I Corinthians 13 · The Lantern

Love

If I speak in the tongues of men and of angels, but do not have love, I have become a sounding brass or a clanging cymbal.

"Love joins us to God, does all things in concord. In love, all the chosen of God were perfected. Apart from love, nothing is well pleasing to God." "Of its perfection there is no unfolding," it is said.

And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in the degree they had it in, but far more. For he did not say, "if I speak with tongues," but, "If I speak with the tongues of men,-" What is, "of men?" Of all nations in every part of the world.

Having assigned the differences among charismatic graces and the ministries in which the members of the Church are distinguished, the Apostle now deals with charity, which is inseparably connected with sanctifying grace. And because he had promised to show them a more excellent way, he shows how charity outranks the others, i.e., the charismatic graces.

And if I have prophecy and understand all the mysteries and all the knowledge, and if I have all faith so as to remove mountains, but do not have love, I am nothing.

And Paul in like manner declares, "Love is the fulfilling of the law:" and [he declares] that when all other things have been destroyed, there shall remain "faith, hope, and love; but the greatest of all is love;" and that apart from the love of God, neither knowledge avails anything, nor the understanding of mysteries, nor faith, nor prophecy, but that without love all are hol…

Balaam prophesied even though he was not a prophet, and Caiaphas also prophesied. So did Saul when, because of his disobedience, he was filled with an evil spirit. Judas accompanied the other disciples and understood all the mysteries and knowledge given to them, but as an enemy of love he betrayed the Savior.

Then when he says, and if I have prophecy, he shows the same about things pertaining to knowledge. But it should be noted that above he proposed four charismatic graces pertaining to knowledge, namely, wisdom, knowledge, faith and prophecy.

Even if I give away all my possessions, and if I deliver up my body that I may boast, but do not have love, I am profited nothing.

And do you imagine that I am thinking of a supper that is to be done away with? "For if "it is said, "I bestow all my goods, and have not love, I am nothing.". But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love "according to the apostle.

The one who loves fulfills the law. The one who fulfills the law is well respected. The one who is well respected receives a spiritual gift.

Then when he says: And if I give away, he shows the same in matters pertaining to works which consists in man's doing good works, as it says in Gal (6:9): "Let us not grow weary in well-doing," and in his enduring evils patiently: "For justice will return to the righteous and all the upright in heart will follow it" (Ps 94:15).

Love is patient, is kind; love is not envious; love is not boastful, is not puffed up,

Let him who has love in Christ keep the commandments of Christ. Who can describe the [blessed] bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things.

Whence it follows that those who, contending in prison, have fallen from their ministry, and have again taken up the struggle, are plainly wanting in perception. For how else is it that they seek for that which they have left, when in this present time they can be useful to the brethren?

After showing that charity is so necessary that without it no spiritual gifts are sufficient for salvation, the Apostle now shows that it is so useful and of such efficacious strength that through it all virtuous works are completed. First, he makes two quasi-general statements; secondly, he mentions in particular the virtuous works which are completed by charity (v. 4b).

does not act unbecomingly, does not seek the things of its own, is not easily provoked, keeps no account of wrongs,

does not delight at unrighteousness, but rejoices in the truth;

it bears all things, believes all things, hopes all things, endures all things.

There are things practised in a vulgar style by some people, such as control over pleasures. For as, among the heathen, there are those who, from the impossibility of obtaining what one sees, and from fear of men, and also for the sake of greater pleasures, abstain from the delights that are before them; so also, in the case of faith, some practise self-restraint, either out of…

Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later. Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else.

In the fact that a person endures the evils of his neighbor to the extent that it is fitting, he says: love bears all things, i.e., without disquiet it tolerates all the shortcomings of the neighbor or any adversity whatever: "We who are strong ought to bear with the failings of the weak" (Rom 15:1); "Carry one another's burdens and so you will fulfill the law of Christ," namel…

Love never falls. But if there are prophecies, they will be abated; if tongues, they will cease; if knowledge, it will be abated.

For we know in part and we prophesy in part;

But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God," yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" and we, while upon the earth, as Paul also declares, "know in part, and pr…

Our knowledge in this life remains imperfect, but it is reliable within its limits. Believers trust the witness of their senses, which are subservient to their intelligence. They may occasionally be deceived, but even so they are still better off than those who maintain that the senses can never be trusted.

Then when he says: for our knowledge is imperfect, he proves what he had said: first, he presents a proof; secondly, he clarifies things contained in the proof (v. 11). To prove the proposition he presents this proof: When the perfect comes, the imperfect ceases; but gifts other than charity have imperfection. Therefore, they will cease, when the perfection of glory triumphs.

but when the perfect comes, the partial will be done away.

When I was a child, I was speaking like a child, I was thinking like a child, I was reasoning like a child; when I became a man, I have done away with the things of the child.

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.

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.

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.

For presently we see through a glass in obscurity, but then face to face; presently I know in part, but then I will know fully, even as I also have been fully known.

In saying, therefore, "I have given you milk to drink," has he not indicated the knowledge of the truth, the perfect gladness in the Word, who is the milk? And what follows next, "not meat, for ye were not able," may indicate the clear revelation in the future world, like food, face to face.

This means that the things which we now hear on the authority of the Scriptures we believe to be so. After the resurrection we shall see them with our eyes and know them in reality, when partial knowledge has ceased, for the knowledge which depends on hearing is part of the knowledge of an eyewitness and of experience.

Here he speaks of the vision, which is knowledge of God. Hence, all the preceding gifts must be understood as destined to be eliminated inasmuch as they are directed to knowledge of God. In regard to this he does two things: first, he proves what he proposes in general; secondly, in detail about himself (v. 12b).

But now abide faith, hope, love — these three; and the greatest of these is love.

If, therefore, even with respect to creation, there are some things [the knowledge of] which belongs only to God, and others which come within the range of our own knowledge, what ground is there for complaint, if, in regard to those things which we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we…

Love is the greatest because it is the fulfilling of the law.

Then he infers the principal conclusion, when he says: Now there abide. But the cause why he does not mention all the gifts but only three is that the three join to God; the others do not join to God, except through the mediation of those three; also the other gifts dispose for the birth of those three in the hearts of men.

I Corinthians13

Love