1 Corinthians 13:8 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).

Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out, I. From its longer continuance and duration: Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see Co1 14:6), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength. II. He hints that these gifts are adapted only to a state of imperfection: We know in part, and we prophesy in part, Co1 13:9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever. III. He takes occasion hence to show how much better it will be with the church hereafter than it can be here. A state of perfection is in view (Co1 13:10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars: 1. The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun - sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomēn, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ. 2. Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (en ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, Jo1 3:2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Psa 36:9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day. IV. To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (Co1 13:13): And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, Jo1 4:8, Jo1 4:16. And where God is to be seen as he is, and face to face, there charity is in its greatest height - there, and there only, will it be perfected.

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.

For we know in part,.... Not that the Scriptures, the rule and measure of knowledge, and from whence spiritual knowledge is derived, are imperfect; so that there is need of unwritten traditions, and of enthusiastic revelations and inspirations, to inform of things otherwise unknown; for though they were at sundry times, and in divers manners delivered, yet now they contain a complete system of divine truths, to which nothing is to be added, and from which nothing is to be taken away; or that only a part of the saints know the things of God; for though there is a difference between them, some have more knowledge than others, yet all have some, all are taught of God, and know him, and have that anointing which teacheth all things; wherefore the sense also is not, that only a part of truth, and not the whole, is known; for the Spirit of God leads into all truth; the whole counsel of God is made known in the Scriptures, and by the ministers of the word; though, to this sense the Arabic version inclines, rendering it, "some part of doctrine we know"; and so in Co1 13:12 "some part of knowledge I know"; as also the Syriac version, which renders it , "a little from much we know"; but the true meaning is, that though the rule of knowledge is perfect, and all the saints have knowledge, and every truth of the Gospel is known; yet by those that know most, it is known but imperfectly: the truth itself may be most clearly discerned, as it is revealed in the word; yet the manner of it, how it is, may not be known; and many difficulties may attend it, and objections be raised to it, which are not easily solved; as in the doctrines of the Trinity, predestination, the union of the two natures in Christ, the resurrection of the dead, &c. and we prophesy in part; the word of prophecy, as it sure, it is also perfect, to which we do well to take heed; and though all do not prophesy, yet all that do, and that prophesy aright, that is, explain the word of God aright, these preach the Gospel fully, declare the whole counsel of God, and keep back nothing profit able to the saints; yet still their prophesying or explaining the prophecies of the Old Testament, or the mysteries of the Gospel, is but imperfect at best in the present state of things.

“Tongues will cease” when I express what I want to say with my mind.

Having shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he doth, first from a wish to persuade those who seemed to be accounted inferior that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts and were lifted up thereby, studying to bring them down and to show that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. Now then after that in every way he had shown her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison exalting her dignity, and saying thus; "but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease." For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here and hereafter, and then more than now. For here there are many things that weaken our love; wealth, business, passions of the body, disorders of the soul; but there none of these. But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, "Whether there be knowledge, it shall be done away." What then? are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, "Then shall I know, even as also I am known." For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, "Whether there be knowledge, it shall be done away," he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying.

"Love never faileth." Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, "faileth not?" it is not severed, is not dissolved by endurance. For it puts up with everything: since happen what will, he that loves never can hate. This then is the greatest of its excellencies. Such a person was Paul. Wherefore also he said, "If by any means I may provoke to emulation them which are my flesh;" and he continued hoping. And to Timothy he gave a charge, saying, "And the Lord's servant must not strive, but be gentle towards all ... in meekness correcting those that oppose themselves, if God peradventure may give them the knowledge of the truth." "What then," saith one, "if they be enemies and heathens, must one hate them?" One must hate, not them but their doctrine: not the man, but the wicked conduct, the corrupt mind. For the man is God's work, but the deceit is the devil's work. Do thou not therefore confound the things of God and the things of the devil. Since the Jews were both blasphemers, and persecutors, and injurious, and spake ten thousand evil things of Christ. Did Paul then hate them, he who of all men most loved Christ? In no wise, but he both loved them, and did everything for their sakes: and at one time he saith, "My heart's desire and my supplication to God is for them that they may be saved:" and at another, "I could wish that myself were anathema from Christ for their sakes."

Use your knowledge as a sort of tool to build the edifice of charity, which remains forever, even when “knowledge passes away.” For knowledge which is used to promote love is useful, but in itself and separated from love it turns out to be not only useless but even harmful.

Love is first among all the activities connected with virtue and all the commandments of the law. If, therefore, the soul ever attains this love, it will need none of the others, having reached the fullness of its being. It seems that love alone preserves in itself the character of the divine blessedness. And knowledge becomes love because what is known is by nature beautiful.

Love always remains firm and stable, unchanged and unchanging.

Love never fails, which means that it never falls into sin.

That is, it never deviates from its goal, but brings everything to fulfillment; or, what is even better, it is not interrupted, not cut short, never ceases, but continues even in the age to come, when everything else will be abolished, as the apostle will say further on. Having enumerated the offspring of love, he again exalts it in another manner, namely, he says that both prophecy and tongues will cease, but love will abide constantly and eternally. For if prophecies and tongues exist so that faith may be received more readily, then, once faith has spread everywhere, naturally they, being superfluous, will cease — both in the present age, and especially in the age to come.

After showing that charity excels the other gifts of the Holy Spirit by reason of need and fruitfulness, the Apostle now shows the excellence of charity over the other gifts in regard to permanence. In regard to this he does three things: first, he mentions the difference between charity and other gifts of the Holy Spirit as to permanence; secondly, he proves what he had said; thirdly, he draws the intended conclusion (v. 13). In regard to the first he does two things: first, he declares the permanence of charity; secondly, the cessation of other gifts (v. 8b). First, therefore, he says: Charity never ends. Some, indeed, have misunderstood this and fallen into error, saying that charity once possessed can never be lost. This opinion seems to be consistent with 1 John (3:9): "No one born of God commits sin, because his seed remains in him." But this opinion is false, because someone possessing charity can fall away from it by sin, as it says in Rev (2:4): "You have abandoned the love you had at first. Remember, then, from what you have fallen, and do penance." This is so, because charity is received in a man's soul according to his mode, namely, that he can use it or not. But as long as he uses it, a man cannot sin; because the use of charity is loving God above all things, and nothing remains for the sake of which a man should offend God. And this is the way John's quoted statement is understood. Secondly, the quotation cited is not in accord with the Apostle's intention, because he is not speaking here about the cessation of spiritual gifts through mortal sin, but rather about the cessation of spiritual gifts which pertain to this life through supervening glory. Hence, the sense of the Apostle is that charity never ends, namely, because just as it exists in the state toward heaven, so it will remain in the state of glory and with increase, as it says in Is (31:9): "Says the Lord, whose fire is in Zion," i.e., in the Church militant, "and whose furnace is in Jerusalem," i.e., in the peace of the heavenly fatherland. Then when he says, as for prophecies, he sets forth the cessation of other spiritual gifts, and especially of those which seem principal. First as to prophecy he says, as for prophecies, they will pass away, i.e., will cease, namely, because in future glory prophecy will have no place for two reasons: first, because prophecy regards the future; but that state does not await anything in the future, but will be the final completion of everything previously foretold. Hence it says in Ps 48 (v. 9): "As we have heard," namely, through the prophets, "so have we seen in the city of our God." Secondly, because prophecy occurs with figurative and enigmatic knowledge, which will cease in heaven: "If there is a prophet among you, I, the Lord, will make myself known to him in a vision, I will speak with him in a dream" (Num 12:6); "It was I who multiplied visions and through the prophets gave parables" (Hos 12:10). Secondly, as to the gift of tongues he says: as for tongues they will cease. This is not to be understood of the bodily members called tongues, as it says below (15:52): "The dead will be raised imperishable," i.e., without loss of members. Nor is it to be understood of the use of the bodily tongue. For in heaven there will be vocal praise, as it says in Ps 149 (v. 6): "Let the high praises of God be in their throats," as a Gloss explains. Therefore, it must be understood of the gift of tongues, by which some in the early Church spoke in various tongues, as it says in Ac (2:4). For in future glory each one will understand each tongue. Hence, it will not be necessary to speak in various tongues. For even from the beginning of the human race, as it says in Gen (11:1): "The whole earth had one language and few words," which will be more true in the final state, in which there will be complete unity. Thirdly, as to knowledge he adds: as for knowledge it will pass away. From this some have wanted to suppose that acquired knowledge is totally destroyed with the body. To investigate the truth it is necessary to consider that the cognitive power is twofold, namely, the sensitive power and the intellective. Between these there is a difference, because the sensitive power is the act of an organic power and therefore ceases to be, when the body dies; but the intellective power is not the act of any bodily organ, as is proved in The Soul III, and therefore, it must remain when the body dies. Therefore, if any acquired knowledge is preserved in the intellective part of the soul, it must remain after death. Some, therefore, have supposed that the intelligible species are not conserved in the possible intellect except as long as it is understanding. But the species of the phantasms are conserved in the powers of the sensitive soul; for example in the memory or the imagination, in such a way that when the possible intellect wants to think of something anew, even things it previously understood, it always needs to abstract from the phantasms by the light of the active intellect. Therefore, according to this the consequence is that knowledge acquired here does not remain after death. But this position is, of course, against reason. For it is obvious that the intelligible species in the possible intellect are received at least while it is actually understanding. But whatever is received in something exists in it after the manner of the recipient. Therefore, since the substance of the possible intellect is fixed and unchangeable, the consequence is that the intelligible species remain in it unchangeably. Secondly, it is against the authority of Aristotle in The Soul III, who says that when the possible intellect is knowing anything, then also it is understanding in potency. And so it is clear that it has an intelligible species, through which it is said to be knowing, and yet it is still in potency to understanding in act, and so the intelligible species are in the possible intellect, even when it is not actually understanding. Hence the Philosopher says that the intellective soul is the locus of the species, namely, because the intelligible species are conserved in it. Yet it needs to refer to the phantasms in this life in order actually to understand, not only to abstract species from the phantasms but also to apply the species it has to the phantasms. The sign of this is that if the organ of the imagination or even of the memory is injured, a man is not only prevented from acquiring new knowledge, but also from the use of knowledge previously possessed. Thus, therefore, knowledge remains in the soul after the death of the body as to the intelligible species, but not as to inspecting phantasms, which the separated soul does not need, since it has existence and activity without union with the body. And according to this the Apostle says here that knowledge is destroyed, namely, according to referring to phantasms: hence, Is (29:14) says: "The wisdom of their wise men shall perish."

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.

(16.) Charity never faileth - Ἡ αγαπη ουδεποτε εκπιπτει· This love never falleth off, because it bears, believes, hopes, and endures all things; and while it does so it cannot fail; it is the means of preserving all other graces; indeed, properly speaking, it includes them all; and all receive their perfection from it. Love to God and man can never be dispensed with. It is essential to social and religious life; without it no communion can be kept up with God; nor can any man have a preparation for eternal glory whose heart and soul are not deeply imbued with it. Without it there never was true religion, nor ever can be; and it not only is necessary through life, but will exist throughout eternity. What were a state of blessedness if it did not comprehend love to God and human spirits in the most exquisite, refined, and perfect degrees? Prophecies - shall fail - Whether the word imply predicting future events, or teaching the truths of religion to men, all such shall soon be rendered useless. Though the accurate prophet and the eloquent, persuasive preacher be useful in their day, they shall not be always so; nor shall their gifts fit them for glory; nothing short of the love above described can fit a soul for the kingdom of God. Tongues - shall cease - The miraculous gift of different languages, that soon shall cease, as being unnecessary. Knowledge - shall vanish away - All human arts and sciences, as being utterly useless in the eternal world, though so highly extolled and useful here.

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.

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.