2 And if I have a prophet's power, and have knowledge of all secret things; and if I have all faith, by which mountains may be moved from their place, but have not love, I am nothing.
And if I give all my goods to the poor, and if I give my body to be burned, but have not love, it is of no profit to me.
And he says to them, Because of your little faith: for truly I say to you, If you have faith as a grain of mustard seed, you will say to this mountain, Be moved from this place to that; and it will be moved; and nothing will be impossible to you.
If any man has not love for the Lord, let him be cursed. Maran atha (our Lord comes).
And Jesus in answer said to them, Truly I say to you, If you have faith, without doubting, not only may you do what has been done to the fig-tree, but even if you say to this mountain, Be taken up and put into the sea, it will be done.
But, now, my brothers, if I come to you using tongues, what profit will it be to you, if I do not give you a revelation, or knowledge, or the word of the prophet, or teaching? Even things without life, having a voice, such as a music-pipe or other instrument, if they do not give out different sounds, who may be certain what is being played? For if the war-horn gives out an uncertain note, who will get ready for the fight? So if you, in using a strange tongue, say words which have no sense, how will anyone take in what you are saying? for you will be talking to the air.
If a man says, I have love for God, and has hate for his brother, his words are false: for how is the man who has no love for his brother whom he has seen, able to have love for God whom he has not seen? And this is the word which we have from him, that he who has love for God is to have the same love for his brother.
And without argument, great is the secret of religion: He who was seen in the flesh, who was given God's approval in the spirit, was seen by the angels, of whom the good news was given among the nations, in whom the world had faith, who was taken up in glory.
And for me, that words may be given to me in the opening of my mouth, to make clear without fear the secret of the good news,
By the reading of which you will be clear about my knowledge of the secret of Christ;
But the fruit of the Spirit is love, joy, peace, a quiet mind, kind acts, well-doing, faith,
But I say, Go on in the Spirit, and you will not come under the rule of the evil desires of the flesh.
So then, my brothers, let it be your chief desire to be prophets; but let no one be stopped from using tongues.
Then he went on with his story and said, These are the words of Balaam, the son of Beor, the words of him whose eyes are open: He says, whose ear is open to the words of God, who has knowledge of the Most High, who has seen the vision of the Ruler of all, falling down and having his eyes open: I see him, but not now: looking on him, but not near: a star will come out of Jacob, and a rod of authority out of Israel, sending destruction to the farthest limits of Moab and on the head of all the sons of Sheth. Edom will be his heritage, and he will put an end to the last of the people of Seir. And Israel will go on in strength, and Jacob will have rule over his haters. Then, turning his eyes to Amalek, he went on with his story and said, Amalek was the first of the nations, but his part will be destruction for ever. And looking on the Kenites he went on with his story and said, Strong is your living-place, and your secret place is safe in the rock. But still the Kenites will be wasted, till Asshur takes you away prisoner. Then he went on with his story and said, But who may keep his life when God does this? But ships will come from the direction of Kittim, troubling Asshur and troubling Eber, and like the others their fate will be destruction.
Go after love; still desiring to have the things which the Spirit gives, but most of all that you may have the prophet's power. For he who makes use of tongues is not talking to men but to God; because no one has the sense of what he is saying; but in the Spirit he is talking of secret things.
If I make use of the tongues of men and of angels, and have not love, I am like sounding brass, or a loud-tongued bell.
And God has put some in the church, first, Apostles; second, prophets; third, teachers; then those with wonder-working powers, then those with the power of taking away disease, helpers, wise guides, users of strange tongues.
For to one are given words of wisdom through the Spirit; and to another words of knowledge through the same Spirit: To another faith in the same Spirit; and to another the power of taking away disease, by the one Spirit; And to another the power of working wonders; and to another the prophet's word; and to another the power of testing spirits; to another different sorts of tongues; and to another the power of making clear the sense of the tongues:
So, then, as to the question of taking food offered to images, we are certain that an image is nothing in the world, and that there is no God but one.
Circumcision is nothing, and its opposite is nothing, but only doing the orders of God is of value.
Now to him who is able to make you strong in agreement with the good news which I gave you and the preaching of Jesus Christ, in the light of the revelation of that secret which has been kept through times eternal,
For it is my desire, brothers, that this secret may be clear to you, so that you may not have pride in your knowledge, that Israel has been made hard in part, till all the Gentiles have come in;
And Jesus, answering, said to them, Have God's faith. Truly I say to you, Whoever says to this mountain, Be taken up and be put into the sea; and has no doubt in his heart, but has faith that what he says will come about, he will have his desire.
And seeing a fig-tree by the wayside, he came to it, and saw nothing on it but leaves only; and he said to it, Let there be no fruit from you from this time forward for ever. And straight away the fig-tree became dry and dead.
A great number will say to me on that day, Lord, Lord, were we not prophets in your name, and did we not by your name send out evil spirits, and by your name do works of power? And then will I say to them, I never had knowledge of you: go from me, you workers of evil.
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."