Bible Commentaries

With the tongues (ταις γλωσσαις — tais glōssais). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (Symposium, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul‘s language here calls for little comment, for it is the language of the heart. “The greatest, strongest, deepest thing Paul ever wrote” (Harnack). The condition (εαν — ean and present subjunctive, λαλω και μη εχω — lalō kai mē echō though the form is identical with present indicative) is of the third class, a supposable case.

But have not love (αγαπην δε μη εχω — agapēn de mē echō). This is the crux of the chapter. Love is the way par excellence of 1 Corinthians 12:31. It is not yet clearly certain that αγαπη — agapē (a back-formation from αγαπαω — agapaō) occurs before the lxx and the N.T. Plutarch used αγαπησις — agapēsis Deissmann (Bible Studies, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See Light from the Ancient East, p. 75 for details. The rarity of αγαπη — agapē made it easier for Christians to use this word for Christian love as opposed to ερως — erōs (sexual love). See also Moffatt‘s Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit αγαπη — agapē at all (both toward God and man). Charity (Latin caritas) is wholly inadequate. “Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?” (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric.

I am become (γεγονα — gegona). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, “I am already become.” Sounding brass (χαλχος ηχων — chalchos ēchōn). Old words. Brass was the earliest metal that men learned to use. Our word echoing is ηχων — ēchōn present active participle. Used in Luke 21:25 of the roaring of the sea. Only two examples in N.T.

Clanging cymbal (κυμβαλον αλαλαζον — kumbalon alalazon). Cymbal old word, a hollow basin of brass. Αλαλαζω — Alalazō old onomatopoetic word to ring loudly, in lament (Mark 5:38), for any cause as here. Only two N.T. examples.

The ecstatic gifts (1 Corinthians 13:1) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in κανκαι εαν — kan̂kai ean Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith “so as to remove mountains” (ωστε ορη μετιστανειν — hōste orē methistanein) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew 17:20; Matthew 21:21).

I am nothing (ουτεν ειμι — outhen eimi). Not ουτεις — outheis nobody, but an absolute zero. This form in τ — th rather than δ — d (ουδεν — ouden) had a vogue for a while (Robertson, Grammar, p. 219).

Bestow to feed (Πσωμισω — Psōmisō). First aorist active subjunctive of πσωμιζω — psōmizō to feed, to nourish, from πσωμος — psōmos morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T.

To be burned (ινα καυτησωμαι — hina kauthēsōmai). First future passive subjunctive (Textus Receptus), but D καυτησομαι — kauthēsomai (future passive indicative of καιω — kaiō old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, Grammar, p. 876). Aleph A B here read καυχησωμαι — kauchēsōmai first aorist middle subjunctive of καυχαομαι — kauchaomai (so Westcott and Hort), “that I may glory.” This is correct.

It profiteth me nothing (ουδεν ωπελουμαι — ouden ōpheloumai). Literally, I am helped nothing. Ουδεν — Ouden in the accusative case retained with passive verb. See two accusatives with ωπελεω — ōpheleō in 1 Corinthians 14:6. Verb is old and from οπελος — ophelos (profit).

1 Corinthians 13:4-7 picture the character or conduct of love in marvellous rhapsody.

Suffereth long (μακροτυμει — makrothumei). Late Koiné{[28928]}š word (Plutarch) from μακρος — makros long, τυμος — thumos passion, ardour. Cf. James 5:7.

Is kind (χρηστευεται — chrēsteuetai). From χρηστος — chrēstos (useful, gracious, kind) and that from χραομαι — chraomai to use. Not found elsewhere save in Clement of Rome and Eusebius. “Perhaps of Paul‘s coining” (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour.

Envieth not (ου ζηλοι — ou zēloi). Present active indicative of ζηλοω — zēloō (contraction οειοι — oeîoi same as subjunctive and optative forms). Bad sense of ζηλος — zēlos from ζεω — zeō to boil, good sense in 1 Corinthians 12:31. Love is neither jealous nor envious (both ideas).

Vaunteth not itself (ου περπερευεται — ou perpereuetai). From περπερος — perperos vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. 1 Corinthians 13:5 uses it with αρεσκευομαι — areskeuomai to play the toady.

Is not puffed up (ου πυσιουται — ou phusioutai). Present direct middle indicative of πυσιοω — phusioō from πυσις — phusis (late form for πυσαω πυσιαω — phusaōπυσα — phusiaō from phusa bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See note on 1 Corinthians 4:6.

Doth not behave itself unseemly (ουκ ασχημονει — ouk aschēmonei). Old verb from ασχημων — aschēmōn (1 Corinthians 12:23). In N.T. only here and 1 Corinthians 7:36. Not indecent.

Seeketh not its own (ου ζητει τα εαυτης — ou zētei ta heautēs). Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33).

Is not provoked (ου παροχυνεται — ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος — paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος — paroxusmos in Hebrews 10:24.

Taketh not account of evil (ου λογιζεται το κακον — ou logizetai to kakon). Old verb from λογος — logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον — to kakon) done to love with a view to settling the account.

Rejoiceth not in unrighteousness (ου χαιρει — ou chairei). See Romans 1:32 for this depth of degradation. There are people as low as that whose real joy is in the triumph of evil.

But rejoiceth with the truth (συνχαιρει δε τηι αλητειαι — sunchairei de tēi alētheiāi). Associative instrumental case after συν — suṅ in composition. Truth personified as opposed to unrighteousness (2 Thessalonians 2:12; Romans 2:8). Love is on the side of the angels. Paul returns here to the positive side of the picture (1 Corinthians 13:4) after the remarkable negatives.

Beareth all things (παντα στεγει — panta stegei). Στεγω — Stegō is old verb from στεγη — stegē roof, already in 1 Corinthians 9:12; 1 Thessalonians 3:1, 1 Thessalonians 3:5 which see. Love covers, protects, forbears (suffert, Vulgate). See note on 1 Peter 4:8 “because love covers a multitude of sins” (οτι αγαπη καλυπτει πητος αμαρτιων — hoti agapē kaluptei phēthos hamartiōn), throws a veil over.

Believeth all things (παντα πιστευει — panta pisteuei). Not gullible, but has faith in men.

Hopeth all things (παντα ελπιζει — panta elpizei). Sees the bright side of things. Does not despair.

Endureth all things (Ενδυρετ αλλ τινγς — panta hupomenei). Perseveres. Carries on like a stout-hearted soldier. If one knows Sir Joshua Reynolds‘s beautiful painting of the Seven Virtues (the four cardinal virtues of the Stoics - temperance, prudence, fortitude, justice - and the three Christian graces - faith, hope, love), he will find them all exemplified here as marks of love (the queen of them all).

Love never faileth (η αγαπη ουδεποτε πιπτει — Hē agapē oudepote piptei). New turn for the perpetuity of love. Πιπτει — Piptei correct text, not εκπιπτει — ekpiptei as in Luke 16:17. Love survives everything.

They shall be done away (καταργητησονται — katargēthēsontai). First future passive of καταργεω — katargeō Rare in old Greek, to make idle (αργος — argos), inoperative. All these special spiritual gifts will pass. It is amazing how little of human work lasts.

They shall cease (παυσονται — pausontai). Future middle indicative of παυω — pauō to make cease. They shall make themselves cease or automatically cease of themselves.

In part (εκ μερους — ek merous). See note on 1 Corinthians 12:27. As opposed to the whole.

That which is perfect (το τελειον — to teleion). The perfect, the full-grown (τελος — telos end), the mature. See note on 1 Corinthians 2:6. οταν ελτηι — Hotan elthēi is second aorist subjunctive with οταν — hotan temporal clause for indefinite future time.

A child (νηπιος — nēpios). See note on 1 Corinthians 3:1 for νηπιος — nēpios in contrast with τελειος — teleios (adult).

I spake (ελαλουν — elaloun). Imperfect active, I used to talk.

I felt (επρονουν — ephronoun). Imperfect active, I used to think. Better, I used to understand.

I thought (ελογιζομην — elogizomēn). Imperfect middle, I used to reason or calculate.

Now that I am become (οτε γεγονα — hote gegona). Perfect active indicative γεγονα — gegona I have become a man (ανηρ — anēr) and remain so (Ephesians 4:14).

I have put away (κατηργηκα — katērgēka). Perfect active indicative. I have made inoperative (1 Corinthians 13:8) for good.

In a mirror (δι εσοπτρου — di' esoptrou). By means of a mirror (εσοπτρον — esoptron from οπτω — optō old word, in papyri). Ancient mirrors were of polished metal, not glass, those in Corinth being famous.

Darkly (εν αινιγματι — en ainigmati). Literally, in an enigma. Old word from αινισσομαι — ainissomai to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in lxx. “To see a friend‘s face in a cheap mirror would be very different from looking at the friend” (Robertson and Plummer).

Face to face (προσωπον προς προσωπον — prosōpon pros prosōpon). Note triple use of προς — pros which means facing one as in John 1:1. Προσωπον — Prosōpon is old word from προς — pros and οπς — ops eye, face.

Shall I know (επιγνωσομαι — epignōsomai). I shall fully (επι — epi̇) know. Future middle indicative as γινωσκω — ginōskō (I know) is present active and επεγνωστην — epegnōsthēn (I was fully known) is first aorist passive (all three voices).

Abideth (μενει — menei). Singular, agreeing in number with πιστις — pistis (faith), first in list.

The greatest of these (μειζων τουτων — meizōn toutōn). Predicative adjective and so no article. The form of μειζων — meizōn is comparative, but it is used as superlative, for the superlative form μεγιστος — megistos had become rare in the Koiné{[28928]}š (Robertson, Grammar, pp. 667ff.). See this idiom in Matthew 11:11; Matthew 18:1; Matthew 23:11. The other gifts pass away, but these abide forever. Love is necessary for both faith and hope. Does not love keep on growing? It is quite worth while to call attention to Henry Drummond‘s famous sermon The Greatest Thing in the World and to Dr. J.D. Jones‘s able book The Greatest of These. Greatest, Dr. Jones holds, because love is an attribute of God.