Verse 13, "And now abideth faith, hope, charity, these three; but the greatest of
these is charity.
The "now" is nuni, not a temporal expression as denoting a period of time but a
logical expression. It signifies a bringing of the whole argument to a conclusion. It
is the same as if one said, "As you see" or "considering all factors."
It is identical to the usage found in I Corinthians 12:18, "But now hath God set the
members everyone of them in the body, as it hath pleased him." Also I Corinthians
12:20 where it has the same connotation, "But now are they many members, yet but one
body" and again in Romans 7:17, "Now then it is no more I that do it but sin that
dwelleth in me."
Nun is the Greek word for the immediate present normally. Ede denotes already or now
already. We will not take the time or space to consider all of the various words
translated "now."
W. E. Vine points out an interesting fact regarding the unusual construction of this
clause in Greek grammar: "And now abideth faith, hope, love." "The singular 'abideth,'
though it has a plural subject, and by strict grammar should be 'abide,' is puposely
in the singular number, since 'faith, hope, love' are one group-a triplet-(not joined
together by a conjunctive words such as 'and'); and is indicative of that which is
indissociable in their permanency."
We do know however, "the greatest of these is love." Why is it called "the greatest?"
It is really very simple and basic. It is because love is the very root of the other
two. Remember love "believeth all things" and also "hopeth," "endureth," and "beareth
all things."
Meno is the word for "abide" or "abode." But the word here is prosmeno, to continue
still longer (Vine's Dictionary). Dr. A. T. Robertson's Word Pictures in the Greek
N.T. shows that it will yet continue to motivate all that is pleasing to God in the
church when the things that are "in part" no longer "abide."
However, let us not lose sight of the fact that "love" was the motivating factor
before "the gifts of the Spirit" were given and continued on as the motive during that
time when, as Paul said, "now we see through a glass darkly" (vs 12), "for we know in
part, and we prophesy in part" (vs 9); and it will continue to "constrain us" (II Cor
5:14) "when that which is perfect is come" (vs 10). Thus Paul's charge to the church
in any dispensation is to "walk in love" (Eph 5:1). We would do well to apply his
instructions to this Corinthian Assembly to ourselves when he exhorted them to "let
all your things be done with love" (I Cor 16:14).
Let us now observe "these three"-faith, hope and charity. Paul said in Colossians 1:4
that he had "heard of your faith in Christ Jesus, and of the love which ye have to all
the saints." Then he added in verse 5, it was "for the hope which is laid up for you
in heaven, whereof ye heard before in the word of the truth of the gospel," that he
and Timothy gave thanks.
Let us then, now, merely set before our minds these three things: 1) "we walk by
faith" (II Cor 5:7); 2) "the love of Christ constraineth us" (II Cor 4:14); and 3) "we
are saved by hope" (Rm 8:24). It is the Word that produces faith on the principle of
Romans 10:17, "So then faith cometh by hearing . . . . the word of God."
Next, love motivates us to put that faith to work since "faith works by love" (Gal
5:6). Finally, hope encourages the worker in the thing desired. Whenever we know not
what to do, faith informs us. When we do not feel like doing what we know to do, love
motivates us. Anytime the going is seen to be rough, hope lifts our gaze from this
present distress, reminding us "that the sufferings of this present time are not
worthy to be compared with the glory that shall be revealed in us" (Rm 8:18).
Note briefly each in the order of its occurrence in our text. The faith, according to
Jude 3, "was once for all delivered to the saints." In order to retain the purity
thereofe, we are to "earnestly contend for" it. It involves the "all truth" (Jn 16:13)
into which the Holy Spirit "guided" "hohly men of old," who in turn wrote as they
"were moved by the Spirit" (II Pet 1:21). Also called the "all scripture" (II Tim
3:16) this is that which is seen to "throughly funish us unto all good works" (II Tim
3:17).
Faith reveals the will of God for the alien sinner and which is identified in John
6:40, "and this is the will of him that sent me, that everyone which seeth the Son,
and believeth on him . . . . have everlasting life: and I will raise him up at the
last day." As one can see, this is the "faith by which ye believed." Relative to the
"conversion of the Gentiles" (Acts 15:3), Paul said, "God hath purified their hearts
by faith" (Acts 15:9).
This is the faith of the mind or as Paul spoke concerning Israel, "Their minds were
blinded . . . . the vail is upon their heart: Nevertheless, when it (heart-mind) shall
turn to the Lord, the vail shall be taken away" (II Cor 3:14-16). Now this "turning"
is "mental conversion" and is further described in Paul's first letter to the
Thessalonian saints, "Ye turned to God from idols to serve the living and true God" (I
Thess 1:9).
In that act and fact were they "now made free from sin, and become servants to God"
(Rm 6:22). The "turning" makes us free but then also "obligats" us to "have your fruit
unto holiness," in that you "become servants to God" (Rm 6:22). Or as Paul said, "Ye
received the Word of God" and then "the word effectually worketh in you that believe"
(II Thess 2:13).
Mental conversion implies both a turning from and a turning to. "Testifying both the
Jews and also to Greeks, repentance toward God, and faith toward our Lord Jesus
Christ" (Acts 20:21). We are commanded to go preaching "repent ye, and believe the
gospel" (Mk 1:15). David said, "because they have no changes, therefore they fear not
God" (Ps 55:19).
Now note the order. First, "faith cometh by hearing . . . . the word" (Rm 10:17).
Second, "men are commanded to hear and understand" (Mt 15:10) and then, third, "repent
and believe the gospel" (Mk 1:15) since "it is the power of God unto salvation" (Rm
1:16). Therefore we know what Paul meant when he said, "the just shall live by faith"
(Rm 1:17).
Yet, "the faith" also teaches us who have life "how we should walk and please God" (I
Thess 4:1). We are to be "always bearing about in the body the dying of the Lord
Jesus, that the life also of Jesus might be made manifest in our body" (II cor 4:10).
Thus, "we all, with open face beholding as in a glass the glory of the Lord, are
changed into the same image . . . . by the Spirit of the Lord" (II Cor 3:18).
Now "faith is" simply knowing what God promised, or requires, and believing or doing
it. It is defined in Hebrews 11:1-2 and its importance stressed in Hebrews 11:6. Its
intrinsic value finds demonstration throughout the balance of Hebrews 11.
This brings us to hope. While many hope they are saved, "we are saved by hope" (Rm
8:24-25). There is that hope that is the "living hope" unto which God "hath begotten
us again" (I Pet 1:3). This is "reserved in heaven for you" (I Pet 1:4). Paul adds
that it is "laid up in heaven for you" (Col 1:5), that is, for all who are "preserved
in Jesus Christ" (Jude 1) or "kept by the power of God through faith" (I Pet 1:5).
Now this hope which was "laid up,' or "reserved" for us had its origination in the act
of "being begotten again." Hence "Christ in you" is called "the hope of glory" (Col
1:27) and it is this hope that we "have as an anchor of the soul" (Heb 6:19).
In Romans 8, we have a four-fold help by the grace of our god. First, hope helps us
with our patience while we wait (23-25). Second, the Spirit helps with our infirmities
in view of our lack of knowledge in prayer and regarding the future (26-27). Third,
the Father helps by working all things together for our good." Fourth, and finally,
Christ also helps by His service as our great High Priest as he maketh intercession at
the Father's right hand (34).
This hope mentioned in Romans 8 looks forward with anticipation to the promised return
of Christ (Rm 8:22-25). And we know that "every man that hath this hope in him,
purifieth himself, even as he is pure" (I Jn 3:3).
"The greatest . . . . love." Love was exemplified by both the Father and the Son. In
John 3:16, "For God so loved . . . . that he gave . . . ." I John 3:1 invites us to
"behold what manner of love the Father hath bestowed" and Romans 5:8 informs that,
"God commendeth his love toward us." Additionally, Christ said, "Greater love hath no
man than this, that a man lay down his life . . . ." (Jn 15:13).
We perceive two aspects of love. First, that which we perceive in the preaching of the
cross (I Jn 3:16) which is from God to us according to Galatians 2:20. Second, that
which is from us to God and obtains in our awareness or consciousness of that
redemption. Thus John wrote, "We love him because he first loved us" (I Jn 4:19). It
is easy to see why "everyone that loveth is born of God" (I Jn 4:7). For it is evident
the new birth begets that love in our hearts (Rm 5:5). Yet how to express that love is
dependent on being properly instructed in the Word.
Christ said, "These things I command you, that ye love one another" (Jn 15:17). Then
He adds, "If ye keep my commandments, ye shall abide in my love" (Jn 15:9-10). Jude
added that ye should "keep yourselves in the love of God" (Jude 21). This is necessary
since one may "leave thy first love" (Rev 2:4). We must not "love the world, neither
the things that are in the world" (I Jn 2:15-17). But in loving Him, we will also be
seen to be loving one another.
For "everyone that loveth him that begat, loveth him also that is begotten of him" (I
Jn 5:1). If we really love God, we will also love those born of God who are obedient
to the faith. Even as John loved both Cyria in II John and Gaius in III John. Such
love would have cured most of the problems which had arisen in the church at Corinth
regarding the "gifts of the Spirit" and their proper exercise in the church while the
Word was coming down. It will also cure most of our modern church problems regarding
our endeavors to "keep the unity of the Spirit in the bond of peace" (Eph 4:3). JM
these is charity.
The "now" is nuni, not a temporal expression as denoting a period of time but a
logical expression. It signifies a bringing of the whole argument to a conclusion. It
is the same as if one said, "As you see" or "considering all factors."
It is identical to the usage found in I Corinthians 12:18, "But now hath God set the
members everyone of them in the body, as it hath pleased him." Also I Corinthians
12:20 where it has the same connotation, "But now are they many members, yet but one
body" and again in Romans 7:17, "Now then it is no more I that do it but sin that
dwelleth in me."
Nun is the Greek word for the immediate present normally. Ede denotes already or now
already. We will not take the time or space to consider all of the various words
translated "now."
W. E. Vine points out an interesting fact regarding the unusual construction of this
clause in Greek grammar: "And now abideth faith, hope, love." "The singular 'abideth,'
though it has a plural subject, and by strict grammar should be 'abide,' is puposely
in the singular number, since 'faith, hope, love' are one group-a triplet-(not joined
together by a conjunctive words such as 'and'); and is indicative of that which is
indissociable in their permanency."
We do know however, "the greatest of these is love." Why is it called "the greatest?"
It is really very simple and basic. It is because love is the very root of the other
two. Remember love "believeth all things" and also "hopeth," "endureth," and "beareth
all things."
Meno is the word for "abide" or "abode." But the word here is prosmeno, to continue
still longer (Vine's Dictionary). Dr. A. T. Robertson's Word Pictures in the Greek
N.T. shows that it will yet continue to motivate all that is pleasing to God in the
church when the things that are "in part" no longer "abide."
However, let us not lose sight of the fact that "love" was the motivating factor
before "the gifts of the Spirit" were given and continued on as the motive during that
time when, as Paul said, "now we see through a glass darkly" (vs 12), "for we know in
part, and we prophesy in part" (vs 9); and it will continue to "constrain us" (II Cor
5:14) "when that which is perfect is come" (vs 10). Thus Paul's charge to the church
in any dispensation is to "walk in love" (Eph 5:1). We would do well to apply his
instructions to this Corinthian Assembly to ourselves when he exhorted them to "let
all your things be done with love" (I Cor 16:14).
Let us now observe "these three"-faith, hope and charity. Paul said in Colossians 1:4
that he had "heard of your faith in Christ Jesus, and of the love which ye have to all
the saints." Then he added in verse 5, it was "for the hope which is laid up for you
in heaven, whereof ye heard before in the word of the truth of the gospel," that he
and Timothy gave thanks.
Let us then, now, merely set before our minds these three things: 1) "we walk by
faith" (II Cor 5:7); 2) "the love of Christ constraineth us" (II Cor 4:14); and 3) "we
are saved by hope" (Rm 8:24). It is the Word that produces faith on the principle of
Romans 10:17, "So then faith cometh by hearing . . . . the word of God."
Next, love motivates us to put that faith to work since "faith works by love" (Gal
5:6). Finally, hope encourages the worker in the thing desired. Whenever we know not
what to do, faith informs us. When we do not feel like doing what we know to do, love
motivates us. Anytime the going is seen to be rough, hope lifts our gaze from this
present distress, reminding us "that the sufferings of this present time are not
worthy to be compared with the glory that shall be revealed in us" (Rm 8:18).
Note briefly each in the order of its occurrence in our text. The faith, according to
Jude 3, "was once for all delivered to the saints." In order to retain the purity
thereofe, we are to "earnestly contend for" it. It involves the "all truth" (Jn 16:13)
into which the Holy Spirit "guided" "hohly men of old," who in turn wrote as they
"were moved by the Spirit" (II Pet 1:21). Also called the "all scripture" (II Tim
3:16) this is that which is seen to "throughly funish us unto all good works" (II Tim
3:17).
Faith reveals the will of God for the alien sinner and which is identified in John
6:40, "and this is the will of him that sent me, that everyone which seeth the Son,
and believeth on him . . . . have everlasting life: and I will raise him up at the
last day." As one can see, this is the "faith by which ye believed." Relative to the
"conversion of the Gentiles" (Acts 15:3), Paul said, "God hath purified their hearts
by faith" (Acts 15:9).
This is the faith of the mind or as Paul spoke concerning Israel, "Their minds were
blinded . . . . the vail is upon their heart: Nevertheless, when it (heart-mind) shall
turn to the Lord, the vail shall be taken away" (II Cor 3:14-16). Now this "turning"
is "mental conversion" and is further described in Paul's first letter to the
Thessalonian saints, "Ye turned to God from idols to serve the living and true God" (I
Thess 1:9).
In that act and fact were they "now made free from sin, and become servants to God"
(Rm 6:22). The "turning" makes us free but then also "obligats" us to "have your fruit
unto holiness," in that you "become servants to God" (Rm 6:22). Or as Paul said, "Ye
received the Word of God" and then "the word effectually worketh in you that believe"
(II Thess 2:13).
Mental conversion implies both a turning from and a turning to. "Testifying both the
Jews and also to Greeks, repentance toward God, and faith toward our Lord Jesus
Christ" (Acts 20:21). We are commanded to go preaching "repent ye, and believe the
gospel" (Mk 1:15). David said, "because they have no changes, therefore they fear not
God" (Ps 55:19).
Now note the order. First, "faith cometh by hearing . . . . the word" (Rm 10:17).
Second, "men are commanded to hear and understand" (Mt 15:10) and then, third, "repent
and believe the gospel" (Mk 1:15) since "it is the power of God unto salvation" (Rm
1:16). Therefore we know what Paul meant when he said, "the just shall live by faith"
(Rm 1:17).
Yet, "the faith" also teaches us who have life "how we should walk and please God" (I
Thess 4:1). We are to be "always bearing about in the body the dying of the Lord
Jesus, that the life also of Jesus might be made manifest in our body" (II cor 4:10).
Thus, "we all, with open face beholding as in a glass the glory of the Lord, are
changed into the same image . . . . by the Spirit of the Lord" (II Cor 3:18).
Now "faith is" simply knowing what God promised, or requires, and believing or doing
it. It is defined in Hebrews 11:1-2 and its importance stressed in Hebrews 11:6. Its
intrinsic value finds demonstration throughout the balance of Hebrews 11.
This brings us to hope. While many hope they are saved, "we are saved by hope" (Rm
8:24-25). There is that hope that is the "living hope" unto which God "hath begotten
us again" (I Pet 1:3). This is "reserved in heaven for you" (I Pet 1:4). Paul adds
that it is "laid up in heaven for you" (Col 1:5), that is, for all who are "preserved
in Jesus Christ" (Jude 1) or "kept by the power of God through faith" (I Pet 1:5).
Now this hope which was "laid up,' or "reserved" for us had its origination in the act
of "being begotten again." Hence "Christ in you" is called "the hope of glory" (Col
1:27) and it is this hope that we "have as an anchor of the soul" (Heb 6:19).
In Romans 8, we have a four-fold help by the grace of our god. First, hope helps us
with our patience while we wait (23-25). Second, the Spirit helps with our infirmities
in view of our lack of knowledge in prayer and regarding the future (26-27). Third,
the Father helps by working all things together for our good." Fourth, and finally,
Christ also helps by His service as our great High Priest as he maketh intercession at
the Father's right hand (34).
This hope mentioned in Romans 8 looks forward with anticipation to the promised return
of Christ (Rm 8:22-25). And we know that "every man that hath this hope in him,
purifieth himself, even as he is pure" (I Jn 3:3).
"The greatest . . . . love." Love was exemplified by both the Father and the Son. In
John 3:16, "For God so loved . . . . that he gave . . . ." I John 3:1 invites us to
"behold what manner of love the Father hath bestowed" and Romans 5:8 informs that,
"God commendeth his love toward us." Additionally, Christ said, "Greater love hath no
man than this, that a man lay down his life . . . ." (Jn 15:13).
We perceive two aspects of love. First, that which we perceive in the preaching of the
cross (I Jn 3:16) which is from God to us according to Galatians 2:20. Second, that
which is from us to God and obtains in our awareness or consciousness of that
redemption. Thus John wrote, "We love him because he first loved us" (I Jn 4:19). It
is easy to see why "everyone that loveth is born of God" (I Jn 4:7). For it is evident
the new birth begets that love in our hearts (Rm 5:5). Yet how to express that love is
dependent on being properly instructed in the Word.
Christ said, "These things I command you, that ye love one another" (Jn 15:17). Then
He adds, "If ye keep my commandments, ye shall abide in my love" (Jn 15:9-10). Jude
added that ye should "keep yourselves in the love of God" (Jude 21). This is necessary
since one may "leave thy first love" (Rev 2:4). We must not "love the world, neither
the things that are in the world" (I Jn 2:15-17). But in loving Him, we will also be
seen to be loving one another.
For "everyone that loveth him that begat, loveth him also that is begotten of him" (I
Jn 5:1). If we really love God, we will also love those born of God who are obedient
to the faith. Even as John loved both Cyria in II John and Gaius in III John. Such
love would have cured most of the problems which had arisen in the church at Corinth
regarding the "gifts of the Spirit" and their proper exercise in the church while the
Word was coming down. It will also cure most of our modern church problems regarding
our endeavors to "keep the unity of the Spirit in the bond of peace" (Eph 4:3). JM
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| The Permanence of Love as Contrasted with the Temporary Existence of Tongues, Prophecies or Knowledge Part III - I Corinthians 13:13 CHAPTER 28 By John C. Morgan |