‏ 1 Corinthians 12

 Now concerning spiritual gifts ( περ δε των πνευματικων ). Clearly one of the items asked about in the letter to Paul (7:1) and introduced precisely as the problem of meats offered to idols (8:1). This question runs to the end of chapter 14. Plainly much trouble had arisen in Corinth in the exercise of these gifts.

 Ye were led away ( απαγομενο ). The copula  ητε is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change  οτε (when) to  ποτε (once) and so remove the difficulty.

 Unto those dumb idols ( προς τα ειδωλα τα αφωνα ). "Unto the idols the dumb." See Ps 95:5-7 for the voicelessness ( α-φωνα, old adjective, without voice,  φωνη ) of the idols. Pagans were led astray by demons (1Co 10:19f.).

 Howsoever ye might be led ( ως αν ηγεσθε ). Rather, "as often as ye were led." For this use of  ως αν for the notion of repetition, regular Koine idiom, see Robertson, Grammar, p. 974. Cf.  οπου αν in Mr 6:56.

 Wherefore I give you to understand ( διο γνωριζω υμιν ). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root  γνω in  γινωσκω, to know.

 Speaking in the Spirit of God ( εν πνευματ θεου λαλων ). Either sphere or instrumentality. No great distinction here between  λαλεω (utter sounds) and  λεγω (to say).

 Jesus is anathema ( αναθεμα Ιησους ). On distinction between  αναθεμα (curse) and  αναθημα (offering Lu 21:5) see discussion there. In LXX  αναθημα means a thing devoted to God without being redeemed, doomed to destruction (Le 27:28f.; Jos 6:17; 7:12). See 1Co 16:22; Ga 1:8f.; Ro 9:3. This blasphemous language against Jesus was mainly by the Jews (Ac 13:45; 18:6). It is even possible that Paul had once tried to make Christians say  Αναθεμα Ιησους (Ac 26:11).

 Jesus is Lord ( Κυριος Ιησους ). The term  Κυριος, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term  Κυριος, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in 1Co 12:3." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say  Κυριος Χαεσαρ and how each time he replied  Κυριος Ιησους. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

 Diversities ( διαιρεσεις ). Old word for distinctions, differences, distributions, from  διαιρεω, to distribute, as  διαιρουν (dividing, distributing) in verse 11. Only here in the N.T.

 Of gifts ( χαρισματων ). Late word and chiefly in Paul (cf. Ro 12:6) in N.T. (except 1Pe 4:19), but some examples in papyri. It means a favour (from  χαριζομα ) bestowed or received without any merit as in Ro 1:11.

 Of ministrations ( διακονιων ). This old word is from  διακονος and has a general meaning of service as here (Ro 11:13) and a special ministration like that of Martha (Lu 10:40) and the collection (1Co 16:15; 2Co 8:4).

 Of workings ( ενεργηματων ). Late word, here only in N.T., the effect of a thing wrought (from  ενεργεω, to operate, perform, energize). Paul uses also the late kindred word  ενεργεια (Col 1:29; 2:12) for efficiency.

 Who worketh all things in all ( ο ενεργων τα παντα εν πασιν ). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe ( τα παντα ) in Col 1:16 (of Christ) and in Ro 11:36 (of God). Note the Trinity in these verses: the same Spirit (verse 4), the same Lord (Jesus) in verse 5, the same God (the Father) in verse 6.

 Manifestation ( φανερωσις ). Late word, in papyri, in N.T. only here and 2Co 4:2, from  φανεροω, to make manifest ( φανερος ). Each instance of the whole (verse 6) is repeatedly given ( διδοτα, present passive indicative of  διδωμ ).

 To profit withal ( προς το συμφερον ). See on 6:12; 10:23, 33 for Paul's guiding principle in such matters.

 To one ( ω μεν ). Demonstrative  ος with  μεν in dative case, to this one. The distribution or correlation is carried on by  αλλω δε (verses 8, 9, 10),  ετερω δε (verses 9, 10) for variety, nine manifestations of the Spirit's work in verses 8-10.

 The Word of wisdom ( λογος σοφιας ). Old words.  Λογος is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit).

 The word of knowledge ( λογος γνωσεως ). This gift is insight (illumination) according to ( κατα ) the same Spirit.

 Faith ( πιστις ). Not faith of surrender, saving faith, but wonder-working faith like that in 13:2 (Mt 17:20; 21:21). Note here  εν τω αυτω πνευματ (in the same Spirit) in contrast with  δια and  κατα in verse 8.

 Gifts of healings ( χαρισματα ιαματων ).  Ιαμα, old word from  ιαομα, common in LXX, in N.T. only in this chapter. It means acts of healing as in Ac 4:30 (cf. Jas 5:14) and Lu 7:21 (of Jesus). Note  εν here as just before.

 Workings of miracles ( ενεργηματα δυναμεων ). Workings of powers. Cf.  ενεργων δυναμεις in Ga 3:5; Heb 2:4 where all three words are used ( σημεια, signs,  τερατα, wonders,  δυναμεις, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.

 Prophecy ( προφητεια ). Late word from  προφητης and  προφημ, to speak forth. Common in papyri. This gift Paul will praise most (chapter 1Co 14). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit.

 Discernings of spirits ( διακρισεις πνευματων ).  Διακρισις is old word from  διακρινω (see 11:29) and in N.T. only here; Ro 14:1; Heb 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Ti 4:1; 1Jo 4:1f.).

 Divers kinds of tongues ( γενη γλωσσων ). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds,  γενη ) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4) and was intelligible to God (14:2, 28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on Ac 2:13-21; 10:44-46; 19:6.

 The interpretation of tongues ( ερμηνεια γλωσσων ). Old word, here only and 14:26 in N.T., from  ερμηνευω from  Hερμης (the god of speech). Cf. on  διερμηνευω in Lu 24:27; Ac 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

 Worketh ( ενεργε ). The same word that was used in verse 6 of God.

 Severally ( ιδια ). Separately.

 Even as he will ( καθως βουλετα ). Hence there is no occasion for conceit, pride, or faction (4:7).

 So also is Christ ( ουτως κα ο Χριστος ). One would naturally expect Paul here to say  ουτως κα το σωμα του Χριστου (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in Col 1:18, 24; Eph 5:23, 30. Aristotle had used  σωμα of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.

 Were we all baptized into one body ( ημεις παντες εις εν σωμα εβαπτισθημεν ). First aorist passive indicative of  βαπτιζω and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Ga 3:27; Ro 6:2ff.).

 And were all made to drink of one Spirit ( κα παντες εν πνευμα εποτισθημεν ). First aorist passive indicative of  ποτιζω, old verb, to give to drink. The accusative  εν πνευμα is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

 Is not one member ( ουκ εστιν εν μελος ). The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., Mem. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.

 If the foot shall say ( εαν ειπη ο πους ). Condition of third class ( εαν and second aorist subjunctive  ειπη ). In case the foot say.

 I am not of the body ( ουκ ειμ εκ του σωματος ). I am independent of the body, not dependent on the body.

 It is not therefore not of the body ( ου παρα τουτο ουκ εστιν εκ του σωματος ). Thinking or saying so does not change the fact.  Παρα τουτο here means "alongside of this" (cf. IV Macc. 10:19) and so "because of," a rare use (Robertson, Grammar, p. 616). The two negatives ( ου--ουκ ) do not here destroy one another. Each retains its full force.

Points explained precisely as in verse 15.

 If the whole body were an eye ( ε ολον το σωμα οφθαλμος ). The eye is the most wonderful organ and supremely useful (Nu 10:31), the very light of the body (Lu 11:34). And yet how grotesque it would be if there were nothing else but a great round rolling eye! A big "I" surely!

 The smelling ( η οσφρησις ). Old word from  οσφραινομα, to smell. Here alone in N.T.

 But now ( νυν δε ). But as things are, in contrast to that absurdity.

 Hath God set ( ο θεος εθετο ). Second aorist middle indicative. God did it and of himself.

 Even as it pleased him ( καθως ηθελησεν ). Why challenge God's will? Cf. Ro 9:20.

 One member ( εν μελος ). Paul applies the logic of verse 17 to any member of the body. The application to members of the church is obvious. It is particularly pertinent in the case of a "church boss."

 Many members, but one body ( πολλα μελη, εν δε σωμα ). The argument in a nutshell, in one epigram.

 Cannot say ( ου δυνατα ειπειν ). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

 Nay, much rather ( αλλα πολλω μαλλον ). Adversative sense of  αλλα, on the contrary. So far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are "much more" (argumentum a fortiori, "by much more"  πολλω μαλλον, instrumental case) in need of therm.

 Those members of the body which seem to be more feeble are necessary ( τα δοκουντα μελη του σωματος ασθενεστερα υπαρχειν αναγκαια εστιν ). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

 We bestow ( περιτιθεμεν ). Literally, We place around as if a garland (Mr 15:17) or a garment (Mt 27:28).

 More abundant comeliness ( ευσχημοσυνην περισσοτεραν ). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from  ευσχημων ( ευ, well,  σχημα, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. So  ασχημων (deformed, uncomely), old word, here only in N.T., but see 7:36 for  ασχημονεω.

 Tempered the body together ( συνεκερασεν το σωμα ). First aorist active indicative of  συνκεραννυμ, to mix together, old word, but in N.T. only here and Heb 4:2. Plato used this very word of the way God compounded ( συνεκερασατο ) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19) in opposition to the Epicurean sensualists in Corinth.

 To that part which lacked ( τω υστερουμενω ). It is a true instinct that gives superior honour to the unseen organs of life.

 That there should be no schism ( ινα μη η σχισμα ). Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is.

 Have the same care ( το αυτο μεριμνωσιν ). The very verb  μεριμναω used by Jesus of our anxiety (Mt 6:27, 31). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body co-working for the whole confirms Paul's argument.

 Suffer with it ( συνπασχε ). Medical term in this sense in Hippocrates and Galen. In N.T only here and Ro 8:17 (of our suffering with Christ). One of Solon's Laws allowed retaliation by any one for another's injuries. Plato (Republic, V, 462) says the body politic "feels the hurt" as the whole body feels a hurt finger.

 Rejoice with it ( συνχαιρε ). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See 13:6 for joy of love with truth.

 Severally ( εκ μερους ). See Ro 11:25  απο μερους (in part). Each has his own place and function in the body of Christ.

 God hath set some ( ους μεν εθετο ο θεος ). See verse 18 for  εθετο ο θεος. Note middle voice (for his own use). Paul begins as if he means to say  ους μεν αποστολουσ, ους δε προφητας (some apostles, some prophets), but he changes the construction and has no  ους δε, but instead  πρωτον, δευτερον, επειτα (first, second, then, etc.).

 In the church ( εν τη εκκλησια ). The general sense of  εκκλησια as in Mt 16:18 and later in Col 1:18, 24; Eph 5:23, 32; Heb 12:23. See list also in Eph 4:11. See on Mt 10:2 for  αποστολους, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.

 Prophets ( προφητας ). For-speakers for God and Christ. See the list of prophets and teachers in Ac 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God.

 Teachers ( διδασκαλους ). Old word from  διδασκω, to teach. Used to the Baptist (Lu 3:12), to Jesus (Joh 3:10; 13:13), and of Paul by himself along with  αποστολος (1Ti 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See Eph 4:11.

 Then miracles ( επειτα δυναμεις ). Here a change is made from the concrete to the abstract. See the reverse in Ro 12:7. See these words ( δυναμεισ, ιαμητων, γλωσσων ) in verses 9, 10 with  γλωσσων, last again. But these two new terms (helps, governments).

 Helps ( αντιλημψεις ). Old word, from  αντιλαμβανομα, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick.

 Governments ( κυβερνησεις ). Old word from  κυβερναω (cf.  Κυβερνητης in Ac 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops ( επισχοπο ) or elders ( πρεσβυτερο ), the outstanding leaders ( ο προισταμενο in 1Th 5:12; Ro 12:8;  ο ηγουμενο in Ac 15:22; Heb 13:7, 17, 24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See Php 1:1 for both officers.

 Are all ( μη παντες ). The  μη expects a negative answer with each group.

 Do all interpret? ( μη παντες διερμηνευουσιν? ). He adds this query to the list in 28, but it is in 10.

 The greater gifts ( τα χαρισματα τα μειζονα ). Paul unhesitatingly ranks some spiritual gifts above others.  Ζηλοω here has good sense, not that of envy as in Ac 7:9; 1Co 13:4.

 And a still more excellent way ( κα ετ καθ' υπερβολην οδον ). In order to gain the greater gifts. "I show you a way par excellence," beyond all comparison (superlative idea in this adjunct, not comparative), like  καθ' υπερβολην εις υπερβολην (2Co 4:17).  Hυπερβολη is old word from  υπερβαλλω, to throw beyond, to surpass, to excel (2Co 3:10; Eph 1:19). "I show you a supremely excellent way." Chapter 1Co 13 is this way, the way of love already laid down in 8:1 concerning the question of meats offered to idols (cf. 1Jo 4:7). Poor division of chapters here. This verse belongs with chapter 1Co 13.

‏ 1 Corinthians 13

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

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

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

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

The ecstatic gifts (verse 1) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in  καν=κα εαν. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-working faith "so as to remove mountains" ( ωστε ορη μεθιστανειν ) without love. This may have been a proverb or Paul may have known the words of Jesus (Mt 17:20; 21:21).

 I am nothing ( ουθεν ειμ ). Not  ουθεις, nobody, but an absolute zero. This form in  θ rather than  δ ( ουδεν ) had a vogue for a while (Robertson, Grammar, p. 219).

 Bestow to feed ( Ψωμισω ). First aorist active subjunctive of  ψωμιζω, to feed, to nourish, from  ψωμος, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T.

 To be burned ( ινα καυθησωμα ). First future passive subjunctive (Textus Receptus), but D  καυθησομα (future passive indicative of  καιω, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, Grammar, p. 876). Aleph A B here read  καυχησωμα, first aorist middle subjunctive of  καυχαομα (so Westcott and Hort), "that I may glory." This is correct.

 It profiteth me nothing ( ουδεν ωφελουμα ). Literally, I am helped nothing.  Ουδεν in the accusative case retained with passive verb. See two accusatives with  ωφελεω in 14:6. Verb is old and from  οφελος (profit).

Verses 4-7 picture the character or conduct of love in marvellous rhapsody.

 Suffereth long ( μακροθυμε ). Late Koine word (Plutarch) from  μακρος, long,  θυμος, passion, ardour. Cf. Jas 5:7f.

 Is kind ( χρηστευετα ). From  χρηστος (useful, gracious, kind) and that from  χραομα, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour.

 Envieth not ( ου ζηλο ). Present active indicative of  ζηλοω (contraction  οει=ο, same as subjunctive and optative forms). Bad sense of  ζηλος from  ζεω, to boil, good sense in 12:31. Love is neither jealous nor envious (both ideas).

 Vaunteth not itself ( ου περπερευετα ). From  περπερος, vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with  αρεσκευομα, to play the toady.

 Is not puffed up ( ου φυσιουτα ). Present direct middle indicative of  φυσιοω from  φυσις (late form for  φυσαω, φυσιαω from  φυσα, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on 4:6.

 Doth not behave itself unseemly ( ουκ ασχημονε ). Old verb from  ασχημων (12:23). In N.T. only here and 7:36. Not indecent.

 Seeketh not its own ( ου ζητε τα εαυτης ). Its own interests (10:24, 33).

 Is not provoked ( ου παροξυνετα ). Old word. In N.T. only here and Ac 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had  παροξυσμος (paroxysm) in Antioch (15:39). See good sense of  παροξυσμος in Heb 10:24.

 Taketh not account of evil ( ου λογιζετα το κακον ). Old verb from  λογος, to count up, to take account of as in a ledger or note-book, "the evil" ( το κακον ) done to love with a view to settling the account.

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

 But rejoiceth with the truth ( συνχαιρε δε τη αληθεια ). Associative instrumental case after  συν- in composition. Truth personified as opposed to unrighteousness (2Th 2:12; Ro 2:8). Love is on the side of the angels. Paul returns here to the positive side of the picture (verse 4) after the remarkable negatives.

 Beareth all things ( παντα στεγε ).  Στεγω is old verb from  στεγη, roof, already in 1Co 9:12; 1Th 3:1, 5 which see. Love covers, protects, forbears (suffert, Vulgate). See 1Pe 4:8 "because love covers a multitude of sins" ( οτ αγαπη καλυπτε φηθος αμαρτιων ), throws a veil over.

 Believeth all things ( παντα πιστευε ). Not gullible, but has faith in men.

 Hopeth all things ( παντα ελπιζε ). Sees the bright side of things. Does not despair.  Ενδυρεθ αλλ θινγς ( παντα υπομενε ). Perseveres. Carries on like a stout-hearted soldier. If one knows Sir Joshua Reynolds's beautiful painting of the Seven Virtues (the four cardinal virtues of the Stoics--temperance, prudence, fortitude, justice--and the three Christian graces--faith, hope, love), he will find them all exemplified here as marks of love (the queen of them all).

 Love never faileth ( Hη αγαπη ουδεποτε πιπτε ). New turn for the perpetuity of love.  Πιπτε correct text, not  εκπιπτε, as in Lu 16:17. Love survives everything.

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

 They shall cease ( παυσοντα ). Future middle indicative of  παυω, to make cease. They shall make themselves cease or automatically cease of themselves.

 In part ( εκ μερους ). See on 12:27. As opposed to the whole.

 That which is perfect ( το τελειον ). The perfect, the full-grown ( τελος, end), the mature. See on 2:6.  Hοταν ελθη is second aorist subjunctive with  οταν, temporal clause for indefinite future time.

 A child ( νηπιος ). See on 3:1 for  νηπιος in contrast with  τελειος (adult).

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

 I felt ( εφρονουν ). Imperfect active, I used to think. Better, I used to understand.

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

 Now that I am become ( οτε γεγονα ). Perfect active indicative  γεγονα, I have become a man ( ανηρ ) and remain so (Eph 4:14).

 I have put away ( κατηργηκα ). Perfect active indicative. I have made inoperative (verse 8) for good.

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

 Darkly ( εν αινιγματ ). Literally, in an enigma. Old word from  αινισσομα, to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in LXX. "To see a friend's face in a cheap mirror would be very different from looking at the friend" (Robertson and Plummer).

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

 Shall I know ( επιγνωσομα ). I shall fully ( επι- ) know. Future middle indicative as  γινωσκω (I know) is present active and  επεγνωσθην (I was fully known) is first aorist passive (all three voices).

 Abideth ( μενε ). Singular, agreeing in number with  πιστις (faith), first in list.

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

‏ 1 Corinthians 14

 Follow after love ( διωκετε την αγαπην ). As if a veritable chase. Paul comes back to the idea in 12:31 (same use of  ζηλουτε ) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of 13:13.

 But rather that ye may prophesy ( μαλλον δε ινα προφητευητε ). Distinct aim in view as in verse 5. Old verb from  προφητης, common in N.T. Present subjunctive, "that ye may keep on prophesying."

 For no man understandeth ( ουδεις γαρ ακουε ). Literally, hears, gets the sense, understands. Verb  ακουω used either of hearing the sound only or getting the idea (cf. Ac 9:7; 22:9).

 Mysteries ( μυστηρια ). Unexplained mysteries (1Co 2:7).

 Edification ( οικοδομην ). Building up.

 Comfort ( παρακλησιν ). Encouragement, calling to one's side.

 Consolation ( παραμυθιαν ). Old word (from  παρα, μυθοσ, παραμυθεομα 1Th 2:12 which see, a stimulating word), nowhere else in N.T., but  παραμυθιον in Php 2:1 with  παρακλησις as here. Edification, cheer, incentive in these words.

 The church ( εκκλησιαν ). No article, literally, "a church" (local use). Not  η εκκλησια.

 Except he interpret ( εκτος ε μη διερμηνευη ). Pleonastic combination of  εκτος (preposition except) and  ε μη (if not, unless) as in 15:2; 1Ti 5:19. For use of  ε with subjunctive rather than  εαν see Php 3:12 (common enough in the Koine, Robertson, Grammar, pp. 1017f., condition of third class). On the verb see on 12:30; Lu 24:27; Ac 9:36.

 Receive ( λαβη ). Second aorist (ingressive) active subjunctive of  λαμβανω, may get edification.

 If I come ( εαν ελθω ). Third class condition, supposable case (aorist subjunctive).

 What shall I profit you ( τ υμας ωφελησω ). Two accusatives with this verb (see 13:3).

 Unless I speak ( εαν μη λαλησω ). Second condition (also third class) with the one conclusion (cf. 1Ti 2:5).

 Things without life ( αψυχα ). Without a soul ( α privative,  ψυχη ) or life. Old word only here in N.T.

 Pipe ( αυλος ). Old word (from  αω, αυω, to blow), only here in N.T.

 Harp ( κιθαρα ). Old word. Stringed instrument as pipe, a wind instrument.

 If they give not a distinction in the sounds ( εαν διαστολην τοις φθογγοις μη δω ). Third class condition with second aorist active subjunctive  δω from  διδωμ. Common word in late Greek for difference ( διαστελλω, to send apart). In N.T. only here and Ro 3:22; 10:12.  Φθογγος old word (from  φθεγγομα ) for musical sounds vocal or instrumental. In N.T. only here and Ro 10:18.

 An uncertain voice ( αδηλον φωνην ). Old adjective ( α privative,  δηλος, manifest). In N.T. only here and Lu 11:44. Military trumpet ( σαλπιγξ ) is louder than pipe or harp.

 Shall prepare himself ( παρασκευασετα ). Direct middle future indicative of  παρασκευαζω, old verb, in N.T. only here, 2Co 9:2ff.; Ac 10:10. From  παρα, σκευη (preparation).

 Unless ye utter speech easy to be understood ( εαν μη ευσημον λογον δωτε ). Condition of third class again ( εαν and aorist subjunctive).  Ευσημον ( ευ, well,  σημα, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers.

 Ye will be speaking into the air ( εσεσθε εις αερα λαλουντες ). Periphrastic future indicative (linear action). Cf.  αερα δερων (beating the air) in 9:26. Cf. our talking to the wind. This was before the days of radio.

 It may be ( ε τυχο ). Condition of fourth class ( ε and aorist optative of  τυγχανω ), if it should happen. Common enough idiom. Cf.  τυχον in 16:6.

 Without signification ( αφωνον ). Old adjective ( α privative and  φωνη ). Without the faculty of speech (12:2; Ac 8:32; 2Pe 2:16).

 The meaning of the voice ( την δυναμιν της φωνης ). The power (force) of the voice.

 A barbarian ( βαρβαρος ). Jargon,  βαρ-βαρ. The Egyptians called all  βαρβαρους who did not speak their tongue. The Greeks followed suit for all ignorant of Greek language and culture. They divided mankind into Hellenes and Barbarians.

 Unto me ( εν εμο ). In my case, almost like a dative.

 Zealous of spiritual gifts ( ζηλωτα πνευματων ). Zealots for spirits. So it looked.

 That ye may abound ( ινα περισσευητε ). Purpose clause with the object by prolepsis stated beforehand "for the edification of the church."

 Let him pray that he may interpret ( προσευχεσθω ινα διερμηνευη ). Else he had better cease talking in a tongue.

 But my understanding is unfruitful ( ο δε νους μου ακαρπος ). My intellect ( νους ) gets no benefit ( ακαρπος, without fruit) from rhapsodical praying that may even move my spirit ( πνευμα ).

 With the understanding also ( κα τω νο ). Instrumental case of  νους. Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind.

 And I will sing with the understanding also ( ψαλω δε κα τω νο ). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship.  Ψαλλω originally meant to play on strings, then to sing with an accompaniment (Eph 5:19), and here apparently to sing without regard to an instrument.

 Else if thou bless with the spirit ( επε εαν ευλογηις εν πνευματ ). Third class condition. He means that, if one is praying and praising God (10:16) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Neh 5:13; 8:6; 1Ch 16:36; Ps 106:48).

 He that filleth the place of the unlearned ( ο αναπληρων τον τοπον του ιδιωτου ). Not a special part of the room, but the position of the  ιδιωτου (from  ιδιος, one's own), common from Herodotus for private person (Ac 4:13), unskilled (2Co 11:6), uninitiated (unlearned) in the gift of tongues as here and verses 23f.

 At thy giving of thanks ( επ τη ση ευχαριστια ). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17.

 More than you all ( παντων υμων μαλλον ). Ablative case after  μαλλον. Astonishing claim by Paul that doubtless had a fine effect.

 Howbeit in church ( αλλα εν εκκλησια ). Private ecstasy is one thing (cf. 2Co 12:1-9) but not in church worship.

 That I may instruct ( ινα κατηχησω ). Final clause with  ινα. For the rare verb  κατηχεω see on Lu 1:4; Ac 18:25.

 Be not children in mind ( μη παιδια γινεσθε ταις φρεσιν ). "Cease becoming children in your intellects," as some of them evidently were. Cf. Heb 5:11-14 for a like complaint of intellectual dulness for being old babies.

 In malice be ye babes ( τη κακια νηπιαζετε ).

 Be men ( τελειο γινεσθε ). Keep on becoming adults in your minds. A noble and a needed command, pertinent today.

 In the law it is written ( εν τω νομω γεγραπτα ). Isa 28:11f. Freely quoted.

 For a sign ( εις σημειον ). Like the Hebrew and occasional Koine idiom also.

 Will they not say that ye are mad? ( ουκ ερουσιν οτ μαινεσθε? ). These unbelievers unacquainted ( ιδιωτα ) with Christianity will say that the Christians are raving mad (see on Ac 12:15; 26:24). They will seem like a congregation of lunatics.

 He is reproved by all ( ελεγχετα υπο παντων ). Old word for strong proof, is undergoing conviction.

 Is judged ( ανακρινετα ). Is tested. Cf. 1Co 2:15; 4:3f.

 That God is among you indeed ( οτ οντως εν υμιν εστιν ). Recitative  οτ and direct quotation from Isa 45:15 (Hebrew rather than the LXX). "Really ( οντως Lu 24:34) God is in you."

 When ye come together ( οταν συνερχησθε ). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case ( εαν συνελθη, second aorist subjunctive) in verse 23.

 By two ( κατα δυο ). According to two, ratio.

 Or at most ( η το πλειστον ). Adverbial accusative, "or at the most."

 Three ( τρεις ).  Κατα to be repeated.

 And that in turn ( κα ανα μερος ). One at a time and not over three in all.

 But if there be no interpreter ( εαν δε μη η διερμηνευτης ). Third class condition. Earliest known instance and possibly made by Paul from verb in verse 27. Reappears in Byzantine grammarians.

 Keep silence in church ( σιγατω εν εκκλησια ). Linear action (present active imperative). He is not even to speak in a tongue once. He can indulge his private ecstasy with God.

 By two or three ( δυο η τρεις ). No  κατα here as in verse 27. Let two or three prophets speak.

 Let the others discern ( ο αλλο διακρινετωσαν ). Whether what is said is really of the Spirit. Cf. 12:10  διακρισεις πνευματων.

 Let the first keep silence ( ο πρωτος σιγατω ). To give the next one a chance.

 One by one ( καθ' ενα ). Regular idiom.

 The spirits of the prophets are subject to the prophets ( πνευματα προφητων προφηταις υποτασσετα ). A principle that some had forgotten.

 Not of confusion ( ου--καταστασιας ). God is not a God of disorder, but of peace. We need this reminder today.

 As in all the churches of the saints ( ως εν πασαις ταις εκκλησιαις των αγιων ). Orderly reverence is a mark of the churches. This is a proper conclusion of his argument as in 11:16.

 Keep silence in the churches ( εν ταις εκκλησιαις σιγατωσαν ). The same verb used about the disorders caused by speakers in tongues (verse 28) and prophets (30). For some reason some of the women were creating disturbance in the public worship by their dress (11:2-16) and now by their speech. There is no doubt at all as to Paul's meaning here. In church the women are not allowed to speak ( λαλειν ) nor even to ask questions. They are to do that

 at home ( εν οικω ). He calls it a shame ( αισχρον ) as in 11:6 (cf. Eph 5:12; Tit 1:11). Certainly women are still in subjection ( υποτασσεσθωσαν ) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul's commands on this subject, even 1Ti 2:12, were meant for specific conditions that do not apply wholly now. Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we try to understand Paul's real meaning here.

 The commandment of the Lord ( Κυριου εντολη ). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.

 Decently and in order ( ευσχημονως κα κατα ταξιν ). That is surely a good rule for all matters of church life and worship. It applies also to the function of women in church service.