1. Korinther 13:11 Kommentar

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.

For now we see through a glass,.... In this present life, they that are enlightened by the Spirit of God, see God, the perfections and glory of his nature, the riches of his grace and goodness, as displayed in Christ; they behold the glory of Christ, as full of grace and truth, and are filled with love to him; the desires of their souls are after him, and they are changed into the same image by his Spirit; they discern the things of the Spirit of God; the veil being removed from them, they behold wondrous things, out of the law of God and Gospel of Christ, even such things as are unseen unto, and unknown by the natural man: but then it is all "through a glass"; not of the creatures; for though the invisible things of God may in some sort be seen and understood by the things that are made; and God, as the God of nature, may be seen in the works of creation and providence, yet not as the God of grace; it is only in his Son, and through the glass of the Gospel, he is to be beheld in this light: and so it is through the glass of the word and ordinances, that the glory of the person of Christ, of his offices, fulness of grace and righteousness, is only to be seen; in these he is evidently set forth to the eye of faith, as the surety, Saviour, and Redeemer of his people, and through these the knowledge of divine truths is communicated: and through all these but darkly: "in an enigma", or "riddle", or "dark saying", as the word here used may be rendered; that is, in this present state, in comparison of the future one; for though the sight of things under the Gospel dispensation is clear, and with open face, in comparison of the legal one, yet even this is very obscure, and attended with great darkness and imperfection, when compared with the beatific vision in heaven, which will have no manner of interruption and obscurity in it: but then face to face: there will be no intervening mediums of vision; not the glass of the word and ordinances; there will be no need of them, God and Christ will be seen as they are; the judgments of God, his providential dispensations, will be all made manifest, and will be legible without the help of a glass; the doctrines of grace and truth will lie open and clear, free of all dark speeches, obscure hints, or enigmatical expressions: and as there will be nothing to intervene by way of assistance, there being no need of any, there will be nothing to intercept the sight; the objects will be nigh, even face to face; the view will be full and clear, the sight will be perfect, as well as the converse with the objects will be familiar; and which, without the least obstruction, will always so continue: there seems to be here a double reference, partly to what the Lord says of Moses, in Num 12:8 "with him will I speak, mouth to mouth, even apparently, and not in dark speeches"; and partly to what the Jews say of him, with a view to the same passage: "all the prophets (say they (s)) looked through a glass, which did not give light; (or, as they sometimes say, which was spotted, and was not clear;) Moses our master looked , "through a glass that gave light";'' or, as elsewhere, was bright and clear, and without any spot. Again, they say (t), "all the prophets prophesied by the means of an angel; hence they saw what they saw , "by way of parable and riddle", or dark saying; Moses our master did not prophesy by the means of an angel; as it is said, "with him will I speak mouth to mouth"; and it is said, "the Lord spake to Moses, face to face"; and it is also said, "the similitude of the Lord shall he behold"; as if it was said, that there should be no parable; but he should see the thing clearly without a parable; of which likewise the law testifies, saying, "apparently, and not in dark speeches"; for he did not prophesy "by way of riddle"; (in an enigmatical way, darkly;) but apparently, for he saw the matter clearly.'' The two glasses, clear and not clear, the Cabalistic doctors call "tiphereth" and "malchuth" (u). ""Tiphereth" (they say) is a clear and well polished glass, by which Moses prophesied and had visions, "and saw all things most exactly", in a very singular manner; "malchuth" is the glass that is not clear; so that he that prophesies by that, prophesies "by riddle", and parable.'' Now the apostle suggests, that as there was such a difference between Moses and the rest of the prophets, the one saw clearly, the other through a glass darkly; a like, yea, a much greater difference there is between the clearest views saints have of divine things now, and those they shall be blessed with hereafter, and which he exemplifies in himself: now I know in part; though not a whit behind the chief of the apostles; though his knowledge in the mystery of Christ was such, as had not been given to any in ages and generations past; and though he had been caught up into the third heaven and had heard words not lawful to be uttered, yet owns his knowledge in the present state to be but imperfect; which may be instructive to such, who are apt to entertain an high opinion of themselves, and dream of perfection in this life: but then shall I know, even as I am known; in the other world and state, he signifies that he should know God, Christ, angels, and glorified saints, and all truths in a perfect manner, even as he was known of God and Christ perfectly, allowing for the difference between the Creator and the creature; his sense is, that he should have as full and complete a knowledge of persons and things as he was capable of; it would be like, though not equal to, the knowledge which God had of him; and which would be attended with the strongest love and affection to the objects known, even as he was known and loved of God. (s) T. Bab. Yebamot, fol. 49. 2. Vajikra Rabba, sect. 1. fol. 147. 2. Zohar in Gen. fol. 30. 2. & 98. 3. & 103. 3. & in Exod. x. 3. & xi. 3. & xiv. 4. & 34, 2. Tzeror Hammor, fol. 46. 4. & 170. 2. Shaare ora, fol. 26. 2. (t) Maimon. Jesode Hatora, c. 7. sect. 6. (u) Lex. Cabal. p. 139. R. Moses in Sepher Hashem in ib.

And the expression, "When I was a child, I thought as a child, I spoke as a child," points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly. "When I became a man," again Paul says, "I put away childish things." It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror.

And the expression, "When I was a child, I thought as a child, I spoke as a child," points out his mode of life according to the law, according to which, thinking childish things, he persecuted, and speaking childish things he blasphemed the Word, not as having yet attained to the simplicity of childhood, but as being in its folly.

"When I became a man," again Paul says, "I put away childish things." It is not incomplete size of stature, nor a definite measure of time, nor additional secret teachings in things that are manly and more perfect, that the apostle, who himself professes to be a preacher of childishness, alludes to when he sends it, as it were, into banishment; but he applies the name "children" to those who are under the law, who are terrified by fear as children are by bugbears; and "men" to us who are obedient to the Word and masters of ourselves, who have believed, and are saved by voluntary choice, and are rationally, not irrationally, frightened by terror.

"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.

“When I was a child”—that is, fresh from committing to memory the first elements of the divine Word—“I spoke as a child, I understood as a child, I thought as a child. But now that I have become a man”—that is, and am hastening to attain the measure of the age of the fullness of Christ—“I have put away the things of a child.”

"When I was a child, I spake as a child, I felt as a child, I thought as a child; but now that I am become a man, I have put away childish things." Next he points out also how great is the distance between the two, and that our deficiency is no small one.

In this life we are children, compared with what we shall become in the next life. For everything in this life is imperfect, including knowledge.

Having said that with the coming of the perfect "that which is in part" will be done away with, he at the same time presents an example by which he explains how great the difference is between present and future knowledge. For now we are like infants, but then we shall be men. "Then I spoke as a child." This corresponds to languages. "I thought as a child." This corresponds to the prophecies. "I reasoned as a child." This corresponds to knowledge. That is, in the future age I will have a more mature knowledge; then the small and infantile knowledge that we have here will be abolished. Then he continues.

Then when he says: When I was a child, he clarifies what he had said above: first, he clarifies the major, namely, with the coming of the perfect the imperfect ceases; secondly, he clarifies the minor, namely, that knowledge and prophecy are imperfect (v. 12). He shows the first by a likeness of the perfect and imperfect found in bodily age. Hence, he first describes the imperfect state of bodily age, saying: When I was a child, namely, in age, I spoke as a child, i.e., as befitted a child, by babbling. Hence, on account of the natural lack of speech in children, wisdom is commended "for making the tongues of babes speak clearly" (Wis 10:21) and that the child should speak who utters vanities: "Everyone utters vanities to his neighbor" (Ps 12:2). As to judgment he adds: I thought like a child, i.e., I accepted or rejected certain things foolishly, as children do, who sometimes reject precious things and desire base things, as it says in Pr (1:22): "How long, O simple ones, will you love being simple." Therefore, they think as children who despise spiritual things and desire those of earth. Of such it says in Phil (3:19): "They glory in their shame with their minds set on earthly things." As to reasoning he says: I reasoned like a child, i.e., certain vain things: "The Lord knows the thoughts of man, that they are vain" (Ps 94:11). Now the Apostle seems to place these three in reverse order. For speech precedes the judgment of reason; but judgment presupposes the activity of reason. And this sufficiently befits childish imperfection, in which there is speech without judgment, and judgment without deliberation. I spoke as a child can be referred to the gift of tongues; I thought as a child to the gift of prophecy; finally, I reasoned as a child to the gift of knowledge. Secondly, he mentions what pertains to perfect age, saying: When I became a man, i.e., when I reached the perfect and virile age, I gave up, i.e., cast off, childish ways, because, as it says in Is (65:20): "For the child shall die 100 years old, and the sinner 100 years old shall be accursed." It should be recognized that the Apostle is here comparing the present to childhood on account of its imperfection; but the state of future glory to the manly state on account of its perfection.

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.

When I was a child - This future state of blessedness is as far beyond the utmost perfection that can be attained in this world, as our adult state of Christianity is above our state of natural infancy, in which we understand only as children understand; speak only a few broken articulate words, and reason only as children reason; having few ideas, little knowledge but what may be called mere instinct, and that much less perfect than the instinct of the brute creation; and having no experience. But when we became men-adults, having gained much knowledge of men and things, we spoke and reasoned more correctly, having left off all the manners and habits of our childhood.

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.

When . . . a child-- (Co1 3:1; Co1 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."