively.) 44 Among others see, Kenneth L. Gentry, Jr., The Charismatic Gift of Prophecy, 2d ed. (Memphis: Footstool, 1989), pp. 53 56.) 1 1 2 8 0 “tw://bible.*?id=46.2.6|AUTODETECT|”

45 ) 7 1 -1 9 0 “tw://bible.*?id=46.2.6|AUTODETECT|”

I Cor. 2:6) 1 1 -1 9 0 “tw://bible.*?id=46.14.20|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.14.20|AUTODETECT|”

14:20) 1 1 -1 9 0 “tw://bible.*?id=49.4.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.4.13|AUTODETECT|”

Eph. 4:13) 1 1 -1 9 0 “tw://bible.*?id=50.3.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=50.3.15|AUTODETECT|”

Phil. 3:15) 1 1 -1 9 0 “tw://bible.*?id=51.1.28|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.1.28|AUTODETECT|”

Col. 1:28) 1 1 -1 9 0 “tw://bible.*?id=51.4.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.4.12|AUTODETECT|”

4:12) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

46 E.g., Robert L. Thomas, Understanding Spiritual Gifts: The Christian s Special Gifts in the Light of 1 Corinthians 12 14 (Chicago: Moody, 1978), pp. 106 8.) 47 Calvin, I Corinthians, pp. 280 81.) 1 1 2 8 0 “tw://bible.*?id=46.13.10|AUTODETECT|”

48 Consult Richard B. Gaffin, Jr., Perspectives on Pentecost: New Testament Teaching on the Gifts of the Holy Spirit (Phillipsburg, N.J.: Presbyterian and Reformed, 1979), pp. 110 12; R. Fowler White, Richard Gaffin and Wayne Grudem on ) 7 1 -1 9 0 “tw://bible.*?id=46.13.10|AUTODETECT|”

1 Corinthians 13:10) 1 1 -1 9 0 0

A Comparison of Cessationist and Noncessationist Argumentation, JETS 35 (1992): 173 81.) 1 1 2 8 0 “tw://bible.?id=18.37.18|AUTODETECT|” 49 ) 7 1 -1 9 0 “tw://bible.?id=18.37.18|AUTODETECT|” Job 37:18) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 “tw://bible.?id=59.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.23|AUTODETECT|” James 1:23) 1 1 -1 9 0 0 ; Wis. 7:26; Sir. 12:11.) 1 1 2 8 0 “tw://bible.?id=46.13.12|AUTODETECT|” 50 We see only puzzling reflections in a mirror (REB). Consult Gerald Downing, Reflecting the First Century: ) 7 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” I Corinthians 13:12) 1 1 -1 9 0 0 , ExpT 95 (1984): 176 77; see also Richard Seaford, I Corinthians XIII. 12, JTS 35 (1984): 117 20.) 1 2 2 8 0 0 51 Ridderbos, Paul, p. 294.) 52 Compare Thomas R. Edgar, Miraculous Gifts: Are They for Today? (Neptune, N.J.: Loizeaux, 1983), p. 344) 1 1 2 8 0 “tw://bible.?id=45.5.2-45.5.5|AUTODETECT|” 53 ) 7 1 -1 9 0 “tw://bible.?id=45.5.2-45.5.5|AUTODETECT|” Rom. 5:2 5) 1 1 -1 9 0 “tw://bible.?id=48.5.5-48.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.5-48.5.6|AUTODETECT|” Gal. 5:5 6) 1 1 -1 9 0 “tw://bible.?id=49.4.2-49.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.2-49.4.5|AUTODETECT|” Eph. 4:2 5) 1 1 -1 9 0 “tw://bible.?id=51.1.4-51.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.4-51.1.5|AUTODETECT|” Col. 1:4 5) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 “tw://bible.?id=58.6.10-58.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.10-58.6.12|AUTODETECT|” Heb. 6:10 12) 1 1 -1 9 0 “tw://bible.?id=58.10.22-58.10.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.22-58.10.24|AUTODETECT|” 10:22 24) 1 1 -1 9 0 “tw://bible.?id=60.1.3-60.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.3-60.1.8|AUTODETECT|” I Peter 1:3 8) 1 1 -1 9 0 “tw://bible.?id=60.1.21-60.1.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.21-60.1.22|AUTODETECT|” 21 22) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 54 Ernst Hoffman, NIDNTT, vol. 2, p. 242; Rudolf Bultmann, TDNT, vol. 2, p. 532.) 1 1 2 8 0 “tw://bible.?id=46.13.13|AUTODETECT|” 55 Marc-Fran�ois Lacan, Les trois qui demeurent: ) 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 0 , ResScRel 46 (1958): 321 43; F. Neirynck, De grote drie bij een nieuwe vertaling van I Cor. XIII,13, EphThL 39 (1963): 595 615.) 1 1 2 8 0 “tw://bible.?id=46.13.12|AUTODETECT|” 56 David H. Gill, Through a Glass Darkly: A Note on ) 7 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” I Corinthians 13:12) 1 1 -1 9 0 0 , CBQ 25 (1963): 427 28.) 1 1 2 8 0 “tw://bible.?id=46.13.13|AUTODETECT|” 57 Blass and Debrunner, Greek Grammar, #244. Ralph P. Martin interprets the adjective as a comparative: Greater than these (three) is the love [of God]. See his article, A Suggested Exegesis of ) 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” 1 Corinthians 13:13) 1 1 -1 9 0 0 , ExpT 82 (1971): 119 20.) 1 1 2 8 0 0 )