the Sixth Week after Easter
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1 Corinthians 13:13
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Concordances:
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- InternationalContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
abideth: 1 Corinthians 3:14, 1 Peter 1:21, 1 John 2:14, 1 John 2:24, 1 John 3:9
faith: Luke 8:13-15, Luke 22:32, Galatians 5:6, Hebrews 10:35, Hebrews 10:39, Hebrews 11:1-7, 1 John 5:1-5
hope: Psalms 42:11, Psalms 43:5, Psalms 146:5, Lamentations 3:21-26, Romans 5:4, Romans 5:5, Romans 8:24, Romans 8:25, Romans 15:13, Colossians 1:5, Colossians 1:27, 1 Thessalonians 5:8, Hebrews 6:11, Hebrews 6:19, 1 Peter 1:21, 1 John 3:3
charity: 1 Corinthians 13:1-8, 1 Corinthians 8:1, 1 Corinthians 8:3, 2 Corinthians 5:10, 2 Corinthians 5:15, Galatians 5:6, 1 John 2:10, 1 John 4:7-18
the greatest: 1 Corinthians 13:8, 1 Corinthians 14:1, 1 Corinthians 16:14, Mark 12:29-31, Luke 10:27, Galatians 5:13-22, Philippians 1:9, Colossians 3:14, 1 Timothy 1:5, 2 Timothy 1:7, 1 John 4:7-9, 2 John 1:4-6
Reciprocal: Matthew 9:16 - for Romans 12:12 - Rejoicing 2 Corinthians 9:9 - his Galatians 5:22 - faith Ephesians 4:16 - edifying 1 Thessalonians 1:3 - and patience 1 Thessalonians 3:6 - faith James 2:17 - so 1 Peter 1:3 - unto 1 Peter 1:13 - hope 1 John 4:12 - and his
Cross-References
And the earth was corrupt before God, and the earth was full of violence.
When God looked at the earth, he saw that people had ruined it. Violence was everywhere, and it had ruined their life on earth.
The eretz was corrupt before God, and the eretz was filled with violence.
And the earth was corrupt before God, and the earth was filled with violence.
And the earth was evil in God's eyes and full of violent ways.
The earth also was corrupt before God, and the same earth was fylled with crueltie.
The earth also was corrupt before God: for the earth was filled with crueltie.
The earth was corrupt in the presence of God, and the earth was filled with wickedness.
but everyone else was evil in God's sight, and violence had spread everywhere.
And Noe begot three sons, Sem, Cham, Japheth.
Gill's Notes on the Bible
And now abideth faith, hope, charity, these three,.... Which are the principal graces of the Spirit of God: faith is to be understood, not of a faith of miracles, for that does not abide; nor of an historical one, or mere assent to truth; persons may have this faith, and believe but for a while; but of that faith, which is peculiar to God's elect; is a fruit and effect of electing grace, and for that reason abides; is the gift of God, and one of those which are without repentance; is the work of God, and the operation of his Spirit, and therefore will be performed with power; it is the grace by which a soul sees Christ, goes unto him, lays hold on him, receives him, relies on him, and lives upon him: "hope" is also a gift of God's grace, implanted in regeneration; has God and Christ, and not any worldly thing, or outward performance, for its object, ground, and foundation, to build upon; it is of things unseen, future, difficult, yet possible to be enjoyed; it is supported by the love of God, is encouraged by promises, and is sure, being fixed on Christ and his righteousness; it is that grace by which saints wait for things promised, and rejoice in the believing views of glory and happiness: charity designs love to God, Christ, and the saints, as has been explained, and a large account is given of it in this chapter: these are the three chief and leading graces in God's people, and they abide and continue with them; they may fail sometimes, as to their lively exercise, but never as to their being and principle; faith may droop and hang its wing, hope may not be lively, and love may wax cold, but neither of them can be lost; Christ prays that faith fail not, hope on him is an anchor sure and steadfast, and nothing can separate from the love of Christ; as not from the love of Christ to his people, so not from theirs to him: these graces abide now, during the present life: he that has true faith in Christ, shall die in it; and he that has a good hope through grace, shall have it in his death; and love will outlive death, and be in its height and glory in the other world: for which reason it is added,
but the greatest of these is charity; and is said to be so, not that it is on every account the greatest; faith in many things exceeds that, as what is ascribed to it in Scripture shows; but because of the peculiar properties and effects of it before mentioned, it including faith and hope, as in 1 Corinthians 13:7 and besides many other things, and because, without this, faith and hope are nothing: and besides, its usefulness is more extensive than either of the other two; a man's faith is only for himself; a just man lives by his own faith, and not another's; one man's faith will be of no service to another, and the same is true of hope; but by love saints serve one another, both in things temporal and spiritual, and chiefly it is said to be the greatest, because most durable; in the other world, faith will be changed for vision, and hope for enjoyment, but love will abide, and be in its full perfection and constant exercise, to all eternity. The Jews w say much the same of humility the apostle does here of charity;
"wisdom, fear, humility, they are alike, ענוה גדולה מכולן
אך, "but humility is greater than them all".''
w Piske Toseph. in T. Bab. Yebamot, art. 196.
Barnes' Notes on the Bible
And now abideth - “Remains” (μένει menei). The word means properly to remain, continue, abide; and is applied to persons remaining in a place, in a state or condition, in contradistinction from removing or changing their place, or passing away. Here it must be understood to be used to denote “permanency,” when the other things of which he had spoken had passed away; and the sense is, that faith, hope, and love would “remain” when the gift of tongues should cease, and the need of prophecy, etc.; that is, these should survive them all. And the connection certainly requires us to understand him as saying that faith, hope, and love would survive “all” those things of which he had been speaking, and must, therefore, include knowledge 1 Corinthians 13:8-9,, as well as miracles and the other endowments of the Holy Spirit. They would survive them all; would be valuable when they should cease; and should, therefore, be mainly sought; and of these the greatest and most important is love.
Most commentators have supposed that Paul is speaking here only of this life, and that he means to say that in this life these three exist; that “faith, hope, and charity exist in this scene “only,” but that in the future world faith and hope will be done away, and therefore the greatest of these is charity” - Bloomfield. See also Doddridge, Macknight, Rosenmuller, Clarke, etc. But to me it seems evident that Paul means to say that faith, hope, and love will survive “all” those other things of which he had been speaking; that “they” would vanish away, or be lost in superior attainments and endowments; that the time would come when they would be useless; but that faith, hope, and love would then remain; but of “these,” for important reasons, love was the most valuable. Not because it would “endure” the longest, for the apostle does not intimate that, but because it is more important to the welfare of others, and is a more eminent virtue than they are.
As the strain of the argument requires us to look to another state, to a world where prophecy shall cease and knowledge shall vanish away, so the same strain of argumentation requires us to understand him as saying that faith, and hope, and love will subsist there; and that there, as here, love will be of more importance than faith and hope. It cannot be objected to this view that there will be no occasion for faith and hope in heaven. That is assumed without evidence, and is not affirmed by Paul. He gives no such intimation. Faith is “confidence” in God and in Christ; and there will be as much necessity of “confidence” in heaven as on earth. Indeed, the great design of the plan of salvation is to restore “confidence” in God among alienated creatures; and heaven could not subsist a moment without “confidence;” and faith, therefore, must be eternal. No society - be it a family, a neighborhood, a church, or a nation; be it mercantile, professional, or a mere association of friendship - can subsist a moment without mutual “confidence” or faith, and in heaven such confidence in God must subsist forever.
And so of hope. It is true that many of the objects of hope will then be realized, and will be succeeded by possession. But will the Christian have nothing to hope for in heaven? Will it be nothing to expect and desire greatly augmented knowledge, eternal enjoyment; perfect peace in all coming ages, and the happy society of the blessed forever? All heaven cannot be enjoyed at once; and if there is anything “future” that is an object of desire, there will be hope. Hope is a compound emotion, made up of a “desire” for an object and an “expectation” of obtaining it. But both these will exist in heaven. It is folly to say that a redeemed saint will not “desire” there eternal happiness; it is equal folly to say that there will be no strong expectation of obtaining it. All that is said, therefore, about faith as about to cease, and hope as not having an existence in heaven, is said without the authority of the Bible, and in violation of what must be the truth, and is contrary to the whole scope of the reasoning of Paul here.
But the greatest of these is charity - Not because it is to “endure” the longest, but because it is the more important virtue; it exerts a wider influence; it is more necessary to the happiness of society; it overcomes more evils. It is the great principle which is to bind the universe in harmony, which unites God to his creatures, and his creatures to himself, and which binds and confederates all holy beings with each other. It is therefore more important, because it pertains to society to the great kingdom of which God is the head, and because it enters into the very conception of a holy and happy organization. Faith and hope rather pertain to individuals; love pertains to society, and is that without which the kingdom of God cannot stand. Individuals may be saved by faith and hope; but the whole immense kingdom of God depends on love. It is, therefore, of more importance than all other graces and endowments; more important than prophecy and miracles, and the gift of tongues and knowledge, because it will survive them all; more important than faith and hope, because, although it may co-exist with them, and though they all shall live forever, yet love enters into the very nature of the kingdom of God; binds society together; unites the Creator and the creature; and blends the interests of all the redeemed, and of the angels, and of God, into one.
Clarke's Notes on the Bible
Verse 1 Corinthians 13:13. And now [in this present life] abideth faith, hope, charity — These three supply the place of that direct vision which no human embodied spirit can have; these abide or remain for the present state. Faith, by which we apprehend spiritual blessings, and walk with God. Hope, by which we view and expect eternal blessedness, and pass through things temporal so as not to lose those which are eternal. Charity or love, by which we show forth the virtues of the grace which we receive by faith in living a life of obedience to God, and of good will and usefulness to man.
But the greatest of these is charity. — Without faith it is impossible to please God; and without it, we can not partake of the grace of our Lord Jesus: without hope we could not endure, as seeing him who is invisible; nor have any adequate notion of the eternal world; nor bear up under the afflictions and difficulties of life: but great and useful and indispensably necessary as these are, yet charity or love is greater: LOVE is the fulfilling of the law; but this is never said of faith or hope.
IT may be necessary to enter more particularly into a consideration of the conclusion of this very important chapter.
1. Love is properly the image of God in the soul; for God is LOVE. By faith we receive from our Maker; by hope we expect a future and eternal good; but by love we resemble God; and by it alone are we qualified to enjoy heaven, and be one with him throughout eternity. Faith, says one, is the foundation of the Christian life, and of good works; hope rears the superstructure; but love finishes, completes, and crowns it in a blessed eternity. Faith and hope respect ourselves alone; love takes in both GOD and MAN. Faith helps, and hope sustains us; but love to God and man makes us obedient and useful. This one consideration is sufficient to show that love is greater than either faith or hope.
2. Some say love is the greatest because it remains throughout eternity, whereas faith and hope proceed only through life; hence we say that there faith is lost in sight, and hope in fruition. But does the apostle say so? Or does any man inspired by God say so? I believe not. Faith and hope will as necessarily enter into eternal glory as love will. The perfections of God are absolute in their nature, infinite in number, and eternal in their duration. However high, glorious, or sublime the soul may be in that eternal state, it will ever, in respect to God, be limited in its powers, and must be improved and expanded by the communications of the supreme Being. Hence it will have infinite glories in the nature of God to apprehend by faith, to anticipate by hope, and enjoy by love.
3. From the nature of the Divine perfections there must be infinite glories in them which must be objects of faith to disembodied spirits; because it is impossible that they should be experimentally or possessively known by any creature. Even in the heaven of heavens we shall, in reference to the infinite and eternal excellences of God, walk by faith, and not by sight. We shall credit the existence of infinite and illimitable glories in him, which, from their absolute and infinite nature, must be incommunicable. And as the very nature of the soul shows it to be capable of eternal growth and improvement; so the communications from the Deity, which are to produce this growth, and effect this improvement, must be objects of faith to the pure spirit; and, if objects of faith, consequently objects of hope; for as hope is "the expectation of future good," it is inseparable from the nature of the soul, to know of the existence of any attainable good without making it immediately the object of desire or hope. And is it not this that shall constitute the eternal and progressive happiness of the immortal spirit; viz. knowing, from what it has received, that there is infinitely more to be received; and desiring to be put in possession of every communicable good which it knows to exist?
4. As faith goes forward to view, so hope goes forward to desire; and God continues to communicate, every communication making way for another, by preparing the soul for greater enjoyment, and this enjoyment must produce love. To say that the soul can have neither faith nor hope in a future state is to say that, as soon as it enters heaven, it is as happy as it can possibly be; and this goes to exclude all growth in the eternal state, and all progressive manifestations and communications of God; and consequently to fix a spirit, which is a composition of infinite desires, in a state of eternal sameness, in which it must be greatly changed in its constitution to find endless gratification.
5. To sum up the reasoning on this subject I think it necessary to observe, 1. That the term faith is here to be taken in the general sense of the word, for that belief which a soul has of the infinite sufficiency and goodness of God, in consequence of the discoveries he has made of himself and his designs, either by revelation, or immediately by his Spirit. Now we know that God has revealed himself not only in reference to this world, but in reference to eternity; and much of our faith is employed in things pertaining to the eternal world, and the enjoyments in that state. 2. That hope is to be taken in its common acceptation, the expectation of future good; which expectation is necessarily founded on faith, as faith is founded on knowledge. God gives a revelation which concerns both worlds, containing exceeding great and precious promises relative to both. We believe what he has said on his own veracity; and we hope to enjoy the promised blessings in both worlds, because he is faithful who has promised. 3. As the promises stand in reference to both worlds, so also must the faith and hope to which these promises stand as objects. 4. The enjoyments in the eternal world are all spiritual, and must proceed immediately from God himself. 5. God, in the plenitude of his excellences, is as incomprehensible to a glorified spirit, as he is to a spirit resident in flesh and blood. 6. Every created, intellectual nature is capable of eternal improvement. 7. If seeing God as he is be essential to the eternal happiness of beatified spirits, then the discoveries which he makes of himself must be gradual; forasmuch as it is impossible that an infinite, eternal nature can be manifested to a created and limited nature in any other way. 8. As the perfections of God are infinite, they are capable of being eternally manifested, and, after all manifestations, there must be an infinitude of perfections still to be brought to view. 9. As every soul that has any just notion of God must know that he is possessed of all possible perfections, so these perfections, being objects of knowledge, must be objects of faith. 10. Every holy spirit feels itself possessed of unlimited desires for the enjoyment of spiritual good, and faith in the infinite goodness of God necessarily implies that he will satisfy every desire he has excited. 11. The power to gratify, in the Divine Being, and the capacity to be gratified, in the immortal spirit, will necessarily excite continual desires, which desires, on the evidence of faith, will as necessarily produce hope, which is the expectation of future good. 12. All possible perfections in God are the objects of faith; and the communication of all possible blessedness, the object of hope. 13. Faith goes forward to apprehend, and hope to anticipate, as God continues to discover his unbounded glories and perfections. 14. Thus discovered and desired, their influences become communicated, love possesses them, and is excited and increased by the communication. 15. With respect to those which are communicated, faith and hope cease, and go forward to new apprehensions and anticipations, while love continues to retain and enjoy the whole. 16. Thus an eternal interest is kept up, and infinite blessings, in endless succession, apprehended, anticipated and enjoyed.
6. My opinion that faith and hope, as well as love, will continue in a future state, will no doubt appear singular to many who have generally considered the two former as necessarily terminating in this lower world; but this arises from an improper notion of the beatified state, and from inattention to the state and capacity of the soul. If it have the same faculties there which it has here, howsoever improved they may be, it must acquire its happiness from the supreme Being in the way of communication, and this communication must necessarily be gradual for the reasons already alleged; and if gradual, then there must be (if in that state we have any knowledge at all of the Divine nature) faith that such things exist, and may be communicated; desire to possess them because they are good; and hope that these good things shall be communicated.
7. I conclude, therefore, from these and a multitude of other reasonings which might be brought to bear on this subject, that faith and hope will exist in the eternal world as well as love; and that there, as well as here, it may endlessly be said, the greatest of these is love. With great propriety therefore does the apostle exhort, Follow after love, it being so essential to our comfort and happiness here, and to our beatification in the eternal world; and how necessary faith and hope are to the same end we have already seen.
