1 Corinthians 13

David Lipscomb Commentary On 1st Corinthians 13 OF THE MOST WAY WITH THE USE OF GIFTS1 Corinthians 12:31 and 1 Corinthians 13:1-131 Co 12:31 ζηλουτεG2206 [G5720] BE EMULOUS OF δεG1161 BUT ταG3588 THE χαρισματαG5486 ταG3588 GIFTS κρειττοναG2909 BETTER, καιG2532 AND ετιG2089 YET καθG2596 υπερβοληνG5236 MORE οδονG3598 A WAY υμινG5213 TO YOU δεικνυμιG1166 [G5719] I SHEW. 1 Corinthians 12:31 But desire earnestly the greater gifts.—If they desired the greater gifts, they must fit themselves to use them. God bestows honors and privileges as men are fitted to use them. While he admonishes them to seek the greater gifts, he tells them there is a better way than seeking or using any gifts. The gifts were temporary and would soon pass away. And moreover a most excellent way show I unto you.—The more excellent way is doing the will of God to all “ out of a pure heart and a good conscience and faith unfeigned.” 1 Corinthians 13:1 εανG1437 IF ταιςG3588 WITH THE γλωσσαιςG1100 τωνG3588 TONGUE ανθρωπωνG444 OF MEN λαλωG2980 [G5725] I SPEAK καιG2532 τωνG3588 AND αγγελωνG32 OF ANGELS, αγαπηνG26 δεG1161 BUT LOVE μηG3361 εχωG2192 [G5725] HAVE NOT, γεγοναG1096 [G5754] I HAVE BECOME χαλκοςG5475 BRASS ηχωνG2278 [G5723] ηG2228 OR κυμβαλονG2950 A CYMBAL αλαλαζονG214 [G5723] . 1 If I speak with the tongues of men and of angels,—The apostle in this chapter presents the most excellent way. He shows that one may possess spiritual gifts and not be in this way. Though he should be able to speak all the tongues known to men or angels, that would not insure his salvation without he possessed love. Judas Iscariot possessed the power to work miracles in common with the other apostles. (Matthew 10:1.) He did not possess love, betrayed the Lord, and went to his own place. (Acts 1:25.) Paul himself, endowed with the apostolic measure of the Holy Spirit, said: “ I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.” (9: 27.) There is no doubt that some of those who were endowed with the spiritual gifts turned aside into sin and were lost. When they turned from the Lord, it is certain that they lost their gifts. but have not love,—The possession of love is the essential requirement. What is love? Passion is often mistaken for love. They differ widely, yet resemble in some points. Love denies self for the good of object. Passion seeks its own gratification. The test and measure of love is how much of his own pleasure he is willing to forego for the well-being of the object of his love. The test of a mother’ s love for her child is how much of her selfish pleasure she will forego for the good of the child; the test of a husband’ s love is how much of his selfish pleasure he will deny himself to make his wife happy ; the test of a child’ s love for its parents is how much of its pleasure it will forego to please the parent. Man’ s love to God is measured by his willingness to sacri¬fice his own pleasure and his own ways to please God. “ This is the love of God, that we keep his commandments.” (1 John 5:3.) Christ’ s love to men was shown by his willing¬ness to give up the glory of heaven and die to save man. Love looks to the good of the person loved. “ Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.” (Romans 13:10.) The greatest good any one can do to another is to fulfil the requirements of the law of God to him. To do what the law of God requires to a wife, a child, a hus¬band, a parent, a neighbor, or an enemy is to do the greatest good to them possible. Then the highest and truest love is shown in fulfilling the law of God toward them.’“ And hereby we know that we know him, if we keep his commandments . . . whoso keepeth his word, in him verily hath the love of God been perfected” (1 John 2:3-5)— that is, the love that God has toward us is transformed to our hearts by the Holy Spirit, and is perfected in us by our keeping his command¬ments. These Scriptures show plainly that love as used in the Bible is not a mere sentiment nor an excitement of the passions nor a feeling of magnetic attraction, but is an active desire to do good. In a believer in Jesus Christ it can be manifested only by doing to God, to man, in all the relations in which one stands to him, what God’ s law directs, this will bring the highest and only true good, and so is the manifestation of love. I am become sounding brass, or a clanging cymbal.—To be able to speak with tongues, while refusing to do their duty to God and man was like sounding brass or a clanging cymbal, an empty pretense without sense or good. 1 Corinthians 13:2 καιG2532 AND εανG1437 IF εχωG2192 [G5725] I HAVE προφητειανG4394 , καιG2532 AND ειδωG1492 [G5762] ταG3588 KNOW μυστηριαG3466 πανταG3956 ALL καιG2532 AND πασανG3956 τηνG3588 ALL γνωσινG1108 , καιG2532 AND εανG1437 IF εχωG2192 [G5725] I HAVE πασανG3956 τηνG3588 ALL πιστινG4102 FAITH, ωστεG5620 SO AS ορηG3735 μεθιστανεινG3179 [G5721] TO REMOVE, αγαπηνG26 δεG1161 BUT LOVE μηG3361 εχωG2192 [G5725] HAVE NOT, ουθενG3762 NOTHING ειμιG1510 [G5748] I AM. 2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing.—Though he should have all these greater gifts and have not love, or fail to perform the commands of God toward God and man, he would be a spiritual bankrupt before heaven and earth. 1 Corinthians 13:3 καιG2532 AND εανG1437 IF ψωμισωG5595 [G5661] I GIVE AWAY IN FOOD πανταG3956 ταG3588 ALL υπαρχονταG5224 [G5723] μουG3450 MY GOODS, καιG2532 AND εανG1437 IF παραδωG3860 [G5632] I DELIVER UP τοG3588 σωμαG4983 μουG3450 MY BODY ιναG2443 THAT καυθησωμαιG2545 [G5703] I MAY BE BURNED, αγαπηνG26 δεG1161 BUT LOVE μηG3361 εχωG2192 [G5725] HAVE NOT, ουδενG3762 NOTHING ωφελουμαιG5623 [G5743] I AM . 3 And if I bestow all my goods to feed the poor,—The giving of goods to feed the poor is considered by many to be the very essence of love. When done from a proper motive, it is a fruit of love, but if it is done for any other motive than to honor God, and to bless man in the name of God, it is not love. and if I give my body to be burned, but have not love, it profiteth me nothing.— [A willingness to suffer for one’ s faith is not in every case a guarantee of the existence of a heart transformed from selfishness to love. Gifts and conduct which bring men prominently before the eyes of men are often no index to the character; and if they- be not rooted in and guided by love to God and man, their possessor has but little reason to congratulate himself. Too often it is a snare to judge himself by what he does rather than by what he is. At one period martyrdom became fashionable, and Christian teachers were compelled to remonstrate with those who fanat¬ically rushed to the stake and the arena. It is possible that many suffered through vainglory rather than the love of Christ.] 1 Corinthians 13:4 ηG3588 αγαπηG26 LOVE μακροθυμειG3114 [G5719] HAS , χρηστευεταιG5541 [G5736] ηG3588 IS KIND; αγαπηG26 LOVE ουG3756 ζηλοιG2206 [G5719] ηG3588 IS NOT ENVIOUS; αγαπηG26 LOVE ουG3756 NOT περπερευεταιG4068 [G5736] IS VAIN , ουG3756 φυσιουταιG5448 [G5743] IS NOT PUFFED UP, 4 Love suffereth long,—This long-suffering is the pro¬tracted endurance of wrong, such as is fitted to provoke re¬sentment. [It is that command over natural impulse which keeps just displeasure from breaking forth into action. Moses had more of this than any other in his day, yet to his cost he once failed in it. Indeed, Jesus Christ was the only one who possessed it in the fullest sense; “ Who, when he was reviled, reviled not again.” (1 Peter 2:23; see also Colossians 3:12-13.) and is kind;—It is kind to those who do evil. [It is good- natured, gentle, tender, affectionate. It is not sour, harsh, morose, ill-natured. It is active in doing good things to as many as possible, moved by the conviction: “ I shall pass through this world but once, any good thing, therefore, that I can do, or any kindness that I can show to any human being, let me do it now, let me not defer it, for I shall not pass this way again.” ] love envieth not;—[Envy is chagrin, mortification, discon¬tent, or uneasiness at the sight of another’ s excellence or good fortune, accompanied with some degree of hatred and a desire to possess equal advantages; malicious grudging. Love does not envy the happiness and prosperity others enjoy; but de¬lights in their welfare, and as their happiness is increased by their endowments, their reputation, their health, their domestic comforts, and their learning, it rejoices in it all and would not diminish it, and would not detract from that happiness.] love vaunteth not itself,— It does not thrust itself forward, nor take the highest seats in the synagogue. [Does not osten¬tatiously parade its superiority to others, whether real or supposed, priding itself on it. This quality is the exact opposite of envy; the one envying in another what is not possessed by ourselves, the other looking down on another for the want of something which we possess.] is not puffed up,—[It does not indulge in inflated opinions of itself; the words imply an instinctive aversion from all false glitter, pompous bluster, strutting in borrowed plumes, from extravagant words, looks, tones, styles, in short, a deep hatred of seeming to be more than one is.] 1 Corinthians 13:5 ουκG3756 ασχημονειG807 [G5719] ACTS NOT , ουG3756 ζητειG2212 [G5719] SEEKS NOT ταG3588 THE THINGS εαυτηςG1438 OF ITS OWN, ουG3756 παροξυνεταιG3947 [G5743] IS NOT QUICKLY , ουG3756 λογιζεταιG3049 [G5736] τοG3588 RECKONS NOT κακονG2556 EVIL, 5 doth not behave itself unseemly,—It behaves not haughtily ; but is kind, gentle, loving in character, defers to the wishes and rights of others, and in honor prefers others. [It seeks that which is proper or becoming in the circumstances in which we are placed. It prompts to that which is becoming in life; it saves from all that is unfit and unbecoming. It prompts to due respect for superiors; to a proper regard for inferiors, not despising their poverty, their dress, their dwellings ; it prompts to the due performance of all the duties growing out of the relations of life, as those of husband, wife, parent, child, brother, sister, and procures proper deportment in all these relations.] seeketh not its own,—Seeks not its own selfish desires and ends, but looks to the good and happiness of all. [And who so eminent in this as Paul himself— next to “ our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich”— who so often inculcated this grace. (9: 22, 23; 10: 33; 2 Corinthians 7:3; Romans 15:2.) And yet, even then, rarely found noticeably among Christians. (Philippians 2:21.) The love here commended will prompt us to seek the welfare of others with self-denial, personal sacrifice, and toil. If all Christians would make it their grand object not to seek their own but the good of others; then true love would occupy its appropriate place in the heart, of every professed child of God; then there would be no lack of funds to carry forward the glorious gospel; then there would be no lack of men willing to devote their lives to the glorious work; then there would be no lack of prayer to im¬plore aid from God to live up to the fullest measure of duty.] is not provoked,— It does not readily take offense, nor is it easily excited to anger, or provoked to resent evils. [The one who is under the influence of love is not prone to violent anger or exasperation; it is not his character to be hasty, excited, or passionate. He is serious, calm, and patient. He looks soberly at things; and though he may be injured, yet he governs his temper, restrains and subdues his feelings.] taketh not account of evil;—It does not surmise evil and put the worst construction on the acts of others. [It makes no memorandum of evil done to itself, but allows it to pass unnoticed. It does not attribute evil motives to others, nei¬ther is it suspicious. It desires to think well of those whom it loves, and will not think ill of their motives, or conduct until it is compelled to do so by the most irrefragable evidence.] 1 Corinthians 13:6 ουG3756 χαιρειG5463 [G5719] REJOICE NOT επιG1909 τηG3588 AT αδικιαG93 , συγχαιρειG4796 [G5719] δεG1161 BUT WITH τηG3588 THE αληθειαG225 TRUTH; 6 rejoiceth not in unrighteousness,—It does not rejoice in the wrongdoing committed by others. (Romans 1:32.) It can¬not sympathize with what is evil, neither can it share the glee of the successful transgressor. but rejoiceth with the truth;—Rejoices when the truth re¬joices; sympathizes with it in its triumphs: “ I rejoice greatly that I have found certain of thy children walking in truth, even as we received commandment from the Father.” (2 John 1:4.) The truth is the gospel truth, the inseparable ally of love. (Ephesians 4:15; 3 John 1:12.) The false love which compromises the truth by glossing over iniquity or unrighteousness is thus tacitly condemned. (Proverbs 17:15.) 1 Corinthians 13:7 πανταG3956 ALL THINGS στεγειG4722 [G5719] COVERS, πανταG3956 ALL THINGS πιστευειG4100 [G5719] , πανταG3956 ALL THINGS ελπιζειG1679 [G5719] HOPES, πανταG3956 ALL THINGS υπομενειG5278 [G5719] ENDURES. 7 beareth all things,—“ Love covereth a multitude of sins.” (1 Peter 4:8.) It does not lay bare and expose to public gaze the infirmities and wrongs of the erring and those led into sin. It covers them up and tries to deliver from them. believeth all things,—It believes all the good which it can of any one as long as it is possible to do so without betraying the truth of God. hopeth all things,—Works for all, even the worst, hoping they will repent. endureth all things.—It suffers, endures, bears all evils, and is not driven from the true course by the wrongs and injuries of the wicked. These qualities seem to be successive steps in the treatment of the erring. They manifest true Christian fortitude. 1 Corinthians 13:8 ηG3588 αγαπηG26 LOVE ουδεποτεG3763 NEVER εκπιπτειG1601 [G5719] FAILS; ειτεG1535 δεG1161 BUT WHETHER προφητειαιG4394 , καταργηθησονταιG2673 [G5701] THEY SHALL BE DONE AWAY; ειτεG1535 WHETHER γλωσσαιG1100 TONGUES, παυσονταιG3973 [G5695] THEY SHALL CEASE; ειτεG1535 WHETHER γνωσιςG1108 καταργηθησεταιG2673 [G5701] IT SHALL BE DONE AWAY. 8 Love never faileth:—He now shows that spiritual gifts were temporary, and must pass away; while love, the doing of God’ s will to all, as a principle of action and a means of justification, would never pass away. Love is the ruling principle in heaven, and is eternal.— Prophecy, the foretelling of future events and the teaching by inspiration the will of God after it had been given by the apostles, would be done away. whether there be tongues, they shall cease;—The speaking with tongues they had never learned would cease. whether there be knowledge, it shall be done away.—The time would come when miraculously bestowed knowledge would be known no more. All those spiritual gifts pertained to the introductory age of the church. These powers were given to help men do what they could not do without the power, as the New Testament had not been completed. 1 Corinthians 13:9 εκG1537 μερουςG3313 γαρG1063 FOR IN PART γινωσκομενG1097 [G5719] WE KNOW, καιG2532 AND εκG1537 IN μερουςG3313 PART προφητευομενG4395 [G5719] WE ; 9 For we know in part, and we prophesy in part;—At the time this was written, some things were unknown, had not been revealed. For the knowledge of God’ s will they were dependent upon those possessing the gift of prophecy. Most expositors think this refers to the partial knowledge of divine things we possess in this world, compared with the clear vision we shall possess when we shall have passed into the future ; but this is wholly outside the scope of the apostle’ s writing here. He is contrasting the spiritual gifts, their teachings and blessings, with the service of love under the completed and perfect law. 1 Corinthians 13:10 οτανG3752 δεG1161 BUT WHEN ελθηG2064 [G5632] MAY COME τοG3588 THAT WHICH τελειονG5046 IS PERFECT, τοτεG5119 THEN τοG3588 THAT εκG1537 IN μερουςG3313 PART καταργηθησεταιG2673 [G5701] SHALL BE DONE AWAY. 10 but when that which is perfect is come, that which is in part shall be done away.—These gifts were to continue in the church to guide and instruct it until the completed will of God was made known. They were to serve a temporary purpose; then when their office was fulfilled, they were to pass away and give place to it.

That perfection was completed, so far as God’ s work of the revealing work of the Spirit is concerned, when the full will of God should be revealed, or made known, and his provisions for saving men should be set in operation, as is set forth in the following: “ And he gave some to be apostles; and some, prophets ; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doc¬trine, by the sleight of men in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ.” (Ephesians 4:11-15.) In this passage Paul explains the whole matter: showing that these miraculous gifts were to serve till the full knowledge was received to make them one in faith and to bring them to the fullness of men and women in Christ. That knowledge is given in the New Testament.

There are two reasons why the gifts of the Spirit are not now imparted. These gifts were miraculous powers. First, there are no apostles now to impart gifts. The apostles were inspired men; so they knew all truth through inspiration, and they had seen and heard Jesus. Secondly, having revealed all truth needed to make men perfect, and thoroughly furnish them to all good works, having put in operation all the pro¬visions of God for instructing and blessing men, there is no further need for miraculous revelations. Men can now learn all truth needed for present and eternal well-being from his will revealed and recorded in the Bible, and it will lead him into all the blessings of God in this world and in that to come, if he will study it to know and do the will of God. What man can learn himself, God will not work miracles to make known to him.

Again, to all creations and orders of God there have been creative and procreative ages. The creative age is that in which new creatures and a new order of things are brought into being; the procreative age is that in which these beings are multiplied and developed and the order is continued. In the creative age, the age of miracles, things are miraculously formed and created, afterwards they multiply and grow through the workings of law. Life was imparted to Adam and Eve by miracle; life, the same life that was given to them, has been passed on to their children through all the generations from them to us by law. No miracle has been needed to impart physical life since they were made alive. A miracle giving physical life would be a violation of the order of God.

The same is true in the spiritual world. In the beginning spiritual life was imparted miraculously. Jesus Christ came into the world; through his teaching in precept and example; his suffering, death, burial; his struggle in the grave with the power of death and hell (in the grave the battle for man was fought and the victory won) ; his resurrection and ascension to his Father’ s throne, he created the material for the new spiritual kingdom. The apostles and their fellow disciples constituted the nucleus. Christ completed his work and left them with the words ringing in their ears: “ Behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high.” (Luke 24:49.) The Holy Spirit came, imparted unto them spiritual life miraculously, organized them, gave laws to guide in the operation and development in the spiritual realm. The same spiritual life bestowed on them through miracle has been per-petuated and multiplied through “ the law of the Spirit of life in Christ Jesus” (Romans 8:2), so that all Christians now enjoy that life without miracle.

It was given by miracle; it is perpetuated by law. 1 Corinthians 13:11 οτεG3753 WHEN ημηνG2252 [G5713] I WAS νηπιοςG3516 AN INFANT, ωςG5613 AS νηπιοςG3516 AN INFANT ελαλουνG2980 [G5707] I SPOKE, ωςG5613 AS νηπιοςG3516 AN INFANT εφρονουνG5426 [G5707] I THOUGHT, ωςG5613 AS νηπιοςG3516 AN INFANT ελογιζομηνG3049 [G5711] I ; οτεG3753 δεG1161 BUT WHEN γεγοναG1096 [G5754] I BECAME ανηρG435 A MAN, κατηργηκαG2673 [G5758] I DID AWAY WITH ταG3588 THE THINGS τουG3588 OF THE νηπιουG3516 INFANT. 11 When I was a child, I spake as a child, I felt as a child, I thought as a child:—He compares this time of partial gifts in the church to childhood; that, when the perfect law is completed, to manhood. While the gifts last, he would use and speak by them as he spoke when a child. now that I am become a man, I have put away childish things.—When the perfect law is come, he will put away these partial gifts bestowed as helps for the childhood of the church and use the perfect law given to guide its manhood. 1 Corinthians 13:12 βλεπομενG991 [G5719] γαρG1063 FOR WE SEE αρτιG737 NOT διG1223 THROUGH εσοπτρουG2072 ενG1722 A GLASS αινιγματιG135 , τοτεG5119 δεG1161 BUT THEN προσωπονG4383 FACE προςG4314 TO προσωπονG4383 FACE; αρτιG737 NOW γινωσκωG1097 [G5719] I KNOW εκG1537 IN μερουςG3313 PART, τοτεG5119 δεG1161 BUT THEN επιγνωσομαιG1921 [G5695] I SHALL KNOW καθωςG2531 AS καιG2532 ALSO επεγνωσθηνG1921 [G5681] I HAVE BEEN KNOWN. 12 For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.—While in the state of childhood, with only the partial knowledge made known through the spiritually gifted, they saw as in a mirror darkly; but when the perfect revelation should be made known, they would know the things revealed through all. So that the knowledge we possess through the completed will of God is greatly more than any one of the gifted or inspired ones possessed, since the revelations made to and through all are given in the Scriptures. 1 Corinthians 13:13 νυνιG3570 δεG1161 AND NOW μενειG3306 [G5719] ABIDES πιστιςG4102 FAITH, ελπιςG1680 HOPE, αγαπηG26 LOVE; ταG3588 τριαG5140 ταυταG5023 THESE THREE THINGS; μειζωνG3187 δεG1161 BUT THE GREATER τουτωνG5130 ηG3588 OF THESE “IS” αγαπηG26 LOVE. 13 But now abideth faith, hope, love, these three;—While these miraculous gifts must pass away, faith, hope, and love remain as the permanent and abiding fruits of the word of God. Without these no one can be a child of God; with them and the perfect law of liberty, gifts are no longer needed. The word of God as the seed of the kingdom received into the heart produces faith. Faith, in the promises contained in the word of God, produces hope. The end of faith and hope is to bring man into perfect harmony with the will of God. Complete harmony with the will of God is perfect love to every being in the universe. and the greatest of these is love.—Love is the filling of all requirements, duties, and obligations contained in the law of God toward God and to all the creatures of heaven and earth. Love is the great underlying and all-pervading principle of the universe. God is love, and the laws of the universe are the manifestations and outgrowth of his love; and to love is to conform to the laws of God, to bring ourselves into harmony with them, and through these to work good to every being in the universe. This love will only be perfected in the state of glory, when we shall see him as he is and be like him, and it will be eternal.

[Faith is not an end; it is faith in a Divine Deliverer and in his promise of salvation; it is the means toward eternal life. Hope is not an end; it is hope of final and eternal fellowship with God; it is the means to steadfastness and to heaven. But love is an end in itself. It is the bond of perfectness; beyond this even Christianity cannot carry us. As faith and hope realize their purpose when they produce love, it is obvious that the virtue which is their final purpose is greater than they. And this conviction is confirmed when we consider that, of all virtues, love is usually the most difficult and the last to be acquired.

Love is the test and the crown of spiritual maturity. Society needs above all things to be penetrated with the spirit of love to God, sympathy and brotherly kindness to man. This is the radical cure for all its ills— this, and only this. Without it, all is disorder and chaos; with it, all is regularity and beauty. It represses hatred, malice, envy; and it cultivates considerateness, pity, gentleness, self-denial, and generous help.]

Verse 1 1 Corinthians 13Barclay said, “For many, this is the most wonderful chapter in the New Testament”;[1] but as McGarvey said, “It has been admired by all ages, but, unfortunately, practiced by none!"[2] A sample of the marvelous praise which has been heaped upon this chapter is the following: It is a glorious hymn or paean in honor of Christian love, in which St. Paul rises on the wings of inspiration to the most sunlit heights of Christian eloquence. Like Psalms 45, it may be entitled “A Psalm of Love.[3]There are elements of misunderstanding, however, in the view that “This passage found in the middle of a protracted argument suggests that we have here the result of a sudden burst of inspiration!"[4] Not part of, but ALL that Paul wrote was inspired of God. Furthermore, this whole chapter may not be separated from the argument in the preceding and following chapters; for itself is part of the argument, a very telling part of it. The chapter falls easily into three divisions: (1) the absolute necessity of love (1 Corinthians 13:1-3), (2) the characteristics of love (1 Corinthians 13:4-7), and (3) the permanence of love (1 Corinthians 13:8-13). Despite this classification, 1 Corinthians 13:13 evidently stands apart. The disorders of the Corinthian church are continually in view. Both the positive and negative attributes of love in 1 Corinthians 13:4-7 are clearly the opposites of conditions among the Corinthians. Also, such words as “tongues … prophecy … knowledge … faith so as to move mountains cannot be understood, except as references to the miraculous gifts at Corinth. This chapter should never be construed as merely an abstract teaching on love, parenthetically inserted. The situation at Corinth was still the center of Paul’s attention here. [1] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 131. [2] J. W. McGarvey, Commentary on 1Corinthians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 127. [3] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 422. [4] T. Teignmouth Shore, Ellicott’s Commentary on the Holy Bible (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 337. If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. (1 Corinthians 13:1) Tongues of men and of angels … No affirmation is made here regarding the language of angels. Hodge paraphrased this as “all languages, human or divine."[5] That the speech of angels should have been brought in here could have derived from Paul’s own experience in which he was caught up into heaven and heard words “unspeakable, unlawful to utter” (2 Corinthians 12:4). There is also an assumption here that “angels are superior in all respects to men."[6] Thus, Paul made his argument more overwhelming with the contrast between the tongues of angels and the distressing tongues of Corinth. But have not love … Three Greek words for “love” are [@eros] (erotic love), [@fileo] (affection), and [@agape], the latter being the word here. “The word was not classical Greek. No heathen writer had used it."[7] Yet it was in the Greek language and was used in the Septuagint (LXX). Thus, the Spirit chose a word for Christian love which was free of the sensual overtones of more common Greek words. [Agape] is considered to be one of the grandest words in the New Testament. Sounding brass, or a clanging cymbal … The cacophonous pretense of heathen worship included the clashing and banging of gongs and cymbals and the braying of brass trumpets. Barclay identified such noises as characteristic “especially of the worship of Dionysus and Cybele."[8] Paul teaches two things by this: (1) that the exhibitions of the Corinthian tongue speakers were of the same significance as heathen worship and (2) that both were noisy, empty and worthless. [5] Charles Hodge, An Exposition of the First Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 266. [6] Albert Barnes, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1949), p. 242. [7] F. W. Farrar, op. cit., p. 422. [8] William Barclay, op. cit., p. 131. Verse 2 And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing.Prophecy … knowledge … faith so as to move mountains … These are to be added to “tongues” mentioned in 1 Corinthians 13:1, all of them being miraculous gifts which had caused so much trouble at Corinth. All faith … Although this refers to a miraculous gift, faith is never to be viewed as appearing in various varieties, being of one kind only. In all the word of God, there is no mention of several kinds, or even two kinds of faith. It is always the AMOUNT OF FAITH which is determinative. True to that fact, Paul is not here speaking of some special kind of faith, but of “all faith,” meaning the superlative AMOUNT, not some special “kind.” No greater misunderstanding exists among religious people today than the notion that there is any such thing as “saving faith,” understanding it as a special quality or variety of faith that inevitably procures salvation. Paul’s words here are a sufficient refutation of the popular heresy regarding “faith alone” or “saving faith.” “All faith” cannot mean anything less than faith in its superlative degree (degrees of faith being often mentioned … “little faith … great faith … etc.”); and if certain “kinds of faith” contrary to all Scripture, should be supposed as existing, there would be no way to exclude them from being included in Paul’s sweeping words “all faith.” Significantly, not even “all faith” can avail any man of salvation unless his heart is filled with love of man and of God. This obvious truth has resulted in some of the exegetes placing a false construction upon “love” as Paul used it here, making it to mean “God’s love of men,” not their love of God. Throughout this chapter it will be observed that it is love of humanity as a reflection of the love which Christians have for God which is being discussed. See under 1 Corinthians 13:13. Prophecy … The miraculous gift of prophecy belonged to Balaam, but his having love neither of God or Israel caused his ruin. Caiaphas as God’s high priest uttered prophecy; but his loveless heart made him an enemy of God (John 11:51; Numbers 24:1 ff Numbers 31:8). All faith so as to remove mountains… While true enough that removing mountains was a well-known Jewish metaphor for solving difficult problems (see Matthew 17:20; Luke 17:6, especially the comment in my Commentary on Luke, pp. 370-371), it is clearly the miraculous manifestation of faith that is meant here. As Wesley said, “This means the highest degree of miracle-working faith."[9]Judas Iscariot was cited by David Lipscomb as being an example of faith to perform miracles, but with no love of Christ. “Judas had faith to work miracles (Matthew 10:1); but he did not possess love, betrayed the Lord, and went to his own place."[10][9] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [10] David Lipscomb, Commentary on 1Corinthians (Nashville: Gospel Advocate Company, 1935), p. 194. Verse 3 And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing.Bestow all my goods … “The Greek word here means to feed others by giving them morsels of food,"[11]giving the meaning of giving away all the giver’s property a little bit at a time so as to reach the greatest possible number. My body to be burned … Coining as it did before the savage persecutions in which Christians were burned for their faith, this is surprising, being perhaps prophetic. Some have supposed that Paul was here thinking of the Hebrew children (Daniel 3:23), and Barclay thought it possible that Paul “referred to a famous monument in Athens called `The Indian’s Tomb.’ It honored an Indian who had burned himself in public."[12]Whatever may have prompted Paul’s words here, the lesson is clear, that no liberal giver nor fanatical ascetic may be assured of eternal life without the all-important, indispensable virtue of love. In the days of the persecutions, some were tempted to seek martyrdom as a sure means of attaining eternal life; but a proper regard for what Paul said here would have discouraged such a thing. Paul in these first three verses did not mention all of the miraculous gifts, but the most respected; and thus what is said here of the examples chosen applied with equal force to all the others. [11] T. Teignmouth Shore, op. cit., p. 338. [12] William Barclay, op. cit., p. 132. Verse 4 Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up.Patient endurance and active good are qualities of love. Paul enumerated fifteen qualities of love in 1 Corinthians 13:4-7; but this is far from being a methodical dissertation on love as an abstract subject. The qualities cited here have the utility of contrasting with the extraordinary gifts so coveted at Corinth; and they are presented here as exactly opposed to the characteristic of the puffed-up Corinthians. As Hodge said: Those traits of love are therefore adduced which stood opposed to the temper which they exhibited in the use of their gifts. They were impatient, discontented, envious, inflated, selfish, indecorous, unmindful of the feelings or interests of others, suspicious, resentful and censorious.[13]ENDNOTE: [13] Charles Hodge, op. cit., p. 269. Verse 5 Does not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil; rejoiceth not in unrighteousness, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things.The true meaning of all of these qualities is seen in their opposites as cited by Hodge (under 1 Corinthians 13:4). Seeketh not its own … Barclay rendered this “Love does not insist upon its rights."[14] He also stated that “It would be the key to almost all the problems which surround us today, if men would think less of their rights and more of their duties."[15] The essential selfishness in all human nature has been exploited politically in this generation, and the ultimate fruits of unbridled selfishness are yet to be reaped. Believeth all things … As Johnson said, “This does not include gullibility, but means rather that the believer should not be suspicious."[16][14] William Barclay, op. cit., p. 135. [15] Ibid. [16] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 632. Verse 8 Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. For we know in part, and we prophesy in part; but when that which is perfect is come, that which is in part shall be done away.Beginning here, and to the end of the chapter, it is the permanence of love, as contrasted with the supernatural gifts which were so highly treasured by the Corinthians, which is stressed. And before moving to declare that all of these things which had so dazzled and inflated the Corinthians were soon to end, Paul had just outlined the glory and desirability of Christian love, the same being the “most excellent way” mentioned in1 Corinthians 12:31b. But here he made the unqualified declaration of the end of supernatural gifts in the church. It may only be hoped that the Corinthians got the point better than many of the modern commentators. Love never faileth … As in the RSV, “Love never ends.” Prophecies … shall be done away … This cannot mean that prophecies shall be contradicted by events, but as Hodge said, “The gift (of prophecy) shall cease to be necessary, and therefore shall not be continued."[17]Tongues … shall cease … This means that the TRUE gifts of tongues would cease. In many generations after those days, the gift of so-called “tongues” would flourish at intervals throughout the history of Christendom; but Paul’s words here absolutely deny any authenticity whatever to the so-called charismatics of the present day. True, it is only said here that “tongues SHALL cease”; but there is no reason whatever to believe that this least of all supernatural gifts should have survived when supernatural knowledge, divine prophecy, and the gift of miracle-working faith perished; which, of course, they did. Any authentic speaking in tongues is here restricted by the apostle Paul to the age of miracles; and when that ceased, the tongues ceased, except for the affectations of those who indulge, from whatever motives, the counterfeit “tongues” of the present day. The very fact of Paul’s showing “the more excellent way” declared that the supernatural gifts would soon pass away, otherwise that generation would not have needed the instruction. Those gifts at Corinth had a purpose. In that day in Corinth, no man had a copy of the New Testament; therefore it was necessary that supernaturally endowed men should teach and lead them; but today, “No preacher or teacher has any message from God unless he gets it from the Bible."[18]During the childhood age of the church, miracles authenticated the message of the inspired preachers (Mark 16:20). Miracles were to confirm the word of God. “No miracle today could confirm the word of God; it is already confirmed. Men need simply to believe and obey it."[19]The burden of proof must rest upon those who suppose the age of miracles is still upon us. If there are super-natural gifts, where are they?

The contradicting claims of religious bodies pretending to work miracles are mutually destructive. This writer believes that there are no miracles being performed today by any persons whomsoever. Paul said they would cease; and they have ceased! That there are marvelous providences, so singular and astonishing as to startle people, is not surprising; for it may not be denied that God is still working in the world, and especially in his kingdom; but that quality of miracles bearing witness as a confirmation of God’s word is not discernible in such merciful providences. What about the answer to prayer? Yes indeed God answers prayer, and sometimes in the most astonishing ways; but such a thing bears no likeness to the supernatural and visible wonders of the apostolic age. The character of people pretending to perform miracles in this generation refutes their claims. They get rich doing it; but the apostles never took money for healing anyone. As Foy E. Wallace stated it: The miraculous endowments designated gifts have FAILED, have CEASED, haveVANISHED AWAY and are therefore no longer in force. All such powers were temporary and provisional and cannot now be exercised.[20]There is a meaning in such words as “cease … fail … vanish away,” not merely of continuing no longer, but of being superseded by something else. As Russell noted, “Tongues prophecies, and … knowledge shall be superseded."[21] Despite the fact of Russell’s taking a dispensational view of this passage, his idea of “superseded” is correct. And what was to supersede the tongues, etc.? It was the inspired writing of the New Testament. Thus, the fact of the appearance of that which was to do the superseding proved the near approach of the time for it to occur. In a sense, this Epistle superseded the tongues of Corinth. When that which is perfect is come … The great problem before Paul was the instruction and guidance of the church in Corinth; and the most acceptable view of what might be called “perfect” in connection with that problem would be the completed canon on the New Testament. McGarvey understood it as “the recorded word."[22] Kelcy called it “The body of truth fully revealed."[23] DeHoff identified it as “The New Testament."[24] The comparison which Paul at once made contrasted the childhood age of the church with the church’s maturity, not the present dispensation with the ultimate condition of the saints in heaven; and this demands that the expression “that which is perfect” must be associated, not with conditions in heaven, but with the maturity of the church; and that condition is met only by referring the words to God’s completed revelation, the Bible. A great many commentators insist upon referring “that which is perfect” to conditions in heaven, as for example in the following: This anticipates the Parousia, the culmination of the age. To suggest that “the perfect” refers to the completion of the Canon of Scripture fails to find any support in the Biblical usage of perfect … Such an interpretation exists to explain the absence of certain in many churches today.[25]Regarding the “Biblical usage” of “perfect,” it should be noted that even of the Old Testament it was said, “The law of the Lord is perfect converting the soul” (Psalms 19:7); thus “perfect” most assuredly is applied to the revealed word of God; and such being true of the Old Testament makes it even more applicable to the New Testament. As for the absence of “certain [@charismata]” in present-day churches, it may be dogmatically affirmed that “ALL [@charismata]” is absent from all present-day churches, with the exception of counterfeit tongues affected by certain groups, the behavior of whom invariably demonstrates their so-called “manifestations” as being contrary to the orders of the Holy Spirit, unscriptural and thus bearing no resemblance whatever to the genuine gift which existed in the times of the apostles. That which is in part shall be done away … Failure to see that " knowledge, tongues, prophecies, etc.” called in these chapters “spiritual gifts,” are to be identified with the things in part that shall be done away involves interpreters in an impossible position. Take ordinary “knowledge,” is this to be done away with when we get to heaven? Certainly not. Later, at the end of the chapter, Paul gives a glimpse of eternity, but not here. The things in part which were soon to be done away were the supernatural gifts of the infancy age of the church. “Paul considered the days of spiritual gifts as the process by which the goal of maturity should be reached."[26] As Lipscomb said it: These gifts were to continue in the church to guide and instruct it until the completed will of God was made known. They were to serve a temporary purpose; then when their office was fulfilled, they were to pass away and give place to the revealed will of God.[27]The pattern of many commentators is like that of Macknight who paraphrased this thus: When the perfect gift of complete illumination is bestowed on all in heaven, then that which is partial, namely, the present gifts of knowledge and prophecy, shall be abolished as useless.[28]However, who can believe that Paul was trying to control the outrageous situation in Corinth by assuring them that all of those miraculous gifts would disappear when they all got to heaven? The perfect illustration of what he really means was childhood giving way to maturity, stated in the very next line. [17] Charles Hodge, op. cit., p. 271. [18] George W. DeHoff, Sermons on First Corinthians (Murfreesboro, Tennessee: The Christian Press, 1947), p. 96. [19] Ibid. [20] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: Foy E. Wallace, Jr., Publications, 1973), p. 435. [21] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 426. [22] J. W. McGarvey, op. cit., p. 132. [23] Raymond C. Kelcy, First Corinthians (Austin, Texas: R. B. Sweet Co., Inc., 1967), p. 61. [24] George W. DeHoff, op. cit., p. 96. [25] Paul W. Marsh, A New Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 404. [26] Raymond C. Kelcy, op. cit., p. 62. [27] David Lipscomb, op. cit., p. 200. [28] James Macknight, op. cit., p. 219. Verse 11 When I was a child, I spake as a child, I felt as a child, I thought as s child; now, that I am become a man, I have put away childish things.Can this be anything if not a suggestion that the Corinthians should stop being children and grow up? In case any of them might have missed the point, he added a bit later, “Brethren, be not children in mind” (1 Corinthians 14:20). Furthermore, the admonition was given in the same breath with Paul’s statement that five intelligible words were worth more than ten thousand words in an unknown tongue! Verse 12 For now, we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known.In this there surely must be a glimpse of eternal things; and it evidently occurred to Paul in connection with what he had just said of the childhood age of the church giving way to maturity, applicable to the current era of that day; but like many other examples in the Bible, it has a secondary reference to something much more remote. (Other examples of this same type of thing are in Matthew 2:15 Matthew 2:18 … See my comments in my Commentary on Matthew, pp. 18-19). We may therefore refer the words about seeing through a mirror darkly, and knowing “in part” to the present dispensation of God’s grace, and the words about being “face to face” (presumably with the Lord) and knowing “fully” may be understood as descriptive of conditions in eternity. That there is, in fact, just such an emphasis in this 1 Corinthians 13:12, is proved by Paul’s prompt return to the “now” in the final verse immediately after this. A failure to observe this limitation of 1 Corinthians 13:12 is fatal to any true interpretation of this passage. In a mirror darkly … Ancient mirrors were of polished metal, easily tarnished, and any image was only dimly seen. Paul himself referred even to the Christ as “the image of God” (2 Corinthians 4:4; Colossians 1:15); and although it would be sinful and incorrect to suppose any deficiency in the blessed Saviour, mortal life is limited. Nothing is dim about Christ as God’s image except the tarnished mirrors by which mortal men behold it. There shines in these words the essential need for people to walk by faith; because what they may “see” even under the best of circumstances must be described as seeing “darkly.” See my Commentary on Hebrews, pp. 209-210. Then face to face … In the resurrection, we shall behold the face of the Beloved. “We know that if he shall be manifested, we shall be like him; for we shall see him even as he is’” (1 John 3:2). Now I know in part … Note the temporal “now”; and note also that Paul was not referring to the Corinthians who knew far less than he did; for it is of himself that this is said. What a shocking rebuke of intellectual arrogance is this! The greatest mind of the apostolic age, other than that of Christ himself, here stressed the partial and incomplete nature of that whole body of revelation which Paul, more than any other, delivered to mankind. “The permanent danger of intellectual eminence is intellectual snobbery,"[29] as Barclay said; but there is surely an antidote for it in such a passage as this. ENDNOTE: [29] William Barclay, op. cit., p. 131. Verse 13 But now abideth faith, hope, love, these three; and the greatest of these is love.But now … This means “in this present state.” “If we give it any other sense, as though Paul said, ’now to sum all things up,’ then we have him saying that faith, hope and love are eternal."[30] As Barclay said, the stress in this verse regards “the supremacy of love,"[31] not its permanence which was treated in 1 Corinthians 13:8 in this paragraph. “Now” in this verse meant that Paul had returned to the present situation after the digression to speak of eternal things in 1 Corinthians 13:12, which should be treated, actually, as a parenthesis. Shore and many others insist that “NOW is not here temporal, but logical”;[32] but this viewpoint should be rejected, as James Macknight declared: The clause “now abideth” implies that these graces (faith, hope and love) are not always to abide; at least the graces of faith and hope shall not abide; for seeing that faith is the persuasion of things hoped for (Hebrews 11:1), and hope that is seen is not hope (Romans 8:24); in heaven, where all the objects of our faith and hope are put in our possession, there can be no place for either.[33]By the above comment, Macknight clearly construed the “now” of this verse as temporal, that is, a reference to the time present. All of the clever arguments adduced to show how we shall still have faith and hope in heaven fall to the ground in the light of the truth that both faith and hope deal with uncertainties, and there shall be no uncertainties in the eternal world. Abideth … here has the force of saying that the miraculous spiritual gifts shall not abide; and, of course, they did not; nor do they exist now. It is in this dispensation that faith, hope and love abide; but what is especially stressed, “Love is the greatest” of the trio. And the greatest of these is love … It is an unqualified disaster for advocates of the “faith only” theory that love should here be ranked ahead of faith; and, consequently, it is usually interpreted as meaning “God’s love of men,” not men’s love of God and of each other. Thus, Guthrie commented on this verse, “greater than these is the love (of God)."[34] Throughout the chapter, it has been made clear that love as a virtue of men, not as an attribute of God, is meant. It is true, of course, that the love in Christian hearts has been shed abroad in their hearts by the Holy Spirit; but by the virtue of that very fact it becomes a Christian virtue. WHY LOVE IS THE THINGLove is the fulfillment of the law, which was never true of faith (Romans 13:10). Love outranks faith in the power to motivate people. Love includes obedience (John 14:15), which is not true of faith or hope. Love is the heart of the Great Commandment to love God and one’s neighbor (Mark 12:28-31). Love shall abide eternally, whereas both faith and hope shall not, except in some exceptional sense. Love, if lacking in the heart, would be a sufficient deficiency to prevent one’s salvation, even if he possessed “all faith” (1 Corinthians 13:2). Love works the greatest miracle of transformation in human hearts, distinguishing it from faith, which exists in some pretty cold fish! There is no wonder, then, that Paul extolled the virtue of love in his wonderful efforts to correct the puffed-up Corinthians. This chapter may be viewed as one of the most important in Scripture, not merely for the truly marvelous things said of love, but also for the firm word therein regarding the cessation of the miraculous age. For further comments on “miracles” and why they ceased, see my Commentary on Hebrews, pp. 42-44. Concerning the subject of love, there is none other that so fascinates and inspires the hearts of people; for this gift ranks first among the fruits of the Holy Spirit (Galatians 5:22 ff). There is even a sense in which it is a continuing “miracle” throughout the church age, not any less than the “confirming miracles” of the apostolic period, merely different. It is the signature of God himself in the hearts of all the redeemed. GOD’S Love is God’s imprimatur Upon the human heart, A glorious investiture, His image to impart. Love is chief of all the graces, The royal prothonotary, Assigning each and all their places In God’s economy. It is the precious bridal song, The prothalamion hymn Of Jesus Bride, the ransomed throng Who have believed in him. Upon the entire human race, To prove them born above, The Father stooped His name to trace. The signature is Love. James Burton Coffman New York City November 27,1965 [30] J. W. McGarvey, op. cit., p. 133. [31] William Barclay, op. cit., p. 140. [32] T. Teignmouth Shore, op. cit., p. 339. [33] James Macknight, op. cit., p. 221. [34] Donald Guthrie, The New Bible Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1069.

“THE FIRST EPISTLE TO THE "

Chapter Thirteen IN THIS CHAPTER

1. To see the value of love in our service to the Lord

2. To understand the scriptural definition of “love”

3. To determine when spiritual gifts would cease

SUMMARY In the middle of his discussion on spiritual gifts, Paul describes the “more excellent way” of love. After first emphasizing the importance of love (1 Corinthians 13:1-3), he then defines love by what it is and what it does (1 Corinthians 13:4-8 a). Ending with love’s quality of “permanence”, Paul contrasts it with the temporary nature of spiritual gifts. Though such gifts fulfilled an important function, the time would come when they would cease, while qualities like faith, hope, and love would remain (1 Corinthians 13:8-13).

OUTLINE I. THE "” OF LOVE (1 Corinthians 13:1-3) A. IN REGARD TO IN TONGUES (1 Corinthians 13:1)1. Even if one spoke with tongues of men and of angels… 2. Without love, the person would be like sounding brass or a clanging cymbal

B. IN REGARD TO THE GIFTS OF AND FAITH (1 Corinthians 13:2)1. Even if one had the gift of prophecy to understand all mysteries and all knowledge… 2. Even if one had the gift of faith sufficient to remove mountains… 3. Without love, such a person is nothing

C. IN REGARD TO GREAT (1 Corinthians 13:3)1. Even if one gave all their goods to the poor… 2. Even if one were willing to be burned at the stake… 3. Without love, it profits the person nothing

II. THE "” OF LOVE (1 Corinthians 13:4-8 a) A. LOVE’S "” (1 Corinthians 13:4 a)1. Suffers long 2. Is kind

B. LOVE’S "” (1 Corinthians 13:4-6 a)1. Does not envy; does not parade itself, is not puffed up 2. Does not behave rudely, does not seek its own, is not provoked, thinks no evil 3. Does not rejoice in iniquity

C. LOVE’S "” , (1 Corinthians 13:6-8 a)1. Rejoices in the truth 2. Bears all things, believes all things, hopes all things, endures all things 3. Never fails

III. THE "” OF LOVE (1 Corinthians 13:8-13) A. IN TO GIFTS (1 Corinthians 13:8-12)1. Love never fails, but spiritual gifts will cease (1 Corinthians 13:8) 2. Spiritual gifts to cease when that which is perfect is comes (1 Corinthians 13:9-10) 3. Spiritual gifts equated with “childish things”, which are put away at maturity (1 Corinthians 13:11) 4. Spiritual gifts necessary when knowledge (revelation?) is partial (1 Corinthians 13:12)

B. IN ITS ABIDING NATURE (1 Corinthians 13:13)1. What will abide (remain) is faith, hope, love 2. The greatest being love

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- The “Importance” Of Love (1 Corinthians 13:1-3)

• The “Definition” Of Love (1 Corinthians 13:4-8 a)
• The “Permanency” Of Love (1 Corinthians 13:8-13)

2. What is necessary for any service that we may render to be of value? (1 Corinthians 13:1-3)- Love

3. What is the main difference between love and spiritual gifts? (1 Corinthians 13:8)- Love never fails, but spiritual gifts will cease

4. What does “that which is in part” refer to in verse ten? (1 Corinthians 13:9)- Knowing in part, prophesying in part (i.e., partial knowledge, partial revelation)

5. What does “that which is perfect” refer to in verse ten? (1 Corinthians 13:10)- Complete knowledge, complete revelation (see question nine below)

6. What two illustrations does Paul use to show the temporary nature of spiritual gifts (1 Corinthians 13:11-12)- A man putting away childish things

• Seeing clearly after a period of viewing in a dim mirror

7. In verse twelve, what word is being modified by the expressions “in part” and “fully”?- Know (or knowledge)

8. What will remain after spiritual gifts cease? (1 Corinthians 13:13)- Faith, hope, and love

9. Why is it unlikely that the expression “that which is perfect is come” in verse ten refers to Christ, or to heaven?- Paul speaks of faith, hope and love abiding (remaining) after spiritual gifts have ceased (1 Corinthians 13:13)

• Because of the nature of faith (Hebrews 11:1) and hope (Romans 8:24-25), they will cease to exist when Christ or heaven comes
• If “that which is perfect is come” refers to Christ or heaven, and spiritual gifts were to last till then, verse thirteen would be meaningless
• For this reason it is more in keeping with the context to understand “that which is perfect is come” to refer to the complete knowledge or revelation of God’s Will

Questions by E.M. Zerr On 1st Corinthians 131. What kind of way was promised to he shown? 2. Where was this promise made ? 3. Could any one speak with tongues of angels ? 4. Give the other word for charity. 5. Explain comparison to sounding brass and tinkling symbol ? 6. In what action were these used? 7. Is prophecy a spiritual gift? 8. What could miraculous faith accomplish? 9. State what is gerater than this accomplishment. 10. Without this what does one amount to? 11. Can one be liberal and not have this charity? 12. What sacrifice is less than charity? 13. When are all these accomplishments unprofitable? 14. To what extent will charity suffer? 15. What sentiment does it also show? 16. Give your definition of envy. 17. What will prevent one from vaunting himself? 18. Is it wrong to be puffed up? 19. If one is so what does he lack? 20. What sort of behaviour will charity induce ? 21. Can it be provoked? 22. How is it modified? 23. State the manner of thinking it does. 24. Does this agree with Eph. 5: 11? 25. In what will charity rejoice ? 26. What is given as opposite to this quality here ? 27. It believes what? 28. Compare this with 1 John 4: 5. 29. What about the endurance of charity? 30. Compare this with 1 Peter 4: 15. 31. How about the lasting qualities? 32. Will prophecies continue indefinitely? 33. What will hapen to tongues? 34. Does this mean that language will be discarded? 35. State the fate coming to knowledge. 36. Will ignorance be the result of this? 37. What is lacking in this knowledge and prophecy ? State what Paul expects to come later. 38. What is the “ part” that is to be done away ? 39. When will this be done? 40. Explain this in light of Eph. 4: 15. 41. How does a child speak ? 42. When is it put away? 43. To what is the child compared here ? 44. When will the Church become the man? 45. What is the glass in 12th verse? 46. How shall they finally know? 47. Does this mean recognition in Heaven ? 48. Name the three graces mentioned here by Paul. Which is the geratest and why?

1 Corinthians 13:1

1 Corinthians 13:1. This chapter continues the same general subject that Paul has been considering, namely, the proper estimate to be placed on spiritual gifts. The Corinthians were so devoted to them that they had fallen to wrangling against each toher. This spirit of dissension had caused them to slight the “more excellent way,” which is prompted by charity or love. The apostle will devote this chapter to showing the emptiness of all their boasted gifts without having this greatest of all virtues, love for each other. Sounding brass and tinkling cymbals were used in both religious and military exercises.

Smith’s Bible Dictionary says they were used “as an accompaniment to other instruments.” They would therefore not express any distinct note or other useful term in themselves. Paul compares that fact with the use of spiritual gifts when not connected with love.

1 Corinthians 13:2

1 Corinthians 13:2. Some of the most outstanding spiritual gifts are named in this verse for specimens, and even they are nothing in the absence of love for the brethren.

1 Corinthians 13:3

1 Corinthians 13:3. Bestowing goods upon the poor is possible even in the absence of what the King James translation calls charity, which shows the word does not mean what is commonly called “liberality.” The word is from AGAPE, and the common version renders it “love” in 86 places. For further information, see the comments at Matthew 5:43, volume 1 of the New Testament Commentary.

1 Corinthians 13:4

1 Corinthians 13:4. This and a number of verses following will show some things that charity (or love) will do, and also what it will not do. Suffereth tong means it will cause a man to be patient and kind. Envieth not denotes that one man will not be grieved because some other one has a gift that he does not have. This teaching especially was needed by many of the Corinthians, because they were contending over the respective gifts of each other. To vaunt means to make a vain display, and it would be caused by being puffed up.

1 Corinthians 13:5

1 Corinthians 13:5. Unseemly means unbecomingly, and the Corinthians had certainly been guilty of such behaviour. Seeketh not her own signifies that one is not selfish. Not easily provoked denotes one who does not become angered at every little provocation. Thinketh no evil. If a man loves his brother, he will not hold him guilty of any evil if he has only his personal opinion as an evidence.

1 Corinthians 13:6

1 Corinthians 13:6. Iniquity is placed as an opposite of truth, which shows that one does not have to commit some outward act of wrongdoing to be guilty of iniquity; his rejoicing in it makes him guilty. Paul taught the same principle in Romans 1:32.

1 Corinthians 13:7

1 Corinthians 13:7. Beareth means to cover or hide the faults of others as far as possible without encouraging sin. Believ- eth and hopeth must be understood in the light of other passages. Hebrews 11:1 tells us that hone is based on faith, and Romans 10:17 says that faith comes by hearing the word of God. The present phrase means that a man who has the love of God and the brethren in his heart, will believe all that God declares. Endureth denotes a willingness to remain faithful throughout all trials.

1 Corinthians 13:8

1 Corinthians 13:8. Charity (or love) never faileth. A part of Thayer’s definition of the original for faileth is, “to perish,” which means that it will cease to be. That is not true of love, for it will never cease to be, even after the spiritual gifts mentioned in this verse cease to be.

1 Corinthians 13:9

1 Corinthians 13:9. In part is said in view of the temporary use and purpose of the spiritual gifts. While the church had such helps only, the knowledge of spiritual things was but partial.

1 Corinthians 13:10

1 Corinthians 13:10. That which is perfect (complete) means the completed New Testament, called “the perfect law of liberty” in James 1:25. When that was given to the church, the temporary and partial information derived through the spiritual gifts was to be no longer necessary.

1 Corinthians 13:11

1 Corinthians 13:11. The illustrations in this and the next verse are to show the difference between the time when the church had to depend on spiritual gifts, and when it would have the complete New Testament. The contrast is likened to the immature activities of a child as against those of a man.

1 Corinthians 13:12

1 Corinthians 13:12. The glass means a mirror which was made of polished metal in old times. Seeing a thing as it is reflected against one of these plates is compared to the knowledge attained through spiritual gifts. Seeing the things directly or face to face, is compared to the full and direct knowledge to be attained through the New Testament. Know as I am known. This is the text usually cited by advocates of “future recognition,” meaning that we shall “know each other in Heaven.” Of course that has to mean knowing others as we know them now; and that requires that we will be “as” we are now, or the “recognition” will be impossible. The theory is Sadducean, infidel, and a debasing of Heaven. It is Sadducean in that it implies a continuance of marriage as the Sadducees contended. It is infidel in that it contradicts 1 Corinthians 15:50, which says flesh and blood cannot inherit the kingdom of God, yet which must occur if we are going to be “as we are now.” It debases Heaven in that it puts the joys of that eternal place on the basis of fleshly relationship. We know such is the motive for the theory, for its advocates will say, “I would not be happy in Heaven if I did not know my loved ones.” Such remarks mean that human beings know better what will be necessary for happiness in that world than does the Lord.

This passage has nothing to do with conditions after this world is ended. It is an item in the same argument Paul has been making since the beginning of chapter 12, namely, the use and comparative importance of spiritual gifts. Before the New Te-tament was completed, the church had to rely on the spiritually-gifted men and their gifts for information to a great extent. These men could not always be speaking, nor could they be in evidence in every place, due to the many handicaps of human life. As a consequence, some disciples would have knowledge of spiritual matters that others would not. “But when that which was perfect was come” (the complete New Testament), all would have equal chance for such knowledge. The words know and known are from , which Thayer defines, “to become thoroughly acquainted with, to know thoroughly; to know accurately, know well.” Of course this knowledge pertains to our spiritual relationship in the church.

On that subject we may “know as we are known,” since all members of the body have equal access to the full information offered in the New Testament. Personal recognition is not being considered.

1 Corinthians 13:13

1 Corinthians 13:13. Now abideth signifies that after the complete New Testament has been produced after the spiritual gifts have ceased, there will still be faith, hope and charity (or love). That is because the Christian life will always need such graces. Faith (which is produced by hearing the word of God) will be necessary to guide the disciple of the Lord aright, and hope will be needed to urge him that through perseverance he may gain the reward at last. Charity is the greatest of these three, because faith will be changed to sight, and hope will give place to actual possession, after this life is ended. But love is eternal and will exist on into the life with God in Heaven.