1 Corinthians 13:10 Komentář

In this chapter the apostle goes on to show more particularly what that more excellent way was of which he had just before been speaking. He recommends it, I. By showing the necessity and importance of it (Co1 13:1-3). II. By giving a description of its properties and fruits (Co1 13:4-7). III. By showing how much it excels the best of gifts and other graces, by its continuance, when they shall be no longer in being, or of any use (Co1 13:8 to the end).

INTRODUCTION TO 1 CORINTHIANS 13 This chapter is taken up in the commendation of the grace of charity, or love, which is preferred to all gifts whatsoever; is described by its properties and effects, and particularly its duration; on which account it is represented as more excellent than other principal graces. The apostle prefers it to gifts, by which it appears to be the more excellent way, he speaks of in the latter part of the preceding chapter: he begins with the gift of tongues, which without charity makes a man noisy, but not spiritual, Co1 13:1 he next mentions the gifts of knowledge of the mysteries of the Gospel, and of preaching them; and also the gift of working miracles, on the account of which a man thinks himself something, and yet with all these, not having the grace of love, he is nothing, Co1 13:2 to which he adds alms deeds and martyrdom, and observes, that a man may do the one in the most extensive manner, and suffer the other in the most dreadful shape; and yet if love be wanting, from whence, as a principle, all actions and sufferings should flow, these will be of no avail, Co1 13:3 and then the apostle proceeds to describe and commend this grace, by its effects and properties, and that in sixteen particulars; by which it appears to be exceeding useful, and what adorns and recommends the person possessed of it, Co1 13:4 and enlarges upon the last, namely, the duration and perpetuity of it; showing that the gifts of knowledge, speaking with tongues, and preaching, shall fail, but this will not, Co1 13:8 the failure of these gifts he proves from the imperfection of them, which therefore must be removed in a perfect state of things, Co1 13:9 this he illustrates, by comparing the present imperfect state to childhood, and the future one to manhood, which he exemplifies in himself, Co1 13:11 the imperfect knowledge of the one he compares to looking at objects through a glass, and to an enigma, riddle, or dark saying; and the perfect knowledge of the other, to seeing face to face, without any artificial help, Co1 13:12 and he concludes this excellent commendation of charity by observing, that it is not only preferable to gifts, but even to graces, and these the more eminent, and which are abiding graces too, as faith and hope; and yet charity exceeds these, both as to its duration and use, Co1 13:13.

When I was a child I spake as a child,.... That cannot speak plain, aims at words rather than expresses them, delivers them in a lisping or stammering manner: hereby the apostle illustrates the then present gift of speaking with divers tongues, which was an extraordinary gift of the Spirit, was peculiar to some persons, and what many were very fond of; and yet this, in its highest degree and exercise, was but like the lisping of a child, in comparison of what will be known and expressed by saints, when they come to be perfect men in heaven: I understood as a child; and so does he that understands all mysteries, in comparison of the enlightened and enlarged understandings of glorified saints; the people of God, who are in the highest form and class of understanding, in the present state of things, are but children in understanding; it is in the other world, when they are arrived to the measure of the stature of the fulness of Christ, that they will in understanding be men: I thought, or "reasoned", as a child; whose thoughts are low and mean, and reasonings very weak; and so are the thoughts and reasonings of such as have all knowledge here below, in comparison of that perfect knowledge, those clear ideas, and strong reasonings of the spirits of just men above: but when I became a man, I put away childish things; childish talk, childish affections, and childish thoughts and reasonings; so when the saints shall be grown to the full age of Christ, and are become perfect men in him, tongues shall cease, prophecies shall fail, and knowledge vanish away; and in the room thereof, such conversation, understanding, and knowledge take place, as will be entirely suited to the manly state in glory.

Since that which is perfect has not yet come to us; namely, the kingdom of heaven and the resurrection, when "that which is in part shall be done away."

Even though more knowledge is always being acquired by everyone, it will ever fall short in all things of its rightful completeness until the time when that which is perfect being comes, that which is in part will be done away.

For now we know in part and understand in part. But then we shall be able to comprehend what is perfect, when not the shadow but the reality of the majesty and eternity of God shall begin to shine and to reveal itself unveiled before our eyes.

"We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part. For we shall not only know as much but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not. That He made out of things that are not the things that are we know; but of the manner we are ignorant. That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these things.

But, as this faith, which works by love, begins to penetrate the soul, it tends, through the vital power of goodness, to change into sight, so that the holy and perfect in heart catch glimpses of that ineffable beauty whose full vision is our highest happiness.… We begin in faith, we are perfected in sight.

Everything which is imperfect will be destroyed. But destruction occurs by making the imperfect perfect, not by removing it altogether.

If knowledge will be abolished: will we then live in ignorance? By no means! But he says that knowledge "in part" will be abolished when perfect knowledge comes, that is, the knowledge proper to the future life. For then we will know not merely as much as we know now, but far more. For example, we know even now that God exists everywhere, but how this is, we do not know; that the Virgin gave birth, we know, but how this is, we do not know. But then we will learn about these mysteries something greater and more beneficial.

Secondly, he proves the major proposition, saying: But when the perfect comes, the imperfect will pass away, i.e., every imperfection will be taken away. Of this perfection it says in 1 Pt (5:10): "After you have suffered a little while, he will restore and strengthen you." But according to this it seems that even charity will pass away through future glory, because it is imperfect in the present life as compared with the life of glory. The answer is that imperfection is related in two ways to that which is called imperfect. For sometimes it pertains to a thing's very nature and sometimes not, but is accidental to it. For example, imperfection pertains to the very notion of a boy, but not of a man; therefore, when perfect age comes, boyhood ceases, but the human nature becomes perfect. Imperfection, therefore, is of the very notion of knowledge, as we possess it of God here, inasmuch as it is known from sensible things; the same is true of the nature of prophecy, inasmuch as it is a figural knowledge tending into the future. But it is not so in the very notion of charity, to which it pertains to love a known good. Therefore, with the coming of perfect grace prophecy and knowledge cease; but charity does not cease. It is made perfect, because the more perfectly God will be known, the more perfectly will he be loved.

Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, the gift of prophecy, the most profound knowledge, faith by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salvation, Co1 13:1-3. The description and praise of this grace, Co1 13:4-7. Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, Co1 13:8-10. Description of the present imperfect state of man, Co1 13:11, Co1 13:12. Of all the graces of God in man, charity, or love, is the greatest, Co1 13:13.

But when that which is perfect - The state of eternal blessedness; then that which is in part - that which is imperfect, shall be done away; the imperfect as well as the probationary state shall cease for ever.

CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (Co1 13:1-13) tongues--from these he ascends to "prophecy" (Co1 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," Co1 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, Act 18:24; compare Co1 1:12; Co1 3:21-22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (Co1 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 (Psa 150:5), the loud or clear, and the high-sounding one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.

that which is in part--fragmentary and isolated.