1 Corinthians 13:9-13- | |
9. For we know in part, and we prophesy in part: | 9. Ex parte enim cognoscimus, et ex parte prophetamus: |
10. But when that which is perfect is come, then that which is in part shall be done away. | 10. At ubi venerit quod perfectum est, tunc, quod ex parte est, abolebitur. |
11. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. | 11. Quum essem puer, ut puer loquebar, ut puer sentiebam, ut puer cogitabam: at postquam factus sum vir, abolevi puerilia. |
12. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. | 12. Cernimus enim nunc per speculum in aenigmate: tunc autem facie ad faciem: nunc cognosco ex parte: tune vero cognoscam, quem admodum et cognitus sum. |
13. And now abideth faith, hope, charity, these three; but the great est of these is charity. | 13. Nunc autem manet fides, spes, caritas, tria haec: sed maxima ex his est caritas. |
He now proves that prophecy, and other gifts of that nature, are done away,1 because they are conferred upon us to help our infirmity. Now our imperfection will one day have an end. Hence the use, even of those gifts, will, at the same time, be discontinued, for it were absurd that they should remain and be of no use. They will, therefore, perish. This subject he pursues to the end of the chapter.
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In the first place, there can be no doubt that it is the ministry of the word, and the means that are required for the exercise of it, that he compares to a
The ministry of the word, I say, is like a
so long as we dwell in the body we are absent from the Lord;
for we walk by faith, not by sight.
Our faith, therefore, at present beholds God as absent. How so? Because it sees not his face, but rests satisfied with the image in the mirror; but when we shall have left the world, and gone to him, it will behold him as near and before its eyes.
Hence we must understand it in this manner -- that the knowledge of God, which we now have from his word, is indeed certain and true, and has nothing in it that is confused, or perplexed, or dark, but is spoken of as comparatively obscure, because it comes far short of that clear manifestation to which we look forward; for then
The adverb then denotes the last day, rather than the time that is immediately subsequent to death. At the same time, although full vision will be deferred until the day of Christ, a nearer view of God will begin to be enjoyed immediately after death, when our souls, set free from the body, will have no more need of the outward ministry, or other inferior helps. Paul, however, as I noticed a little ago, does not enter into any close discussion as to the state of the dead, because the knowledge of that is not particularly serviceable to piety.
we know, indeed, that we are the sons of God, but that it doth not yet appear, until we shall see God as he is.
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To
Besides, there is bestowed upon
It is, however, surprising how much pleasure Papists take hi thundering forth these words. "If faith justifies," say they, "then much more does love, which is declared to be greater." A solution of this objection is already furnished from what I have stated, but let us grant that love is in every respect superior; what sort of reasoning is that -- that because it is greater, therefore it is of more avail for justifying men! Then a king will plow the ground better than a husbandman, and he will make a shoe better than a shoemaker, because he is more noble than either! Then a man will run faster than a horse, and will carry a heavier burden than an elephant, because he is superior in dignity! Then angels will give light to the earth better than the sun and moon, because they are more excellent! If the power of justifying depended on the dignity or merit of faith they might perhaps be listened to; but we do not teach that faith justifies, on the ground of its having more worthiness, or occupying a higher station of honor, but because it receives the righteousness which is freely offered in the gospel. Greatness or dignity has nothing to do with this. Hence this passage gives Papists no more help, than if the Apostle had given the preference to
1 "Seront un iour abolis;" -- "Will one day be done away."
2 "Elle ne conuient point a ceux qui sont en aage de discretion;" -- "It does not become those who are at the age of discretion?'
3 The original term
4 "Et l'Apostre, en l'onzieme aux Heb., d. 13, nomme les creatures, miroirs;" -- "And the Apostle, in Hebrews 11:13, speaks of the creatures as mirrors." There is obviously a mistake here in the quotation. Most probably Calvin had in his eye Hebrews 11:3, as a passage similar in substance to Romans 1:20, quoted by him in his Latin Commentary. -- Ed.
5 "Ils ont vn autre iouissance de la presence de Dieu;" -- "They have another enjoyment of the presence of God."
6 "The blessed God's manifestation of himself," say's Mr. Howe, "is emphatically expressed in 1 Corinthians 13:12 -- of seeing face to face, which signifies on his part, gracious vouchsafement, -- his offering his blessed face to view, -- that he hides it not, nor turns it away, as here sometimes he doth, in just displeasure. And his face means, even his most conspicuous glory, such as, in this state of mortality, it would be mortal to us to behold; for 'no man,' not so divine a man as Moses himself, 'could see his face and live.' And it signifies, on their part who are thus made perfect, their applying and turning their face towards his, viz., that they see not casually, or by fortuitous glances, but eye to eye, by direct and most voluntary intuition; which, therefore, on their part, implies moral perfection, the will directing and commanding the eye, and upon inexpressible relishes of joy and pleasure, forbidding its diversion, holds it steady and intent." Howe's Works, (Lond. 1834,) p. 1016. -- Ed.
7 "Comme imaginent les moqueurs et gens profanes;" -- "As scoffers and profane persons imagine."
8 "En ces trois choses;" -- "In these three things."