1
Corinthians Chapter 13.
13:1-3. Love is
supreme over every gift and service.
13:4-7. Love is
supreme in every situation.
13:8-13. Love is supreme among the final values of life.
The Chapters
Setting:
Chapter's 12-14 are concerned with spiritual gifts and their
exercise for the building up of the Church. They instruct the Corinthians as to
the true purpose of spiritual gifts and provide sound principles for their
exercise. Paul uses a threefold argument.
1. Christians are
members of the Body of Christ and their corporate life in Christ is a real
vital experience. However the Church is
not merely a religious club, but has an integration like that of a body, whose
members share in the same life. The
Church has both unity and diversity like that of a body. It is then the co-ordination of the many
members with diverse functions that makes the unity of the body so
wonderful. Mere uniformity could not be
as vital as this unity expressed in diversity.
2. The Spirit of God
forms the unity of the Church. Is also
the source of its diversity, but He is not the source of division and
discord. But the allotment of the many
gifts manifests the Sovereignty of the Spirit.
Paul wants the Corinthians to grasp the uniqueness of their
"togetherness" and the great importance of promoting it in a
practical way.
3. The incomparable worth
of Love. The Church is the Body of
Christ, but the members are not merely hands, feet, eyes, ears and other such
things, they are persons. His Body is
composed of people who have been united in Christ by the Holy Spirit of
God. Now the human body is built up by
means of the blood stream, but the body of Christ is built up in love. It is love that edifies or builds up. All real human progress is along the way of
love, that is, in the improvement of human relations. Love consists in "better relations,"
a healthier working together for the welfare of all. It is a power that binds and builds people
together so that they work together. The union that the Holy Spirit forms
through baptism becomes effective in a practical way through love.
4. All Church
activities must be directed to edify or build up the Church. This is the lesson of chapter 14. Through various activities the Church builds
itself up in the unity the Spirit has given it.
This unity is expressed in mutual love. It is not merely that of a
social club, but the people of God. It
is effected under the guidance of Christian truth expressed in worship, prayer
and ministry of the Word. To achieve
this the Church must regularly assemble together. When the Church assembles there must be
spiritual communications so that their experiences are shared. The talk that has no intelligible meaning
will communicate nothing that others can share to edification, but that which
is understood by all helps all.
The three chapters form a closely knit argument. Chapter 13 arises naturally from chapter 12,
and chapter 14 is a fitting climax.
Chapter 13 is a kind of parenthesis, but is vitally related to the
previous chapter and to that which follows.
Paul's reply to the enthusiasts of glossolalia comprises not one verse
alone, neither does it rely on the force of an adverb, but it consists of three
chapters which fostered a new understanding of life in the Church. For this great discussion in chapter 13 is
the very heart and rightly has the central place. For mutual love among brethren is the
correcting principle. This was the true
remedy for the misuse of spiritual utterances, as that in chapter 8, which was
there, a corrective for misuse of freedom.
Generally speaking, the disorders at Corinth were due to their failure to maintain
mutual Christian love. The epistle as a
whole testifies to this defect among them.
Introductory
Notes:
* Enthusiasm and
love. The Corinthians valued enthusiasm
and eagerly promoted it. Paul was not
afraid of zeal and avoids smothering it.
His handling of glossolalia shows how careful he is that enthusiasm be
not quenched, but he also knows that there is a religious zeal that knows
little of oral and social values. Such
enthusiasm can be proud, selfish, cruel and intolerant, rather than pure and
kind. It scattered rather than builds
up.
Religious enthusiasm or zeal is the "raw material"
of the religious life. It is important
not to destroy that material, but it requires to be transformed and moulded into
channels of love and service for our fellow man. The "raw material" of religious
enthusiasm must learn the mind of Christ and become imitative of Him. For, in this chapter, love is
personified. It stands for a character,
a way of living, a person thinking, feeling, choosing and doing. It is a true portrait of the character of
Jesus. If Paul's description of love is
a portrait of Christ, then the glossolalailist stands in some measure of
contrast to the Christ-like character.
In his description of love Paul describes Christ and His work. For love in every case we could read of
Christ and He is our more excellent way.
* Eros and
Agape. The New Testament writers avoid
`eros', a word associated with some of the worst features of Greek life and even
in its better association was unsatisfactory, since it gave a wrong idea of
God. The Greeks wrought ecstasy on
`eros' and the banishment of the heavenly gift of self-control. For `eros' was more glorious than
self-control, since it raised the senses to a pitch of frenzy, bursting the
limitations of manhood and transporting the man above himself. Under the tyranny of `eros', a man lost his
ability to choose, his will, his freedom, and finds his blessedness in ecstasy. The demonic force of `eros' mingled with
religious enthusiasm sought its culminating force insensual ecstasy.
Erotic religion or ecstasy was the background of the
Corinthian church. Paul does not
describe the tongues of the Corinthian church as demonic, however their
enthusiasm was misdirected and showed many similarities to `eros'. It is against this misdirected enthusiasm
that Paul presents another word meaning love, the word `agape'. This word is associated with self- control,
Gal.5:22. `Agape' is the love that
cares, chooses, is kind and generous. It
is a practical activity, moving out to meet the needs of others at every
level. It is the deliberate purpose to
pursue the good of others, the overcoming of evil with good, and not the
pursuit of self-interests.
* Translation
of Agape. Wycliffe used
"charity" from the Latin `caritas'.
Tyndale chose the Anglo-Saxon "love". Neither words are free from association that
misleads. It is therefore necessary to
show the distinctly Christian meaning of `agape'. Some scholars prefer "caring". Charity may be cold, love sensuous, but there
is nothing cold or impure about `agape'.
Exposition:
13:1-3. Apart from
love the greatest achievements have no value.
Paul has requested them to earnestly seek the greater gifts, for some are
more important than others. But he now shows to them "a more excellent
way", that of love. It is along
this path they must seek the more excellent gifts, for those gifts which most
serve the cause of love are greater. To
desire gifts that we edify the Church is more excellent than to desire them
that we emulate one another in their attainment. The desire for distinction is strong in every
man and Paul would direct that desire into service to others. Gifts are of no significance except as used
in the service of love to others. The
way of love means that gifts will not be valued for personal enjoyment, but as
the means through which others are edified.
13:1. Love alone can
give meaning to anything we say. The
highest ecstatic utterances exceeding that of men and pertaining to angels,
unless spoken in love, becomes as noisy, intolerable and meaningless as the
noisy instruments used in pagan worship.
Their "angel talk" was so much `noisy gongs' if they have no
love, and to have love is to be no longer occupied with such chatter. The
comparison is not that of ecstatic speech without love against that of such
ecstatic languages with love, but rather, the superiority of love over such
ecstatic speech.
13:2. Prophecy was
the best gift. To know all mysteries
would be the greatest religious insight.
To have faith to remove mountains would greatly excite the wonder and
admiration of men. To see a person do
such a thing would cause a great sensation. The Corinthians were easily
impressed by the spectacular. Paul gives
a new scale of values, to show love and kindness to someone in need is
greater. The measure of a man's love is
the measure of his life.
13:3. To give away
one's property, bit by bit to feed the poor seems very much like love, but it
is evident that even this can be done without love. "As cold as charity." It may be done through pride, through
religious fanaticism or hope of a greater and even heavenly reward.
If the reading "be burnt" is accepted, it may have
reference to:-
a. The known instances of Indian fakirs doing such.
b. Christian's seeking martyrdom.
c. Selling oneself into slavery to obtain money to feed the
poor.
If we choose the margin reading, "that I may glory", it may
mean:-
* To strive for
martyrdom.
* To sell oneself
into slavery, suffering branding, to secure money to feed the poor.
However, the R.V, the R.S.V and the N.E.B. give the reading
"be burned". Dean Stanley and
Moffatt see a reference to some known instances of an Indian fakir burning
himself to death, while Hering rejects the idea.
Without love the character and life of any man is poor and
barren. The most extraordinary deeds do
not compensate for lack of love. Paul's
words do not exclude the possibility that others may be benefited by our
action but, unless what we do is the work of love, our character and life have
no true worth. Paul writes these verses
in the first person to portray more dramatically the incomparable worth of
love.
13:4-7. The
characteristics of love in its practical manifestation. Moffatt's translation of chapter 13 is very
beautiful. Verse 4,
"Suffereth
long." Love is patient with all. It is not short-tempered, angered, nor
quickly discouraged about people.
"Kind." Love uses every
opportunity to show kindness and mercy.
It is kind in circumstances that are irritating and trying. Always avoids hurting people, but remains
kind, tender, compassionate and merciful.
The charm of the book of Ruth is that it is a book that reveals a great
kindness. The glossolalist is often
impatient, intolerant, bumptuous through feelings of a fancied superiority, and
will insist on the exercise of his gift though others are hurt and
distressed.
"Envieth not."
Love is jealous of no one.
`Zelos' is used in two ways in the New Testament:
* In a good sense,
meaning zeal, ardour.
* In a bad sense, as
here, meaning jealousy, envy. Jealousy
promotes strife, and is cruel, but love does not envy the success or good
fortune of others. Jealousy is no proof
of love.
"Vaunteth not itself." Love does not brag, it makes no parade. It is not jealous of the gift of others nor
boasts of its own gift.
"Not puffed
up"; "Conceited" N.E.B.
"Arrogant" R.S.V. It does not parade itself as better than
others, neither is love puffed up with pride.
Love possesses a humility and refuses to give itself airs.
13:5.
"Doth not behave itself unseemly." "Nor rude" N.E.B.
It doesn't insist on its own rights and opinions, neither unmannerly nor
inconsiderate. "Good manners are
the result of consideration for others." - Goudge. Drummond said, "politeness has been
defined as love in trifles. Courtesy is said to be love in all things."
Love stands in contrast to the loss of control shown by the ecstactic.
"Seeketh
not its own."
"Never selfish"
N.E.B. "Love does not insist
on its own way" R.S.V. The
glossolalist is frequently determined to get his own way, is selfish and
sometimes covetous. The way things were
done at Corinth
indicated clearly that much selfishness lay behind their speaking in tongues. It was a selfish enjoyment of spiritual
advantages, a spiritual indulgence. Love
never seeks its own ends, but makes sacrifices for the good of others.
"Is not
provoked." R.V. -"Not quick to take offence." N.E.B. "It is not irritable." R.S.V. "Does not yield to provocation, is not embittered
by injuries, whether real or supposed." R + P. The glossolalist is quickly angered at
criticism.
"Taketh
no account of evil." - "Love keeps no score of
wrongs." N.E.B. "Not
resentful." R.S.V. Love does not enter
into a ledger the wrongs done to it. The
word used by ancient accountants.
13:6. "Rejoiceth not in unrighteousness."
R.V. "Does not gloat over other men's sins." N.E.B. It is never glad when others go wrong and
never shares the glee of the successful transgressor. R + P. The R.S.V. has, "it does not rejoice at
wrong."
"Rejoiceth
with the truth." R.V.
Truth, moral truth, the doing of what is right, stands in contrast to
unrighteousness. Truth, like love is
personified. They are twin sisters in
their joy. `Agape' is the love that
prefers and chooses, and delights in truth.
Truth represents more than doctrines, it is to be understood
in its widest sense, especially as meaning moral worth. No Church has stability without the love of
honesty, integrity, and a sincere holding to principles of truth. The glossolalialist can be more concerned
with displaying his unusual gift than the teaching of worthwhile truth.
13:7.
"Beareth."
`Stego' has two meanings:
* Cover, conceal,
passover. So keep confidential, to
excuse. "Love throws a cloak of
silence over what is displeasing in another person." - Nauer. "Love springs no leak." It is always slow to expose or to make an
issue of the fault of others.
* Bear, stand,
endure. To cover is to protect, keep
off, to be proof against trouble and foes and so bear or endure against
them. "There is nothing love cannot
face." N.E.B. It overcomes evil
with good, forgiving wrongs done against it.
"Believeth
all things."
It is ready to believe the best about people. Bolingbroke said of a certain man, "He
is naturally inclined to believe the worst, which I take to be the certain mark
of a mean spirit and a wicked soul."
"Hopeth
all things."
Love believes in God, it also believes in man, and never loses all hope
of human nature. Love comes from God and
believes He is over all and is working out His loving purpose.
"Endureth
all things."
Love stands its ground and holds out against opposing forces. It does not lack durability and toughness.
Note: While the above reflections are true, the
translation by Hering deserves consideration, especially as it avoids collusion
with the warnings about false prophets.
Love does not lack discernment.
Hering takes "all things" as "at all times" or
"in all circumstances."
"In all circumstances, it is full of forgiveness, full of faith,
full of hope and full of patience."
13:8-13. The
permanency, perfection and supremacy of love.
13:8.
"Love never faileth."
It never comes to an end. It is never out of date, but has an enduring
quality that is always contemporary. It
shall continue to stand and not fall nor be overcome.
13:8-12. Whilst love
shall never fall from its place of supremacy, the gifts of the Spirit shall
cease. The fruit of the Spirit endures,
but the gifts of the Spirit are provisional and transitory. Prophecy and knowledge shall vanish away and
tongues of ecstasy shall cease. Paul
does not expressly say when this shall occur, he is rather concerned to show
the enduring supremacy of love. The
gifts of the Spirit belong to our imperfect state and shall vanish, but love
never disappears, but remains, continually active in service for others, and
when the perfect state arrives, it will be essentially perfection in love. Knowledge and prophecy alike are partial,
fragmentary.
Whether Paul means our imperfect apprehension of the perfect
state, or that of a spiritual gift which is granted to some, he shows that
since this knowledge is incomplete, transitory, to which he sets love in
contrast, it cannot be the Christian revelation which has come to us in Jesus
Christ. Paul never thinks of the Christian revelation as incomplete and
transitory. In chapter 2 it is clearly
indicated that he thinks of God's revelation in Christ as eternal and complete.
The gift of knowledge may mean the ability to decide what is
God's will, what is right and wrong in a given situation. Some at Corinth
may have misused their gift of knowledge, using it selfishly. Love is the correcting principle, for love
offers a more full understanding, for it brings us into a full knowledge of
God's nature and will. Love gives the
complete revelation of the will and purpose of God.
13:9. The complete
character of knowledge and the prophetic revelation is underlined. The apostle could hardly have described the
Christian revelation in these terms, but they describe the fleeting character
of the charismatic utterances in the Church.
13:10. This verse is
not necessarily wholly eschatological, though it points to the consummation of
our salvation in the Kingdom
of God at the Coming of
our Lord Jesus Christ. But the perfect
state that Paul speaks about is love.
This is the wholeness of which he writes: It is something that is already taking place
in time and shall be consummated in the coming Kingdom. The theme of love still
defines the chapter.
Note : That which is
perfect has no reference to the Canon of the New Testament, for it introduces
an idea foreign to Paul, and to the passage.
13:11. Paul's
illustration of development from childhood to manhood emphasizes the teaching
of verses 8-10. Love is the enduring
value and is the supreme characteristic of that which is perfect. He who would grow into spiritual manhood must
pursue love. The Christian who
reaches some maturity in Christian love, who anticipates the perfect
state, will discern what gifts best edify the Church.
The word for child is `nepios' and means infant. It emphasizes the infantile state which
stands in contrast to the perfect and mature state, which is to come. The illustration points to the deliberateness
with which we put away childish things when we become mature. There is in childhood an incompleteness that
full growth removes. The gifts the
Corinthians deemed so important belong to our infantile state and are
therefore much inferior to love which is eternal. The illustration in verse 11 links up verse
10 with verse 12, and explains how the word "perfect" is understood. Clearly it describes that which the believers
share in, and that is fully described in v.12.
13:12. By means of
this second illustration Paul shows the vast difference between the partial and
imperfect with the perfect and enduring, and so indicates the greatness of the
change that takes place. "For
now."
`Arti' means "just now," and distinguishes our
present experience from what is to come.
The mirror, R.V. was made of highly polished metal. There may be a reference to the use of
mirrors made by the ancient magicians.
One paid him a fee and concentrated one's gaze on a mirror and there
would appear the faint image of a person or place far away. We see darkly, in a riddle, baffling
reflections. It reminds us of Plato's
allegory of the cave.
It is through earthly imagery we seek to understand heavenly
realities. Therefore our present
insights are baffling and elusive, but when that which is perfect arrives we
shall see "face to face." In
the Old Testament the words "face to face" are used to show the
superiority of the revelation given to Moses in contrast to that given to
others. See Num.12:6-8. The words denote
an experience, personal, experimental and reciprocal. It is `know' according to the manner of the
Hebrew `yada' which includes personal involvement. The full realization of this is eschatological,
but he who lives in love already experiences in measure the "face to
face" vision of God. At present we
know in part but then we shall know as we have been known (aorist). The aorist may point to the Divine
election. The intimate, personal and reciprocal
knowledge that shall be ours shall be the perfection of love. See 8:1-4. It is the knowledge that springs from
complete love.
When Paul writes of "seeing in a mirror, darkly,"
does he refer there to the experiences of certain persons who had a charisma of
knowledge, or is he writing of our present immaturity which would include
himself? More likely, he is writing in
wider terms than of the charisma of knowledge and includes himself. However, in setting forth the abiding
character of love which constitutes that which is perfect, he holds before his
readers an ideal, a metamorphosis, whose realization begins in time. This is why, that to Paul, the Person of
Christ, the Christian revelation, and `agape', are closely related.
13:13. "But
now." Is usually taken as logical,
not temporal, and translated "so then." Some commentators think love alone is eternal
in the Christian Triad. But more
probably all three shall last on. The
singular form of the verb "abideth" links the three together in an
indissoluble unity. But love is
greatest, for faith and hope are facets of love, which "believeth all
things, hopeth all things."
However, Allo's reconstruction has much to be said for
it. He says that `nuni de' stands in
contrast with `tote' in 13:12, and consequently, could only have a temporal
sense now. That would mean understanding the Triad as belonging to the present
order of human experience. Probably
Paul is thinking of the enduring quality of faith, hope and love, without
raising the question whether all three shall constitute part of the coming
Kingdom.
Paul would have his readers realize the supreme importance
of love, which comes from God and has been manifested in the Cross, and becomes
effectual in our hearts by the activity of the Holy Spirit. The love of which Paul writes cannot be
thought of apart from the great facts of the gospel. It is God's love manifested for our
redemption. It is no mere human
sentiment, but is the central truth of the Christian revelation, and cannot be
known apart from the revelation in Christ.
Verse 13 presents the three great principles of Christian living, and of
the life and testimony of the Church:
* The faith of
Christ, which is bulwarked with salvation.
* The mutual love
which edifies the Body of Christ.
* The hope of
eternal glory.
These are the three basic principles of the Church. They constitute the energy of its life,
worship and testimony. A good churchman,
according to the ideal of the New Testament, is one who walks in love and the
church that does not walk in love has deserted the most basic New Testament
principle of its church life. Faith,
hope and love, constitute the central lasting principle of the life of the
Christian community.
In this hymn of praise to love, Paul takes love down to the
little things of life and shows how it works.
Love is seen at its best in the ordinary wear and tear of church
life. It manifests itself in patience,
kindness, humility, courtesy and such like things. It is the central stuff of everyday community
life. It is that which makes church life
work in having the same care one for another.
Love must govern our aspiration for spiritual gifts. To pursue love is to set our hearts on
edifying the Church.
The Corinthians thought that ability to talk was the mark of
the spiritual man. They emphasized the
cult of personality rather than the Christ like character. The spiritual man is not he who talks well,
but he who walks well, and that in the way of love. For mutual Christian love is the greatest
power for building the Church.
