King James Version
1 Corinthians 13
13 verses with commentary
The Way of Love
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
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Though I speak with the tongues of men and of angels (ταῖς γλώσσαις τῶν ἀνθρώπων... καὶ τῶν ἀγγέλων, tais glōssais tōn anthrōpōn... kai tōn angelōn)—Paul begins his love discourse by relativizing the Corinthians' most prized gift. Glōssais encompasses both human languages and ecstatic utterance. The hyperbolic "tongues of angels" (possibly referencing celestial praise languages) sets the highest imaginable standard for eloquence.
And have not charity (ἀγάπην δὲ μὴ ἔχω, agapēn de mē echō)—Agapē is self-sacrificial, covenant love modeled supremely in Christ's death (Romans 5:8). Unlike phileo (affection) or eros (desire), agapē chooses the good of others regardless of reciprocation. Paul uses the strong adversative de to contrast gifts with character.
I am become as sounding brass, or a tinkling cymbal (γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον, gegona chalkos ēchōn ē kymbalon alalazon)—The perfect tense gegona indicates a settled state of worthlessness. Ancient temples used bronze gongs and clashing cymbals in pagan worship—loud, attention-grabbing, but meaningless cacophony. Without love, even supernatural speech is just religious noise.
And have not charity (ἀγάπην δὲ μὴ ἔχω, agapēn de mē echō)—Agapē is self-sacrificial, covenant love modeled supremely in Christ's death (Romans 5:8). Unlike phileo (affection) or eros (desire), agapē chooses the good of others regardless of reciprocation. Paul uses the strong adversative de to contrast gifts with character.
I am become as sounding brass, or a tinkling cymbal (γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον, gegona chalkos ēchōn ē kymbalon alalazon)—The perfect tense gegona indicates a settled state of worthlessness. Ancient temples used bronze gongs and clashing cymbals in pagan worship—loud, attention-grabbing, but meaningless cacophony. Without love, even supernatural speech is just religious noise.
And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
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And though I have the gift of prophecy (καὶ ἐὰν ἔχω προφητείαν, kai ean echō prophēteian)—Paul now addresses a gift he ranked highest for edification (14:1-5). Prophēteia means inspired proclamation of God's truth, not merely prediction. Even this supremely valuable gift becomes worthless without love.
And understand all mysteries, and all knowledge (καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, kai eidō ta mystēria panta kai pasan tēn gnōsin)—Mystēria refers to divine secrets revealed only by God (1 Corinthians 2:7; Romans 11:25; Ephesians 3:3-9). Gnōsis is comprehensive understanding. Paul's hyperbolic "all mysteries and all knowledge" includes theological mastery, biblical expertise, and supernatural insight—the very knowledge Corinthians prized (1 Corinthians 8:1).
And though I have all faith, so that I could remove mountains, and have not charity, I am nothing (οὐθέν εἰμι, outhen eimi)—Jesus promised mountain-moving faith to His disciples (Matthew 17:20; 21:21). Outhen is absolute zero, not "little" but literally "nothing." Without love, even miracle-working faith reduces the miracle-worker to ontological nothingness.
And understand all mysteries, and all knowledge (καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, kai eidō ta mystēria panta kai pasan tēn gnōsin)—Mystēria refers to divine secrets revealed only by God (1 Corinthians 2:7; Romans 11:25; Ephesians 3:3-9). Gnōsis is comprehensive understanding. Paul's hyperbolic "all mysteries and all knowledge" includes theological mastery, biblical expertise, and supernatural insight—the very knowledge Corinthians prized (1 Corinthians 8:1).
And though I have all faith, so that I could remove mountains, and have not charity, I am nothing (οὐθέν εἰμι, outhen eimi)—Jesus promised mountain-moving faith to His disciples (Matthew 17:20; 21:21). Outhen is absolute zero, not "little" but literally "nothing." Without love, even miracle-working faith reduces the miracle-worker to ontological nothingness.
And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
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And though I bestow all my goods to feed the poor (κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, kan psōmisō panta ta hyparchonta mou)—Psōmizō literally means "to feed morsel by morsel," suggesting gradual, deliberate distribution of one's entire estate. This is radical generosity, total divestment for charity—the highest imaginable sacrifice in a patronage-based society where wealth meant status, security, and honor.
And though I give my body to be burned (καὶ ἐὰν παραδῶ τὸ σῶμά μου ἵνα καυχήσωμαι, kai ean paradō to sōma mou hina kauchēsōmai)—Most manuscripts read kauchēsōmai ("that I may boast") rather than kauthēsōmai ("to be burned"), though both appear in tradition. The concept is martyrdom—ultimate self-sacrifice, possibly referencing Daniel's friends (Daniel 3) or anticipating Christian persecution. Yet even dying for one's faith is worthless if motivated by pride rather than love.
And have not charity, it profiteth me nothing (οὐδὲν ὠφελοῦμαι, ouden ōpheloumai)—I gain zero benefit. Paul's third escalation moves from being nothing (v. 2) to gaining nothing. Without agapē, even seemingly selfless acts—total charity, martyrdom—are spiritually bankrupt. Motive matters as much as action.
And though I give my body to be burned (καὶ ἐὰν παραδῶ τὸ σῶμά μου ἵνα καυχήσωμαι, kai ean paradō to sōma mou hina kauchēsōmai)—Most manuscripts read kauchēsōmai ("that I may boast") rather than kauthēsōmai ("to be burned"), though both appear in tradition. The concept is martyrdom—ultimate self-sacrifice, possibly referencing Daniel's friends (Daniel 3) or anticipating Christian persecution. Yet even dying for one's faith is worthless if motivated by pride rather than love.
And have not charity, it profiteth me nothing (οὐδὲν ὠφελοῦμαι, ouden ōpheloumai)—I gain zero benefit. Paul's third escalation moves from being nothing (v. 2) to gaining nothing. Without agapē, even seemingly selfless acts—total charity, martyrdom—are spiritually bankrupt. Motive matters as much as action.
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, vaunteth: or, is not rash
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Charity suffereth long (ἡ ἀγάπη μακροθυμεῖ, hē agapē makrothymei)—Paul begins defining love's positive qualities. Makrothymeō means "long-tempered" (literally "long passion"), the opposite of quick-tempered. It's patience under provocation, enduring difficult people without retaliation. God's own makrothymia delays judgment to allow repentance (Romans 2:4; 2 Peter 3:9).
And is kind (χρηστεύεται, chrēsteuetai)—Chrēsteuomai appears only here in the NT, meaning actively benevolent, showing practical goodness. Love doesn't merely refrain from harm (patience) but actively does good (kindness). These two qualities form love's foundational posture: enduring and generous.
Charity envieth not (οὐ ζηλοῖ, ou zēloi)—Zēloō can mean healthy zeal or sinful jealousy; context determines meaning. Here, negative: love doesn't envy others' gifts, possessions, or status. This directly confronts Corinthian jealousy over spiritual gifts (3:3; 12:31).
Charity vaunteth not itself (οὐ περπερεύεται, ou perpereuetai)—This rare verb (appears only here in biblical Greek) means boastful self-display or bragging. Love doesn't parade achievements or seek recognition.
Is not puffed up (οὐ φυσιοῦται, ou physioutai)—Physioō is Paul's favorite term for arrogance in 1 Corinthians (4:6, 18, 19; 5:2; 8:1). Literally "inflated," it describes pride that puffs up with self-importance. Love deflates ego.
And is kind (χρηστεύεται, chrēsteuetai)—Chrēsteuomai appears only here in the NT, meaning actively benevolent, showing practical goodness. Love doesn't merely refrain from harm (patience) but actively does good (kindness). These two qualities form love's foundational posture: enduring and generous.
Charity envieth not (οὐ ζηλοῖ, ou zēloi)—Zēloō can mean healthy zeal or sinful jealousy; context determines meaning. Here, negative: love doesn't envy others' gifts, possessions, or status. This directly confronts Corinthian jealousy over spiritual gifts (3:3; 12:31).
Charity vaunteth not itself (οὐ περπερεύεται, ou perpereuetai)—This rare verb (appears only here in biblical Greek) means boastful self-display or bragging. Love doesn't parade achievements or seek recognition.
Is not puffed up (οὐ φυσιοῦται, ou physioutai)—Physioō is Paul's favorite term for arrogance in 1 Corinthians (4:6, 18, 19; 5:2; 8:1). Literally "inflated," it describes pride that puffs up with self-importance. Love deflates ego.
Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
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Doth not behave itself unseemly (οὐκ ἀσχημονεῖ, ouk aschēmonei)—Aschēmoneō means to act dishonorably, rudely, or indecently (cf. 7:36). Love respects propriety and others' dignity, refusing to shame or disgrace. This contrasts with the Corinthians' shameful behavior at the Lord's Supper (11:20-22) and chaotic worship (14:23, 40).
Seeketh not her own (οὐ ζητεῖ τὰ ἑαυτῆς, ou zētei ta heautēs)—Love is fundamentally other-centered, the opposite of selfish ambition. Paul models this (10:24, 33) and commands it (Philippians 2:4). Christ supremely embodied it (Philippians 2:5-8). This demolishes Corinthian factionalism, litigation (6:1-8), and selfish use of Christian liberty (8:9-13).
Is not easily provoked (οὐ παροξύνεται, ou paroxunetai)—Literally "not sharpened" or irritated. The same verb describes Paul's spirit being "provoked" by Athenian idolatry (Acts 17:16) and the sharp disagreement between Paul and Barnabas (Acts 15:39). Love maintains composure under irritation, refusing to be baited into anger.
Thinketh no evil (οὐ λογίζεται τὸ κακόν, ou logizetai to kakon)—Logizomai is an accounting term meaning "to reckon, calculate, keep records." Love doesn't keep a mental ledger of wrongs for future use in arguments or revenge. This is the opposite of nursing grievances. As God doesn't count our sins against us when we're in Christ (2 Corinthians 5:19), so love forgives and forgets.
Seeketh not her own (οὐ ζητεῖ τὰ ἑαυτῆς, ou zētei ta heautēs)—Love is fundamentally other-centered, the opposite of selfish ambition. Paul models this (10:24, 33) and commands it (Philippians 2:4). Christ supremely embodied it (Philippians 2:5-8). This demolishes Corinthian factionalism, litigation (6:1-8), and selfish use of Christian liberty (8:9-13).
Is not easily provoked (οὐ παροξύνεται, ou paroxunetai)—Literally "not sharpened" or irritated. The same verb describes Paul's spirit being "provoked" by Athenian idolatry (Acts 17:16) and the sharp disagreement between Paul and Barnabas (Acts 15:39). Love maintains composure under irritation, refusing to be baited into anger.
Thinketh no evil (οὐ λογίζεται τὸ κακόν, ou logizetai to kakon)—Logizomai is an accounting term meaning "to reckon, calculate, keep records." Love doesn't keep a mental ledger of wrongs for future use in arguments or revenge. This is the opposite of nursing grievances. As God doesn't count our sins against us when we're in Christ (2 Corinthians 5:19), so love forgives and forgets.
Rejoiceth not in iniquity, but rejoiceth in the truth; in the truth: or, with the truth
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Rejoiceth not in iniquity (οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, ou chairei epi tē adikia)—Adikia is unrighteousness, injustice, wrongdoing. Love finds no joy when evil occurs, even when it might benefit oneself. This confronts the human tendency toward schadenfreude—pleasure at enemies' failures—and the Corinthian factions who likely celebrated rival groups' moral stumbles.
But rejoiceth in the truth (συγχαίρει δὲ τῇ ἀληθείᾳ, synchairei de tē alētheia)—The compound verb synchairō intensifies the joy: "rejoices together with" the truth. Alētheia encompasses both propositional truth (doctrine) and reality as God defines it (righteousness, justice, gospel). Love aligns itself completely with truth's triumph, not personal vindication. This is profoundly countercultural: love celebrates righteousness even in opponents, mourns sin even in allies.
The contrast exposes the connection between love and truth—they are inseparable. John writes, "I have no greater joy than to hear that my children walk in truth" (3 John 1:4). Love doesn't sentimentally tolerate evil or relativize truth; it grieves over sin (even when convenient) and celebrates truth (even when costly).
But rejoiceth in the truth (συγχαίρει δὲ τῇ ἀληθείᾳ, synchairei de tē alētheia)—The compound verb synchairō intensifies the joy: "rejoices together with" the truth. Alētheia encompasses both propositional truth (doctrine) and reality as God defines it (righteousness, justice, gospel). Love aligns itself completely with truth's triumph, not personal vindication. This is profoundly countercultural: love celebrates righteousness even in opponents, mourns sin even in allies.
The contrast exposes the connection between love and truth—they are inseparable. John writes, "I have no greater joy than to hear that my children walk in truth" (3 John 1:4). Love doesn't sentimentally tolerate evil or relativize truth; it grieves over sin (even when convenient) and celebrates truth (even when costly).
Beareth all things, believeth all things, hopeth all things, endureth all things.
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Beareth all things (πάντα στέγει, panta stegei)—Stegō has two possible meanings: (1) "to cover" (as a roof covers), suggesting love protects others by covering their faults (cf. 1 Peter 4:8, "love covers a multitude of sins"); (2) "to bear up under," suggesting endurance. Both nuances fit: love both shields and endures.
Believeth all things (πάντα πιστεύει, panta pisteuei)—Not gullible credulity, but trusting others in the best possible light. Love doesn't assume the worst, isn't cynical or suspicious, gives the benefit of the doubt. This doesn't mean naïveté—Jesus "knew what was in man" (John 2:24-25)—but rather refusing to prejudge or assume malice.
Hopeth all things (πάντα ἐλπίζει, panta elpizei)—Elpizō is confident expectation, not wishful thinking. Love maintains hope for others' redemption, growth, and change. It doesn't write people off as hopeless cases. This hope rests in God's transforming power, not human potential.
Endureth all things (πάντα ὑπομένει, panta hypomenei)—Hypomenō means steadfast perseverance under trial. Love doesn't quit when relationships become difficult. The four panta ("all things") emphasize love's comprehensive, unwavering character. Together they present love as protective, trusting, hopeful, and persistent—the very opposite of the Corinthians' quick divisions and broken relationships.
Believeth all things (πάντα πιστεύει, panta pisteuei)—Not gullible credulity, but trusting others in the best possible light. Love doesn't assume the worst, isn't cynical or suspicious, gives the benefit of the doubt. This doesn't mean naïveté—Jesus "knew what was in man" (John 2:24-25)—but rather refusing to prejudge or assume malice.
Hopeth all things (πάντα ἐλπίζει, panta elpizei)—Elpizō is confident expectation, not wishful thinking. Love maintains hope for others' redemption, growth, and change. It doesn't write people off as hopeless cases. This hope rests in God's transforming power, not human potential.
Endureth all things (πάντα ὑπομένει, panta hypomenei)—Hypomenō means steadfast perseverance under trial. Love doesn't quit when relationships become difficult. The four panta ("all things") emphasize love's comprehensive, unwavering character. Together they present love as protective, trusting, hopeful, and persistent—the very opposite of the Corinthians' quick divisions and broken relationships.
Love Never Ends
Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. fail: Gr. vanish away
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Charity never faileth (ἡ ἀγάπη οὐδέποτε πίπτει, hē agapē oudepote piptei)—Piptō means "to fall" or "fail." Love never collapses, expires, or becomes obsolete. Unlike gifts that are temporary tools for this age, love is eternal. This introduces the contrast between transient gifts and permanent love (verses 8-13).
But whether there be prophecies, they shall fail (εἴτε προφητεῖαι, καταργηθήσονται, eite prophēteiai, katargēthēsontai)—Katargeō means "to render inoperative, abolish, nullify." Prophecy, so valued by Paul (14:1), will be abolished when we see Christ face to face and no longer need mediated revelation.
Whether there be tongues, they shall cease (εἴτε γλῶσσαι, παύσονται, eite glōssai, pausontai)—Pauō means "to stop, come to an end." Tongues, the Corinthians' prized gift, will simply stop when their purpose is fulfilled. The middle voice suggests they will cease on their own.
Whether there be knowledge, it shall vanish away (εἴτε γνῶσις, καταργηθήσεται, eite gnōsis, katargēthēsetai)—Even gnōsis (theological knowledge, doctrinal understanding) will be abolished in glory. Not because truth changes, but because partial knowledge gives way to complete knowledge. The three most celebrated gifts in Corinth—prophecy, tongues, knowledge—are temporary. Only love endures into eternity.
But whether there be prophecies, they shall fail (εἴτε προφητεῖαι, καταργηθήσονται, eite prophēteiai, katargēthēsontai)—Katargeō means "to render inoperative, abolish, nullify." Prophecy, so valued by Paul (14:1), will be abolished when we see Christ face to face and no longer need mediated revelation.
Whether there be tongues, they shall cease (εἴτε γλῶσσαι, παύσονται, eite glōssai, pausontai)—Pauō means "to stop, come to an end." Tongues, the Corinthians' prized gift, will simply stop when their purpose is fulfilled. The middle voice suggests they will cease on their own.
Whether there be knowledge, it shall vanish away (εἴτε γνῶσις, καταργηθήσεται, eite gnōsis, katargēthēsetai)—Even gnōsis (theological knowledge, doctrinal understanding) will be abolished in glory. Not because truth changes, but because partial knowledge gives way to complete knowledge. The three most celebrated gifts in Corinth—prophecy, tongues, knowledge—are temporary. Only love endures into eternity.
For we know in part, and we prophesy in part.
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For we know in part (ἐκ μέρους γινώσκομεν, ek merous ginōskomen)—Ek merous means "from a part" or "partially." Ginōskō is experiential, relational knowledge. Our current theological understanding, biblical expertise, and spiritual insight are fragmentary, incomplete. Even our best grasp of God's truth is like seeing individual puzzle pieces without the full picture.
And we prophesy in part (καὶ ἐκ μέρους προφητεύομεν, kai ek merous prophēteuomen)—Even Spirit-inspired proclamation is partial. Prophets don't have comprehensive revelation; they speak what God gives them in the moment. The repetition of ek merous emphasizes the limitation: all current spiritual gifts operate within the constraints of this age.
This verse grounds the previous statement (v. 8) that gifts will be abolished. Why? Because they're partial by nature. Prophecy and knowledge are like scaffolding around a building under construction—necessary now, but removed when the building is complete. Paul is preparing for verse 12's contrast: now we see dimly, then face to face.
And we prophesy in part (καὶ ἐκ μέρους προφητεύομεν, kai ek merous prophēteuomen)—Even Spirit-inspired proclamation is partial. Prophets don't have comprehensive revelation; they speak what God gives them in the moment. The repetition of ek merous emphasizes the limitation: all current spiritual gifts operate within the constraints of this age.
This verse grounds the previous statement (v. 8) that gifts will be abolished. Why? Because they're partial by nature. Prophecy and knowledge are like scaffolding around a building under construction—necessary now, but removed when the building is complete. Paul is preparing for verse 12's contrast: now we see dimly, then face to face.
But when that which is perfect is come, then that which is in part shall be done away. done away: Gr. vanish away
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But when that which is perfect is come (ὅταν δὲ ἔλθῃ τὸ τέλειον, hotan de elthē to teleion)—To teleion is "the perfect," "the complete," or "the mature." Debate centers on its referent: (1) Christ's return and the eternal state; (2) the completed New Testament canon; (3) Christian maturity. Context strongly favors the first: the next verse contrasts childhood with maturity, and verse 12 contrasts present obscurity with seeing "face to face"—clearly eschatological language echoing Numbers 12:8 and 1 John 3:2.
Then that which is in part shall be done away (τὸ ἐκ μέρους καταργηθήσεται, to ek merous katargēthēsetai)—The same verb from verse 8: "abolished, rendered inoperative." When completeness arrives, partiality becomes obsolete. When we see Christ face to face and are fully transformed into His image (1 John 3:2), we won't need prophetic revelation (we'll see Truth Himself), fragmented knowledge (we'll know fully), or tongues (we'll communicate perfectly).
This doesn't diminish the value of gifts now; it puts them in perspective. They're tools for this age, means to an end (building up the church in love), not the end itself. Love, by contrast, continues into perfection.
Then that which is in part shall be done away (τὸ ἐκ μέρους καταργηθήσεται, to ek merous katargēthēsetai)—The same verb from verse 8: "abolished, rendered inoperative." When completeness arrives, partiality becomes obsolete. When we see Christ face to face and are fully transformed into His image (1 John 3:2), we won't need prophetic revelation (we'll see Truth Himself), fragmented knowledge (we'll know fully), or tongues (we'll communicate perfectly).
This doesn't diminish the value of gifts now; it puts them in perspective. They're tools for this age, means to an end (building up the church in love), not the end itself. Love, by contrast, continues into perfection.
When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. thought: or, reasoned put away: Gr. vanish away
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When I was a child, I spake as a child, I understood as a child, I thought as a child (ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος, hote ēmēn nēpios, elaloun hōs nēpios, ephronoun hōs nēpios, elogizomēn hōs nēpios)—Nēpios means infant or immature child. Paul uses three verbs to encompass all aspects of childish thinking: speaking (communication), understanding (comprehension), and reasoning (logic). Children's cognitive abilities are limited—they think concretely, not abstractly; they're self-focused, not other-aware; they lack perspective and wisdom.
But when I became a man, I put away childish things (ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου, hote gegona anēr, katērgēka ta tou nēpiou)—Anēr is adult male, mature man. Katargeō (the same verb as verses 8, 10) means "I abolished, rendered inoperative." Maturity requires putting away not just childish actions but childish ways of thinking. The perfect tense katērgēka emphasizes a completed action with ongoing results—childishness was decisively left behind.
The analogy extends verse 10's argument: just as childhood gives way to adulthood, so this age's partial gifts will give way to eternity's completeness. The Corinthians' obsession with showy gifts is spiritual infantilism; maturity pursues love.
But when I became a man, I put away childish things (ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου, hote gegona anēr, katērgēka ta tou nēpiou)—Anēr is adult male, mature man. Katargeō (the same verb as verses 8, 10) means "I abolished, rendered inoperative." Maturity requires putting away not just childish actions but childish ways of thinking. The perfect tense katērgēka emphasizes a completed action with ongoing results—childishness was decisively left behind.
The analogy extends verse 10's argument: just as childhood gives way to adulthood, so this age's partial gifts will give way to eternity's completeness. The Corinthians' obsession with showy gifts is spiritual infantilism; maturity pursues love.
For now we see through a glass, darkly ; but then face to face: now I know in part; but then shall I know even as also I am known. darkly: Gr. in a riddle
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For now we see through a glass, darkly (βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, blepomen gar arti di' esoptrou en ainigmati)—Esoptron is a mirror, typically polished bronze in antiquity, providing a dim, imperfect reflection (unlike modern glass mirrors). En ainigmati means "in a riddle" or "obscurely"—we see reality as if it were a cryptic puzzle. Our current perception of God, even through Scripture and Spirit-illumination, is indirect and incomplete. We see reflections, not Reality itself.
But then face to face (τότε δὲ πρόσωπον πρὸς πρόσωπον, tote de prosōpon pros prosōpon)—This phrase echoes Numbers 12:8 (LXX), where God speaks to Moses "mouth to mouth" (stoma kata stoma), and Exodus 33:11, "The LORD spoke to Moses face to face." It also anticipates 1 John 3:2, "We shall see him as he is." The beatific vision—seeing God unveiled—is the Christian's ultimate hope. No more mediation, no more obscurity, direct sight of Christ in His glory.
Now I know in part; but then shall I know even as also I am known (ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην, arti ginōskō ek merous, tote de epignōsomai kathōs kai epegnōsthēn)—The shift from ginōskō (know) to epiginōskō (know fully, recognize completely) is significant. Our current knowledge is partial (ek merous); our future knowledge will be comprehensive, matching the way God has always fully known us. Not that we'll be omniscient, but that our knowledge will be complete, unobstructed, perfected.
But then face to face (τότε δὲ πρόσωπον πρὸς πρόσωπον, tote de prosōpon pros prosōpon)—This phrase echoes Numbers 12:8 (LXX), where God speaks to Moses "mouth to mouth" (stoma kata stoma), and Exodus 33:11, "The LORD spoke to Moses face to face." It also anticipates 1 John 3:2, "We shall see him as he is." The beatific vision—seeing God unveiled—is the Christian's ultimate hope. No more mediation, no more obscurity, direct sight of Christ in His glory.
Now I know in part; but then shall I know even as also I am known (ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην, arti ginōskō ek merous, tote de epignōsomai kathōs kai epegnōsthēn)—The shift from ginōskō (know) to epiginōskō (know fully, recognize completely) is significant. Our current knowledge is partial (ek merous); our future knowledge will be comprehensive, matching the way God has always fully known us. Not that we'll be omniscient, but that our knowledge will be complete, unobstructed, perfected.
And now abideth faith, hope, charity, these three; but the greatest of these is charity.
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And now abideth faith, hope, charity, these three (νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα, nyni de menei pistis, elpis, agapē, ta tria tauta)—Menō means "to remain, abide, endure." While gifts cease (v. 8), this triad continues. But does "now" mean "in this age" (so faith and hope also cease in glory) or "from now on into eternity" (so all three continue forever)? Context suggests the former: faith will give way to sight (2 Corinthians 5:7), hope to realization (Romans 8:24, "hope that is seen is not hope"). Yet even in eternity, trust in God (faith's essence) and confident expectation of His continued goodness (hope's essence) remain, fully realized rather than abolished.
But the greatest of these is charity (μείζων δὲ τούτων ἡ ἀγάπη, meizōn de toutōn hē agapē)—Meizōn is the comparative: "greater." Why is love greatest? (1) Love is God's essential nature (1 John 4:8, 16); (2) Love fulfills the entire law (Romans 13:8-10; Galatians 5:14); (3) Love is the identifying mark of Christ's disciples (John 13:35); (4) Love is the "more excellent way" (12:31) than even the greatest gifts; (5) Love never fails—it's eternal, continuing fully into the new creation when faith becomes sight and hope becomes reality.
Paul has come full circle: beginning with love's necessity (vv. 1-3), describing love's character (vv. 4-7), establishing love's permanence (vv. 8-12), and concluding with love's supremacy (v. 13). The entire chapter relativizes the Corinthians' obsession with gifts by establishing love as the Christian's supreme virtue, ultimate ethic, and eternal reality.
But the greatest of these is charity (μείζων δὲ τούτων ἡ ἀγάπη, meizōn de toutōn hē agapē)—Meizōn is the comparative: "greater." Why is love greatest? (1) Love is God's essential nature (1 John 4:8, 16); (2) Love fulfills the entire law (Romans 13:8-10; Galatians 5:14); (3) Love is the identifying mark of Christ's disciples (John 13:35); (4) Love is the "more excellent way" (12:31) than even the greatest gifts; (5) Love never fails—it's eternal, continuing fully into the new creation when faith becomes sight and hope becomes reality.
Paul has come full circle: beginning with love's necessity (vv. 1-3), describing love's character (vv. 4-7), establishing love's permanence (vv. 8-12), and concluding with love's supremacy (v. 13). The entire chapter relativizes the Corinthians' obsession with gifts by establishing love as the Christian's supreme virtue, ultimate ethic, and eternal reality.