The verb “fails” (πιπτει) simply means to fall, as illustrated by its other three appearances in this Book.3 When the meaning of this verb is applied to this setting; it indicates God’s love will never contribute to relational collapse among Christians. Also, the present tense form specifies “love” will augment positive interaction on an ongoing basis. To supplement this point, Paul uses the adverb “Also . . . never once” (ουδεποτε). This word consists of the negative “ου”, the conjunction “δε” (already covered), and the adverb “ποτε” which means once or at one time. The adverb combined with the negative means “love . . . fails” not once, that is, there is not one time the practice of love will ever have a negative impact. This adverb together with the present tense provides a dual emphasis for how “love” will never cause a harmful effect on Christian communication. Quite the opposite, for when “love” dominates, this spiritual fruit will help resolve the havoc-wreaking-division in their assembly (Gal. 5:22).
Now, Paul introduces the subjects of “prophecies”, “tongues”, and “knowledge” by his second use of the conjunction “δε”. Rendered “also”, it serves as an alert that coming information further illuminates the statement “love never once fails”2. Before commenting on these three gifts, note the conjunction “whether” (ειτε) which occurs before each gift cited. It consists of the conditional “ει”, which introduces a hypothetical comparison and is often rendered “if”, affixed to the conjunction “τε”, portraying the idea of both. When “τε” is used a multiple of times, it speaks of a distinct relationship between as many things as it connects.4 So, by use of “ειτε” with all three gifts mentioned, Paul addresses the Corinthian situation by individually comparing each one with the enduring nature of “love”. If likened, each will pale in comparison as the impending context explains; for it centers on the reality these gifts will not endure.
The noun “prophecies” (προφητειαι), appearing in the nominative case, is the subject of the first verb “will be made nonproductive”. These “prophecies”, which “exist”,5,6 consist of direct revelations from God which He was disclosing to those who possess the gift of prophecy (prophets). They, in turn, verbally delivered the received message to a designated audience (Matt. 13:14; Acts 24:14; 1 Cor. 12:28; 13:2; 2 Pet. 1:20-21). Then, God directs some of these “prophesies” to be recorded as Scripture – truth preserved to guide His people (Acts 21:9-10; 2 Tim. 3:16). New “prophecies” for the Body of Christ, which is what this context is about, were being received by New Testament apostles and prophets. Although portions of these previously unrevealed “mystery” truths were received by many, the complete “administration” for the Church was given to Paul and is made known in his Epistles (Acts 13:1; Rom. 12:6; 16:25-26; 1 Cor. 14:37; 2 Cor. 12:1; Gal. 1:8-12; Eph. 3:2-5; Col. 1:24 – 2:3; 2 Tim. 1:8-14).
Revelations for the Church were still taking place when Paul wrote this Letter, for he states these prophecies “will be made nonproductive” (καταργηθησονται). This form of the verb “καταργεω” combines three words, two of which are the verb “εργαζομαι” meaning to work or perform, prefixed by the Greek letter “α” (alpha), which negates the meaning of the word to which it is attached. Together, they portray the action of not working or being idle. When “κατα” which means down is added, this preposition indicates these “prophecies” will be idled down or made to not work, thus the translation “be made nonproductive”.7
Grammatically speaking, this verb appears in the passive voice which specifies an outside force will cause these prophecies to end. Since revelations of truth originate from God, He is also the active agent who will discontinue giving them. Furthermore, the future tense designates this cessation will happen at a point of time after Paul penned this Letter. This verse does not identify this future time; however, the continuing text provides further detail about this event.
“Tongues” (γλωσσαι), which “exist”,5,6 serve as the second gift compared with the enduring nature of “love”. This word is used to refer to the physical organ of the tongue as well as for the speech this organ produces (organ: Mark 7:33; Luke 16:24; James 3:5; speech: Luke 1:64; Rom 3:13; 1 John 3:18). When this gift first came on the scene, believers in the Messiah were empowered to communicate with a diversity of people (pilgrims from many regions visiting Jerusalem for the Feast of Pentecost) by use of languages they had not learned as they testified “the great things of God” (Acts 2:1-13; cf. Mark 16:17). Peter, by quoting the Book of Joel, connects this Spirit-created phenomenon with New Covenant promises related to establishment of Israel’s Kingdom in the Promised Land (Acts 2:16-21; Joel 2:28-32; Ezek. 36:27-31; 39:25-29; Zech. 12:2-10).
The “tongues” Paul writes about more than two decades later refer to the same miraculous gift. However, now “tongues” enabled members of the Church to bridge the language barrier as they became channels to transmit new truth which was in the process of being revealed. This use of “tongues” benefited an audience when they could understand what was being said. But, when comprehension was not possible and interpreters were not present, this gift was not to be used in public (1 Cor. 14:1-5, 27-28).
Regarding “tongues”, Paul says “they will make themselves cease” (παυσονται). We derive the English word “pause” from this verb, and it basically means to stop (Luke 8:24; Acts 21:32). When used in contexts with a negative, it signifies not ceasing an action (Acts 5:42; Eph. 1:16; Heb. 10:2). Since this verb appears in the future tense, it indicates cessation will happen at a forthcoming point of time. Also, the middle voice form makes “tongues” both its own subject and direct object which conveys the idea the gift of “tongues” will stop itself (Intransitive use).8 Paul’s main point in this passage is the Corinthians should practice the gift of “tongues” in a loving manner, for a time will come when “tongues . . . will make themselves cease” in contrast with “love” which will never fail. Since the Spirit was presently “giving” and “energizing” (διδωται and ενεργει – both present tenses) the gift of “tongues”, He will be the one Who stops it when He ceases empowering it (1 Cor. 12:7-11).
A third gift compared with the enduring nature of “love” is “knowledge” (γνωσις), which “exists” (1 Cor. 1:5; 12:8; 13:2; 14:6).5,6 In essence, this word signifies comprehension or the ability to understand something, like in Romans 2:20 where it refers to “knowledge” contained in the Law. However, in this context Paul is describing a gift by which believers are able to store information as memory banks for the new “prophecies” relating to the Body of Christ. Those who had this gift became the sources through whom all believers could access recently revealed data before it was written as a permanent record.
Paul’s use of the word “knowledge” (γνωσις) to define truth pertaining to the Church is also supported in the following contexts. First, Romans 11:33 uses “γνωσις” in regard to the untraceable nature of “the knowledge” which explains how Israel is now in a “partial hardening” and their promised blessings are in abeyance. God’s present lack of relationship with the Jewish Nation is based on their rejection of the Messiah (Christ) and His newly revealed “mystery” program, which cannot be found in prophecy (Rom. 11:11-16, 25-32; 16:25-26; 1 Cor. 2:6-8; Eph. 3:8-9). This noun is also used in Ephesians 3:19 where Paul prays for believers to be given a Spirit-enabled understanding of revelation given to the Church so they might grasp the love of God which exceeds human “knowledge” (3:1-13). Then, in Colossians 3:2, this term encompasses the “knowledge” we have in the Person of our Lord based on the “Word of God, the mystery”, now made known for the Body of Christ (1:24 – 2:3). Finally, First Timothy 6:20 contrasts secular “knowledge” with “the deposit” – celestial knowledge Paul gave Timothy to implement and “guard” (2 Tim. 1:12, 14).
Concluding this verse, Paul says “knowledge . . . will be made nonproductive” (καταργηθησεται). This is the same verb used to designate how “prophecies” will be deactivated and it mirrors that verb in the passive voice and future tense. These forms indicate the gift of “knowledge” will be caused to cease operation at a point of time in the future. Just like the gifts of prophecy and tongues, God is contrasting the temporary nature of the gift of “knowledge” with the enduring quality of “love”. The lesson: Those who had this gift were to activate it with “love” as they humbly and indiscriminately made sure the data they stored was available to all (1 Cor. 8:1).
9) “For we know in part and we prophesy in part;”
By use of the conjunction “for” (γαρ), Paul specifies the following details expand on the topic of discussion. The first point of elaboration is the verb “we know” (γινωσκομεν), an action word derived from the same Greek root word as the noun “knowledge” (γνωσις). Since this verb occurs in the present tense, it expresses current involvement in comprehending data. Its first person plural form, translated “we”, refers to the collective members of the Body of Christ who acquired understanding from the available information received through “prophecies” and retained by those who had the gift of “knowledge”.
“We know” is modified by the prepositional phrase “in part” (εκ μερους). This phrase consists of the preposition “εκ”, meaning out, and the noun “μερος”, which portrays the idea of a part. Since First Corinthians 13:8-12 contains four out of the five times this phrase appears in the New Testament, its meaning must be established by other sources from that era. Fortunately, eleven occurrences of this word group are found in the Septuagint which are adequate to determine its meaning. In this Old Testament Greek text, when this phrase occurs with action words, it represents action related to part of a whole.9 When it modifies verbs of being, it defines the state of something which is part of a whole.10 Based on this meaning of “εκ μερους” and its adverbial function,11 the Corinthians’ act of knowing is described as partially or in a partial manner.12
Next, Paul says “And, we prophesy in part”. Initially, the conjunction “και”, translated “and”, is employed to create a connection between the verbs “we know” and “we prophesy”.13 Also, these verbs are further related by the prepositional phrase “in part” (εκ μερους) since it modifies both of them. In addition, these verbs occur in the same first person plural, present, indicative active form which supplies more evidence linking them. So, in addition to knowing in a partial manner, these grammatical ties indicate the Corinthians were also prophesying in a partial manner, for they had not yet received all the prophecies which were still in the process of being revealed. Prophesying is defined as believers teaching “prophecies” obtained from those who stored this already revealed “knowledge”. It does not refer to sharing a direct “revelation”, for this term is defined by verses containing its noun and verb form in the next chapter (“αποκαλυψις” – 14:6, 26; “αποκαλυφθῃ” – 14:30).
Note how the adverbial phrase “in part” (εκ μερους) functionally limits the nature of sharing expressed by the verbs “we know” and “we prophesy”. This limitation visibly contrasts with the practice of “tongues” which is never characterized by a partial application of its nature. This point could explain why a different verb is used in verse 8 to describe the cessation of “tongues” and why further comment about this gift would be irrelevant.
10) “also, whenever the perfect thing might come, the thing being in part will be made nonproductive.”
By use of the conjunction “also” (δε)2 Paul transitions to the next concept connected to how these believers presently know and prophesy in a partial manner. The word “whenever” (οταν) is added consisting of the adverb “οτε”, which refers to a period in relation to time, coupled with “αν”, a particle making what it occurs with less definite. Since this adverb modifies the verb “might come” (ελθῃ), it refers to an indefinite time when the coming “perfect thing” will change the present reality of partially knowing and prophesying. This potential change is specified by the subjunctive mode form of this verb which indicates some event must transpire before “the perfect thing” can come.
An important element which will help bring about this coming event is expressed by the phrase “the perfect thing” (το τελειον). Initially, the noun “τελειον” conveys the idea of that which is complete. It is often used metaphorically to represent the mature state of believers (Matt. 5:48; 1 Cor. 2:6; Phil. 3:15; Heb. 5:14; James 1:4). Also, it is used in a literal sense when articulating things given by God or which describe His Nature, for He by definition is perfect. This idea is seen in the following excerpts: “what the will of God is, which is good and well pleasing and perfect” (Rom. 12:2); the “perfect man” (Eph. 4:13); “every perfect gift is from above” (James 1:17); “the perfect law of liberty” (James 1:25); and “perfect love” (1 John 4:18). In addition, since “τελειον” appears with the article “το ”, this noun is targeted as the point of emphasis in this verse.1
Now, let us consider the relationship of “το τελειον” with its context as it appears in the original order of the Greek text. Translated without punctuation, this verse reads, “whenever also might come the perfect thing the thing being in part will be made nonproductive” (οταν δε ελθῃ το τελειον το εκ μερους καταργηθησεται). Observe, the phrase “the perfect thing” (το τελειον) is immediately followed by the word group “the thing being in part” (το εκ μερους). This word group contains three significant grammatical features which help explain what “the perfect thing” means.
First, the additional article, “το”, is an abbreviated way of repeating the noun, “τελειον ”, and it represents this noun much like the function of a pronoun.14 This is why many translations render it “that which” (LITV, GTNT, YLT, JND, KJV, Bishops, GNV, Wesley); “what” (NIV); “what is” (MLV) and “that thing that” (WYC). Second, the word “being” signifies a present tense verb of being which is absent in the original text, but is understood. For, in the Greek language, the present tense form of the verb of being is understood whenever a substantive lacks a verb.5,15 Third, the article “το” is followed by the adverbial phrase “in part” (εκ μερους) which describes the essence of the noun that the second article “το” represents.16 Thus, this adverbial phrase describes the state of “τελειον” since it modifies the understood verb of being which is relative to that noun.17
When these three grammatical points are applied, a legitimate expanded translation would be: “the perfect thing which presently exists in partial form” (το τελειον το εκ μερους ). Since the essence of “the perfect thing” (το τελειον) is described by the phrase “in part” (εκ μερους), that is, it is presently existing in a partial manner, this relationship directly links the complete thing, (το τελειον) – the whole thing which will one day come – with the actions of present partial knowing and prophesying in verse 9. For, those verbs are also in the present tense just like the understood verb of being in verse 10, and they are described by the same adverbial phrase “in part” (εκ μερους). Therefore, these two linguistic links indicate the present state of partially knowing and prophesying revealed truth explains the same reality as “the perfect thing” which presently exists (based on the understood present tense form of the verb of being) in partial form.
In reference to “the perfect thing . . . the thing being in part”, Paul says it “will be made nonproductive” (καταργηθησεται). Based on the future tense and passive voice of this verb, “the perfect thing” in its present partial form will someday be made inactive or terminated.18 Note how “the perfect thing” faces the exact fate as the “prophecies” and “knowledge” of verse 8 because they are subjects of equal forms of this verb and they also presently exist in partial form. These two likenesses create a direct connection showing “the perfect thing” (το τελειον) is simply a phrase which defines the complete knowledge that will exist after all prophecies related to the Church have been revealed. When this full amount of divine knowledge is received, the present partial form of truth will cease to exist because it will have become whole or “perfect”.
When truth for the Body of Christ is complete, current existing knowledge from “prophecies” will not cease; for this knowledge represents a partial presence of the perfect revelation to come. However, the gift of prophecy will be stopped because the need for it will have come to an end and the gift of “knowledge” will be deactivated when human data preservers are adequately replaced by written Epistles. Although this revelation will someday be complete, the three present tenses in verses 9-10, which describe the present acts of partially knowing and prophesying and the partial state of the perfect, suggest the truth for the Church was still in the process of being received. In other words, the present Corinthian situation demonstrates “mystery” (μυστηριον) revelation was progressively being made evident to “His holy apostles and prophets by the Spirit” (Rom. 16:25-26; Eph. 3:2-5).19
At this point, it is profitable to identify three literary parentheses in the Greek script which highlight the primary subjects of focus in this passage.20 The inner parenthesis is formed by the phrase “in part” (εκ μερους), which begins verse 9 and contains all but the last word in verse 10. These adverbial phrases represent the main point of this section as they describe the partial nature of verbs of action and being between them. A second parenthesis is formed by the verb “will be made nonproductive” (καταργηθησονται) which first occurs in verse 8 and concludes verse 10 (καταργηθησεται). These verbs represent the main point of this section as they describe the fate of “prophesies” and “knowledge”. Finally, a third parenthesis is formed by the noun “love” (η αγαπη) which begins verse 8 and closes verse 13. These nouns represent the main point of this section as they describe the quality necessary to maintain during the mutual exercise of gifts.
Based on this linguistic structural, the overall teaching of this passage is: The enduring and superior-to-all-else trait of “love” must govern at all times. Even though unfailing “love” (η αγαπη) is the main theme, it has no direct grammatical connection with “the perfect thing” (το τελειον) in verse 10. While “the perfect thing” is not “love”, there is a contextual relationship between the two which will be covered following commentary on verse 13.
11) “When I was a child, I was speaking like a child, I was thinking like a child, I was reasoning like a child; when I have become a man, I have considered the things of a child nonproductive.”
Since this verse is not separated from the prior context by a conjunction but is recorded as an uninterrupted continuation of thought, it is meant to be an analogy which illustrates the concept of present partial knowledge one day becoming complete. The story begins with Paul reminiscing about his physical growth experience so he can teach a lesson by use of a circumstance common to all. First he writes, “When I was a child”. The adverb “when” (οτε) is a term referencing a period of time, and this time is defined by the stage in life when he “was a child”. The noun “child” (νηπιος) refers to the period of human existence during infancy and adolescence. In keeping with the topic at hand, Paul speaks about his childhood in regard to when he was learning and had an incomplete understanding of reality. Because of this condition, he was not held to an adult level of responsibility (Matt. 11:25; 21:16; 1 Cor. 3:1; Gal. 4:1; Eph. 4:14).
The verb of being “I was” (ημην) is particularly noteworthy since it occurs in the imperfect tense. This form of “ειμι” designates a continued state of existence, like the present tense, but it also refers to this state happening in past time. Paul is referring to the time of his youth and focusing on the habitual reality he once experienced. During that phase of life, he says, “I was speaking like a child”. The verb “I was speaking” (ελαλουν) also occurs in the imperfect tense which when used with an active verb means continued action happening in past time. This indicates what regularly came out of his mouth was spoken “like a child”. The adverb “like” (ως) means in a similar manner as and describes his speech as typical of how children communicate.
Also during his youth, Paul says “I was thinking like a child”. The active verb “I was thinking” (εφρονουν) refers to his thought processes. Since this verb also appears in the imperfect tense, it refers to the past habitual working of his mind, which functioned “like a child” (ως νηπιος). This phrase is a carbon copy of the one just seen in the statement, “I was speaking like a child”, as well as its third occurrence in the next phrase. By repeated use of this adverbial phrase, Paul accentuates his youthful thought and speech as characteristic of how children converse. Capping off the description of his adolescent dialogue Paul states, “I was reasoning (ελογιζομην) like a child”. Our word “logic” comes from this Greek root, so this verb describes how a child applies logic to evaluate situations. Also occurring in the imperfect tense, this verb speaks of his former regular line of reasoning. So far in this analogy, Paul’s point is when he was “a child” he was not able to reason, think, or speak with the maturation of an adult.
Now, the text shifts to adulthood as Paul writes “when I have become a man”. By use of the same adverb which begins this verse, “when” (οτε), he focuses on another time, specifically when he developed into “a man” (ανηρ). This noun is used to describe a mature state in the following passages. It represents Jesus Christ in his adulthood (Acts 2:22), as One with whom we can be spiritually joined during this life (Rom. 7:3), and as the One who will take His bride in the New Jerusalem (Rev. 21:2). Also, it refers to an adult male who possesses the knowledge and wisdom needed to be the head of a woman in marriage (1 Cor. 11:3; 1 Pet. 3:7). Finally, it is used in Ephesians 4:13 to describe the believer’s spiritual goal of becoming “a perfect man”.
In regard to manhood, the verb of being “I have become” (γεγονα) plays an important role. Unlike the verb of being “ημην” which opens the verse and refers to the state of something existing, this verb describes the process of coming into a state of existence and refers to the time when Paul entered adulthood. Furthermore, this verb differs from every other verb used since verse eight because it occurs in the perfect tense. This tense specifies the initiation of a process and its continued results, therefore, Paul is focusing on the point of time he became a man as well as the resulting condition of this adult state.
After reaching maturation, he expresses, “I have considered the things of a child nonproductive” (καταργηκα). This is the fourth time the verb “καταργεω” appears in various forms in this passage (twice in v. 9, once in v. 10). However, this time, its active voice and perfect tense forms indicate when Paul became a man he actively ceased performing “the things of a child” and discontinued this adolescent behavior. The noun “of a child” (νηπιου) is also used a fourth time in this verse, but here it emphasizes association since it occurs in the genitive case. When the meanings of this genitive case, the verb, and the article “the things” (τα) are combined, they describe Paul’s discontinued association with the speech, thought, and reasoning he practiced as a “child”.
Summarizing this analogy, Paul’s use of four imperfect tense verbs to define his past regular adolescent behavior corresponds with his use of present tense verbs in verses 9 and 10 to illustrate the current Corinthian state of knowing and prophesying with partially revealed truth. Then, his use of perfect tense verbs in verse 11 to describe his adult condition corresponds with the future time when revelation related to the Church will become complete. Upon the arrival of this mature state of truth, the gifts of knowledge and prophecy will be retired in a similar way to how Paul’s maturity enabled him to discontinue youthful conduct. Furthermore, when he became a man, Paul did not discard knowledge gained during his childhood but simply added further understanding tempered by adult wisdom and tact. Similarly, the current truth available to the Corinthians will not cease, but it will ultimately be perfected by further revelations through the conduit of the gift of prophecy, which at this time was still active.
12) “For, we see now through a glass dimly, also then face to face; now I know in part, also then I will fully know myself and just like I was fully known.”
Having illustrated the process of incomplete knowledge becoming “perfect”, Paul employs the conjunction “for” (γαρ) to add further information about how this intermediate state of knowledge “now” (αρτι), or presently, affects his fellow believers. In addition, he uses the verb “we see” (βλεπομεν) which represents the idea of looking at something with the intent of understanding it (Matt. 13:13-17; Mark 13:2; Acts 2:33; Rom 7:23). Finally, by use of the present tense form, Paul directs focus on their current ability to gain spiritual insight, although their present perception of truth is limited by how they see “through a glass dimly”.
These four English words are translated from two prepositional phrases, “through a glass” (δι’ εσοπτρου) and “dimly” (εν αινιγματι), which serve as adverbial phrases describing how “we see” (βλεπομεν).11 The first phrase consists of the preposition “δια”, which means through, preceding the noun “εσοπτρον”, which refers to a looking glass or mirror. This noun, in turn, comes from two words, the preposition “εις”, meaning into, and the noun “οπτρον” which contains the root for the English word ‘optic’ and represents a medium used for seeing. Since “εσοπτρον” occurs with the preposition “δια”, meaning through, it does not refer to a mirror but should be understood as a window through which one views. When all of these grammatical principles related to the phrase “δι’ εσοπτρου” are applied to the verb, the idea is we perceive through the medium of a windowpane.
The second adverbial phrase is made up of the preposition “εν”, meaning in, coupled with the noun “αινιγμα”, which refers to something unclear and transliterates into the word ‘enigma’. This word occurs only here in the New Testament, but it is found nine times in the Septuagint or Apocrypha. In four of these occurrences, this noun (αινιγμα) is directly combined with the same preposition (εν) and refers to the use of riddles as well as unclear terms related to linguistic vehicles such as parables or storytelling dialogue.21 These contexts exemplify techniques used to purposely communicate in a vague manner. When this meaning is applied, it indicates the Corinthians could only understand truth, which they did not yet have in full, in an obscure or enigmatic way.
In contrast with their current incapacity to see the complete picture of God’s purpose, Paul says, “also then face to face”. The conjunction “also” (δε) links the following information with this scenario of perceiving truth.2 The addition of the adverb “then” (τοτε) targets a point of time in the future when this unclear view will change, for at that time Christians will see “face to face” (προσωπον προς προσωπον). The word “face” (προσωπον) combines the preposition “προς”, meaning “toward”, with the noun “ωψ”, which refers to something seen. When used for human interaction, this word paints a picture of how we face one another and pinpoints our faces as the key feature of focus.
Although this construction is only found here in the New Testament, it does occur twice in the Septuagint. Genesis 32:31 reads, “And Jacob called the name of that place ‘the Face (ειδος – a noun meaning what is seen) of God’, for I saw God face to face (προσωπον προς προσωπον) and my life was preserved”. Also in Judges 6:22, following his view of an angel, “Gideon said, ‘Ah, ah, Lord, my Lord, cause I saw (ειδον – verb form of “ειδος” used in Genesis 32:31) the angel of the Lord face to face (προσωπον προς προσωπον)’”. Directly after that incident, God assured him he would not die.
These two references show Jacob and Gideon saw the Person God in a clear, unobstructed manner, for they expected to die as a result of this exposure (Exod. 33:20; Judges 13:22; Luke 5:8). When this meaning for “προσωπον προς προσωπον” is applied as a third adverbial phrase describing the verb “βλεπομεν”, it signifies at this future time believers will have a clear, unobstructed view of the “knowledge” which they presently see “dimly” (εν αινιγματι). So, in contrast with their present inhibited comprehension conveyed by the simile of looking through a dingy or wavy glass, their future understanding will be clear – just as vivid as if they were exposed to the true Nature of God by seeing Him face to face.
Continuing this thought, Paul again retreats to his current historical time frame by use of the adverb “now” (αρτι), which means presently. Also, the present tense verb in the phrase, “I know in part”, represents his current state of knowledge. When the meanings of the verb “γινωσκω” and prepositional phrase “εκ μερους” already established in verse 9 are applied, they indicate at that time Paul personally possessed partial knowledge at the same level as the rest of the Corinthians. For, all believers had equal potential for comprehension since the revealed prophecies were mutually shared when they were received, and they could be retrieved from believers with the gift of knowledge.
Although this represents Paul’s current grasp of revelation, by combining the conjunction “also” (δε)2 and the adverb “then” (τοτε), which points to a future time, he segues into an anticipated spiritual enlightenment expressed by the phrase, “I will fully know myself and just like I was fully known”. The verb “I will fully know myself” (επιγνωσομαι) consists of the preposition “επι”, meaning upon, affixed to the verb “γινωσκω”, which means to understand. In the Greek mind, this word conveys the idea of knowledge upon or on top of knowledge, to the extent of having full or complete knowledge. This meaning is supported by how numerous English Versions translate “επιγνωσομαι” in this passage (MLV, ALT, LITV, YLT, ASV, NASV, NIV, NRSV, ESV, and “perfectly” in GTNT & Bishops). In addition, other New Testament uses of this verb substantiate the translation of fully or perfectly knowing.22
Furthermore, this verb’s middle voice form indicates the subject acts upon itself, thus the translation “I (Paul) will fully know myself” (Intransitive use).8 How will this self-realization come to pass? More commentary about this middle voice will be presented in a few paragraphs after other grammatical points are considered which have a combined bearing on the meaning of this passage. Although a discussion of this verb’s middle voice will be delayed, its future tense indicates Paul’s knowing-of-self will happen at a time subsequent to when the Corinthians received this Epistle.
Now, the conjunction “and” (και)13 is used to connect Paul’s act of knowing himself with the action portrayed by the verb, “I was fully known” (επιγνωσθην). Derived from the same root as “επιγνωσομαι”, this verb appears a second time in a different form which expresses how Paul was fully known by someone outside of himself (passive voice) and this action is complete (aorist tense in the indicative mode). Since the passive voice refers to someone with the unique capacity to completely know Paul, it must refer to the Father, Son or Holy Spirit. And, since the form, meaning, and contextual relationship of this verb requires it be perceived as an act of deity, most Versions already cited were compelled to translate it “I was fully known”. Beside how these two verbs are linked by the conjunction “and”, the adverb “just like” (καθως) emphasizes an additional relationship. Built from the preposition “κατα”, meaning according to, affixed to the adverb “ως”, which means as or like, this adverb indicates Paul will come to fully know himself according to the same way as God fully knew him.
When and how can this happen? An answer to when this could happen is provided by combining the meanings of this verb and its middle voice form which indicate Paul will do something on his own to fully know himself. And, since the concept of fully knowing himself is defined by God’s ability to perfectly know him, this specifies Paul will fully and experientially comprehend his own nature. However, after Paul is conformed to the image of Jesus Christ, he will no longer have any need to make choices like this since he will have already been perfected in glory (Phil. 3:20-21; Col. 3:3-4). Therefore, the phrase “I will fully know myself” refers to an action he will engage in during this life.
Now, how could Paul possibly know himself to the same extent God knew him? Comparable language found in this passage which also occurs in the Epistles composed after First Corinthians assists in clarifying the meaning of the phrase “I will fully know myself”. For, these future Letters contain evidence complete knowledge is available which gives believers the capacity to pursue perfection during this life. Also, these Letters fit into the future time frame alluded to throughout chapter thirteen, verses 8 through 12.
Initial support for this capability is found in the noun translated “full knowledge” (επιγνωσις) which is derived from the same root as “επιγινωσκω”, the verb used twice in this verse. Based on how this term is used in later New Testament Books, its basic meaning is established as full, complete, or perfect knowledge; and this connotation is corroborated by numerous more literal Translations.23 In addition to the meaning of “επιγνωσις”, its contextual usage demonstrates it represents complete knowledge of truth given for the Church.24
Beyond the use of “επιγνωσις”, another significant noun occurring in subsequent Letters is “τελειον”, which is translated “perfect” in First Corinthians 12:10. For, it is used to describe the “perfect” revealed will of God (Rom. 12:2), the “perfect man” believers can be transformed into (Eph. 4:13), and the goal of Christian ministry “to present every man perfect in Christ” (Col. 1:28).25 Based on the record of these future Letters, they indicate by the time a “full knowledge” (επιγνωσις) of truth had been received, believers had a firm foundation to achieve perfection (τελειον) in both mind and heart. This involves obtaining a complete understanding of our righteous position in Christ plus the capacity to be fully conformed into His character. Both of these desirable prizes are possible by integrating the Spirit-activated-revelation (Phil. 3:14; Col. 3:1-2).
Paul speaks of this potential in Philippians where this heavenly road to perfection is outlined. Philippians 3:12 states, “not that I have already taken (or obtained glorified resurrection character – vv. 11, 17, 20-21) or I have already been perfected (τετελειωμαι – verb of “τελειον”, 1 Cor. 13:12), and also I pursue if I might take hold upon what I was taken hold of by Christ Jesus.” This passage identifies Christ’s purpose for taking hold of Paul which was for him to be perfect. Paul admits he had not attained this state, but at the same time he teaches perfection is possible and takes full responsibility in pursuit of this objective. Therefore, as believers follow Paul’s lead, we can all recognize God has provided everything needed to be “fully equipped for every good work”; and we can tap these resources to attain the goal of becoming “complete (τελειον) in Christ” (Col. 1:28; 2 Tim. 3:17; 2 Pet. 1:3).
13) “Also now, faith, hope, love, these three things remain; also the greater of these things is love.”
After Paul details instruction about how believers can reach perfection, the next thought concerning “love” is connected to the former context by use of the conjunction “also” (δε)2. Then, he adds the adverb “now” (νυνι), meaning at the present time, to again bring readers back to the current situation at Corinth. In regard to this time, another reality is “faith, hope, love, these three things remain” (μενει πιστις ελπις αγαπη τα τρια ταυτα). The verb “remain” (μενει) means to continue or abide as illustrated by other usages in this Book (1 Cor. 3:14; 7:8, 11, 20, 40; 15:6). Here, in the present tense, it conveys the idea these three characteristics reside on an ongoing basis.
There are actually four subjects listed for this verb. The first one is “love” (αγαπη), a quality which exemplifies the work of Jesus Christ and the Person of God (Rom. 5:8; Eph. 5:1-2; 1 John 4:7-8). This kind of “love” is the principal attribute God is teaching the Corinthians about in this context, for it is unfailing. In contrast to the eternal nature of divine love, they should realize the gifts they flaunt are only temporary, yet they are valuable instruments toward achieving God’s purpose for His children to be conformed to the image of His Son (Rom. 8:29; Phil. 3:10; Col. 3:10). So, to the extent these gifts are properly exercised in a manner consistent with God’s intent, it is possible for this godly trait of “love” to govern their inter-Body relationships (Gal. 5:22-23; Col. 3:14).
The second quality (and subject) stated to continue is “hope” (ελπις). “Hope” refers to the sure reality of the believer’s present righteousness before God as well as the promise of future glory. At present, we cannot see the things we “hope” for, but we can have confidence in them by the indwelling Spirit (Rom. 5:2-5; 8:24; Eph. 1:18; Col. 1:5; Heb. 10:23). The third characteristic (and subject) remaining is “faith” (πιστις) which enables believers to trust or believe the unseen “hope” we adhere to (Rom. 4:18; Gal. 5:5; Heb. 11:1). Finally, Paul uses the phrase “these three things” (τα τρια ταυτα) as the fourth subject of the verb “remain” (μενει), which simply groups “faith”, “hope”, and “love” into one. This portrays the thought all three qualities, which aid believers, equally continue to abide at the present time.
The final words recorded in this section are, “also, the greater of these things is love”. The conjunction “also” (δε)2 introduces this thought and bridges it to the last phrase. The first word of this phrase, “greater” (μειζων), is a comparative form of the noun “μεγας” and represents the metaphorical or literal size of something. Since both this term and “love” (αγαπη) occur in the nominative case, they are descriptive of one another meaning the quality of “love” is greater than what it is compared with. In line with this concept, the genitive case form of the demonstrative pronoun “of these things” (τουτων) specifies “love” is greater in its association with “faith” and “hope”. This is true because the never-failing-quality of “love” endures since it is an eternal aspect of the Nature of God. Therefore, the timeless nature of “love” makes it superior to “faith” and “hope”, which are necessary during this life but become obsolete when we exit this world.
As the Corinthian believers consider the training in this passage, they should realize “love” is primary for maintaining proper motives, attitudes and actions. For, even when compared with the vital qualities of “faith” and “hope”, “love” is more essential. And, they should be able to see how the significant gifts of prophecy and knowledge will cease along with “tongues” when their intended purpose runs its course. In the meantime, they can integrate current revelation into their own lives so each will be controlled by the “love” of the Spirit. Finally, they can all understand complete revelation of truth was imminent. And, when this Spirit-energized-truth comes, it will enable all Christians to fully know themselves as God already knows them. Now, since the time alluded to in this passage is long past, members of the Body of Christ can experience the fullness of the “love” of Christ, which provides an adequate and solid foundation for preserving unity (1 Cor. 1:11-13; 3:21-23; Eph. 3:16-19; 4:3, 12-13).
The Aftermath – Concerning “Tongues” and Other Gifts
This exposition has covered many aspects of the Corinthian assembly’s present and future reality with regard to three gifts by studying what this Book teaches and comparing it with future Epistles. Having considered this passage, does the rest of Scripture provide information from which we can draw conclusions about the future of other gifts? And, is there more evidence which helps explain the statement, “tongues . . . will make themselves cease” (1 Cor. 13:8)?
Initially, a noteworthy factor which provides information regarding the destiny of other gifts is the conditional “ει” (if) found in the conjunction “ειτε” (1 Cor. 13:8). This term is used to single out potential gifts so they can be compared with “love”. The idea portrayed is: And if “prophecies”, they will fail, but love never fails; and this same thought applies to the gifts of “tongues” and “knowledge”. By use of this conditional, Paul made the choice to select and comment on three gifts which make up just a part of the total number of gifts given to the Body. This language leaves room for the possibility other existing gifts might also cease. Most likely, these other gifts were not addressed because their practice was irrelevant to the controversy at Corinth (12:8-10, 28-30).
Therefore, since First Corinthians 13:8-13 sets the precedent concerning how future Epistles show the gifts of prophecy and knowledge are outdated, this same data-accumulating-principle can be applied to assess whether these same Letters clarify the fate other gifts. Using this principle, the paragraphs to follow detail passages which contain evidence other gifts also ceased.
First, supplemental information exists showing the gift of prophecy had ended since Peter says, “And, also, false prophets came into existence among the people, and as false teachers shall be among you” (2 Pet. 2:1). Since the verb translated “came into existence” (εγενοντο) is in the aorist indicative form, Peter indicates the emergence of “prophets” was in the past in relation to when he wrote this Letter. Then, he uses the future tense verb “shall be” (εσονται) to refer to “teachers”, which suggests by this time they had replaced “prophets” (67-68 A.D.).26 Furthermore, in Ephesians “pastors and teachers” appear to replace “prophets”; and “evangelists” appear to replace “apostles” (4:11). It is significant the Book containing this final historic Epistle-reference to the active use of prophecy is also the earliest Letter in which “επιγνωσις” (full knowledge) occurs to define completed Church revelation and “τελειον” (perfect) occurs to describe spiritual maturity which can be gained by integrating this revelation with the heart (Eph. 1:17; 3:16-19; 4:11-13 – written about 60 A.D.).27
Second, Peter records evidence visions had ceased when he wrote, “Jesus Christ, whom while not knowing you love, unto whom now while not seeing, also while believing you are exceedingly glad with an inexpressible and having-been-glorified joy” (1 Pet. 1:7-8). The key phrase in this verse related to the subject at hand is “while not seeing” (μη ορωντες). This present participle is based on the verb “οραω”, which is constructed from the same root as the nouns “οραμα” and “οπτασια”. All three of these words are used multiple times in reference to divine visions.28 This First Peter reference shows visions of physically seeing Jesus no longer existed when this Book was written (60-65 A. D.).29
Third, Paul records situations in later Epistles which demonstrate he had lost the gift of healing. Philippians 2:27 says in regard to Epaphroditus, “he was weak (ησθενησεν) near beside death, but God had mercy on him, also not him only, but and me” (written about 62 A. D.).30 The word “ασθενεω” is a compound word composed of the verb “σθενοω”, meaning to be strong, prefixed by the letter alpha “α”, which negates this meaning. Therefore, this verb refers to being weak, and along with its noun form “ασθενεια”, it is the most common word used to describe physical illness (Matt. 10:8; Mark 6:56; Luke 4:40; Acts 9:37). Paul certainly would have restored his good friend and fellow minister to health if he still retained the gift of healing.
This same word is found where Paul uses a participle to express how he “left Trophimus in Miletus being ill (ασθενουντα – 2 Tim. 4:20, written about 67-68 A. D.)”.31 If he still had the ability to heal, Paul would have been unkind not to exercise this gift for his brother’s benefit. Also, the noun form of this word occurs in First Timothy 5:23, where Paul prescribes wine for Timothy’s frequent gastric “illnesses” (ασθενειας – see also Luke 5:15; John 5:5; Acts 28:9; Gal. 4:13 – written around 62-66 A. D.).32 If anyone still possessed this gift, why did Paul not personally heal Timothy or refer him to others who could utilize it? Based on these passages, it is reasonable to conclude the gift of healing ceased functioning shortly after the last historic record of physical healings when Paul cured all those on the Island of Malta (Acts 28:8-9; 1 Cor. 12:9, 30).
Finally, with regard to “tongues”, note the verb “they will make themselves cease” (παυσονται) is in the future tense just like the verbs which modify “prophesies” and “knowledge” (καταργηθησονται / καταργηθησεται – 1 Cor. 13:8). Also, observe how this statement about “tongues” is enveloped between the phrases concerning the cessation of the other two gifts, which form another literary parenthesis.20 These linguistic parallels suggest the gift of “tongues” would become obsolete at a similar time as the gifts of prophecy and knowledge. Also, since “tongues” was used to communicate newly received truth across language barriers, the need for this gift was minimized when written revelation became accessible. And if this gift still functions today, why are ministries required to translate the Bible? Nevertheless, the final statement about its use which was pertinent at the time Paul wrote this Epistle is, “do not hinder the act of speaking with tongues” (1 Cor. 14:39).
These observations plus information cited in post-Acts Epistles explain why some of the supernatural gifts listed in First Corinthians 12:7-11 are not spoken about as being active in Letters written after the close of the Book of Acts. However, when this Book was written, these gifts which were in the process of “being given” (διδοται) as a “manifestation (φανερωσις) of the Spirit”. For, this present tense verb shows all these gifts were actively being energized by the Holy Spirit at that time. Note, “knowledge” (γνωσεως), “prophecy” (προφητεια), “kinds of tongues” (γενη γλωσσων), and “healings” (ιαματων) are all contained in this list. Furthermore, when we conduct a search in Paul’s seven post-Acts Letters, Peter’s two Letters, or John’s three Letters, there is no indication any of these manifest gifts were still in operation. Compare this consistent absence in these twelve Epistles composed after the Acts period with the active presence of these same gifts in five out of six Letters which Paul wrote during Acts, plus James and Hebrews. These Acts-Epistles contain numerous references which show “a manifestation of the Spirit” was taking place (Rom. 12:6; 1 Cor. 12:8-10; 14:18; 2 Cor. 12:12; Gal. 3:5; 1 Thess. 5:19-21; Heb. 2:4; James 5:15).
In conclusion, if these gifts were terminated, what was the primary purpose of their existence? Hebrews 2:3-4 sheds some light on this topic by describing how God testified “with signs and wonders and various miracles” as the gospel message “was verified” (εβεβαιωθη). This verb basically means to make firm and consequently to establish or confirm. This verb along with its associated noun “βεβαιος” are used several times in reference to verification by miracles (Mark 16:20; Rom. 15:8; 2 Cor. 1:21; Heb. 2:2-3; 2 Pet. 1:19). Apart from confirmation by heavenly signs, the Jews especially would not have had a firm reason to accept new revelations for the Church or Paul’s closely linked apostleship (Acts 15:6-12; Gal. 1:11-12; 2:7-8; 1 Cor. 1:22; 2 Peter 3:15-16).
