返回Chapter 13
Chapter 13
Chapter Thirteen
1 Cor. 13:1. If I speak with the tongues of men and of angels, but have not love, then I am sounding brass or a clanging cymbal.
The Apostle did not immediately show them the way, but first compared it with the gift which they considered the greatest, that is, the gift of tongues, and shows that this way is incomparably superior to this gift and even to all the other gifts, and only then does he demonstrate its desirability. By "tongues of men" he means the languages of all the peoples of the world. Not satisfied with this, he adds yet another distinction: tongues, he says, "of angels." He said this not because angels have tongues, but to indicate something better and more excellent than human tongues. For by the tongue of angels is understood their intellectual power of communicating divine thoughts to one another. And he called it so by analogy with our instrument of speech, just as by the expression "every knee should bow, of things in heaven" (Phil. 2:10) he indicated their most zealous submission, for they have no bones. "Then I," he says, "am a sounding brass," that is, I produce a sound, but speak in vain, and I disturb others but bring no benefit to anyone, because I have not love.
1 Cor. 13:2. If I have the gift of prophecy, and know all mysteries, and have all knowledge.
Not simple prophecy, but the very highest, and one that knows all mysteries. Note then: concerning tongues he said that there is no benefit from them, but concerning prophecy, that it knows all mysteries and all understanding.
1 Cor. 13:2. And all faith.
Lest, by enumerating the gifts one by one, he seem tedious, he passed on to the fountain and source of them all – to "faith," and moreover – "all" faith.
1 Cor. 13:2. So that I could even move mountains, yet have not love, then I am nothing.
Since the moving of mountains seemed to many a great thing, he mentioned this, and not because the whole of faith can accomplish only this. For the Lord attributes the moving of mountains to a small portion of faith, when He says: "if ye have faith as a grain of mustard seed" (Matt. 17:20). See then how he encompassed all the gifts with prophecy and faith. For miracles consist either in words or in deeds. He did not say: if "I have not love," then I am small and poor, but: "I am nothing."
1 Cor. 13:3. And if I distribute all my goods.
He did not say: if I give away part of my possessions, but: "all," and he did not say: if I give (δω), but: "distribute" (ψωμίσω), so that to the loss is added also obligingness, and moreover the most attentive kind.
1 Cor. 13:3. And though I give my body to be burned, but have not love, it profits me nothing.
He did not say: if I die, but presents the most severe thing of all, that is, to be burned alive, and says that even this without love is useless. Someone may ask: how is it possible to give away one's possessions without love? To such a person one can answer in two ways. Either: the apostle supposed the impossible to be possible, just as in the words: "even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached" (Gal. 1:8–9); for neither he himself nor an angel intended to preach anything different. He expresses himself this way in many other places as well (Rom. 8:39). Or: it is possible to give even without love, namely, when it is done not out of compassion for those in need, but out of a desire to please people. But it is done with love when someone does it out of sympathy and fervent love.
1 Cor. 13:4. Love suffers long and is kind.
From here he begins to enumerate the signs of love, and places first among them long-suffering — the root of all true wisdom. For long-suffering is he who has a long and great soul. But since some employ long-suffering not for the sake of wisdom, but often, laughing at those who insult them and restraining themselves in pretense, as though they were long-suffering people, drive them to even greater irritation and anger, he says that love "is kind," that is, it displays a gentle and guileless character, and not like the aforementioned people, who are pretentious and ill-natured. He said this on account of those among the Corinthians who loved to quarrel and secretly harbor enmity among themselves.
1 Cor. 13:4. Love does not envy (οὐ ζηλοῖ).
Another person may be long-suffering, yet envious. But love avoided even this. He said this on account of the envious among the Corinthians.
1 Cor. 13:4. Love is not puffed up.
That is, love does not act rashly, but makes the one who has it prudent and steadfast. But a dreamy, frivolous, foolish person is puffed up. This is said concerning the frivolous and superficial.
1 Cor. 13:4. Is not puffed up.
One can have all the aforementioned virtues, yet be proud of them. But love does not have this; rather, even with the mentioned virtues, it is humble-minded. This is against the arrogant.
1 Cor. 13:5. Does not behave rudely (οὐκ ἀσχημονεῖ).
Love not only does not boast, but if it should endure even the most extreme misfortunes for the sake of the beloved, it will not consider this shameful or inglorious for itself, just as Christ, out of love for us, not only endured the dishonorable crucifixion, but even counted it as glory for Himself. You can also understand it this way: it does not behave unseemly, that is, it does not offend; for nothing is more shameful than one who gives offense. This is directed against those who are not condescending to others.
1 Cor. 13:5. Does not seek its own, is not provoked.
He explains in what way love does not experience dishonor: because, he says, it seeks not its own benefit, but the benefit of one's neighbor, and considers it a dishonor when it does not free its neighbor from dishonor. This is against those who despised others. Love also "is not provoked," because it does not behave unseemly. For an irritable person does not maintain propriety. Love does not behave unseemly, because it is also not provoked, that is, it is not quick to anger. This is against those who take offense at the wrongs done to others.
1 Cor. 13:5. Does not think evil.
Love, he says, enduring every evil, is not provoked to anger, and not only does not do evil in revenge, but does not even think about it. Notice that everywhere he does not say: love envies but stops itself, is provoked but overcomes — rather, he says, it does not allow any evil whatsoever to appear even at its very beginning — as here too: "thinks no evil." And this was said to the Corinthians so that they would not repay offense with offense.
1 Cor. 13:6. Does not rejoice in unrighteousness.
That is, it does not rejoice when someone suffers injustice, experiences violence and insult.
1 Cor. 13:6. But rejoices with the truth.
But, he says, what is far more important, he rejoices together with those who are in good repute, and counts it as his own glory when the truth prospers. This is against the envious.
1 Cor. 13:7. Bears all things.
And insults, and beatings, and death. Such a quality is granted to it by the long-suffering inherent in it. This is against those who devise evil.
1 Cor. 13:7. Believes all things.
Love believes all things that the beloved says, for love itself speaks nothing falsely, and does not suppose that another speaks falsely either.
1 Cor. 13:7. Hopes all things, endures all things.
Love, he says, does not despair of the beloved, but hopes that he is always ascending to what is better. This he said to those who despair. If beyond expectation it should happen that the beloved persists in evil, she bears his faults courageously. For she, he says, "endures all things." This is addressed to those who easily fall into enmity.
1 Cor. 13:8. Love never fails.
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.
1 Cor. 13:8. Although both prophecies will cease and tongues will fall silent.
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.
1 Cor. 13:9-10. And knowledge will be abolished. For we know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part will cease.
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.
1 Cor. 13:11. When I was a child.
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.
1 Cor. 13:11. Then I spoke as a child.
This corresponds to languages.
1 Cor. 13:11. I thought as a child.
This corresponds to the prophecies.
1 Cor. 13:11. I reasoned as a child.
This corresponds to knowledge.
1 Cor. 13:11. But when I became a man, I put away childish things.
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.
1 Cor. 13:12. Now we see as through a dim glass, enigmatically.
He explains what was said about the infant, and shows that our present knowledge is something dark, whereas then it will be most clear. For, he says, now we see in a mirror. Then, since a mirror shows the object reflected in it quite distinctly, he added: "dimly," in order to show with the greatest precision the incompleteness of this knowledge.
1 Cor. 13:12. But then face to face.
He says this not because God has a face, but in order to show through this the clarity and directness of knowledge.
1 Cor. 13:12. Now I know in part, but then I shall know fully, just as I have been fully known.
He doubly humbles their pride, showing that present knowledge is incomplete and that it is not our own. It is not I, he says, who knew God, but He Himself knew me. Therefore, just as He Himself has now known me and Himself condescended to me, so I too shall attain Him then far more than now. As one sitting in darkness, as long as he does not see the sun, does not himself reach toward its beautiful ray, but the ray shows itself to him by its radiance, and when he receives the sunlight, then he himself also reaches toward the light. Thus the words "even as I am known" do not mean that we shall know Him as He knows us, but that just as He has now condescended to us, so we too shall attain to Him then. A comparison: someone found an abandoned child, noble and fair; on his part he recognized it, lifted it up and took it to himself, bestowed care upon it, raised it nobly, and finally endowed it with wealth and brought it into the royal palace. The child, while it is young, feels none of this and is not aware of the benevolence of the person who lifted it up. But when it comes of age, it immediately recognizes its benefactor and loves him worthily. Here you have an example to clarify what is expressed obscurely in what has been said.
1 Cor. 13:13. And now abide these three: faith, hope, love; but love is the greater of them.
There exist also the gifts of tongues, prophecy, and understanding, and although they are transient, with the spread of faith among all they will be completely abolished. Faith, hope, and love are more enduring than these (for this is what is meant by the words: "but now abide," that is, the continuance of these three); but even among these themselves, love is the greatest, because it continues also in the age to come.
1 Cor. 13:1. If I speak with the tongues of men and of angels, but have not love, then I am sounding brass or a clanging cymbal.
The Apostle did not immediately show them the way, but first compared it with the gift which they considered the greatest, that is, the gift of tongues, and shows that this way is incomparably superior to this gift and even to all the other gifts, and only then does he demonstrate its desirability. By "tongues of men" he means the languages of all the peoples of the world. Not satisfied with this, he adds yet another distinction: tongues, he says, "of angels." He said this not because angels have tongues, but to indicate something better and more excellent than human tongues. For by the tongue of angels is understood their intellectual power of communicating divine thoughts to one another. And he called it so by analogy with our instrument of speech, just as by the expression "every knee should bow, of things in heaven" (Phil. 2:10) he indicated their most zealous submission, for they have no bones. "Then I," he says, "am a sounding brass," that is, I produce a sound, but speak in vain, and I disturb others but bring no benefit to anyone, because I have not love.
1 Cor. 13:2. If I have the gift of prophecy, and know all mysteries, and have all knowledge.
Not simple prophecy, but the very highest, and one that knows all mysteries. Note then: concerning tongues he said that there is no benefit from them, but concerning prophecy, that it knows all mysteries and all understanding.
1 Cor. 13:2. And all faith.
Lest, by enumerating the gifts one by one, he seem tedious, he passed on to the fountain and source of them all – to "faith," and moreover – "all" faith.
1 Cor. 13:2. So that I could even move mountains, yet have not love, then I am nothing.
Since the moving of mountains seemed to many a great thing, he mentioned this, and not because the whole of faith can accomplish only this. For the Lord attributes the moving of mountains to a small portion of faith, when He says: "if ye have faith as a grain of mustard seed" (Matt. 17:20). See then how he encompassed all the gifts with prophecy and faith. For miracles consist either in words or in deeds. He did not say: if "I have not love," then I am small and poor, but: "I am nothing."
1 Cor. 13:3. And if I distribute all my goods.
He did not say: if I give away part of my possessions, but: "all," and he did not say: if I give (δω), but: "distribute" (ψωμίσω), so that to the loss is added also obligingness, and moreover the most attentive kind.
1 Cor. 13:3. And though I give my body to be burned, but have not love, it profits me nothing.
He did not say: if I die, but presents the most severe thing of all, that is, to be burned alive, and says that even this without love is useless. Someone may ask: how is it possible to give away one's possessions without love? To such a person one can answer in two ways. Either: the apostle supposed the impossible to be possible, just as in the words: "even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached" (Gal. 1:8–9); for neither he himself nor an angel intended to preach anything different. He expresses himself this way in many other places as well (Rom. 8:39). Or: it is possible to give even without love, namely, when it is done not out of compassion for those in need, but out of a desire to please people. But it is done with love when someone does it out of sympathy and fervent love.
1 Cor. 13:4. Love suffers long and is kind.
From here he begins to enumerate the signs of love, and places first among them long-suffering — the root of all true wisdom. For long-suffering is he who has a long and great soul. But since some employ long-suffering not for the sake of wisdom, but often, laughing at those who insult them and restraining themselves in pretense, as though they were long-suffering people, drive them to even greater irritation and anger, he says that love "is kind," that is, it displays a gentle and guileless character, and not like the aforementioned people, who are pretentious and ill-natured. He said this on account of those among the Corinthians who loved to quarrel and secretly harbor enmity among themselves.
1 Cor. 13:4. Love does not envy (οὐ ζηλοῖ).
Another person may be long-suffering, yet envious. But love avoided even this. He said this on account of the envious among the Corinthians.
1 Cor. 13:4. Love is not puffed up.
That is, love does not act rashly, but makes the one who has it prudent and steadfast. But a dreamy, frivolous, foolish person is puffed up. This is said concerning the frivolous and superficial.
1 Cor. 13:4. Is not puffed up.
One can have all the aforementioned virtues, yet be proud of them. But love does not have this; rather, even with the mentioned virtues, it is humble-minded. This is against the arrogant.
1 Cor. 13:5. Does not behave rudely (οὐκ ἀσχημονεῖ).
Love not only does not boast, but if it should endure even the most extreme misfortunes for the sake of the beloved, it will not consider this shameful or inglorious for itself, just as Christ, out of love for us, not only endured the dishonorable crucifixion, but even counted it as glory for Himself. You can also understand it this way: it does not behave unseemly, that is, it does not offend; for nothing is more shameful than one who gives offense. This is directed against those who are not condescending to others.
1 Cor. 13:5. Does not seek its own, is not provoked.
He explains in what way love does not experience dishonor: because, he says, it seeks not its own benefit, but the benefit of one's neighbor, and considers it a dishonor when it does not free its neighbor from dishonor. This is against those who despised others. Love also "is not provoked," because it does not behave unseemly. For an irritable person does not maintain propriety. Love does not behave unseemly, because it is also not provoked, that is, it is not quick to anger. This is against those who take offense at the wrongs done to others.
1 Cor. 13:5. Does not think evil.
Love, he says, enduring every evil, is not provoked to anger, and not only does not do evil in revenge, but does not even think about it. Notice that everywhere he does not say: love envies but stops itself, is provoked but overcomes — rather, he says, it does not allow any evil whatsoever to appear even at its very beginning — as here too: "thinks no evil." And this was said to the Corinthians so that they would not repay offense with offense.
1 Cor. 13:6. Does not rejoice in unrighteousness.
That is, it does not rejoice when someone suffers injustice, experiences violence and insult.
1 Cor. 13:6. But rejoices with the truth.
But, he says, what is far more important, he rejoices together with those who are in good repute, and counts it as his own glory when the truth prospers. This is against the envious.
1 Cor. 13:7. Bears all things.
And insults, and beatings, and death. Such a quality is granted to it by the long-suffering inherent in it. This is against those who devise evil.
1 Cor. 13:7. Believes all things.
Love believes all things that the beloved says, for love itself speaks nothing falsely, and does not suppose that another speaks falsely either.
1 Cor. 13:7. Hopes all things, endures all things.
Love, he says, does not despair of the beloved, but hopes that he is always ascending to what is better. This he said to those who despair. If beyond expectation it should happen that the beloved persists in evil, she bears his faults courageously. For she, he says, "endures all things." This is addressed to those who easily fall into enmity.
1 Cor. 13:8. Love never fails.
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.
1 Cor. 13:8. Although both prophecies will cease and tongues will fall silent.
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.
1 Cor. 13:9-10. And knowledge will be abolished. For we know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part will cease.
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.
1 Cor. 13:11. When I was a child.
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.
1 Cor. 13:11. Then I spoke as a child.
This corresponds to languages.
1 Cor. 13:11. I thought as a child.
This corresponds to the prophecies.
1 Cor. 13:11. I reasoned as a child.
This corresponds to knowledge.
1 Cor. 13:11. But when I became a man, I put away childish things.
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.
1 Cor. 13:12. Now we see as through a dim glass, enigmatically.
He explains what was said about the infant, and shows that our present knowledge is something dark, whereas then it will be most clear. For, he says, now we see in a mirror. Then, since a mirror shows the object reflected in it quite distinctly, he added: "dimly," in order to show with the greatest precision the incompleteness of this knowledge.
1 Cor. 13:12. But then face to face.
He says this not because God has a face, but in order to show through this the clarity and directness of knowledge.
1 Cor. 13:12. Now I know in part, but then I shall know fully, just as I have been fully known.
He doubly humbles their pride, showing that present knowledge is incomplete and that it is not our own. It is not I, he says, who knew God, but He Himself knew me. Therefore, just as He Himself has now known me and Himself condescended to me, so I too shall attain Him then far more than now. As one sitting in darkness, as long as he does not see the sun, does not himself reach toward its beautiful ray, but the ray shows itself to him by its radiance, and when he receives the sunlight, then he himself also reaches toward the light. Thus the words "even as I am known" do not mean that we shall know Him as He knows us, but that just as He has now condescended to us, so we too shall attain to Him then. A comparison: someone found an abandoned child, noble and fair; on his part he recognized it, lifted it up and took it to himself, bestowed care upon it, raised it nobly, and finally endowed it with wealth and brought it into the royal palace. The child, while it is young, feels none of this and is not aware of the benevolence of the person who lifted it up. But when it comes of age, it immediately recognizes its benefactor and loves him worthily. Here you have an example to clarify what is expressed obscurely in what has been said.
1 Cor. 13:13. And now abide these three: faith, hope, love; but love is the greater of them.
There exist also the gifts of tongues, prophecy, and understanding, and although they are transient, with the spread of faith among all they will be completely abolished. Faith, hope, and love are more enduring than these (for this is what is meant by the words: "but now abide," that is, the continuance of these three); but even among these themselves, love is the greatest, because it continues also in the age to come.