the Third Week after Easter
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1 Corinthians 13:2
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
- I have the
12:8-10,28; 14:1,6-9; Numbers 24:15-24; Matthew 7:22,23
- understand
- 4:1; Matthew 13:11; Romans 11:25; 16:25; Ephesians 3:4; 6:19; Colossians 1:26; 1 Timothy 3:16
- and though I have all
- 12:9; Matthew 17:20; 21:21; Mark 11:22,23; Luke 17:5,6
- and have
- 1,3; 16:22; Galatians 5:16,22; 1 John 4:8,20,21
- I am
- 3; 7:19; 8:4; Matthew 21:19; 2 Corinthians 12:11; Galatians 6:3
Cross-References
And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, towards the south.
So Abram left Egypt. He traveled through the Negev with his wife and everything he owned. Lot was also with them.
Avram went up out of Mitzrayim: he, his wife, all that he had, and Lot with him, into the South.
And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South.
And Abram went up out of Egypt with his wife and all he had, and Lot with him, and they came in to the South.
And so Abram gat hym vp out of Egypt, he and his wife, and al that he had, and Lot with hym, toward the South.
Then Abram went vp from Egypt, he, and his wife, and all that he had, and Lot with him toward the South.
AND Abram went up from Egypt, e and his wife and all that he had, and Lot with him, into the south.
Abram went north out of Egypt to the southern part of Canaan with his wife and everything he owned, and Lot went with him.
And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the wilderness.
Gill's Notes on the Bible
And though I have the gift of prophecy,.... Either of foretelling future events, as Balaam, who foretold many things concerning the Messiah and the people of Israel, and yet had no true love for either; and Caiaphas, who was high priest the year Christ suffered, and prophesied of his death, and was himself concerned in it, being a bitter enemy to him; or of explaining the prophecies of the Old Testament, by virtue of an extraordinary gift which some persons had; or of the ordinary preaching of the word, which is sometimes expressed by prophesying, which gift some have had, and yet not the grace of God; see Philemon 1:15
and understand all mysteries; either the mysteries of the kingdom of heaven, the mysterious doctrines of the Gospel; such as the trinity of persons in the Godhead, the incarnation of Christ, the unity of the two natures, human and divine, in him, eternal predestination, the doctrines of regeneration, justification, satisfaction, and the resurrection of the dead; all which a man may have a speculative understanding of, and be without love to God or Christ, or to his people: or else the mystical sense of the types, figures, and shadows of the old law; as the meaning of the passover, brazen serpent, and the rock in the wilderness, the tabernacle, temple, sacrifices, and all things appertaining thereunto. The Jews give us an instance of one who was no lover of Christ, and lived in the times of the apostle; R. Jochanan ben Zaccai, of whom they boast, and who they say was the least of the disciples of Hillell, and yet
"perfectly understood the Scripture, the Misna, the Gemara, the traditions, the allegorical interpretations, the niceties of the law, and the subtleties of the Scribes, the lighter and weightier matters of the law (or the arguments from the greater to the lesser, and "vice versa"), the arguments taken from a parity of reason, the revolution of the sun and moon, rules of interpretation by gematry, parables, &c.'
The apostle proceeds,
and all knowledge; of things natural, as Solomon had; of the heavens, and the stars thereof, of the earth and sea, and all things therein, and appertaining thereunto; of all languages, arts, and sciences; of things divine, as a speculative knowledge of God, and the perfections of his nature, of Christ, his person and offices, of the Gospel, and the doctrines of it:
and though I have all faith; not true, special, saving faith, or that faith in Christ, which has salvation connected with it; for a man cannot have that, and be nothing; such an one shall be certainly saved; and besides, this cannot be without love, and therefore not to be supposed: but all historical faith, an assent to everything that is true, to all that is contained in the Scriptures, whether natural, civil, moral, or evangelical; to all that is contained in the law, or in the Gospel; that faith which believes everything: so the Jews say, what is faith? that in which is found כל מהימנותא, "all faith"; or rather the faith of miracles is meant, both of believing and doing all sorts of miracles, one of which is mentioned;
so that I could remove mountains; meaning either literally, a power of removing mountains from one place to another, referring to Matthew 17:20 so Gregory of Neocaesarea, called "Thaumaturgus", the wonder worker, from the miracles done by him, is said to remove a mountain, to make more room for building a church; but whether fact, is a question; or this may be understood figuratively, see Revelation 8:8 for doing things very difficult and wonderful, and almost incredible. The Jews used to call their learned and profound doctors, such as could solve difficulties, and do wondrous things, by the name of mountains, or removers of mountains; thus.
"they called Rab Joseph, "Sinai", because he was very expert in the Talmudic doctrines, and Rabbah bar Nachmani, עוקר הרים, "a rooter up of mountains"; because he was exceeding acute in subtle disputations.'
Says Rabba to his disciples,
"lo, I am ready to return an answer smartly to everyone that shall ask me, as Ben Azzai, who expounded in the streets of Tiberias; and there was not in his days such a עוקר הרים, "rooter up of mountains", as he.'
Again,
"Ula saw Resh Lekish in the school, as if עוקר הרים, "he was rooting up the mountains", and grinding them together; says Rabenu, does not everybody see R. Meir in the school, as if he was "rooting up the mountains of mountains", and grinding them together?'
They elsewhere dispute which is the most honourable to be called, "Sinai" or a remover of mountains;
"one says "Sinai" is the more excellent name; another says "the rooter up of mountains" is the more excellent; Rab Joseph is Sinai, and Rabbah the remover of mountains;'
the gloss says the former is so called,
"because the Misnic laws and their explications were ordered by him, as if they had been given on Mount Sinai,'
though he was not so acute as Rabbah; and the latter was called the rooter up of mountains, because
"he was sharp and subtle in the law;'
once more on those words relating to Issachar, Genesis 49:15 "and bowed his shoulder to bear", it is observed; that
"this intimates that he was wise in wisdom, מפרק הרים, "a breaker of the mountains", a shatterer in pieces of the rocks of dissensions and division various ways; as it is said, Jeremiah 23:29 "is not my word like as a fire, saith the Lord, and like a hammer that breaketh the rock in pieces?" So a wise man, by the sharpness of his wit, breaks the mountains of difficulties, and divides them by the words of his mouth: hence they used to call the wise men by the names of Sinai, and a rooter of mountains; because they beat and brake the rocks in pieces, the traditions that are difficult and deep.'
The phrase is also used of removing difficulties in a civil and political sense, as well as in a theological one: but let a man be able to do ever such great things, yet if he has not "charity", love to God, to Christ and to his people, he is nothing at all; as the apostle says of himself, supposing it was his own case,
I am nothing; not nothing as a man, nor nothing as a gifted man, still he would be a man, and a man of gifts; nor does the apostle say, that his gifts were nothing, that the gift of prophecy was nothing, or the gift of understanding mysteries nothing, or the gift of knowledge nothing, or the gift of doing miracles nothing, for these are all something, and very great things too, and yet a man in whom the grace of love is wanting, is nothing himself with all these; he is nothing in the account of God, of no esteem with him; he is nothing as a believer in Christ, nor nothing as a Christian. This is also a Jewish way of speaking; for they say,
"as a bride that is to be adorned with four and twenty ornaments, if she wants anyone of them, אינה כלום, "she is nothing"; so a disciple of a wise man ought to be used to the twenty four books (of the Scripture), and if he is wanting in one of them, אינו כלום, "he is nothing".'
Barnes' Notes on the Bible
And though I have the gift of prophecy - See the note at 1 Corinthians 12:10; note at 1 Corinthians 14:1.
And understand all mysteries - On the meaning of the word “mystery” see note, 1 Corinthians 2:7. This passage proves that it was one part of the prophetic office, as referred to here, to be able to understand and explain the “mysteries” of religion; that is, the things that were before unknown, or unrevealed. It does not refer to the prediction of future events, but to the great and deep truths connected with religion; the things that were unexplained in the old economy, the meaning of types and emblems; and the obscure portions of the plan of redemption. All these might be plain enough if they were revealed; but there were many things connected with religion which God had not chosen to reveal to people.
And all knowledge - See the note at 1 Corinthians 12:8. Though I knew every thing. Though I were acquainted fully with all the doctrines of religion; and were with all sciences and arts.
And though I have all faith, so that I could remove mountains - Thould I should have the highest kind of faith. This is referred to by the Saviour Matthew 17:20, as the highest kind of faith; and Paul here had this fact doubtless in his eye.
I am nothing - All would be of no value. it would not save me. I should still be an unredeemed, unpardoned sinner. I should do good to no one; I should answer none of the great purposes which God has designed; I should not by all this secure my salvation. All would be in vain in regard to the great purpose of my existence. None of these things could be placed before God as a ground of acceptance in the Day of Judgment. Unless I should have love, I should still be lost. A somewhat similar idea is expressed by the Saviour, in regard to the Day of Judgment, in Matthew 7:22-23, “Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you depart from me, ye that work iniquity.”
Clarke's Notes on the Bible
And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: -
And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the greatest difficulties, see the note on Matthew 21:21, and have not charity - this love to God and man, as the principle and motive of all my conduct, the characteristics of which are given in the following verses; I am nothing - nothing in myself, nothing in the sight of God, nothing in the Church, and good for nothing to mankind. Balaam, and several others not under the influence of this love of God, prophesied; and we daily see many men, who are profound scholars, and well skilled in arts and sciences, and yet not only careless about religion but downright infidels! It does not require the tongue of the inspired to say that these men, in the sight of God, are nothing; nor can their literary or scientific acquisitions give them a passport to glory.
