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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE FIRST LETTER TO THE CORINTHIANS

CHAPTER THIRTEEN:
COMPASSIONATE AFFECTION AS THE KEY TO UNITY

Theme Verse: 13

1 Corinthians 13:1-3 – I Am Nothing without Love

1CO13:1 If I should ever speak in the languages of humans and angels, 699 but do not have compassionate affection, 700 I have become merely the sound of a copper gong or a clanging cymbal. 701

699	If I should ever speak in the languages of humans and angels: Or, tongues of men and angels, every human and angelic language. [1 Corinthians 14:18] It is interesting that when the Master spoke to Saul on the Damascus Road he spoke in Hebrew according to Paul’s later report. [Acts 26:14]

700

But do not have compassionate affection: Or, KJV: charity; BAR: love. The word “charity” is closer to the real meaning of AGAPE than most people realize. The Greek AGAPE [Strong’s Exhaustive Concordance #26, affection, good will, benevolence] may be rendered by several words. The English “love” is characterized in some dictionaries under two nouns [commitment, sweetheart] and two verbs [like, caress] and they all fall short of the Greek AGAPE. Synonyms for “love” may be devotion, affection, attachment, fondness, passion, tenderness. The word “love” falls short in many ways as it is rooted in LEUBH [be fond of]. When one looks for a theological meaning it is “benevolent concern” which comes closer to AGAPE. Both AGAPE and charity are marked by three things: interest, concern, positive help. In NCMM, AGAPE is sometimes rendered by “compassionate affection” though “benevolent empathy” would be an alternative. Though the Greek AGAPE can have negative aspects because one my love for the wrong thing or for wrong reasons. There can actually be a hypocritical love or AGAPE. Paul will begin with 1 Corinthians 13:4 to use the article with AGAPE [HE AGAPE] meaning “the Love.” That is a love of a specific sort. The word “love” [AGAPE] occurs 24 times in all of the Synoptic Gospels and 44 times in John. After the Gospel of John the word “love” occurs most often in Paul’s letters to the Corinthians. [24 times] Love occurs in his other letters: Romans, 17; Galatians, 5; Ephesians, 17; Philippians, 4; Colossians, 6; 1 Thessalonians, 8; 2 Thessalonians, 5; 1 Timothy, 8; 2 Timothy, 11; Titus, 6; Philemon, 3; Hebrews, 6. James uses it only twice, Peter 10 times, and Jude 4 times. In John’s three epistles he uses love 46 times. Though some think John uses love more often it is about equally divided between him and Paul. This real [divine] love – compassionate affection, benevolent concern – has been defined by William Barclay as “that which seeks the highest good of another.” Two texts, lacking the word love, best describe it – 1 Corinthians 10:24 and Philippians 2:4. A person’s speech may seem inspired – like the voice of angels. Or, another may be a master of mystic and ancient languages. Or, speak a dozen different languages. However, if this angelic voice lack agape-love it is nothing more than a “noisy gong” (GDS) or “the clash of cymbals.” (KNX) How would you define this Greek word? What are your thoughts on this first verse? Perhaps you have a translation comparison, a word study, a quote or commentary bearing on these verses? Also, you may be able to think of practical examples from true life experiences.

701	I have become merely the sound of a copper gong or a clanging cymbal: Or, sounding brass, noisy gong, clash of cymbals.

1CO13:2 And if ever I should possess [the gift of] prophecy, and should know all the divine mysteries and know everything 702 – and if ever if possess all the conviction needed to transplant mountains, 703 [Luke 17:6] but do not have compassionate affection – I am nothing. 704

702

Prophecy, and should know all the divine mysteries and know everything: Or, sacred secrets, hidden truth, no knowledge too deep; BAR: only the initiates know. Paul here mentions two of the spiritual gifts: prophecy and knowledge. A man or woman may claim to be a prophet, possessed of spiritual mysteries, and claims to understand the “All” of the cosmos – “every kind of hidden truth.” (BEC) Or, in affect say: “No knowledge is too deep for me.” (KNX) A person may have powerful conviction – such “absolute faith” (MOF) to overcome every kind of obstacle. Yet if love be not present such a person is “useless” (BER) or “worth nothing” (TAY), or “there is no value in my life” (BAR). Such a gifted person is without value and may well as not worship God. [James 1:27]

703	Possess all the conviction needed to transplant mountains: It is possible Paul either echoes Luke 17:6 via Matthew’s Gospel or has learned of this by means of his traveling Luke.

704

I am nothing: Or, useless, worth nothing. It is unfortunate that there have been great men in the history of the Church – men who brought about tremendous religious upheavals – yet were loveless. It is sad that today the Church is filled with talented and educated men who are the worst examples of a Christian disciple one can imagine. The Christ-minded disciple will be characterized by what is to follow in Paul’s description of “the Love.” All others are either frauds or self-deluded.

1CO13:3 And if ever I should sell all my possessions so that I could feed large numbers 705 – and if ever I should offer up my body 706 so that I might boast 707 – but do not have compassionate affection – I am profited nothing. 708

705

If ever I should sell all my possessions so that I could feed large numbers: Or, KJV: though I bestow all my goods to feed the poor; MOF: distribute all I possess in charity; BEC: if I give away all that I have to feed the hungry; BAR: dole out everything I possess. One would think this is love in that it describes charity, but Paul will qualify these good deeds by motive. The Master Jesus commanded his apostles as his “little flock” to “sell all their possessions and give to charity.” [Luke 12:32, 33] Judging from Acts chapters 2 and 4 they did just this. Compare notes on Matthew 6:24 in Nazarene Commentary 2000©.

706

Offer up my body: Or, GDS: to be burned at the stake; BAR: welcome a martyr’s death in the flames. Exactly what the Master Jesus did. Greek texts vary here. The KJV uses “burned” from KAIO [Strong’s Exhaustive Concordance #2545, consume with fire], while other texts use PARADO [I should give beside].

707

So that I might boast: This phrase is missing in some Bibles. Compare RHM, NWT, NJB ftn. Others say, “and have not charity.” Here Paul makes clear that charity with a wrong motive is a worthless effort as far as a personal reward is concerned. Can there be a hidden agenda behind such charity? May it be praise or honor from others? [Matthew 6:1-4] What is the motive and principle behind such self-sacrifice? (Matthew 6:1-4) [For details on the Sermon on the Mount see the online publication Nazarene Mountain Teachings.] The KJV uses “charity” here which has in English come to mean “giving… to those in need.” The old English word is from the French CHARITE and Latin CARITAS, the primitive root KA, which meant “like” or “desire.” In Sanskrit KAMAH meant love or desire and thus the KAMASUTRA. In the Latin Bible by Jerome the word AGAPE was rendered by CARITAS [caring] and equaled “love.” Translated into English the word gradually took on its present dominant meaning: demonstrating one’s supposed love for one’s fellows by giving them charity. (See “The Roots of English”) Webster’s remarks: “2. In Christianity, the love of God for man or of a man for his fellow men… SYN: see mercy.”

708	I am profited nothing: Or, KNX: it goes for nothing; MON: it avails me nothing; BER: I am not the least benefited; BAR: it is all no good to me. That there is reward or credit in love is taught by the Nazarene. Compare notes on Matthew 5:46. [Luke 6:30-35]

1 Corinthians 13:4-7 – What Love Is and What Love Is Not

1CO13:4 Compassionate affection is tolerant 709 and kind. 710 Compassionate affection is not jealous, 711 does not brag, 712 does not swell with arrogance, 713

709

Tolerant: Or, suffers long, long-suffering, patient. [1 Thessalonians 5:14; 2 Peter 3:15] The most difficult test is to tolerate the intolerable; to be patient with the impatient. The Greek MACRO [=long] -THYMEI [=desire; feeling] is variously rendered: MOF: patient; RHM: gracious; PHM: slow to loose patience; UBS int: suffers long. The word occurs about two dozen times. God possesses the attribute. (Romans 2:4; 9:22 1 Timothy 1:16) It is a fruit of the spirit. (Galatians 5:22) It is proof of an outstanding minister or servant. (2 Corinthians 6:6; 2 Timothy 3:10) It contributes to unity. (Ephesians 4:2) It is reflected in joy. (Colossians 1:11) A Christian should show it toward everyone. (1 Thessalonians 5:14)

710

Kind: Or, gracious; PME: looks for a way to be constructive. When it doubt, love does the kind thing. Kindness is a fruitage of the Pneuma. [Galatians 5:22; Ephesians 4:32; Colossians 3:12] Kindness is well reflected in the parable of the Good Samaritan. [Luke 10:30ff] “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number. But they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms – to choose one’s attitude in any given set of circumstances, to choose one’s way.” [Victor Frankl (1905-1997), Psychiatrist and writer] The Greek KHRESTEETAI [Strong’s Exhaustive Concordance #5541] is variously rendered: RHM: gracious; PME: it looks for a way to be constructive; but, most use the English “kind.” The Middle English root KYNDE means sympathetic, friendly, gentle, tender-hearted, generous. The Greek is a rare word in the Christian Bible, occurring only here in 1 Corinthians 13:4b. Related forms occur about 70 times. Christ’s yoke is kind. (Matthew 11:30) God is kind even toward the unthankful and wicked and thus kindness and mercy are the path to godly perfection. (Luke 6:35; Matthew 5:45) Kindness is often associated with hospitality and giving. (Acts 26:2, 30; 2 Corinthians 8:6, 7, 9) God is characterized by kindness. (Romans 2:4; Titus 3:4; 1 Peter 2:3) Paul elsewhere counsels kindness. (Ephesians 4:32; Colossians 3:12) Kindness is a fruit of the spirit. (Galatians 5:22) Of course, kindness is related to “grace” which is really undeserved kindness. So, kindness, or being kind, would be characterized by hospitality, charity, giving, mercy, and good manners, or gentility (a word rooted in the old English related to KYNDE). Someone has said, “When in doubt about what to do to another – do the kind thing.” Our Christianity should be characterized by our kindness, particularly toward even our enemies, those unthankful, or even wicked. Only then can spiritual perfection be attained. (Matthew 5:43-48; Luke 6:30-36)

711

Is not jealous: Or, envious. The Greek for “jealous” is ZELOI [Strong’s Exhaustive Concordance #2206, burn with zeal, envy] and the phrase is variously rendered: KJV: envieth not; WMS: never boils with jealousy; TCN: love is never envious. One can see the English word “zeal” in the Greek. There is a good jealousy (John 2:17; 2 Corinthians 11:2) and there is bad jealousy. (Romans 13:13; 1 Corinthians 3:3) Often when the subject is the bad form of ZELOS then translators use the word “envy.” When it is good, it is “zeal.” But, zeal can be misdirected or wrongly motivated. This may be illustrated two ways: there are three friends but one becomes overly zealous (jealous) in this friendship and begins to speak unkindly against one of the others. The jealous one seeks a singular and unique friendship that closes out all others. Also, jealousy may manifest itself in greed or envy. Here the jealous person covets what another has: beauty, riches, intelligence, social standing, or spiritual status. This jealously always manifests itself in gossip, slander, or hard-hearted coldness. Proper jealousy may be illustrated by a wife or husband’s insistence on exclusivity in matters of romance or intimacy. (Proverbs 6:32-34) This is a proper jealousy which is an insistence on exclusive devotion. It is not petty and over-bearing so that the mate may have no friends because of the other mate’s jealousy. Jealousy and envy are exceedingly dangerous and corrosive. (Proverbs 14:30) Proverbs 27:4 warns, “There is the cruelty of rage, also the flood of anger, but who can stand before jealousy?” This may be illustrated: a flood may not move a giant boulder but water dripping incessantly will wear it away. Just so, a godly man may be able to with stand great attacks but the subtle and veiled Chinese water torture of jealous slander may take its toll. This is what happened to Moses who to spoke without faith because he was provoked by the jealousy of others. (Psalm 106:32, 33) If we remember that if we are ever moved to speak unkindly, even evilly in slander of another, it is probably jealously or envy which motivates us.

712

Does not brag: The Greek is OU PERPEREUETAI [Strong’s Exhaustive Concordance #4068, self-display] and is variously translated: KJV: vaunteth not itself; PME: it is neither anxious to impress; MOF: love makes no parade; TCN: never boastful. The word is unique to this verse. As with jealousy, there is a good form of bragging or boasting and a bad form. The difference is dependent on the object of this boasting or bragging. Proverbs 27:1, “Do not make your boast about the next day, for you do not know what a day will give birth to.” [Compare James 4:13-16] On this basis the bragging or boasting – which is not out of love – may be characterized by materialistic boasts which ignore God. Twice Paul quotes Jeremiah 9:23, 24 to the Corinthians. [1 Corinthians 1:28-31; 2 Corinthians 10:17-18] Jeremiah lists some of those areas in which even worshippers of God might find themselves bragging or boasting: wisdom or intelligence (or, educational background); personal strength, health or physical fitness; and, riches or material possessions. On the other hand if one is to boast or brag it ought to be in the realm of spiritual insight (characterized by humility) and knowing God in a personal relationship. In the spirit of Paul’s description of love as not bragging, it is often the case that a mature and qualified Christian must remain silent and not give the impression of bragging. For example, a group might discuss how often some have read the Bible and one knows they have read the Bible more often – it is best to remain silent. Even if pressured for an answer, it may be best to decline to answer, perhaps with, “Not enough.”

713

Does not swell with arrogance: The Greek is OU PHASIOUTAI [Strong’s Exhaustive Concordance #5448, inflate, blow up, make proud] and is variously translated: NJB: never conceited; RSV: not arrogant; GDS: not put on airs; PME: nor does it cherish inflated ideas of its own importance. We are not surprised this conceit and arrogance was a Corinthian problem. (2 Corinthians 12:20) Nor that this word is used most often within Paul’s two letters to the Corinthian Christians. Paul states the egotistical attitude often involves favoritism or a sectarian spirit involving personalities. (1 Corinthians 4:6) It is often manifest by what we say about ourselves. (1 Corinthians 4:18, 19) It is also seen in a failure to repent. (1 Corinthians 5:2) In other letters Paul associates being puffed up with a fleshly way of thinking. (Colossians 2:18) Or, a head-strong disposition. (2 Timothy 3:4) It is always a danger for ambitious men. (1 Timothy 3:6) Paul associates the attitude with those who teach erroneous doctrine not founded on the Gospel. Note what Paul writes: “If anyone teaches differently and not from a healthy approach to the words of our Master Jesus Christ – not according to the true form of worship – such a man is puffed up, not possessed of a good understanding, diseased about speculations and word-fights which result in envy, strife, blasphemies, evil suspicions – men completely corrupt who rub others the wrong way, despoiling the truth, thinking to profit from the true form of worship.” (1 Timothy 6:3-5 NRS)

1CO13:5 does not behave ill-mannered, 714 does not continue to seek its own self-interest, 715 does not get provoked, 716 does not record harm, 717

714

Does not behave ill-mannered: The Greek is OUK ASCHEMONEI [Strong’s Exhaustive Concordance #807, unseemly, unbecomingly] and is variously rendered: KJV: not behave itself unseemly; MOF: never rude; BER: unmannerly; NAS: unbecomingly; WMS: not act with rudeness. The word is rare and other forms are elsewhere rendered as shameless, indecent, unseemly, or dishonorably. (1 Corinthians 7:36; 12:23; Romans 1:27; Revelation 16:15) It is most often associated with sexual matters, including homosexuality. In English the word “love” is most often associated with romantic, even sexual feelings towards another. One thing true AGAPE is not is an emotion motivated by actions that violate God’s law. Thus, this kind of “love” will never be found among the immoral or those seeking to take sexual disadvantage of another. Indeed, one may see the word “scheme” within the Greek. Other translators lean toward the idea of bad manners or rudeness. Certainly, AGAPE love can never be characterized by those with ill-manners or rude social behavior. Rather, a Christian possessed of this kind of love will be seen to be well-mannered and polite in social matters. Never would a Christian man (or, woman) take advantage of their spiritual position in the Church to scheme indecency toward a fellow worshipper.

715

Does not continue to seek its own self-interest: The Greek is literally “not seeking things of itself.” (OU ZETEI TA HEAUTES) It is variously rendered: KJV: seeketh not her own; MOF: never selfish; RSV: does not insist on its own way; TCNT: never self-seeking; NOR: not pursue selfish aims. Perhaps no phrase describes the general understanding of agape-love. The idea is expressed elsewhere by Paul. Indeed, a similar phrasing in Greek has already occurred in 1 Corinthians 10:24, “Let none seek selfish interests, but rather the interest of others.” Philippians 2:4 is very similar: “Do not be looking after selfish interests, but rather those interests of others.” Here is the root of agape-love: interest, not in self, but in that of others. Truly, this is neighbor-love characterized by the Golden Rule: “Do to others just as you would have it done to yourself.” (Luke 6:31) This means putting others before self, after the example of our Master, “Though he had a divine existence he did not insist on retaining his own rights, but rather he emptied himself and took on a slave’s existence in the likeness of humankind.” (Philippians 2:6, 7) This is Paul’s example of not looking after just one’s own interests as he mentions in Philippians 2:4. Love does not sit at home wondering why people don’t call. Love makes the call, posts the email, or sends the card to encourage another. Such love will attract other warm-hearted persons. How many ways can you think which would characterize this unselfishness in your own life experiences?

716

Does not get provoked: The Greek is OU PAROXYNETAI [Strong’s Exhaustive Concordance #3947, irritate, provoke, arouse to anger, exasperate] and is variously rendered: NEB: not quick to take offense; RSV: not irritable; PME: not touchy; BEC: it doesn’t get angry. One can see the root of “oxygen” in the word and it literally refers to the bellows of the blacksmith which blasts the coals and heats things up and thus sharpens iron. The English word PAROXYSM can mean “a sudden convulsion or outburst” for either good or bad. The word is rare and various forms convey “to stir” or “arouse” (Acts 17:16). The first case of anger makes us shiver that such a thing befall us. (Genesis 4:5) The Corinthian church had a problem with “cases of anger.” (2 Corinthians 12:20) Anger is a work of the flesh. (Galatians 5:20) Elsewhere Paul encourages getting rid of anger. (Ephesians 4:31; Colossians 3:8) There are two particular occurrences which catch out attention, one bad and another good. Note Acts 15:39, “But, a paroxysm [sharp burst of anger] occurred and they (Paul and Barnabas) separated from one another.” It is very interesting that the one who wrote that “love is not (given) to paroxysm” should have it recorded by his traveling companion Luke that he did succumb to such a burst of anger. Though we are not precisely told who it was that first became so angry. The case that caused this circumstance was Paul’s refusal to take the disciple Mark on this missionary tour because he had left midway during the previous journey. Barnabas, Mark’s cousin, may have wanted him to join them for family reasons. (Galatians 4:10) Clearly, here is a case where love was not controlling these men. This illustrates that there are times when even previously good friends or companions – as was the case with Barnabas and Paul – have a disagreement so severe that they become angry with one another. Paul and his new partner, Silas (Silvanus), go on to write several inspired epistles where Barnabas misses out on this opportunity. Barnabas is not mentioned again in the Book of Acts. However, Paul later mentions both Barnabas (though misled by Judaizers) and Mark in positive tones. (Galatians 2:1, 9, 13; 4:10) There is a good form of PAROXYSM which occurs in Hebrews 10:24, “incite [PAROXYSMON] to love and fine works.” Where love may cool it is vital to blast the coals with the oxygen of encouragement. Paul writes this counsel in the context of Christian meetings. It is true some personalities are given to wearing their feelings on their cuff and have a low boiling point. This is due more to immaturity on the Christian walk – as well as egotism – while those who have been Nazarene disciples longer will manifest a calmer and controlled spirit. It is often easier to learn to remain quiet – and keep opinions within and under control – rather than struggling to always say the right thing. Once one controls rash speech, anger will become less and less part of the Christian character. There is one final thought regarding love not provoking others. Being a cause of provocation can bring our Christian friends enormous grief. Consider, how Moses was driven “crazy” (Ecclesiastes 7:7) by the provocation of his fellow worshippers. Psalm 106:32, 33 records, “The Israelites aroused provocation at the waters of Meribah, and as a consequence it did not go well with Moses. For they turned him sour and he started speaking rashly.” (Numbers 20:2, 12; 27:14; Deuteronomy 1:37; 32:51; compare Hebrews 3:15)

717

Does not record harm: The Greek is OU LOGIZETAI TO KAKON, literally, “does not keep record of wrongs.” Or, “keeps no log on bad things.” One can see the English word “log” of “logistics” in the Greek root. The phrase is variously rendered: RSV: (not) resentful; KJV: thinketh no evil; MON: bears no malice; TCNT: never reckons up her wrongs; NEB: love keeps no score of wrongs; PME: does not keep account of evil; NAS: does not take into account a wrong suffered; WMS; never harbors evil thoughts; BEC: it does not plan to hurt anyone; NJB: does not store up grievances. The Proverbs taught to “pass over transgression.” (Proverbs 19:11) The first occurrence of “forgive” in the Bible is that of God. (Exodus 34:7) The Psalmist describes God as “ready to forgive” and the Prophets describe Him as “forgiving in a large way.” (Isaiah 55:7) Perhaps this is one of the hardest challenges in showing love: not only forgiving but also forgetting personal injuries. The Nazarene taught us to pray, “Forgive the debts of others.” (Matthew 6:9) Or, let go, relieve those indebted to us. Then, Jesus makes the first commentary on the need for forgiveness when he follows with: “For if you forgive others their trespasses your heavenly Father will forgive your trespasses.” (Matthew 6:14) Our Master puts it simply: if we refuse to forgive others we cannot expect forgiveness from God. (Mark 11:25) The Nazarene answered the disciples’ question on how many times we ought to forgive. Peter suggested as much as seven times per day. The Master said, “Up to 77 times” then gave an illustration of such forgiveness in the context of financial indebtedness. (Matthew 18:21-35) Luke 17:3, 4 adds a proviso to this forgiveness: the offending person must come and say, “I am sorry.” Paul elsewhere counsels “freely forgiving.” (Ephesians 4:32; Colossians 3:13) Even if a sinner has brought the congregation into disrepute and has repented, all are to forgive him or her. (2 Corinthians 2:7, 10) Some persons go through life with a little book in their head. This log contains all the injuries they have suffered at the hands of others. In a heated argument they will bring out this book and recite chapter and verse of all the wrongs done against them. These persons are not loving and therefore really hateful. The mature Christian will be characterized by a forgiving disposition who truly forgets offenses or sins committed against the person. What is helpful in doing this is not taking oneself so seriously and emptying self of egotism.

1CO13:6 does not rejoice over injustice. 718 But rather compassionate affection rejoices with the truth. 719

718

Does not rejoice over injustice: The phrase is variously translated: NAS: does not rejoice in unrighteousness; WMS: it is never glad when wrong is done; BAS: takes no pleasure in wrongdoing; NEB: does not gloat over other men’s sins; MOF: it is never glad when others go wrong. The idea has two factors: a) love does not enjoy doing wrong things; or, b) love never takes delight in evil which befalls others. Jealousy or envy may be involved here. If someone dislikes another and that person falls into trouble, or misfortune visits, the jealous person may rejoice inwardly over this bad turn of events. For example, a wealthy person is the object of envy but one day this person looses all his riches. Love will not motivate a person to say to others, “Well, so-and-so got what’s coming to him.” This kind of attitude takes many forms. If we find ourselves to be somewhat happy when evil befalls another, we must look inside and see why we feel this way.

719

Rejoices with the truth: This phrase is variously rendered: KNX: rejoices at the victory of truth; WEY: joyfully sides with the truth; WMS: always glad when truth prevails; BEC: happy with the truth. Suppose we hear something evil about another, something slanderous, but later it is made clear that such an untruth was a lie or misunderstanding? If one harbors envy or jealousy there may be a tendency not to rejoice over this truth. Love causes one to rejoice that the real truth is made known, rather than seeking another untruth about the individual.

1CO13:7 compassionate affection covers over everything, 720 trusts in everything, 721 hopes in everything, 722 endures everything. 723

720

Covers over everything: The Greek is PANTA STEGEI, or literally, “(love) covers everything.” The phrase is variously rendered: WMS: it bears up under everything; NEB: there is nothing lover cannot face; PME: love knows no limits to its endurance; WEY: love can overlooks faults; MOF: always slow to expose. The Greek STEGEI (STEGE) is rooted in the idea of a roof (Matthew 8:8; Mark 2:24; Luke 7:6). STEGO may convey two meanings: a) to cover by silence, or keep a confidence; and, b) to bear up against, or hold out against. Given the immediate context STEGEI here may mean “love covers by silence” those matters which could be damaging or misunderstood about someone loved. Families do this all the time. So do true and genuine friends who are very reluctant to reveal negative information about a close companion. Peter exhorts to this kind of love: “Above all things, have intense love for one another, because love covers a multitude of sins.” (1 Peter 4:8) The Proverbs teach the same thing: “Hatred is what stirs up contentions, but love covers over even all transgressions.” (Proverbs 10:12) This thought from Proverbs is likely what Paul has in mind when he says, “Love covers everything.” On the other hand, many translators prefer the other option: love bears up or endures everything. However, Paul is to go on in the same breath to state this, “love endures everything.” So, it would appear the former notion of “love covering everything” would be more appropriate. One of the most unloving things a friend can ever do is reveal a bit of confidential information to those who have no need or right to know it. Such may not be slander, for the subject is truthful, but unknown. It is rather terribly harmful gossip. Many a close friendship has been destroyed by such failures to cover or keep a confidence. Additionally, love will cover others’ weaknesses or failures by a willingness to explain unchristian conduct. For example, someone reveals an error or trespass on the part of another. Love may cause one to make an excuse for the person rather than multiplying and passing along such gossip. A loving person might defend the person by saying, “Well, perhaps he (or, she) was just having a bad day like we all do from time to time.”

721

Trusts in everything: This phrase also may have more than one meaning. The phrase is variously rendered: WMS: it exercises faith in everything; BER: unquenchable faith; MOF: always eager to believe the best; NEB: there is no limit to its faith; PME: no limit to its trust. If the Greek PISTEUEI is viewed more as “trust” then this kind of love always trusts a friend’s truthfulness or honesty. This love is not paranoid, distrusting, or suspicious. There is a certain guilelessness in such a loving person. This person has no agenda, is no manipulator. These loving persons take people as they are without judging them wrongly without strong evidence to the contrary. Translator James Moffatt may have come the closest: “(love) is always eager to believe the best.” What a Christ-like attitude to trust and believe that there is some goodness in everyone.

722

Hopes in everything: This phrase is variously rendered: MOF: always hopeful; BER: hopes under all circumstances; WMS: it keeps up hope in everything. In at least one translation the word “hope” occurs about 150 times. The Bible is a book of Hope. The first use of the word “hope” is by the woman Ruth. (Ruth 1:12) We are not surprised that “hope” occurs most often in the Book of Job (12x) in the Hebrew Bible and in the Letter to the Romans (20x) in the Christian Bible. Since the context is love’s characteristics and qualities, this “hope” must be in others. It is a positive outlook regarding our fellows, particularly those who love us less than others. We continue to hope all will come to maturity in Christ. Those who have stumbled so as to fall – we continue to hope they will recover if love be applied and prayer continue to be earnest. This “hope” may manifest it self in those parents who long for their children to survive life’s blows and that evil enemy, Satan. When Christian children become prodigal and wander from the Nazarene path, mother and father continue to hope all will turn out well in the end. And so, the Proverb, “Chastise your son while there exists hope.” (Proverbs 19:18) When this kind of “hope” is missing it becomes very negative. If we do not hope the best for our fellows, then we secretly wish them evil or harm. We want them to fail or stumble. This is Satanic thinking. On the other hand the phrase “love hopes always” is a very positive outlook and lacks that anxiety which is corrosive to mind and body.

723

Endures everything: The phrase is variously rendered: WMS: it gives us power to endure in anything; TCNT: ever patient; BER: endures without limit; NJB: to endure whatever comes; WEY: she is full of endurance. Some translations have made it apparent that “love” is being viewed in the feminine. (See Weymouth) Few could argue that a mother’s love last’s a life time. Mothers seldom give up on their children. So, they still treat full-grown men as their little boys. One may always return to mother; and, often at death “mom” and “God” are final words. Families must often endure the attitudes or actions of others within the household circle. It takes endurance to continue to love despite the worst. We experience this need for love’s endurance at work, at school, in our daily life. Though Paul has already mentioned “love is long-suffering (or patient)” this endurance must be something different. If love ever ends, or fails to endure, then it may not have been love in the first place. Agape-love continues to the last breath. It never tires of forgiving others because it does not put itself on such a lofty pedestal. Those with a “short-fuse” simply are not possessed of agape-love, but rather self-centered, egotistical arrogance.

1 Corinthians 13:8-13 – Love and Maturity

1CO13:8 Compassionate affection never fails. 724 But, prophecies will be rendered useless. 725 Tongues will cease. 726 Knowledge will be rendered useless.

724

Compassionate affection never fails: This closing phrase is translated by others: NJB: love never comes to an end; BEC: love never dies; NEB: love will never come to an end; MOF: love never disappears; CON: love shall never pass away. One immediately thinks of that God who is love, our heavenly Father. There will never be a future time where love will not exist in the universe. What a joyous thought! At that future time when finally “God is everything to everyone” then the entire universe will be ablaze with love, lacking any hate anywhere. (1 Corinthians 15:28, Moffatt) Most translators have preferred, “love never fails.” It has been said above that if love ends it was not love to begin. The Nazarene taught that the two greatest commandments involved agape-love: first, love for God; and, second, love for our neighbor. (Matthew 22:34-40) If one’s love should ever cease – for God or neighbor – then it started as something else, not love. There may have been another agenda at work – another principle, wrongly thought, as well as a mistaken motive. If one loves God because of the reward, then both the principle and the motive are wrong.

725	Useless: Or, fail, be done away with, superceded.

726

Tongues will cease: The question here is raised whether such charismatic gifts as existed in the early Church are in operation today. Paul writes earlier in 1 Corinthians 1:22 that the “Jews look for signs but the Greeks seek wisdom.” If one were to “become a Jew to win a Jew,” then signs would be called for. If one were to “become a Greek to win Greeks,” then wisdom would be the order of the day. From this it would seem “signs” are provided by God during the transition from the old wine bota to the new one – that is primary for the Jews. The further removed the Christian Church was from the Jews – some speculate by the mid-second century (c150 AD) – the less the need for “signs” and the more for “wisdom.” Eusebius makes a comment on the use of satanic inspired gifts about the middle to late second century: “In his unbridled ambition to reach the top laid himself open to the adversary, was filled with spiritual excitement and suddenly fell into a kind of trance and unnatural ecstasy. He raved, and began to chatter and talk nonsense, prophesying in a way that conflicted with the practice of the Church handed down generation by generation from the beginning… Some were annoyed, regarding him as possessed, a demoniac in the grip of a spirit of error.” Eusebius continues to record a following: “… women whom he filled with the sham spirit, so that they chattered crazily.” And continuing a bit further: “But the pseudo-prophet speaks in a state of unnatural ecstasy… He begins with voluntary ignorance and ends in involuntary psychosis.” (Pages 218ff)

1CO13:9 For we know in part and we prophesy in part. 1CO13:10 However, when full maturity arrives, 727 the part will be rendered useless. 728

727

When full maturity arrives: The Greek is TELEION [Strong’s Exhaustive Concordance #5046, finished, perfect, full grown, adult, mature]. Or, UBS: the completion; DIA: the perfect thing. He uses the metaphor of a baby becoming a man and gradually ceasing “childish ways, thinking and speech.” In other words, he is discussing maturity. The English word “maturity” (or, completeness) may be drawn from the Greek root telos (end). Note how Paul’s uses this word here in verse 10 in the context of growing from a babe to a man. In other words, the Greek teleion possibly carries the idea of maturity. We note that elsewhere Paul uses this same word with growth and maturity in mind: “And, indeed, he gave these [as gifts]: apostles, prophets, evangelizers, shepherds and teachers. And these for the purpose of reorganizing the Saints for the work of servants. For [the purpose of] building up the Body of Christ. Until we all might attain the oneness of the faith and an elevated knowing of the Son of The God. This results in (attaining) perfect manhood unto the measure of stature of the fullness of Christ. So that we may not remain infants – being tossed about by waves and borne around by every wind of teaching, by the slight of hand of persons always working toward methodical error. But rather, maintaining honest love keep growing into him in everything. He is the one who is the head, Christ.” (Ephesians 4:11-15 NCMM) When Paul says “perfect manhood” he uses ANDRA TELEION, meaning maturity just as he does in 1 Corinthians 13:10. Combining these two uses of teleion – both in the context of growth from infancy to maturity – we believe the “complete” thing which arrives in 1 Corinthians 13:10 is that state of maturity following the completion of the Christian canon. It is our own conviction that the entire New Testament canon was finished by the year 100 AD. Thereafter, we would expect the special pneumatic gifts in 1 Corinthians chapters 12, 13, and 14 would cease or pass away. [Note an earlier use of TELEEIOIS at 1 Corinthians 2:6 and 1 Corinthians 14:20]

728

The part will be rendered useless: In 1 Corinthians chapter 12, verses 8-10 gifts of the spirit are listed. In 1 Corinthians 13:8 three of the nine are referred to. One is said, “shall fail”; one is said, “shall cease”; one is said, “shall vanish away.” What about the other six? When the nine are listed, a common English expression in the KJV, ‘to another,’ separates them. That English expression is appropriate only six times in verse 8-10 where it translates the Greek word allo. The other two appearances of ‘to another’ wrongly represent the Greek word hetero, which Vine’s Expository Dictionary says means ‘another of a different sort.’ So the use of hetero two times divides the nine gifts into three groups. The first group is of two; the last group is of two; the middle group is of five gifts. The relationship of the two gifts in the two groups of two is obvious: when the gift of tongues ceased, interpretation of tongues also would cease. Inasmuch as wisdom is the application of knowledge, when the gift of knowledge (knowing something without having to undergo the process of its learning) ceased, the gift of wisdom would also cease. The relationship between ‘prophecies’ and the other four gifts in the middle group is not so readily apparent. But from the evidently intentional apostolic choice of words, having already divided the nine gifts into three groups, he purposely mentioned one gift out of each group to represent that summary method God’s intent that all nine gifts would pass away. But when would they pass away? Is it not obvious that the miraculously conveyed gifts would pass away before faith, hope, and love would pass away? His mention of faith, hope, and love, and that they now abideth is entered into the narrative after he has made known to the church the passing, vanishing, failing of the miraculously-conveyed gifts. And when would faith and hope pass away? When the church is selected and entered into the things which faith instructed them to hope for. So, the nine gifts would pass away, while faith, hope and love would still abide (in the history of the church). It is well to note the testimony in verse 10, ‘That which is perfect (complete) [perfect thing -Marshall Interlinear]’ does not identify Christian believers, bur rather the Scriptures of divine instruction which Paul and other apostles and teaches of the early church were writing. The phrase ‘perfect thing’ translates the Greek word teleion, which is in neuter gender, singular, a fitting form to represent the holy scripture. What would “signs” be proof of now? Paul warns in 2 Thessalonians 2:9, 10. Our Master warns that many will point to such signs in the judgment and yet he states he never knew them. (Matthew 7:21-23) If such “lying signs” are Satanic – and our Master warned about the Elect being misled by such – what can we conclude but that, as Paul predicted, the early pneumatic gifts passed away with the death of the apostles and the completion of the Christian canon?

1CO13:11 When I was an infant my speech 729 was infantile. I thought like an infant. I reasoned like an infant. When I will have finally become an adult man, 730 I will have made the infantile things useless. 731

729	My speech: Including tongues.

730

When I will have finally become an adult man: This phrase parallels “when that which is perfect is come.” That is the maturity of the Church about the end of the 1st Century when the Christian canon was completed with John’s Gospel and epistles. This brought to en end or finish to the Nazarene’s promise of the pneumatic helper that would guide the apostles into all the truth. [John 16:12, 13]

731	I will have made the infantile things useless: Or, NEB: finished with childish things. Which would include tongues and the other early miracles.

1CO13:12 For right now we are looking through an enigmatic mirror, 732 but then face to face. 733 [Exodus 33:11] Right now I know in part, but then I shall know completely 734 just as I am also completely known. 735

732

For right now we are looking through an enigmatic mirror: Or, KJV: for now we see through a glass, darkly; MON: see in a mirror and are baffled; NOR: blurred reflections. The Greek is AINIGMATI [Strong’s Exhaustive Concordance #135, obscure, enigma, riddle] from which the English “enigma” comes. An example is that nowhere does Paul quote Daniel, though Jesus does. Daniel was to become fully unsealed with the publication of Revelation that alludes to it over four dozen times. With Revelation God’s book was no longer sealed. [Revelation 10:7; 22:10]

733

But then face to face: Possibly a strong allusion to Exodus 33:11. Compare Numbers 12:8 and Deuteronomy 34:10. All of these cases deal with revealed knowledge. Thus, Paul’s use of the phrase refers to that time when Christian knowledge was complete with all of the truth. See notes above. Though some would view this as referring to the resurrection, a little examination of the context reveals this is not the case.

734

I shall know completely: The Church as a whole, with its millions of volumes of commentary, knows Biblical Truth complete. Whether individuals do is a matter of several factors: interest, effort, personal gifts, time, opportunity. When Jesus promised his apostles a spirit-helper he said such a “spirit of the truth” would guide them into “ALL the truth.” [John 16:12, 13] This spirit-helper would teach the apostles four different subjects: a] sin; b] righteousness; c] judgment; and, d] future things. [John 16:8-11] The epistles of Paul and the Revelation of Jesus cover all of these subjects in detail.

735	Just as I am also completely known: Paul may refer to his intimate relationship with God, or God’s complete knowledge of the Church and its membership. [2 Timothy 2:19]

1CO13:13 But, now there remain faith, hope, love 736 – these three things – but of these, compassionate affection is greater. 737

736	Now there remain faith, hope, love: With all the charismatic gifts these three remain pillars of the Christian Church. Compare Ephesians 4:4, 5.

737	Compassionate affection is greater: Or, Charity, love. Of all the Church gifts, love is the more surpassing. The Nazarene taught, “If you are loving to one another everyone will realize you are my disciples.” [John 13:35 NCMM Paraphrase]

Review Questions on Chapter Thirteen