5 doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil;
Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath the world's goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?
Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying.
for in your eating each one taketh before `other' his own supper; and one is hungry, and another is drunken. What, have ye not houses to eat and to drink in? or despise ye the church of God, and put them to shame that have not? What shall I say to you? shall I praise you? In this I praise you not.
for God is not `a God' of confusion, but of peace. As in all the churches of the saints, let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. What? was it from you that the word of God went forth? or came it unto you alone? If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. But if any man is ignorant, let him be ignorant. Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. But let all things be done decently and in order.
Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ.
`doing' nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others. Have this mind in you, which was also in Christ Jesus:
So then each one of us shall give account of himself to God. Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died.
They angered him also at the waters of Meribah, So that it went ill with Moses for their sakes; Because they were rebellious against his spirit, And he spake unadvisedly with his lips.
Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words. Give heed to me, O Jehovah, and hearken to the voice of them that contend with me. Shall evil be recompensed for good? for they have digged a pit for my soul. Remember how I stood before thee to speak good for them, to turn away thy wrath from them.
Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah, and said unto him, Dost thou know that Baalis the king of the children of Ammon hath sent Ishmael the son of Nethaniah to take thy life? But Gedaliah the son of Ahikam believed them not. Then Johanan the son of Kareah spake to Gedaliah in Mizpah secretly, saying, Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he take thy life, that all the Jews that are gathered unto thee should be scattered, and the remnant of Judah perish? But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing; for thou speakest falsely of Ishmael.
Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seemeth to be contentious, we have no such custom, neither the churches of God.
And Moses and Aaron gathered the assembly together before the rock, and he said unto them, Hear now, ye rebels; shall we bring you forth water out of this rock? And Moses lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle. And Jehovah said unto Moses and Aaron, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Corinthians 13
Commentary on 1 Corinthians 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
1Co 13:1-13. Charity or Love Superior to All Gifts.
The New Testament psalm of love, as the forty-fifth Psalm (see Ps 45:1, title) and the Song of Solomon in the Old Testament.
1. tongues—from these he ascends to "prophecy" (1Co 13:2); then, to "faith"; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing them ("unto you," 1Co 12:31) to putting the case in his own person, "Though I," &c.
speak with the tongues—with the eloquence which was so much admired at Corinth (for example, Apollos, Ac 18:24; compare 1Co 1:12; 3:21, 22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (1Co 14:2, &c.).
of angels—higher than men, and therefore, it is to be supposed, speaking a more exalted language.
charity—the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (1Co 12:1-31).
sounding … tinkling—sound without soul or feeling: such are "tongues" without charity.
cymbal—Two kinds are noticed (Ps 150:5), the loud or clear, and the high-sounding one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.
2. mysteries—(Ro 11:25; 16:25). Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knowledge, to truths long known.
faith … remove mountains—(Mt 17:20; 21:21). The practical power of the will elevated by faith [Neander]; confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. Without "love" prophecy, knowledge, and faith, are not what they seem (compare 1Co 8:1, 2; Mt 7:22; Jas 2:14; compare 1Co 13:8), and so fail of the heavenly reward (Mt 6:2). Thus Paul, who teaches justification by faith only (Ro 3:4, 5; Ga 2:16; 3:7-14), is shown to agree with James, who teaches (Jas 2:24) "by works" (that is, by LOVE, which is the "spirit" of faith, Jas 2:26) a man is justified, "and not by faith only."
3. bestow … goods … poor—literally, "dole out in food" all my goods; one of the highest functions of the "helps" (1Co 12:28).
give … body to be burned—literally, "to such a degree as that I should be burned." As the three youths did (Da 3:28), "yielded their bodies" (compare 2Co 12:15). These are most noble exemplifications of love in giving and in suffering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which is the sphere of love. Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Mt 16:26; Lu 9:23-25). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is love.
4. suffereth long—under provocations of evil from others. The negative side of love.
is kind—the positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jas 3:17).
envieth—The Greek includes also jealousy.
vaunteth not—in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.
not puffed up—with party zeal, as some at Corinth were (1Co 4:6).
5. not … unseemly—is not uncourteous, or inattentive to civility and propriety.
thinketh no evil—imputeth not evil [Alford]; literally, "the evil" which actually is there (Pr 10:12; 1Pe 4:8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses "the evil" which another inflicts on her [Estius]; doth not meditate upon evil inflicted by another [Bengel]; and in doubtful cases, takes the more charitable view [Grotius].
6. rejoiceth in the truth—rather, "rejoiceth with the truth." Exults not at the perpetration of iniquity (unrighteousness) by others (compare Ge 9:22, 23), but rejoices when the truth rejoices; sympathizes with it in its triumphs (2Jo 4). See the opposite (2Ti 3:8), "Resist the truth." So "the truth" and "unrighteousness" are contrasted (Ro 2:8). "The truth" is the Gospel truth, the inseparable ally of love (Eph 4:15; 2Jo 12). The false charity which compromises "the truth" by glossing over "iniquity" or unrighteousness is thus tacitly condemned (Pr 17:15).
7. Beareth all things—without speaking of what it has to bear. The same Greek verb as in 1Co 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship.
believeth all things—unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jas 3:17, "easy to be entreated"; Greek, "easily persuaded."
hopeth—what is good of another, even when others have ceased to hope.
endureth—persecutions in a patient and loving spirit.
8. never faileth—never is to be out of use; it always holds its place.
shall fail … vanish away—The same Greek verb is used for both; and that different from the Greek verb for "faileth." Translate, "Shall be done away with," that is, shall be dispensed with at the Lord's coming, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, the verb is "shall cease." A primary fulfilment of Paul's statement took place when the Church attained its maturity; then "tongues" entirely "ceased," and "prophesyings" and "knowledge," so far as they were supernatural gifts of the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions.
9, 10. in part—partially and imperfectly. Compare a similar contrast to the "perfect man," "the measure of the stature of the fulness of Christ" (Eph 4:11-13).
10. that which is in part—fragmentary and isolated.
11. When … a child—(1Co 3:1; 14:20).
I spake—alluding to "tongues."
understood—or, "had the sentiments of." Alluding to "prophecy."
I thought—Greek "reasoned" or "judged"; alluding to "knowledge."
when I became … I put away—rather, "now that I am become a man, I have done away with the things of the child."
12. now—in our present state.
see—an appropriate expression, in connection with the "prophets" of seers (1Sa 9:9).
through a glass—that is, in a mirror; the reflection seeming to the eye to be behind the mirror, so that we see it through the mirror. Ancient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim mirror (such as ancient mirrors were), compared with the perfect idea we have of it by seeing itself directly.
darkly—literally, "in enigma." As a "mirror" conveys an image to the eye, so an "enigma" to the ear. But neither "eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) "the things which God hath prepared for them that love Him" (1Co 2:9). Paul alludes to Nu 12:8, "not in dark speeches"; the Septuagint, "not in enigmas." Compared with the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not in enigmas." But compared with the intuitive and direct vision of God hereafter, even the revealed word now is "a dark discourse," or a shadowing forth by enigma of God's reflected likeness. Compare 2Pe 1:19, where the "light" or candle in a dark place stands in contrast with the "day" dawning. God's word is called a glass or mirror also in 2Co 3:18.
then—"when that which is perfect is come" (1Co 13:10).
face to face—not merely "mouth to mouth" (Nu 12:8). Ge 32:30 was a type (Joh 1:50, 51).
know … known—rather as Greek, "fully know … fully known." Now we are known by, rather than know, God (1Co 8:3; Ga 4:9).
13. And now—Translate, "But now." "In this present state" [Henderson]. Or, "now" does not express time, but opposition, as in 1Co 5:11, "the case being so" [Grotius]; whereas it is the case that the three gifts, "prophecy," "tongues," and "knowledge" (cited as specimens of the whole class of gifts) "fail" (1Co 13:8), there abide permanently only these three—faith, hope, charity. In one sense faith and hope shall be done away, faith being superseded by sight, and hope by actual fruition (Ro 8:24; 2Co 5:7); and charity, or love, alone never faileth (1Co 13:8). But in another sense, "faith and hope," as well as "charity," ABIDE; namely, after the extraordinary gifts have ceased; for those three are necessary and sufficient for salvation at all times, whereas the extraordinary gifts are not at all so; compare the use of "abide," 1Co 3:14. Charity, or love, is connected specially with the Holy Spirit, who is the bond of the loving union between the brethren (Ro 15:30; Col 1:8). Faith is towards God. Hope is in behalf of ourselves. Charity is love to God creating in us love towards our neighbor. In an unbeliever there is more or less of the three opposites—unbelief, despair, hatred. Even hereafter faith in the sense of trust in God "abideth"; also "hope," in relation to ever new joys in prospect, and at the anticipation of ever increasing blessedness, sure never to be disappointed. But love alone in every sense "abideth"; it is therefore "the greatest" of the three, as also because it presupposes "faith," which without "love" and its consequent "works" is dead (Ga 5:6; Jas 2:17, 20).
but—rather, "and"; as there is not so strong opposition between charity and the other two, faith and hope, which like it also "abide."