Comentario crítico, práctico y explicativo sobre el Antiguo y el Nuevo Testamento, por Robert Jamieson, A. R. Fausset y David Brown

this is not to--rather, "there is no such thing as eating the LORD'S Supper"; it is not possible where each is greedily intent only on devouring "HIS OWN supper," and some are excluded altogether, not having been waited for (Co1 11:33), where some are "drunken," while others are "hungry" (Co1 11:21). The love-feast usually preceded the Lord's Supper (as eating the Passover came before the Lord's Supper at the first institution of the latter). It was a club-feast, where each brought his portion, and the rich, extra portions for the poor; from it the bread and wine were taken for the Eucharist; and it was at it that the excesses took place, which made a true celebration of the Lord's Supper during or after it, with true discernment of its solemnity, out of the question.

1 Corinthians 11:21

co1 11:21

one taketh before other--the rich "before" the poor, who had no supper of their own. Instead of "tarrying for one another" (Co1 11:33); hence the precept (Co1 12:21, Co1 12:25).

his own supper--"His own" belly is his God (Phi 3:19); "the Lord's Supper," the spiritual feast, never enters his thoughts.

drunken--The one has more than is good for him, the other less [BENGEL].

1 Corinthians 11:22

co1 11:22

What!--Greek, "For."

houses--(compare Co1 11:34) --"at home." That is the place to satiate the appetite, not the assembly of the brethren [ALFORD].

despise ye the church of God--the congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them (Jam 2:5); compare "of God" here, marking the true honor of the Church.

shame them that have not--namely, houses to eat and drink in, and who, therefore, ought to have received their portion at the love-feasts from their wealthier brethren.

I praise you not--resuming the words (Co1 11:17).

1 Corinthians 11:23

co1 11:23

His object is to show the unworthiness of such conduct from the dignity of the holy supper.

I--Emphatic in the Greek. It is not my own invention, but the Lord's institution.

received of the Lord--by immediate revelation (Gal 1:12; compare Act 22:17-18; Co2 12:1-4). The renewal of the institution of the Lord's Supper by special revelation to Paul enhances its solemnity. The similarity between Luke's and Paul's account of the institution, favors the supposition that the former drew his information from the apostle, whose companion in travel he was. Thus, the undesigned coincidence is a proof of genuineness.

night--the time fixed for the Passover (Exo 12:6): though the time for the Lord's Supper is not fixed.

betrayed--With the traitor at the table, and death present before His eyes, He left this ordinance as His last gift to us, to commemorate His death. Though about to receive such an injury from man, He gave this pledge of His amazing love to man.

1 Corinthians 11:24

co1 11:24

brake--The breaking of the bread involves its distribution and reproves the Corinthian mode at the love-feast, of "every one taking before other his own supper."

my body . . . broken for you--"given" (Luk 22:19) for you (Greek, "in your behalf"), and "broken," so as to be distributed among you. The oldest manuscripts omit "broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal "body" could not have been meant; for Christ was still sensibly present among His disciples when He said, "This is My body." They could only have understood Him symbolically and analogically: As this bread is to your bodily health, so My body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest manuscripts.

in remembrance of me--(See on Co1 11:25).

1 Corinthians 11:25

co1 11:25

when he had supped--Greek, "after the eating of supper," namely, the Passover supper which preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper [BENGEL].

the new testament--or "covenant." The cup is the parchment-deed, as it were, on which My new covenant, or last will is written and sealed, making over to you all blessings here and hereafter.

in my blood--ratified by MY blood: "not by the blood of goats and calves" (Heb 9:12).

as oft as--Greek, "as many times soever": implying that it is an ordinance often to be partaken of.

in remembrance of me--Luke (Luk 22:19) expresses this, which is understood by Matthew and Mark. Paul twice records it (Co1 11:24 and here) as suiting his purpose. The old sacrifices brought sins continually to remembrance (Heb 10:1, Heb 10:3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins.

1 Corinthians 11:26

co1 11:26

For--in proof that the Lord's Supper is "in remembrance" of Him.

show--announce publicly. The Greek does not mean to dramatically represent, but "ye publicly profess each of you, the Lord has died FOR ME" [WAHL]. This word, as "is" in Christ's institution (Co1 11:24-25), implies not literal presence, but a vivid realization, by faith, of Christ in the Lord's Supper, as a living person, not a mere abstract dogma, "bone of our bone, and flesh of our flesh" (Eph 5:30; compare Gen 2:23); and ourselves "members of His body, of His flesh, and of His bones," "our sinful bodies made clean by His body (once for all offered), and our souls washed through His most precious blood" [Church of England Prayer Book]. "Show," or "announce," is an expression applicable to new things; compare "show" as to the Passover (Exo 13:8). So the Lord's death ought always to be fresh in our memory; compare in heaven, Rev 5:6. That the Lord's Supper is in remembrance of Him, implies that He is bodily absent, though spiritually present, for we cannot be said to commemorate one absent. The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benefits of that death.

till he come--when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainly of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The showbread, literally, "bread of the presence," was in the sanctuary, but not in the Holiest Place (Heb 9:1-8); so the Lord's Supper in heaven, the antitype to the Holiest Place, shall be superseded by Christ's own bodily presence; then the wine shall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (Mat 26:29). Meantime, as the showbread was placed anew, every sabbath, on the table before the Lord (Lev 24:5-8); so the Lord's death was shown, or announced afresh at the Lord's table the first day of every week in the primitive Church. We are now "priests unto God" in the dispensation of Christ's spiritual presence, antitypical to the HOLY PLACE: the perfect and eternal dispensation, which shall not begin till Christ's coming, is antitypical to the HOLIEST PLACE, which Christ our High Priest alone in the flesh as yet has entered (Heb 9:6-7); but which, at His coming, we, too, who are believers, shall enter (Rev 7:15; Rev 21:22). The supper joins the two closing periods of the Old and the New dispensations. The first and second comings are considered as one coming, whence the expression is not "return," but "come" (compare, however, Joh 14:3).

1 Corinthians 11:27

co1 11:27

eat and drink--So one of the oldest manuscripts reads. But three or four equally old manuscripts, the Vulgate and CYPRIAN, read, "or." Romanists quote this reading in favor of communion in one kind. This consequence does not follow. Paul says, "Whosoever is guilty of unworthy conduct, either in eating the bread, or in drinking the cup, is guilty of the body and blood of Christ." Impropriety in only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," but "body and blood." Any who takes the bread without the wine, or the wine without the bread, "unworthily" communicates, and so "is guilty of Christ's body and blood"; for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's death worthily, we share in the guilt of that death. (Compare "crucify to themselves the Son of God afresh," Heb 6:6). Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate.

1 Corinthians 11:28

co1 11:28

examine--Greek, "prove" or "test" his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" (Co1 11:29, Co1 11:31). Not auricular confession to a priest, but self-examination is necessary.

so--after due self-examination.

of . . . of--In Co1 11:27, where the receiving was unworthily, the expression was, "eat this bread, drink . . . cup" without "of." Here the "of" implies due circumspection in communicating [BENGEL].

let him eat--His self-examination is not in order that he may stay away, but that he may eat, that is, communicate.

1 Corinthians 11:29

co1 11:29

damnation--A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right translation is "judgment." The judgment is described (Co1 11:30-32) as temporal.

not discerning--not duty judging: not distinguishing in judgment (so the Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest manuscripts omit "Lord's" (see Co1 11:27). Omitting also "unworthily," with most of the oldest manuscripts, we must translate, "He that eateth and drinketh, eateth and drinketh judgment to himself, IF he discern not the body" (Heb 10:29). The Church is "the body of Christ" (Co1 12:27). The Lord's body is His literal body appreciated and discerned by the soul in the faithful receiving, and not present in the elements themselves.

1 Corinthians 11:30

co1 11:30

weak . . . sickly--He is "weak" who has naturally no strength: "sickly," who has lost his strength by disease [TITTMANN, Greek Synonyms of the New Testament].

sleep--are being lulled in death: not a violent death; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brought to a right state on the sick bed (Co1 11:31).

1 Corinthians 11:31

co1 11:31

if we would judge ourselves--Most of the oldest manuscripts, read "But," not "For." Translate also literally "If we duly judged ourselves, we should not be (or not have been) judged," that is, we should escape (or have escaped) our present judgments. In order to duly judge or "discern [appreciate] the Lord's body," we need to "duly judge ourselves." A prescient warning against the dogma of priestly absolution after full confession, as the necessary preliminary to receiving the Lord's Supper.

1 Corinthians 11:32

co1 11:32

chastened-- (Rev 3:19).

with the world--who, being bastards, are without chastening (Heb 12:8).

1 Corinthians 11:33

co1 11:33

tarry one for another--In contrast to Co1 11:21. The expression is not, "Give a share to one another," for all the viands brought to the feast were common property, and, therefore, they should "tarry" till all were met to partake together of the common feast of fellowship [THEOPHYLACT].

1 Corinthians 11:34

co1 11:34

if any . . . hunger--so as not to be able to "tarry for others," let him take off the edge of his hunger at home [ALFORD] (Co1 11:22).

the rest--"the other questions you asked me as to the due celebration of the Lord's Supper." Not other questions in general; for he does subsequently set in order other general questions in this Epistle.

Next: 1 Corinthians Chapter 12

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: 1 Corinthians: 1 Corinthians Chapter 12

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

1 Corinthians Chapter 12

1 Corinthians 12:1

co1 12:1

THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)

spiritual gifts--the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Mat 7:22). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole written New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [ARCHBISHOP WHATELY]. Paul sets forth in order: (1). The unity of the body (1Co. 12:1-27). (2). The variety of its members and functions (Co1 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (Co1 12:31; Co1 13:1-13). (4) The comparison of the gifts with one another (1Co. 14:1-40).

I would not have you ignorant--with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (Co1 14:38).

1 Corinthians 12:2

co1 12:2

(Eph 2:11).

that ye were--The best manuscripts read, "That WHEN ye were"; thus "ye were" must be supplied before "carried away"--Ye were blindly transported hither and thither at the will of your false guides.

these dumb idols--Greek, "the idols which are dumb"; contrasted with the living God who "speaks" in the believer by His Spirit (Co1 12:3, &c.). This gives the reason why the Corinthians needed instruction as to spiritual gifts, namely, their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb.

as ye were led--The Greek is, rather, "as ye might (happen to) be led," namely, on different occasions. The heathen oracles led their votaries at random, without any definite principle.

1 Corinthians 12:3

co1 12:3

The negative and positive criteria of inspiration by the Spirit--the rejection or confession of Jesus as Lord [ALFORD] (Jo1 4:2; Jo1 5:1). Paul gives a test of truth against the Gentiles; John, against the false prophets.

by the Spirit--rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (Mat 16:17; Joh 15:26).

of God . . . Holy--The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.

speaking . . . say--"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.

Jesus--not an abstract doctrine, but the historical, living God-man (Rom 10:9).

accursed--as the Jews and Gentiles treated Him (Gal 3:13). Compare "to curse Christ" in the heathen PLINY'S letter [Epistles, 10.97]. The spiritual man feels Him to be the Source of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Rom 9:3).

Lord--acknowledging himself as His servant (Isa 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.

1 Corinthians 12:4

co1 12:4

diversities of gifts--that is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (Co1 12:11).

same Spirit--The Holy Trinity appears here: the Holy Spirit in this verse; Christ in Co1 12:5; and the Father in Co1 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in Co1 12:7, &c.; the Lord, in Co1 12:12, &c.; God, in Co1 12:28. (Compare Eph 4:4-6).

1 Corinthians 12:5

co1 12:5

"Gifts" (Co1 12:4), "administrations" (the various functions and services performed by those having the gifts, compare Co1 12:28), and "operations" (the actual effects resulting from both the former, through the universally operative power of the one Father who is "above all, through all, and in us all"), form an ascending climax [HENDERSON, Inspiration].

same Lord--whom the Spirit glorifies by these ministrations [BENGEL].

1 Corinthians 12:6

co1 12:6

operations--(Compare Co1 12:10).

same God . . . worketh--by His Spirit working (Co1 12:11).

all in all--all of them (the "gifts") in all the persons (who possess them).

1 Corinthians 12:7

co1 12:7

But--Though all the gifts flow from the one God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.

to every man--to each of the members of the Church severally.

to profit withal--with a view to the profit of the whole body.

1 Corinthians 12:8

co1 12:8

Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, Co1 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mat 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in Co1 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in Co1 13:8. The first genus refers more to believers; the second, to unbelievers.

by . . . by . . . by--The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare Co1 12:11); the third is, "in," that is, under the influence of (so the Greek, Mat 22:43; Luk 2:27).

word of wisdom--the ready utterance of (for imparting to others, Eph 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (Co1 1:24; Co1 2:6-7; Eph 1:8; Eph 3:10; Col 2:3).

word of knowledge--ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare Co1 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (Co1 13:8), [BENGEL].

1 Corinthians 12:9

co1 12:9

faith--not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (compare Co1 13:2; Mar 11:23; Jam 5:15). Its nature, or principle, is the same as that of saving faith, namely, reliance on God; the producing cause, also, in the same,' namely, a power altogether supernatural (Eph 1:19-20). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its instrinsic merit, but by the merits of Him who is the object of it.

healing--Greek plural, "healings"; referring to different kinds of disease which need different kinds of healing (Mat 10:1).

1 Corinthians 12:10

co1 12:10

working of miracles--As "healings" are miracles, those here meant must refer to miracles of special and extraordinary POWER (so the Greek for "miracles" means); for example, healings might be effected by human skill in course of time; but the raising of the dead, the infliction of death by a word, the innocuous use of poisons, &c., are miracles of special power. Compare Mar 6:5; Act 19:11.

prophecy--Here, probably, not in the wider sense of public teaching by the Spirit (Co1 11:4-5; Co1 14:1-5, 1Co. 14:22-39); but, as its position between "miracles" and a "discerning of spirits" implies, the inspired disclosure of the future (Act 11:27-28; Act 21:11; Ti1 1:18), [HENDERSON]. It depends on "faith" (Co1 12:9; Rom 12:6). The prophets ranked next to the apostles (Co1 12:28; Eph 3:5; Eph 4:11). As prophecy is part of the whole scheme of redemption, an inspired insight into the obscurer parts of the existing Scriptures, was the necessary preparation for the miraculous foresight of the future.

discerning of spirits--discerning between the operation of God's Spirit, and the evil spirit, or unaided human spirit (Co1 14:29; compare Ti1 4:1; Jo1 4:1).

kinds of tongues--the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (Co1 14:2-12). This is marked as a distinct genus in the Greek, "To another and a different class."

interpretation of tongues-- (Co1 14:13, Co1 14:26-27).

1 Corinthians 12:11

co1 12:11

as he will-- (Co1 12:18; Heb 2:4).

1 Corinthians 12:12

co1 12:12

Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit.

of that one body--Most of the oldest manuscripts omit "one."

so also is Christ--that is, the whole Christ, the head and body. So Psa 18:50, "His anointed (Messiah or Christ), David (the antitypical David) and His seed."

1 Corinthians 12:13

co1 12:13

by . . . Spirit . . . baptized--literally, "in"; in virtue of; through. The designed effect of baptism, which is realized when not frustrated by the unfaithfulness of man.

Gentiles--literally, "Greeks."

all made to drink into one Spirit--The oldest manuscripts read, "Made to drink of one Spirit," omitting "into" (Joh 7:37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in the beginning of the verse. So the "Spirit, the water, and the blood" (Jo1 5:8), similarly combine the two outward signs with the inward things signified, the Spirit's grace.

are . . . have been--rather as Greek, "were . . . were" (the past tense).

1 Corinthians 12:14

co1 12:14

Translate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the seceding commons [LIVY, 2.32], was probably before Paul's mind, stored as it was with classical literature.

1 Corinthians 12:15

co1 12:15

The humbler members ought not to disparage themselves, or to be disparaged by others more noble (Co1 12:21-22).

foot . . . hand--The humble speaks of the more honorable member which most nearly resembles itself: so the "ear" of the "eye" (the nobler and more commanding member, Num 10:31), (Co1 12:16). As in life each compares himself with those whom he approaches nearest in gifts, not those far superior. The foot and hand represent men of active life; the ear and eye, those of contemplative life.

1 Corinthians 12:17

co1 12:17

Superior as the eye is, it would not do if it were the sole member to the exclusion of the rest.

1 Corinthians 12:18

co1 12:18

now--as the case really is.

every one--each severally.

1 Corinthians 12:19

co1 12:19

where were the body--which, by its very idea, "hath many members" (Co1 12:12, Co1 12:14), [ALFORD].

1 Corinthians 12:20

co1 12:20

now--as the case really is: in contrast to the supposition (Co1 12:19; compare Co1 12:18).

many members--mutually dependent.

1 Corinthians 12:21

co1 12:21

The higher cannot dispense with the lower members.

1 Corinthians 12:22

co1 12:22

more feeble--more susceptible of injury: for example, the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, as being felt "necessary."

1 Corinthians 12:23

co1 12:23

less honourable--"We think" the feet and the belly "less honorable," though not really so in the nature of things.

bestow . . . honour--putting shoes on (Margin) the feet, and clothes to cover the belly.

uncomely parts--the secret parts: the poorest, though unclad in the rest of the body, cover these.

1 Corinthians 12:24

co1 12:24

tempered . . . together--on the principle of mutual compensation.

to that part which lacked--to the deficient part [ALFORD], (Co1 12:23).

1 Corinthians 12:25

co1 12:25

no schism--(compare Co1 12:21) --no disunion; referring to the "divisions" noticed (Co1 11:18).

care one for another--that is, in behalf of one another.

1 Corinthians 12:26

co1 12:26

And--Accordingly.

all . . . suffer with it--"When a thorn enters the heel, the whole body feels it, and is concerned: the back bends, the belly and thighs contract themselves, the hands come forward and draw out the thorn, the head stoops, and the eyes regard the affected member with intense gaze" [CHRYSOSTOM].

rejoice with it--"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [CHRYSOSTOM].

1 Corinthians 12:27

co1 12:27

members in particular--that is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare Co1 3:16): and its individual components are members, every one in his assigned place.

1 Corinthians 12:28

co1 12:28

set . . . in the church--as He has "set the members . . . in the body" (Co1 12:18).

first apostles--above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. (Rom 16:7).

teachers--who taught, for the most part, truths already revealed; whereas the prophets made new revelations and spoke all their prophesyings under the Spirit's influence. As the teachers had the "word of knowledge," so the prophets "the word of wisdom" (Co1 12:8). Under "teachers" are included "evangelists and pastors."

miracles--literally, "powers" (Co1 12:10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling than working miracles.

helps, governments--lower and higher departments of "ministrations" (Co1 12:5); as instances of the former, deacons whose office it was to help in the relief of the poor, and in baptizing and preaching, subordinate to higher ministers (Act 6:1-10; Act 8:5-17); also, others who helped with their time and means, in the Lord's cause (compare Co1 13:13; Num 11:17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, presbyters, or bishops, whose office it was to govern the Church (Ti1 5:17; Heb 13:17, Heb 13:24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their office, whence they are here classified with other functions of an inspired character. Government (literally, "guiding the helm" of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Compare "He that giveth" (answering to "helps")--"he that ruleth" (answering to "governments") (Rom 12:8). Translate, literally, "Helpings, governings" [ALFORD].

diversities of tongues-- (Co1 12:10). "Divers kinds of tongues."

1 Corinthians 12:29

co1 12:29

Are all?--Surely not.

1 Corinthians 12:31

co1 12:31

covet earnestly--Greek, "emulously desire." Not in the spirit of discontented "coveting." The Spirit "divides to every man severally as He will" (Co1 12:1); but this does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greatest gifts. BEZA explains, "Hold in the highest estimation"; which accords with the distinction in his view (Co1 14:1) between "follow after charity--zealously esteem spiritual gifts"; also with (Co1 12:11, Co1 12:18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on Co1 14:1.

the best gifts--Most of the oldest manuscripts read, "the greatest gifts."

and yet--Greek, "and moreover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still more excellent (literally, "a way most way-like") to desire, "the way of love" (compare Co1 14:1). This love, or "charity," includes both "faith" and "hope" (Co1 13:7), and bears the same fruits (Co1 13:1-13) as the ordinary and permanent fruits of the Spirit (Gal 5:22-24). Thus "long-suffering," compare Co1 12:4; "faith," Co1 12:7; "joy," Co1 12:6; "meekness," Co1 12:5; "goodness," Co1 12:5; "gentleness," Co1 12:4 (the Greek is the same for "is kind"). It is the work of the Holy Spirit, and consists in love to God, on account of God's love in Christ to us, and as a consequence, love to man, especially to the brethren in Christ (Rom 5:5; Rom 15:30). This is more to be desired than gifts (Luk 10:20).

Next: 1 Corinthians Chapter 13

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: 1 Corinthians: 1 Corinthians Chapter 13

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: 1 Corinthians: 1 Corinthians Chapter 13

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

1 Corinthians Chapter 13

1 Corinthians 13:1

co1 13:1

CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (Co1 13:1-13)

tongues--from these he ascends to "prophecy" (Co1 13:2); then, to "faith"; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing them ("unto you," Co1 12:31) to putting the case in his own person, "Though I," &c.

speak with the tongues--with the eloquence which was so much admired at Corinth (for example, Apollos, Act 18:24; compare Co1 1:12; Co1 3:21-22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (Co1 14:2, &c.).

of angels--higher than men, and therefore, it is to be supposed, speaking a more exalted language.

charity--the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (1Co. 12:1-31).

sounding . . . tinkling--sound without soul or feeling: such are "tongues" without charity.

cymbal--Two kinds are noticed (Psa 150:5), the loud or clear, and the high-sounding one: hand cymbals and finger cymbals, or castanets. The sound is sharp and piercing.

1 Corinthians 13:2

co1 13:2

mysteries-- (Rom 11:25; Rom 16:25). Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knowledge, to truths long known.

faith . . . remove mountains-- (Mat 17:20; Mat 21:21). The practical power of the will elevated by faith [NEANDER]; confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. Without "love" prophecy, knowledge, and faith, are not what they seem (compare Co1 8:1-2; Mat 7:22; Jam 2:14; compare Co1 13:8), and so fail of the heavenly reward (Mat 6:2). Thus Paul, who teaches justification by faith only (Rom 3:4-5; Gal 2:16; Gal 3:7-14), is shown to agree with James, who teaches (Jam 2:24) "by works" (that is, by LOVE, which is the "spirit" of faith, Jam 2:26) a man is justified, "and not by faith only."

1 Corinthians 13:3

co1 13:3

bestow . . . goods . . . poor--literally, "dole out in food" all my goods; one of the highest functions of the "helps" (Co1 12:28).

give . . . body to be burned--literally, "to such a degree as that I should be burned." As the three youths did (Dan 3:28), "yielded their bodies" (compare Co2 12:15). These are most noble exemplifications of love in giving and in suffering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which is the sphere of love. Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Mat 16:26; Luk 9:23-25). Men will fight for Christianity, and die for Christianity, but not live in its spirit, which is love.

1 Corinthians 13:4

co1 13:4

suffereth long--under provocations of evil from others. The negative side of love.

is kind--the positive side. Extending good to others. Compare with love's features here those of the "wisdom from above" (Jam 3:17).

envieth--The Greek includes also jealousy.

vaunteth not--in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mere display.

not puffed up--with party zeal, as some at Corinth were (Co1 4:6).

1 Corinthians 13:5

co1 13:5

not . . . unseemly--is not uncourteous, or inattentive to civility and propriety.

thinketh no evil--imputeth not evil [ALFORD]; literally, "the evil" which actually is there (Pro 10:12; Pe1 4:8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses "the evil" which another inflicts on her [ESTIUS]; doth not meditate upon evil inflicted by another [BENGEL]; and in doubtful cases, takes the more charitable view [GROTIUS].

1 Corinthians 13:6

co1 13:6

rejoiceth in the truth--rather, "rejoiceth with the truth." Exults not at the perpetration of iniquity (unrighteousness) by others (compare Gen 9:22-23), but rejoices when the truth rejoices; sympathizes with it in its triumphs (Jo2 1:4). See the opposite (Ti2 3:8), "Resist the truth." So "the truth" and "unrighteousness" are contrasted (Rom 2:8). "The truth" is the Gospel truth, the inseparable ally of love (Eph 4:15; Jo2 1:12). The false charity which compromises "the truth" by glossing over "iniquity" or unrighteousness is thus tacitly condemned (Pro 17:15).

1 Corinthians 13:7

co1 13:7

Beareth all things--without speaking of what it has to bear. The same Greek verb as in Co1 9:12. It endures without divulging to the world personal distress. Literally said of holding fast like a watertight vessel; so the charitable man contains himself in silence from giving vent to what selfishness would prompt under personal hardship.

believeth all things--unsuspiciously believes all that is not palpably false, all that it can with a good conscience believe to the credit of another. Compare Jam 3:17, "easy to be entreated"; Greek, "easily persuaded."

hopeth--what is good of another, even when others have ceased to hope.

endureth--persecutions in a patient and loving spirit.

1 Corinthians 13:8

co1 13:8

never faileth--never is to be out of use; it always holds its place.

shall fail . . . vanish away--The same Greek verb is used for both; and that different from the Greek verb for "faileth." Translate, "Shall be done away with," that is, shall be dispensed with at the Lord's coming, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, the verb is "shall cease." A primary fulfilment of Paul's statement took place when the Church attained its maturity; then "tongues" entirely "ceased," and "prophesyings" and "knowledge," so far as they were supernatural gifts of the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions.

1 Corinthians 13:9

co1 13:9

in part--partially and imperfectly. Compare a similar contrast to the "perfect man," "the measure of the stature of the fulness of Christ" (Eph 4:11-13).

1 Corinthians 13:10

co1 13:10

that which is in part--fragmentary and isolated.

1 Corinthians 13:11

co1 13:11

When . . . a child-- (Co1 3:1; Co1 14:20).

I spake--alluding to "tongues."

understood--or, "had the sentiments of." Alluding to "prophecy."

I thought--Greek "reasoned" or "judged"; alluding to "knowledge."

when I became . . . I put away--rather, "now that I am become a man, I have done away with the things of the child."

1 Corinthians 13:12

co1 13:12

now--in our present state.

see--an appropriate expression, in connection with the "prophets" of seers (Sa1 9:9).

through a glass--that is, in a mirror; the reflection seeming to the eye to be behind the mirror, so that we see it through the mirror. Ancient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim mirror (such as ancient mirrors were), compared with the perfect idea we have of it by seeing itself directly.

darkly--literally, "in enigma." As a "mirror" conveys an image to the eye, so an "enigma" to the ear. But neither "eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) "the things which God hath prepared for them that love Him" (Co1 2:9). Paul alludes to Num 12:8, "not in dark speeches"; the Septuagint, "not in enigmas." Compared with the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not in enigmas." But compared with the intuitive and direct vision of God hereafter, even the revealed word now is "a dark discourse," or a shadowing forth by enigma of God's reflected likeness. Compare Pe2 1:19, where the "light" or candle in a dark place stands in contrast with the "day" dawning. God's word is called a glass or mirror also in Co2 3:18.

then--"when that which is perfect is come" (Co1 13:10).

face to face--not merely "mouth to mouth" (Num 12:8). Gen 32:30 was a type (Joh 1:50-51).

know . . . known--rather as Greek, "fully know . . . fully known." Now we are known by, rather than know, God (Co1 8:3; Gal 4:9).

1 Corinthians 13:13

co1 13:13