A.T. Robertson Commentary 1 Corinthians 13

With the tongues (ταις γλωσσαις). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (Symposium, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (εαν and present subjunctive, λαλω κα μη εχω, though the form is identical with present indicative) is of the third class, a supposable case.

But have not love (αγαπην δε μη εχω). This is the crux of the chapter. Love is the way

par excellence of 12:31. It is not yet clearly certain that αγαπη (a back-formation from αγαπαω) occurs before the LXX and the N.T. Plutarch used αγαπησις. Deissmann (Bible Studies, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See Light from the Ancient East, p. 75 for details. The rarity of αγαπη made it easier for Christians to use this word for Christian love as opposed to ερως (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit αγαπη at all (both toward God and man). Charity (Latin caritas) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric.

I am become (γεγονα). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (χαλχος ηχων). Old words. Brass was the earliest metal that men learned to use. Our word echoing is ηχων, present active participle. Used in Lu 21:25 of the roaring of the sea. Only two examples in N.T.

Clanging cymbal (κυμβαλον αλαλαζον). Cymbal old word, a hollow basin of brass. Αλαλαζω, old onomatopoetic word to ring loudly, in lament , for any cause as here. Only two N.T. examples.

The ecstatic gifts (verse 1) are worthless. Equally so are the teaching gifts (prophecy, knowledge of mysteries, all knowledge). Crasis here in καν=κα εαν. Paul is not condemning these great gifts. He simply places love above them and essential to them. Equally futile is wonder-faith "so as to remove mountains" (ωστε ορη μεθιστανειν) without love. This may have been a proverb or Paul may have known the words of Jesus (Matthew 17:20; Matthew 21:21).

I am nothing (ουθεν ειμ). Not ουθεις, nobody, but an absolute zero. This form in θ rather than δ (ουδεν) had a vogue for a while (Robertson, Grammar, p. 219).

Bestow to feed (Ψωμισω). First aorist active subjunctive of ψωμιζω, to feed, to nourish, from ψωμος, morsel or bit, and so to feed, by putting a morsel into the mouth like infant (or bird). Old word, but only here in N.T.

To be burned (ινα καυθησωμα). First future passive subjunctive (Textus Receptus), but D καυθησομα (future passive indicative of καιω, old word to burn). There were even some who courted martyrdom in later years (time of Diocletian). This Byzantine future subjunctive does not occur in the old MSS. (Robertson, Grammar, p. 876). Aleph A B here read καυχησωμα, first aorist middle subjunctive of καυχαομα (so Westcott and Hort), "that I may glory." This is correct.

It profiteth me nothing (ουδεν ωφελουμα). Literally, I am helped nothing. Ουδεν in the accusative case retained with passive verb. See two accusatives with ωφελεω in 14:6. Verb is old and from οφελος (profit).

Verses 4-7 picture the character or conduct of love in marvellous rhapsody.

Suffereth long (μακροθυμε). Late Koine word (Plutarch) from μακρος, long, θυμος, passion, ardour. Cf. James 5:7f.

Is kind (χρηστευετα). From χρηστος (useful, gracious, kind) and that from χραομα, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour.

Envieth not (ου ζηλο). Present active indicative of ζηλοω (contraction οει=ο, same as subjunctive and optative forms). Bad sense of ζηλος from ζεω, to boil, good sense in 12:31. Love is neither jealous nor envious (both ideas).

Vaunteth not itself (ου περπερευετα). From περπερος, vainglorious, braggart (Polybius, Epictetus) like Latin perperus. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with αρεσκευομα, to play the toady.

Is not puffed up (ου φυσιουτα). Present direct middle indicative of φυσιοω from φυσις (late form for φυσαω, φυσιαω from φυσα, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on 4:6.

Doth not behave itself unseemly (ουκ ασχημονε). Old verb from ασχημων (12:23). In N.T. only here and 7:36. Not indecent.

Seeketh not its own (ου ζητε τα εαυτης). Its own interests (10:24,33).

Is not provoked (ου παροξυνετα). Old word. In N.T. only here and Ac 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροξυσμος (paroxysm) in Antioch (15:39). See good sense of παροξυσμος in Heb 10:24.

Taketh not account of evil (ου λογιζετα το κακον). Old verb from λογος, to count up, to take account of as in a ledger or note-book, "the evil" (το κακον) done to love with a view to settling the account.