Commentari biblici

CHAPTER 13

1 Corinthians 13:3. ψωμίσω] Elz. has ψωμίζω, which is condemned by almost all the uncials.

καυθήσωμαι] A B א, 17, Codd[2035] in Jerome, Copt. Aeth. Ephr. Hier. have καυχήσωμαι. But ἵνα καυχήσωμαι (given up again even by Lachm.) is a manifest addition, which was written on the margin to call attention to the loveless motive, and supplanted the similar and difficult ἽΝΑ ΚΑΥΘΉΣΩΜΑΙ (C K, min[2036] vss[2037] Chrys. Theodoret, and Latin writers).

Instead of the subjunctive, Tisch. has the future indicative καυθήσομαι (D E F G I, min[2038] Mac. Max.), which of course could be easily changed by ignorant copyists into the subjunctive, anomalous though it was.—1 Corinthians 13:8. ἐκπίπτει] Lachm. reads ΠΊΠΤΕΙ, following A B C* א*, min[2039] and several Fathers. Rightly; the simple form was defined more precisely by way of gloss. Comp Romans 9:6.

ΓΝῶΣΙς, ΚΑΤΑΡΓΗΘΉΣΕΤΑΙ] A D** F G א, 17, 47, Boern. Ambrosiast. have ΓΝΏΣΕΙς, ΚΑΤΑΡΓΗΘΉΣΟΝΤΑΙ. So Rückert (Lachm. on the margin). The plural crept in after the preceding.—1 Corinthians 13:10. ΤΌ] Elz. Scholz read ΤΌΤΕ ΤΌ, against decisive testimony.

[2035] odd. codices or manuscripts. The uncial manuscripts are denoted by the usual letters, the Sinaitic by א.

[2036] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[2037] ss. vss. = versions.

[2038] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[2039] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

CONTENTS.

The want of love makes even the greatest charismatic endowments to be worthless (1 Corinthians 13:1-3); excellencies of love (1 Corinthians 13:4-7); eternity of love in contrast to the transient nature of the charismata (1 Corinthians 13:8-13).

This praise of love—almost a psalm of love it might be called—is as rich in its contents drawn from deep experience as in rhetorical truth, fulness and power, grace and simplicity. “Sunt figurae oratoriae, quae hoc caput illuminant, omnes sua sponte natae in animo heroico, flagrante amore Christi et huic amori divino omnia postponente,” Valckenaer, p. 299. In no other passage (comp especially, Romans 13:8-10) has Paul spoken so minutely and in such a manner regarding love. It is interesting to compare the eulogy of Ἔρως—so different in conception and substance—in Plato, Symp. p. 197 C D E. A Christian eulogy on love, but one far inferior, indeed, to the apostle’s, may be seen in Clement, Cor. I. 49.

1 Corinthians 13:1. Ἐάν] is not equivalent to εἰ καί with the optative (Rückert), but it supposes something, the actual existence of which is left dependent on circumstances: assuming it to be the case, that I speak, etc.

ταῖς γλώσσαις τῶν ἀνθρ. κ. τ. ἀγγ.] To say that γλῶσσαι must mean languages here (Rückert, Olshausen, Baur, Rossteuscher), is an arbitrary assertion.[2042] Why may it not be held to mean tongues? The expression is analogous to the well-known Homeric one—only much stronger: εἴ μοι δέκα μὲν γλῶσσαι δέκα δὲ στόματʼ εἶεν, Il. ii. 489. Comp Virgil, Aen. vi. 625; Theophil. a[2044] Autol. ii. 16 : ΟὐΔῈ ΕἸ ΜΥΡΊΑ ΣΤΌΜΑΤΑ ἜΧΟΙ ΚΑῚ ΜΥΡΊΑς ΓΛΏΣΣΑς. The meaning is: Supposing that I am a speaker with tongues, from whom all possible kinds of articulate tongues might be heard, not simply those of men, but also—far more wonderful and exalted still—those of the angels. Paul thus describes the very loftiest of all conceivable cases of glossolalia. The tongues of angels here spoken of are certainly only an abstract conception, but one in keeping with the poetic character of the passage, as must be admitted also with respect to the old interpretation of angelic languages. Beza says well, that Paul is speaking “ὑπερβολικῶς ex hypothesi, ut plane inepti sint, qui h. 1. disputant de angelorum linguis.” Comp Chrysostom: ΟὐΧῚ ΣῶΜΑ ΠΕΡΙΤΙΘΕῚς ἈΓΓΈΛΟΙς, ἈΛΛʼ Ὃ ΛΈΓΕΙ ΤΟΙΟῦΤΌΝ ἘΣΤΙ· ΚἊΝ ΟὝΤΩ ΦΘΈΓΓΩΜΑΙ Ὡς ἈΓΓΈΛΟΙς ΝΌΜΟς ΠΡῸς ἈΛΛΉΛΟΥς ΔΙΑΛΈΓΕΣΘΑΙ. Others, such as Calovius, Bengel, and several more, have thought of the languages used by the angels in their revelations to men; but these surely took place in the form of human language. The ἄῤῥητα ῥήματα of 2 Corinthians 11 have also been brought in, where, however, there is nothing said of angels.

Why the apostle begins with the γλώσσ. λαλ., is correctly divined by Theodoret (comp Chrysostom, Oecumenius, Theophylact): ΠΡῶΤΟΝ ἉΠΆΝΤΩΝ ΤΈΘΕΙΚΕ ΤῊΝ ΠΑΡΕΞΈΤΑΣΙΝ ΠΟΙΟΎΜΕΝΟς ΤῸ ΧΆΡΙΣΜΑ ΤῶΝ ΓΛΩΣΣῶΝ, ἘΠΕΙΔῊ ΤΟῦΤΟ ΠΑΡʼ ΑὐΤΟῖς ἘΔΌΚΕΙ ΜΕῖΖΟΝ ΕἾΝΑΙ ΤῶΝ ἌΛΛΩΝ. It had become the subject of over-estimation and vanity to the undervaluing of love.

ἈΓΆΠΗΝ] i.e. love of one’s neighbour, which seeks not its own good, but the good of others in a self-forgetting way. 1 Corinthians 13:4 ff.

A sounding metal and a shrill-sounding cymbal, i.e. like these, a mere dead instrument of a foreign impulse, without all moral worth, γέγονα have I become (and am so: perfect), namely, in and with the actual realization of the supposed case. See Buttmann, neut. Gramm. p. 172 [E. T. 199]. To interpret χαλκός as a brazen musical instrument (Flatt, Olshausen, with many older commentators), which would otherwise be admissible in itself (comp generally, Dissen, a[2048] Pind. Ol. vii. 83), is wrong here, for the simple reason, that one such is expressly named in addition. The text does not warrant our departing from the general metal; on the contrary, it proceeds from the indefinite to the definite (cymbal), from the crude to the product of art. Comp Plato, Prot. p. 329 A: ὥσπερ τὰ χαλκεῖα πληγέντα μακρὸν ἠχεῖ, Crat. p. 430 A.

κύμβαλον] brazen basins were so called, which were beaten upon, 2 Samuel 6:5; 1 Chronicles 13:8, al[2050]; Jdt 16:2; 1Ma 4:54; Joseph. Antt. vii. 12. 4; Xenophon, de re eq. i. 3; Pind. Fr. 48; Lucian, Bacch. 4, Alex. 9; Herodian. v. 6. 19.

ἀλαλάζον] screaming, an epithet no doubt purposely chosen, which is manifestly at variance with the theory of the soft and scarcely audible (Wieseler, 1838), nay, noiseless (Jaeger) nature of the glossolalia. The κύμβαλα were ὈΞΎΦΘΟΓΓΑ (Anthol. vi. 51). Comp ἈΛΑΛΑΓΜΌς of cymbals (Psalm 150:5) and other loud-sounding instruments, Eur. Cycl. 65, Hel. 1368.

[2042] Rückert: “If I spoke all languages, not only those of men, but also—which would certainly be a higher gift, higher than your γλώσσαις λαλεῖν which you esteem so highly—those of the angels.” So likewise Flatt. Baur renders strangely: “If I spoke not simply in isolated expressions taken from different languages, but in those different languages themselves; and not simply in the languages of men, but also in the languages of the angels.” This climactic ascent from glosses to the languages themselves is surely a pure importation. Rossteuscher, if his theory of an “angel’s language,” which was the Corinthian glossolalia, were correct, would require, in conformity with the plural expression, and with his view of the human languages (the latter being the languages of the nations spoken in Acts 2), to make the passage refer to many different languages of the angels, which they sought to speak at Corinth. If γλῶσσαι meant languages at all, Hofmann would be in the right in holding that no kind of speaking should be excluded here from the wonderful utterances in question, since the angels also doubtless speak among themselves or to God, so that Paul would go beyond what actually took place by including also the modes of utterance of the angels.

[2044] d refers to the note of the commentator or editor named on the particular passage.

[2048] d refers to the note of the commentator or editor named on the particular passage.

[2050] l. and others; and other passages; and other editions.

1 Corinthians 13:2. That Paul adduces only two charismata (προφητεία and πίστις) in the protasis, and consequently uses καὶ εἰδῶ … γνῶσιν to mark out the degree of προφητεία, is shown plainly by himself in his repeating the καὶ ἐάν. In the case of these gifts also he is supposing the highest conceivable degree.

τὰ μυστήρια πάντα] the whole of the mysteries, i.e. what remains hidden from human knowledge without revelation, as, in particular, the divine decrees touching redemption and the future relations of the Messianic kingdom, 1 Corinthians 4:1; Matthew 13:11; Romans 16:25, al[2052]

ΓΝῶΣΙΝ] profound knowledge of these mysteries, as 1 Corinthians 12:8. The verb connected with it is εἰδῶ, but in such a way that the latter is to be taken here zeugmatically in the sense: I am at home in (Homer, Od. ii. 121; Il. xviii. 363, xv. 412). Observe further, that before it was μυστήρια, but here ΠᾶΣΑΝ, which has the emphasis; translate: “the mysteries one and all, and all knowledge.” To these two departments correspond the λόγος σοφίας and the ΛΌΓΟς ΓΝΏΣΕΩς in 1 Corinthians 12:8.

ΠᾶΣΑΝ Τ. ΠΊΣΤΙΝ Κ.Τ.Λ[2053]] the whole heroism of faith (not specially the faith of miracles, see on 1 Corinthians 12:9), so that I displace mountains.

The latter phrase in a proverbial sense (to realize the seemingly impossible), as Jesus Himself (Matthew 17:20; Matthew 21:21) had already portrayed the omnipotence of faith. But without love, even in such an instance of the might of faith there would still not be the fides salvifica, Matthew 7:22.

οὐδέν εἰμι] in an ethical respect, without any significance and value. Comp 2 Corinthians 12:11; Arist. Eccl. 144; Soph. Oed. Rex, 56; Xen. Anab. vi. 2. 10, al[2055]; Wis 3:17; Wis 9:6; Bornemann, a[2056] Xen. Cyr. vi. 2. 8; Stallbaum, a[2057] Plat. Symp. p. 216 E; Ellendt, Lex. Soph. II. 430.

Notice further, that Paul only supposes the cases in 1 Corinthians 13:1-2 in a general way; but they must be conceived of as possible; and their possibility arises from the fact that, in the midst of the charismatic phenomena which made their appearance as if by contagion in the church, men might be carried away and rapt into states of exaltation without the presence of the true ground of the new inward life, the new creature, the true καινότης ζωῆς and πνεύματος (Romans 6:4; Romans 7:6).

[2052] l. and others; and other passages; and other editions.

[2053] .τ.λ. καὶ τὰ λοιπά.

[2055] l. and others; and other passages; and other editions.

[2056] d refers to the note of the commentator or editor named on the particular passage.

[2057] d refers to the note of the commentator or editor named on the particular passage.

1 Corinthians 13:3. “And supposing that I do outwardly the very highest works of love, but without really having love as my inward motive, then I have no advantage therefrom, namely, towards attaining the Messianic salvation” (1 John 3:14). Comp Matthew 16:26; Galatians 5:2.

ψωμίζειν τινά τι means properly: to feed any one with something in the way of putting it by morsels into his mouth; then generally, cibare aliquem aliqua re, Romans 12:20. See the LXX. in Schleusner, V. p. 569; Valckenaer, p. 303. Only the thing is mentioned here in connection with the verb, but who the persons (the poor) are, is self-evident, as also the meaning: cibando consumsero. Comp Poll. vi. 33.

καὶ ἐὰν παραδῶ κ.τ.λ[2060]] a yet higher eternal work of love, surrender of the body (Daniel 3:28), self-sacrifice.

ἵνα καυθήσομαι] (see the critical remarks) in order to be burned. The reading καυθήσωμαι would be a future subjunctive, a barbarism, the introduction of which in pre-New Testament Greek is due only to copyists. See Lobeck, a[2061] Phryn. p. 720 f.; Buttmann, neut. Gramm. p. 31 [E. T. 35]. The sense should not be defined more precisely than: in order to die the death by fire. To refer it, with most interpreters since Chrysostom, to the fiery death of the Christian martyrs, is without support from the known history of that period, and without a hint of it in the text. Probably such martyr-scenes as Daniel 3:19 ff., 2 Maccabees 7, hovered before the apostle’s mind. Comp Fritzsche, de conform. Lachm. p. 20.

[2060] .τ.λ. καὶ τὰ λοιπά.

[2061] d refers to the note of the commentator or editor named on the particular passage.

1 Corinthians 13:4. Love is personified; the living concrete portrait of her character, in which power to edify (1 Corinthians 8:1) reflects itself, is presented as if in sharply drawn outline, with nothing but short, definite, isolated traits, positively, negatively, and then positively again, according to her inexhaustible nature.

μακροθυμεῖ] she is long-suffering; in face of provocations controlling her anger, repressing it, giving it up, and maintaining her own proper character. The general frame of mind for this is χρηστεύεται: she is gracious (comp Tittmann, Synon. p. 140 ff.), Clem. Cor. i. 14. The verb is found, besides, only in the Fathers.

Observe here and in what follows the asyndetic enumeration, and in this “incitatior orationis cursus ardorem et affectum” (Dissen, a[2064] Pind. Exc. II. p. 275). But to write, with Hofmann, following Lachmann, Ἡ ἈΓΆΠΗ ΜΑΚΡΟΘΥΜΕῖ. ΧΡΗΣΤΕΎΕΤΑΙ Ἡ ἈΓΆΠΗ, is less, suitable, for this reason, that, according to the traditional division, the long list of negative predicates which follows is very appropriately headed again by the subject.

Οὐ ΖΗΛΟῖ] negation of all passionate, selfish feelings towards others (envy, jealousy, and such like).

Οὐ ΠΕΡΠΕΡΕΎΕΤΑΙ] she boasts not, practises no vaunting. See Cicero, a[2065] Att. i. 14; Antonin. v. 5, and Gatak. in loc[2066]; also Winer, Beitr. zur Verbess. d. neutest. Lexicogr. p. 5 ff. Comp ΠΈΡΠΕΡΟς in Polyb. xxxii. 6. 5, xl. 6. 2; Arrian. Epict. iii. 2. 14.

[2064] d refers to the note of the commentator or editor named on the particular passage.

[2065] d refers to the note of the commentator or editor named on the particular passage.

[2066] n loc. refers to the note of the commentator or editor named on the particular passage.

1 Corinthians 13:5. Οὐκ ἀσχημονεῖ] she acts not in an unseemly way. See on 1 Corinthians 7:36. To hold that Paul was thereby alluding to unsuitable attire in the assemblies (Flatt), involves an inappropriate petty limitation, as does also the reference to unseemly conduct on the part of those speaking with tongues (de Wette). He means generally everything that offends against moral seemliness.

τὰ ἑαυτῆς] comp 1 Corinthians 10:33.

Οὐ ΠΑΡΟΞΎΝΕΤΑΙ] does not become embittered, does not get into a rage, as selfishness does when offended. This is the continuance of the μακροθυμία.

οὐ λογίζεται τὸ κακόν] she does not bring the evil, which is done to her, into reckoning (2 Corinthians 5:19; Romans 4:6, al[2069]; Sir 29:6; Dem. 658. 20, 572. 1, al[2070]). Comp 1 Peter 4:8. Theodoret puts it happily: ΣΥΓΓΙΝΏΣΚΕΙ ΤΟῖς ἘΠΤΑΙΣΜΈΝΟΙς, ΟὐΚ ἘΠῚ ΚΑΚῷ ΣΚΟΠῷ ΤΑῦΤΑ ΓΕΓΕΝῆΣΘΑΙ ΛΑΜΒΆΝΩΝ. Others render: she thinks not evil (Ewald; Vulgate: “non cogitat malum”). This thought, as being too general in itself, has been more precisely defined, either as: “she seeks not after mischief” (Luther, Flatt, and several others; comp Jeremiah 26:3; Nahum 1:9), which, however, serves so little to describe the character of love, that it may, on the contrary, be said to be a thing self-evident; or as: “she suspects nothing evil” (Chrysostom, Melanchthon, Grotius, Heydenreich, and others; comp also Neander), which special conception, again, would be much too vaguely expressed by ΛΟΓΊΖΕΤΑΙ.

[2069] l. and others; and other passages; and other editions.

[2070] l. and others; and other passages; and other editions.

1 Corinthians 13:6. Ἐπὶ τῇ ἀδικίᾳ] over immorality (Romans 1:18; Romans 2:8), when she sees this in others. In view of the contrast, Chrysostom and others, including Hofmann, take this in too narrow a sense: οὐκ ἐφήδεται τοῖς κακῶς πάσχουσιν, understanding it thus of delight in mischief; comp Luther: “sie lachet nicht in die Faust, wenn dem Frommen Gewalt und Unrecht geschieht.” Theodoret puts it rightly, ΜΙΣΕῖ ΤᾺ ΠΑΡΆΝΟΜΑ. It is just the generality of this thought which specially fits it to form the copestone of all those negative declarations; for in it with its significant contrast they are all summed up.

συγχαίρει δὲ τῇ ἀληθ.] The ἈΛΉΘΕΙΑ is personified, and denotes the truth κατʼ ἐξοχήν, the divine truth contained in the gospel, Colossians 1:5; Ephesians 1:13; Galatians 5:7; 2 Thessalonians 2:12-13; John 1:17, al[2075] Love rejoices with the truth, has with it one common joy, and this is the most complete contrast to the χαίρειν ἐπὶ τῇ ἀδικίᾳ; for to make morality prevail, is the ethical aim of the ἈΛΉΘΕΙΑ (2 Thessalonians 2:12; Romans 2:8), whose joy it is, therefore, when she is obeyed in disposition, speech, and action (1 Peter 1:22, ὙΠΑΚΟῊ Τῆς ἈΛΗΘΕΊΑς); and her companion in this joy is love. Usually ἀλήθεια has been understood of moral truth, i.e. morality, as in 1 Corinthians 5:8; either, with Theodoret, Flatt, and most interpreters: she rejoices over what is good,—a rendering, however, from which we are debarred by the compound συγχ.; or, with Chrysostom: ΣΥΝΉΔΕΤΑΙ ΤΟῖς ΕὐΔΟΚΙΜΟῦΣΙ, Billroth: “she rejoices with those who hold to the right,” Rückert: “she rejoices with the man, who is saved to morality,” Osiander: “she rejoices with the heart, which is filled with the truth and with obedience towards it.” Thereby there is made an arbitrary change in the conception, according to which, in conformity with the antithesis, the ΔΙΚΑΙΟΣΎΝΗ (the opposite of the ἈΔΙΚΊΑ) is not the subject, in fellowship with which love rejoices, but the object of this common joy; the subject with which love rejoices is the truth. According to Hofmann, the meaning of the passage is, that love has her joy withal, when the truth comes to its rights in that which befalls any one. But so also there is no sufficient justice done to the compound συγχ., and the more precise definition, “in that which befalls any one,” is imported.

[2075] l. and others; and other passages; and other editions.

1 Corinthians 13:7. Πάντα] popular hyperbole. Grotius aptly says: “Fert, quae ferri ullo modo possunt.”

στέγει] as in 1 Corinthians 9:12 : all things she bears, holds out under them (suffert, Vulgate), without ceasing to love,—all burdens, privation, trouble, hardship, toil occasioned to her by others. Other interpreters (Hammond, Estius, Mosheim, Bengel, al[2076]; Rückert hesitatingly) understand: she covers all up, i.e. excuses all wrong. Likewise correct from a linguistic point of view, according to classical usage; but why depart from 1 Corinthians 9:12?

πάντα-g0- πιστ-g0-.] Opposite of a distrustful spirit; bona fides towards one’s neighbour in all points.

πάντα ἐλπίζει] opposite of that temperament, which expects no more good at all from one’s neighbour for the future; good confidence as to the future attainment of her ends.

πάντα ὑπομένει] all things she stands out against—all sufferings, persecutions, provocations, etc., inflicted on her. This is the established conception of ὑπομονή in the N. T. (Matthew 10:22, al[2077]; Romans 12:12; 2 Corinthians 1:6, al[2078]), according to which the endurance is conceived of as a holding of one’s ground, the opposite of φεύγειν (Plato, Tim. p. 49 E, Theact. p. 177 B). Comp 2 Timothy 2:10.

Note further how the expressions rise as they follow each other in this verse, which is beautiful in its simplicity: if love encounter from others what may seem too hard to be endured, all things she bears; if she meet what may cause distrust, all things she trusts; if she meet what may destroy hope in one’s neighbour, all things she hopes; if she encounter what may lead to giving way, against all she holds out.

[2076] l. and others; and other passages; and other editions.

[2077] l. and others; and other passages; and other editions.

[2078] l. and others; and other passages; and other editions.