71 lines
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71 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The First Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter13" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 13
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<p id="a1Co13_1"><a onclick="return mV('1Cr',13,'1-13');">1Cr 13:1-13</a>. CHARITY OR LOVE SUPERIOR TO ALL GIFTS.
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<p>The New Testament psalm of love, as the forty-fifth Psalm (see <a onclick="return mV('Psa',45,1);">Psa 45:1</a>, title) and the Song of Solomon in the Old Testament.
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<p><b>1. tongues</b>—from these he ascends to "prophecy" (<a onclick="return mV('1Cr',13,2);">1Cr 13:2</a>); then, to "faith"; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing <i>them</i> ("unto you," <a onclick="return mV('1Cr',12,31);">1Cr 12:31</a>) to putting the case in his own person, "Though I," etc.
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<br><br><b>speak with the tongues</b>—with the eloquence which was so much admired at Corinth (for example, Apollos, <a onclick="return mV('Act',18,24);">Act 18:24</a>; compare <a onclick="return mV('1Cr',1,12);">1Cr 1:12</a> with the command of various languages, which some at Corinth abused to purposes of mere ostentation (<a onclick="return mV('1Cr',14,2);">1Cr 14:2</a>, etc.).
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<br><br><b>of angels</b>—higher than men, and therefore, it is to be supposed, speaking a more exalted language.
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<br><br><b>charity</b>—the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (<a onclick="return mV('1Cr',12,'1-31');">1Cr 12:1-31</a>).
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<br><br><b>sounding...tinkling</b>—<i>sound</i> without soul or feeling: such are "tongues" without <i>charity.</i>
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<br><br><b>cymbal</b>—Two kinds are noticed (<a onclick="return mV('Psa',150,5);">Psa 150:5</a>), the loud or <i>clear,</i> and the <i>high-sounding</i> one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.
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<p id="a1Co13_2"><b>2. mysteries</b>— (<a onclick="return mV('Rom',11,25);">Rom 11:25</a> <i>Mysteries</i> refer to the deep counsels of God hitherto secret, but now revealed to His saints. <i>Knowledge,</i> to truths long known.
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<br><br><b>faith...remove mountains</b>— (<a onclick="return mV('Mat',17,20);">Mat 17:20</a> 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 <a onclick="return mV('1Cr',8,1,2);">1Cr 8:1-2</a>; <a onclick="return mV('Mat',7,22);">Mat 7:22</a>; <a onclick="return mV('Jam',2,14);">Jam 2:14</a>; compare <a onclick="return mV('1Cr',13,8);">1Cr 13:8</a>), and so fail of the heavenly reward (<a onclick="return mV('Mat',6,2);">Mat 6:2</a>). Thus Paul, who teaches justification by faith only (<a onclick="return mV('Rom',3,4,5);">Rom 3:4-5</a>; <a onclick="return mV('Gal',2,16);">Gal 2:16</a>), is shown to agree with James, who teaches (<a onclick="return mV('Jam',2,24);">Jam 2:24</a>) "by works" (that is, by LOVE, which is the "spirit" of faith, <a onclick="return mV('Jam',2,26);">Jam 2:26</a>) a man is justified, "and not by faith only."
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<p id="a1Co13_3"><b>3. bestow...goods...poor</b>—literally, "dole out in food" all my goods; one of the highest functions of the "helps" (<a onclick="return mV('1Cr',12,28);">1Cr 12:28</a>).
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<br><br><b>give...body to be burned</b>—literally, "to such a degree as that I should be burned." As the three youths did (<a onclick="return mV('Dan',3,28);">Dan 3:28</a>), "yielded their bodies" (compare <a onclick="return mV('2Cr',12,15);">2Cr 12:15</a>). 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 <i>soul,</i> which is the sphere of love. Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (<a onclick="return mV('Mat',16,26);">Mat 16:26</a>; <a onclick="return mV('Luk',9,'23-25');">Luk 9:23-25</a>). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is <i>love.</i>
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<p id="a1Co13_4"><b>4. suffereth long</b>—under provocations of <i>evil from</i> others. The negative side of <i>love.</i>
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<br><br><b>is kind</b>—the positive side. Extending <i>good</i> to others. Compare with love's features here those of the "wisdom from above" (<a onclick="return mV('Jam',3,17);">Jam 3:17</a>).
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<br><br><b>envieth</b>—The <i>Greek</i> includes also <i>jealousy.</i>
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<br><br><b>vaunteth not</b>—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.
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<br><br><b>not puffed up</b>—with party zeal, as some at Corinth were (<a onclick="return mV('1Cr',4,6);">1Cr 4:6</a>).
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<p id="a1Co13_5"><b>5. not...unseemly</b>—<i>is not uncourteous,</i> or inattentive to civility and propriety.
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<br><br><b>thinketh no evil</b>—<i>imputeth not evil</i> [ALFORD]; literally, "<i>the</i> evil" which actually is there (<a onclick="return mV('Pro',10,12);">Pro 10:12</a>; <a onclick="return mV('1Pe',4,8);">1Pe 4:8</a>). 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 "<i>the</i> evil" which another inflicts on her [ESTIUS]; <i>doth not meditate upon evil</i> inflicted by another [BENGEL]; and in doubtful cases, takes the more charitable view [GROTIUS].
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<p id="a1Co13_6"><b>6. rejoiceth in the truth</b>—rather, "rejoiceth <i>with</i> the truth." Exults not at the perpetration of iniquity (unrighteousness) by others (compare <a onclick="return mV('Gen',9,22,23);">Gen 9:22-23</a>), but rejoices when the truth rejoices; sympathizes with it in its triumphs (<a onclick="return mV('2Jo',1,4);">2Jo 1:4</a>). See the opposite (<a onclick="return mV('2Ti',3,8);">2Ti 3:8</a>), "Resist the truth." So "the truth" and "unrighteousness" are contrasted (<a onclick="return mV('Rom',2,8);">Rom 2:8</a>). "The truth" is the Gospel truth, the inseparable ally of love (<a onclick="return mV('Eph',4,15);">Eph 4:15</a>; <a onclick="return mV('2Jo',1,12);">2Jo 1:12</a>). The false charity which compromises "the truth" by glossing over "iniquity" or unrighteousness is thus tacitly condemned (<a onclick="return mV('Pro',17,15);">Pro 17:15</a>).
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<p id="a1Co13_7"><b>7. Beareth all things</b>—without speaking of what it has to bear. The same <i>Greek</i> verb as in <a onclick="return mV('1Cr',9,12);">1Cr 9:12</a>. It <i>endures without divulging</i> to the world personal distress. Literally said of <i>holding fast</i> like a watertight vessel; so the charitable man <i>contains himself</i> in silence from giving vent to what selfishness would prompt under personal hardship.
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<br><br><b>believeth all things</b>—unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare <a onclick="return mV('Jam',3,17);">Jam 3:17</a>, "easy to be entreated"; <i>Greek,</i> "easily persuaded."
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<br><br><b>hopeth</b>—what is good of another, even when others have ceased to hope.
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<br><br><b>endureth</b>—persecutions in a patient and loving spirit.
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<p id="a1Co13_8"><b>8. never faileth</b>—never is to be out of use; it always holds its place.
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<br><br><b>shall fail...vanish away</b>—The same <i>Greek</i> verb is used for both; and that different from the <i>Greek</i> 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, <i>knowledge</i> by <i>intuition.</i> Of "tongues," which are still more temporary, the verb is "shall <i>cease.</i>" 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.
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<p id="a1Co13_9"><b>9, 10. in part</b>—partially and imperfectly. Compare a similar contrast to the "perfect man," "the measure of the stature of the fulness of Christ" (<a onclick="return mV('Eph',4,'11-13');">Eph 4:11-13</a>).
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<p id="a1Co13_10"><b>10. that which is in part</b>—fragmentary and isolated.
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<p id="a1Co13_11"><b>11. When...a child</b>— (<a onclick="return mV('1Cr',3,1);">1Cr 3:1</a>).
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<br><br><b>I spake</b>—alluding to "tongues."
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<br><br><b>understood</b>—or, "had the sentiments of." Alluding to "prophecy."
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<br><br><b>I thought</b>—<i>Greek</i> "reasoned" or "judged"; alluding to "knowledge."
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<br><br><b>when I became...I put away</b>—rather, "now that I am become a man, I have done away with the things of the child."
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<p id="a1Co13_12"><b>12. now</b>—in our present state.
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<br><br><b>see</b>—an appropriate expression, in connection with the "prophets" of <i>seers</i> (<a onclick="return mV('1Sa',9,9);">1Sa 9:9</a>).
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<br><br><b>through a glass</b>—that is, in a mirror; the reflection <i>seeming</i> to the eye to be behind the mirror, so that we see it <i>through</i> 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.
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<br><br><b>darkly</b>—literally, "in enigma." As a "mirror" conveys an image to the <i>eye,</i> so an "enigma" to the <i>ear.</i> 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" (<a onclick="return mV('1Cr',2,9);">1Cr 2:9</a>). Paul alludes to <a onclick="return mV('Num',12,8);">Num 12:8</a>, "not in <i>dark</i> speeches"; the <i>Septuagint,</i> "not in <i>enigmas.</i>" Compared with the <i>visions</i> and <i>dreams</i> 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 <i>by enigma</i> of God's reflected likeness. Compare <a onclick="return mV('2Pe',1,19);">2Pe 1:19</a>, where the "light" or <i>candle</i> in a dark place stands in contrast with the "day" dawning. God's word is called a <i>glass</i> or mirror also in <a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>.
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<br><br><b>then</b>—"when that which is perfect is come" (<a onclick="return mV('1Cr',13,10);">1Cr 13:10</a>).
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<br><br><b>face to face</b>—not merely "mouth to mouth" (<a onclick="return mV('Num',12,8);">Num 12:8</a>). <a onclick="return mV('Gen',32,30);">Gen 32:30</a> was a type (<a onclick="return mV('Jhn',1,50,51);">Jhn 1:50-51</a>).
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<br><br><b>know...known</b>—rather as <i>Greek,</i> "<i>fully</i> know...<i>fully</i> known." Now we <i>are known by,</i> rather than <i>know,</i> God (<a onclick="return mV('1Cr',8,3);">1Cr 8:3</a>; <a onclick="return mV('Gal',4,9);">Gal 4:9</a>).
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<p id="a1Co13_13"><b>13. And now</b>—Translate, "<i>But</i> now." "In this present state" [HENDERSON]. Or, "now" does not express time, but <i>opposition,</i> as in <a onclick="return mV('1Cr',5,11);">1Cr 5:11</a>, "the case being so" [GROTIUS]; whereas <i>it is the case that</i> the <i>three</i> gifts, "prophecy," "tongues," and "knowledge" (cited as specimens of the whole class of gifts) "fail" (<a onclick="return mV('1Cr',13,8);">1Cr 13:8</a>), <i>there abide</i> permanently only <i>these three—faith, hope, charity.</i> In one sense <i>faith</i> and <i>hope</i> shall be done away, faith being superseded by sight, and hope by actual fruition (<a onclick="return mV('Rom',8,24);">Rom 8:24</a>; <a onclick="return mV('2Cr',5,7);">2Cr 5:7</a>); and charity, or love, alone never faileth (<a onclick="return mV('1Cr',13,8);">1Cr 13:8</a>). But in another sense, "faith and hope," as well as "charity," ABIDE; namely, after the extraordinary gifts have ceased; for those three are <i>necessary and sufficient for salvation at all times,</i> whereas the extraordinary gifts are not at all so; compare the use of "abide," <a onclick="return mV('1Cr',3,14);">1Cr 3:14</a>. <i>Charity,</i> or love, is connected specially with the Holy Spirit, who is the bond of the loving union between the brethren (<a onclick="return mV('Rom',15,30);">Rom 15:30</a>; <a onclick="return mV('Col',1,8);">Col 1:8</a>). <i>Faith</i> is towards God. <i>Hope</i> is in behalf of ourselves. <i>Charity</i> 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 <i>faith</i> in the sense of <i>trust in God</i> "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 (<a onclick="return mV('Gal',5,6);">Gal 5:6</a>; <a onclick="return mV('Jam',2,17,20);">Jam 2:17, 20</a>).
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<br><br><b>but</b>—rather, "and"; as there is not so strong opposition between charity and the other two, faith and hope, which like it also "abide." </div></div>
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