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What meaning do spiritual gifts have without love? (1–3). High being of love (4–7). The eternal unchanging existence of love, and love alone (8–13) 1 Corinthians 13:1–3. Without love, even the highest spiritual gifts will not bring any benefit to the one who possesses them. 1 Corinthians 13:1. If I speak in the tongues of men and angels, but do not have love, then I am a ringing gossamer or a clanging cymbal. Here is the gift of tongues. puts it in first place because it goes from the least valuable to the most useful. - “In human and angelic tongues,” that is, if I praise God either in ordinary human language, or in this case rising to angelic praise... The latter, of course, must be understood as “spiritual” praise, because angels are spirits and do not have a tongue (Blessed Theodoret, Theophylact). - “Love”. There are two words in Greek to denote the concept of “love”: αγάπη and έρως. The latter denotes passionate love, which seeks satisfaction in the beloved being. On the contrary, the first word denotes a love that is much more unselfish than the first, which strives to give happiness to the beloved being. At Ap. Paul here αγάπη means mainly love for one's neighbor, but since the basis of this love is in the love of God, then love for one's neighbor takes on the character of unselfishness, purity and freedom - qualities that are characteristic of love for God. – Was it possible to have the gift of tongues and not have love at the same time? Maybe. And now it happens that a person who has taken the path of faith soon withdraws into himself, indulges in mystical contemplations, and at the same time grows cold towards the duties of active Christian love. He indulges in special sentimentality, talks a lot about the greatness of Christianity, like a real poet, and at the same time is completely indifferent to the suffering of his unfortunate brothers. Such a person gradually goes back spiritually and becomes like a piece of “copper”, which when struck makes a ringing noise, or like a “cymbal” - a simple copper bowl, which in the East was sometimes used as a musical instrument. There are no souls in brass and cymbals! 1 Corinthians 13:2. If I have the gift of prophecy, and know all mysteries, and have all knowledge and all faith, so that I could move mountains, but do not have love, then I am nothing. Ap. goes from one talent to another, higher one. – “Prophecy” – see 1 Cor. 12:10. - “I know all the secrets.” This is a clarification of the expression: “gift of prophecy.” The Prophet knew the secrets of Divine economy about our salvation, but, of course, not everything. Ap. now makes possible the existence of a prophet who knows “all” secrets. And such a person, in his opinion, was “nothing” if he did not have love in himself! - “I have all knowledge.” This is the gift of “knowledge” - see 1 Corinthians 12:8. If someone had such a gift in its “full” volume, but did not have love, then again such a person would be “nothing”. - “And all faith” - this is the gift of miraculous faith. See 1 Corinthians 12:9. – “Move mountains,” that is, destroy all obstacles standing in the way, no matter how great they may be. – So, a person can express everything, know everything, be able to do everything, but all this does not bring any benefit to him personally if he does not have love in himself. For the Church, for the community of believers, these gifts are useful, but they do not save those who possess them (cf. Matt. 7:22, 23). 1 Corinthians 13:3. And if I give away all my property and give my body to be burned, but do not have love, it does me no good. Ap. moves on to actions that appear to be based on love. - “I will distribute all my possessions” - this is the “gift of help” (see 1 Cor. 12:28) in its highest manifestation. - “I will give my body to be burned,” that is, I will go to martyrdom for Christ. – The possibility of such facts is evidenced by the history of Christianity. Eg. The Lives of the Saints report about one presbyter that, going to martyrdom for Christ, he did not want to forgive one of his enemies, who asked him for forgiveness. It is clear that such a person did not have “love” in himself and, perhaps for this reason, could not stand the test and renounced Christ just before being taken to the scaffold. - “There is no benefit to me.” In the eyes of God, such actions have no value, because the one who performs them thinks only about himself and seeks glory from people. 1 Corinthians 13:4–7. So, love is the best way because without it, even the highest gifts do not benefit the person who possesses them. Now Ap. proves the supreme dignity of love in the opposite way. Love, he says, without which everything else is nothing, brings with it everything that makes a person virtuous. She is the mother of all virtues. 1 Corinthians 13:4. Love is patient and kind, love does not envy, love does not boast, it is not proud, "Love is patient." Ap. lists fifteen properties of love. “Long-suffering” is revealed in relation to various insults inflicted on a person by his neighbors. – “He is merciful” (χρηστεύεται), that is, he constantly strives to provide a service to his neighbor. - “Love does not envy.” From here begins the listing of eight negative definitions of the concept of love (up to the expression of verse 6: “but rejoices in the truth”). These definitions reveal the content of the concept of “long-suffering” and have a close connection with each other. So, whoever is envious of the advantages that another has, he exalts himself, speaking about his own merits, is proud, that is, he is filled with a sense of self-satisfaction, he despises others (cf. 1 Cor. 4:6). 1 Corinthians 13:5. does not act outrageously, does not seek his own, is not irritated, does not think evil, "Does not act outrageously". By “disorderly behavior” (ασχημοσύνη) one must understand the lack of politeness and courtesy, which was noticed among some Corinthians, for example, in the fact that they sometimes did not allow people who had more useful gifts for the Church to speak at liturgical meetings, speaking all the time themselves. And in general, the four definitions of love just mentioned refer to the abuse of spiritual gifts. The next four are more relevant to the Christian life in general. - “He doesn’t look for his own.” Each of us has our own rights, but the one who loves his neighbor completely forgets about these rights and cares only that others are satisfied. Happiness lies in giving and serving (Drummond, The Greatest Thing in the World, p. 21). Some Corinthians thought differently (see chapters VI and VIII). "Doesn't get irritated." We tend to look at a hot-tempered, irritable disposition as an innocent weakness... And yet this innocent, in our opinion, weakness occupies a middle place in the analysis of love in Up. Pavel. And this is understandable: nothing can so harden life, sow enmity, destroy the most sacred family ties, deprive men of their masculine, calm dignity, women of true femininity, children of affectionate sincerity, as so-called character errors, a gloomy, hot-tempered, irritable disposition (Drummond). - “Does not think evil,” that is, she does not blame others for the evil done to her. This attitude towards others is based on the belief that no one wants to intentionally harm anyone; a loving person trusts other people. 1 Corinthians 13:6. does not rejoice in untruth, but rejoices in the truth; “Does not rejoice in untruth.” It happens that people of a party hostile to us make some mistakes that leave a certain stain on them. A Christian does not rejoice when he notices such failures in others. - “And he rejoices in the truth.” This is where the list of five positive properties of love begins. Truth, like love, is personified here. They are like sisters; if truth triumphs, then love rejoices with it. Even when this truth differs from our favorite opinions, love welcomes it. 1 Corinthians 13:7. covers all things, believes all things, hopes all things, endures all things. “Covers everything,” that is, he excuses everything, covering with his cloak all the shortcomings of his neighbor. But at the same time, of course, in the name of justice, love, in necessary cases, takes upon itself all the unpleasant consequences that may arise from such an attitude towards people’s misdeeds. - “Believes everything,” that is, he always trusts people, hoping that the best feelings in no one can die out forever. This trust serves as the basis for covering up other people's shortcomings and vices. - “He hopes everything.” It happens that there is no longer any place left in the soul of a lover for faith in the correction of a person: sad reality destroys this faith. But even then, with a decline in faith or confidence in correcting one’s neighbor, the lover’s heart does not leave the hope that good must ultimately win. - “He endures everything.” Love, in this hope for the correction of a person, does not tire and patiently endures all grief. 1 Corinthians 13:8–13. Spiritual gifts disappear, but love remains forever - this is the main idea of ​​this section. Even the most important virtues after love - faith and hope - will undergo some changes, and only love will always remain unchanged. 1 Corinthians 13:8. Love never fails, although prophecy will cease, and tongues will be silent, and knowledge will be abolished. "Love Never Fails". These words encapsulate the theme of the next section. - “The prophecies will cease.” Here, of course, is the “gift of prophecy,” which many Christians of the first and second centuries had (1 Cor. 12:10 and the “Teaching of the 12 Apostles”). Since then, this gift in its original form no longer exists and, one might say, has turned into the “gift of preaching.” Over time, precisely with the advent of the kingdom of glory, and in this final form it will turn out to be unnecessary. Who will actually need to preach in the future life? The good will already achieve bliss, and the evil will lose the ability to correct themselves. - “Tongues will fall silent” - more precisely: “they will calm down.” This state of feverish excitement, which seemed so attractive to the Corinthian Christians, will end. It can be assumed that this gift of tongues soon turned into religious poetry and music, but these arts will have no place in the glorious kingdom of the Messiah. – “Knowledge will be abolished,” i.e. knowledge as a special gift received only by certain individuals will cease to exist, because, as the prophet said (Jer. 31:34), everyone will know the Lord from the least to the greatest. 1 Corinthians 13:9. For we know in part, and we prophesy in part; Ap. indicates the reason why these gifts should end their existence. Prophecy could reveal only certain features of the picture of the future, just as those with the gift of knowledge could understand only certain aspects of the history of the economy of our salvation. Meanwhile, in order to understand well any individual point, it is necessary to clearly imagine the whole: only complete knowledge is true knowledge, and a person cannot achieve this complete knowledge in real life. – About the gift of tongues. Here is Ap. does not say: its cessation, as presupposing an ecstatic state, cannot be the subject of a question for him. He who really is constantly in God, lives in God - this is how all believers will live in the kingdom of glory, and some are already living now - he does not need this special means, which is ecstasy, in order to come into communion with God from time to time. 1 Corinthians 13:10. But when that which is perfect comes, then that which is in part will cease. The cessation of gifts does not entail the impoverishment of the church spirit. On the contrary, the Church will then achieve perfection in everything. Future knowledge will differ from the “gift of knowledge” both in its breadth and ease of acquisition, because we will see everything as if from a central point, from where everything, the entire subject, is visible quite clearly. 1 Corinthians 13:11. When I was a baby, I spoke like a child, thought like a child, reasoned like a child; and when he became a husband, he left behind his children. Ap. explains by comparison why the imperfect must give way to the perfect. As a person grows, so does the Church. The law of development and transformation applies equally here and there. As soon as the abilities for a higher form of activity develop, the former naturally disappears. In the expressions: “said, thought” and “reasoned” Ap. makes allusions to the three gifts mentioned above - the “gift of tongues” (spoke), the “gift of prophecy” (thought - more precisely: felt, strived (φρονεῖν) and the “gift of knowledge” (reasoned). The gift of tongues is likened to the first babbling of a baby, which thereby expresses its joy, which the feeling of being alive inspires in it. The gift of prophecy, which looks towards the distant future, corresponds the fiery desire of a child who dreams of the future as a time of joy and happiness. Finally, the gift of knowledge, which strives to know the divine truth, corresponds to the child’s naive ideas about the outside world - “He left the childish.” Just as a young man with some pride renounces his childhood views, so with a feeling of inner satisfaction a mature man renounces the dreams of his childhood and youth in order to fulfill the task of his life that he has set for himself. Christians will also look at spiritual gifts when the glorious time of reigning with Christ comes for them (Christians). 1 Corinthians 13:12. Now we see as if through a dark glass, fortune-telling, but then face to face; Now I know in part, but then I will know, even as I am known. Explaining what he used in the 11th art. comparison, Ap. says that in real life we ​​comprehend the divine only in its reflection, just as we see our face in a mirror. But our mirrors reflect the face well, but in ancient times they did not give a clear reflection because they were made of metal (“through a glass darkly” - the translation is incorrect. The expression: δι εσόπτρου means: through a mirror, in a mirror). – “Fortuitous” (εν αινίγματι), i.e. in dark, unclear outlines that give only an approximate idea of ​​​​things. This definition comes closest to the gift of prophecy. The Spirit of God evoked in the soul of the prophet such images and pictures in which divine thought was expressed. To understand these images, the prophet had to direct all the strength of his attention to them (cf. 1 Peter 1:10 et seq.). This explanation is confirmed by the similarity of the expression used by the Apostle with the expression of the book. Numbers about Moses, to whom God allowed Him to see Him clearly (έν ειδει), and not in a vague outline (not in fortune telling - δι αινιγμάτων - Numbers XII: 6–8). “Now I know in part.” These words are closely related to the “gift of knowledge.” Instead of “I know,” one should say: “I know” (γινώσκω), which means gradualness and difficulty in achieving knowledge about divine things. - “And then I will know.” The verb used here (επιγνώσωμαι) denotes knowledge as already fully acquired. - “Just as I am known.” Ap. equates even this future knowledge of God with what God has about us: it will have the character of immediacy, complete clarity. However, of course, there cannot be complete identity between our knowledge and God’s (I. Zlat.). 1 Corinthians 13:13. And now these three remain: faith, hope, love; but love is the greatest of them all. “And now they remain.” Ap. ahead said that spiritual gifts must eventually end their existence. Now it indicates that it will never be destroyed and that it is worth striving to acquire. These are the three most important virtues of Christianity - faith, hope and love. These three virtues ("these three"), and not those three gifts - tongues, prophecy and knowledge - have an eternal existence. Of course, “faith” and “hope” cannot all remain in one state: the first will turn into vision (2 Cor. 5:7), and the second into possession (Rom. 8:24). But in any case, the spiritual development of a person even in a state of glorification cannot be thought of as completely complete - it will continue “from glory to glory” (2 Cor. 3:18), and this requires both faith and hope, and these transitions from faith to vision will be repeated many times in the future life. - “But love is the greatest of them,” that is, it is higher than all in this trinity of virtues precisely because it itself is divine. It cannot be said about God that He believes and hopes, but we can say that He loves. Love belongs to His very being. Love is the goal, and faith and hope are the means leading to achieving this goal. “Love,” says Schlatter (Der Glaube im N. T. 3. S. 373), “is more than faith, because it relates to it as a whole to a part, as a completion to a beginning, as a fruit to a root” 20. Speech by Ap. in the 13th chapter. often turns into a hymn in honor of Christian love and acquires a rhythmic character, but this hymn is completely original, having nothing in common with the works of sacred Jewish and pagan writing. Wed. prof. Muretova. “The New Testament song of love compared with Plato’s “Symposium” and Solomon’s “Song of Songs” (“Theological Bulletin” 1903) You might be interested in: