13 And now abide faith, hope, love; these three things; and the greater of these [is] love.
If I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And if I have 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. And if I shall dole out all my goods in food, and if I deliver up my body that I may be burned, but have not love, I profit nothing. Love has long patience, is kind; love is not emulous [of others]; love is not insolent and rash, is not puffed up, does not behave in an unseemly manner, does not seek what is its own, is not quickly provoked, does not impute evil, does not rejoice at iniquity but rejoices with the truth, bears all things, believes all things, hopes all things, endures all things. Love never fails; but whether prophecies, they shall be done away; or tongues, they shall cease; or knowledge, it shall be done away.
Beloved, let us love one another; because love is of God, and every one that loves has been begotten of God, and knows God. He that loves not has not known God; for God is love. Herein as to us has been manifested the love of God, that God has sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son a propitiation for our sins. Beloved, if God has so loved us, we also ought to love one another. No one has seen God at any time: if we love one another, God abides in us, and his love is perfected in us. Hereby we know that we abide in him and he in us, that he has given to us of his Spirit. And *we* have seen, and testify, that the Father has sent the Son [as] Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God abides in him, and he in God. And *we* have known and have believed the love which God has to us. God is love, and he that abides in love abides in God, and God in him. Herein has love been perfected with us that we may have boldness in the day of judgment, that even as *he* is, *we* also are in this world. There is no fear in love, but perfect love casts out fear; for fear has torment, and he that fears has not been made perfect in love.
For in Christ Jesus neither circumcision has any force, nor uncircumcision; but faith working through love.
And Jesus answered him, [The] first commandment of all [is], Hear, Israel: the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thine understanding, and with all thy strength. This is [the] first commandment. And a second like it [is] this: Thou shalt love thy neighbour as thyself. There is not another commandment greater than these.
I rejoiced greatly that I have found of thy children walking in truth, as we have received commandment from the Father. And now I beseech thee, lady, not as writing to thee a new commandment, but that which we have had from [the] beginning, that we should love one another. And this is love, that we should walk according to his commandments. This is the commandment, according as ye have heard from the beginning, that ye might walk in it.
-- This I recall to heart, therefore have I hope. It is of Jehovah's loving-kindness we are not consumed, because his compassions fail not; they are new every morning: great is thy faithfulness. Jehovah is my portion, saith my soul; therefore will I hope in him. Jehovah is good unto them that wait for him, to the soul [that] seeketh him. It is good that one should both wait, and that in silence, for the salvation of Jehovah.
For *ye* have been called to liberty, brethren; only [do] not [turn] liberty into an opportunity to the flesh, but by love serve one another. For the whole law is fulfilled in one word, in Thou shalt love thy neighbour as thyself; but if ye bite and devour one another, see that ye are not consumed one of another. But I say, Walk in [the] Spirit, and ye shall no way fulfil flesh's lust. For the flesh lusts against the Spirit, and the Spirit against the flesh: and these things are opposed one to the other, that ye should not do those things which ye desire; but if ye are led by the Spirit, ye are not under law. Now the works of the flesh are manifest, which are fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, strifes, jealousies, angers, contentions, disputes, schools of opinion, envyings, murders, drunkennesses, revels, and things like these; as to which I tell you beforehand, even as I also have said before, that they who do such things shall not inherit God's kingdom. But the fruit of the Spirit is love, joy, peace, long-suffering, kindness, goodness, fidelity,
And this I pray, that your love may abound yet more and more in full knowledge and all intelligence,
but *we* being of [the] day, let us be sober, putting on [the] breastplate of faith and love, and as helmet [the] hope of salvation;
Every one that believes that Jesus is the Christ is begotten of God; and every one that loves him that has begotten loves also him that is begotten of him. Hereby know we that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments; and his commandments are not grievous. For all that has been begotten of God gets the victory over the world; and this is the victory which has gotten the victory over the world, our faith. Who is he that gets the victory over the world, but he that believes that Jesus is the Son of God?
For we must all be manifested before the judgment-seat of the Christ, that each may receive the things [done] in the body, according to those he has done, whether [it be] good or evil.
He that loves his brother abides in light, and there is no occasion of stumbling in him.
who by him do believe on God, who has raised him from among [the] dead and given him glory, that your faith and hope should be in God.
For God has not given us a spirit of cowardice, but of power, and of love, and of wise discretion.
If the work of any one which he has built upon [the foundation] shall abide, he shall receive a reward.
Whoever has been begotten of God does not practise sin, because his seed abides in him, and he cannot sin, because he has been begotten of God.
As for *you* let that which ye have heard from the beginning abide in you: if what ye have heard from the beginning abides in you, *ye* also shall abide in the Son and in the Father.
to whom God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you the hope of glory:
and he died for all, that they who live should no longer live to themselves, but to him who died for them and has been raised.
I have written to you, fathers, because ye have known him [that is] from the beginning. I have written to you, young men, because ye are strong, and the word of God abides in you, and ye have overcome the wicked [one].
Now the God of hope fill you with all joy and peace in believing, so that ye should abound in hope by [the] power of [the] Holy Spirit.
Why art thou cast down, my soul? and why art thou disquieted within me? hope in God; for I shall yet praise him, [who is] the health of my countenance, and my God.
But those upon the rock, those who when they hear receive the word with joy; and these have no root, who believe for a time, and in time of trial fall away. But that that fell where the thorns were, these are they who having heard go away and are choked under cares and riches and pleasures of life, and bring no fruit to perfection. But that in the good ground, these are they who in an honest and good heart, having heard the word keep it, and bring forth fruit with patience.
but *I* have besought for thee that thy faith fail not; and *thou*, when once thou hast been restored, confirm thy brethren.
But concerning things sacrificed to idols, we know, (for we all have knowledge: knowledge puffs up, but love edifies.
Cast not away therefore your confidence, which has great recompense.
For we have been saved in hope; but hope seen is not hope; for what any one sees, why does he also hope? But if what we see not we hope, we expect in patience.
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."