5:22 fruit of the Spirit. Both Scripture (see note on Jn 15:2) and the Greek language more generally sometimes used “fruit” figuratively. As Jesus noted, fruit merely reflects the true character of the tree (Mt 7:17 – 18; Lk 6:43 – 44); since people of the Spirit have a new life (Gal 5:24), it is natural for them to reflect the character of the Spirit. “Fruit” thus contrasts with “acts” (i.e., works; v. 19). Some of the positive emotions listed by philosophers correspond to Paul’s list here, but Paul’s list is moral more than emotional.

The Supremacy of Love (13:1–13)

It is hardly correct to refer to this chapter as a digression, providing as it does that cardinal Christian quality without which all the charismata are worthless. Moreover, the theme of ‘gifts’ as it is continued in chapter 14 proceeds to unravel its many practical problems under the all prevailing plea, Follow the way of love. It is the essential link between the principle expounded in chapter 12 and the practice explained in chapter 14.

Love is a specifically Christian revelation. The Greek language with all its richness, incapable of expressing this deep reality, provided an obscure word to be invested with an entirely new connotation by the NT writers. While Greeks praise wisdom and Romans power, Paul pens a psalm in praise of love which stands alone, bypassed or ignored in a world of hate.

The three paragraphs of this chapter are its natural divisions: (i) the absence of love can be compensated by no other quality however spectacular, be it spiritual gifts or religious zeal (1–3), (ii) its characteristics, reminiscent of the character of Christ and the fruit of the Spirit (4–7), demand (iii) an eternal continuance when the earth-bound qualities of the church have forever ceased (8–13).

The apostle’s sensitivity to the nature of love is perhaps most adequately perceived when, by the substitution of the name of Jesus for love, a simple, yet perfect picture of the incarnate Christ stands out.

1. human or angelic tongues: While including the gift of tongues (12:30), it extends beyond this to include all ecstatic utterance, in languages known and unknown, earthly or heavenly. None can compensate for a lack of love. love (agapē): Found in LXX, Philo, and other Jewish Greek literature, but thus far attested only once unambiguously in pagan Greek. In classical Greek its verbal and adjectival forms are used of contentment or affection, but to the exclusion of all sense of sexual passion (although both noun and verb are capable of such a meaning in LXX, e.g. 2 Sam. 13:15).

Taken up and invested in NT Greek with a new meaning and spiritual fervour it gained an exclusively Christian connotation. resounding gong (literally, copper or bronze) is preferable to trumpet as suggested by some commentators (as Phillips). The gong and cymbal were associated with pagan worship. 2. gift of prophecy . . . all mysteries . . . all knowledge: Paul moves from the ecstatic gifts to those of instruction. mysteries: The revelation of God’s deep purposes by the Spirit; cf. Mt. 13:11; Eph. 3:3 ff. knowledge: Cf. 12:8. faith: As in 12:9. that can move mountains: A common proverbial phrase used of great difficulties; cf. Mk 11:22, 23. 3. give all . . .: Literally, to feed with small mouthfuls. The verb is aorist; in one act all is given away, doled out to the poor. Give over my body to hardship: The ultimate self-sacrifice in a most painful form.

There may be an echo here of Dan. 3:28, or possibly a reference to an Indian who burned himself alive in Athens (Lightfoot). Such burnings are not uncommon in pagan religion today. Westcott and Hort argue strongly for the variant ‘that I may glory’ (see NIV and RSV footnotes) which only differs by one letter in the Greek. However, most commentators support the NIV reading.

Paul has cited all four classes of spiritual gifts: the ecstatic (tongues), the instructive (prophecy), the wonder-working (faith), the helps (giving). Without love three results ensue: I convey nothing (1), I am nothing (2), I gain nothing (3). 4. Patient and kind: Cf. 2 C. 6:6; Gal. 5:22; Col. 3:12. patient (makrothymeō): Not a limp, unresisting acquiescence, rather patient perseverance in the face of injury received. It is a divine quality; cf. Rom. 2:4; 1 Pet. 3:20; 2 Pet. 3:9; 1 Tim. 1:16. kind: The active complement of patience. does not envy (zēloō): Here used in its bad sense in contrast to 12:31, ‘earnestly desire’; cf. Ac. 7:9; 17:5; Jas 4:2. does not boast: Nowhere else in the NT, but used by later Greek writers for intellectual pride and rhetorical display — a Corinthian failing. 5. does not dishonor others: Used in 7:36 and seems to suggest unseemly or unmannerly conduct, such as the behaviour of the women in 11:5, 6, or the rich at the Lord’s Supper in 11:21. is not self-seeking: Cf. 10:24, 33. The principle applies to lawsuits in 6:1 ff. not easily angered: ‘not quick to take offence’ (NEB). In Ac. 15:39 the noun is rendered ‘sharp contention’. keeps no record of wrongs: Love does not bear a grudge. Literally, ‘does not reckon up’, a word from accountancy. See NEB and Phillips. Cf. Rom. 4:8; 2 C. 5:19; 2 Tim. 4:16. 6. evil: i.e. others’ wrong-doing; cf. Rom. 1:32; 2 Th. 2:12. rejoices with the truth: Literally, ‘with the truth’. Love and truth unite to rejoice in its triumph over wrong; cf. 2 C. 13:7, 8; Jas 3:14. Christ is the truth (Jn 14:6); the Spirit also (1 Jn 5:7). 7. It always protects (stegō): From the basic meaning, to cover, or roof over, two usages emerge, (i) to protect that which is covered and in so doing (ii) to bear or endure what descends upon it. The latter meaning is the more usual as in 9:12; 1 Th. 3:1, 5. always trusts: While love learns spiritual discernment, it maintains its faith in others. Far better to be deceived in a doubtful case and suffer hurt, than as a sceptic to hurt another who should have been believed. In this spirit it hopes looking for the ultimate triumph of truth and persevered, steadfast in all things; cf. Rom. 8:25; 2 Tim. 2:10. Endurance is more active than patience. 8. prophecies . . . tongues . . . knowledge . . . will pass away: The contrast is with unending love. These three principal gifts are taken as illustrative of all the charismata which are purely temporary and transitory, given for building up the body of Christ (Eph. 4:11–16), a process to be completed at the consummation when completion comes (10). In God’s immediate presence, prophets, ecstatic speech and limited understanding are alike rendered redundant. Note the force of katargēthēsontai, ‘will pass away’ — to render useless, inoperative (cf. 1:28 note). 9. in part: Present knowledge and prophecy are only ‘fragmentary’. 10. when completion comes: Anticipates the Parousia, the culmination of this age. To suggest that perfection refers to the completion of the Canon of Scripture fails to find any support in the biblical usage of ‘perfect’, or in any of its cognate forms. Such an interpretation exists only by virtue of the need to explain the absence of certain charismata in many churches today. 11, 12 are an illustration of the ultimate condition of completion (to teleion) in contrast to the present in part. The tenses employed give force to the illustration; three imperfects — talked, thought, reasoned — denoting habitual action in the past, followed by a perfect — when I became a man (‘now that I am become a man’, as in RV, is better), giving the sense of completeness. put the ways of childhood (katērgēka): Is the fourth occurrence of the verb katargeō in vv. 8–11, previously rendered by the passive will pass away, underlining again the transitory nature of all the gifts, and by implication, the enduring character of love which will crown the final Day. 12. only a reflection: Corinthian mirrors of polished metal were famous, yet at best they reflected a somewhat blurred and distorted image. as in a mirror: Literally the phrase means in a riddle, or enigma, and is rendered by Moffatt, ‘baffling reflections’. The sense is clear. Our knowledge only fragmentary, our reasoning sometimes faulty, deduces often a distorted image of divine reality. At His coming we shall see and know with an immediacy as yet unknown. face to face: Cf. Num. 12:8; Job 19:26, 27; 1 Jn 3:3; Rev. 22:4. I know in part; then I shall know fully: The knowledge common to all believers and not the charisma of v. 8, which will pass away. 13. And now: In its logical rather than temporal sense. Faith, hope and love in contrast to the transitory gifts remain, even at the coming of the Lord. remain: The Greek verb is singular, although the subject is plural, indicating the indissoluble unity of these virtues. the greatest of these is love: ‘Love is the root of the other two; “Love believeth all things, hopeth all things.” Faith and hope are purely human; Love is Divine’ (Robertson and Plummer).

The Case for Faith: John 3:16
What’s the Meaning of Life?

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” —John 3:16

Christianity’s greatest contribution to humankind is the sharing of the good news summarized in John 3:16. This central message of the Bible portrays Jesus and our redemption through his blood. Finally, once and for all, he dealt with the issues of our guilt, our loneliness and our alienation from God. Through his atoning death and resurrection, he opened up heaven for everyone who follows him.

With this truth, Christianity provides a revelation as to the meaning of life and the existence of universal morality. Without that revelation, it’s very difficult to have any sense of life’s meaning. You end up like Albert Camus, who said in the opening paragraph of The Myth of Sisyphus, “Why should I or anyone not commit suicide?” In short, Christianity explains why not. Because of God’s profound love for us, we are able to relate to him and others in a healthy and deeply meaningful way.

—Adapted from interview with Dr. John D. Woodbridge