TRV
trust, hope, love;
and the greatest of these is love.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 13:8–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle goes on to commend charity, and show how much it is preferable to the gifts on which the Corinthians were so apt to pride themselves, to the utter neglect, and almost extinction, of charity. This he makes out,
I.From its longer continuance and duration:
Charity never faileth. It is a permanent and perpetual grace, lasting as eternity; whereas the extraordinary gifts on which the Corinthians valued themselves were of short continuance. They were only to edify the church on earth, and that but for a time, not during its whole continuance in this world; but in heaven would be all superseded, which yet is the very seat and element of love. Prophecy must fail, that is, either the prediction of things to come (which is its most common sense) or the interpretation of scripture by immediate inspiration. Tongues will cease, that is, the miraculous power of speaking languages without learning them. There will be but one language in heaven. There is no confusion of tongues in the region of perfect tranquility. And knowledge will vanish away. Not that, in the perfect state above, holy and happy souls shall be unknowing, ignorant: it is a very poor happiness that can consist with utter ignorance. The apostle is plainly speaking of miraculous gifts, and therefore of knowledge to be had out of the common way (see Co1 14:6), a knowledge of mysteries supernaturally communicated. Such knowledge was to vanish away. Some indeed understand it of common knowledge acquired by instruction, taught and learnt. This way of knowing is to vanish away, though the knowledge itself, once acquired, will not be lost. But it is plain that the apostle is here setting the grace of charity in opposition to supernatural gifts. And it is more valuable, because more durable; it shall last, when they shall be no more; it shall enter into heaven, where they will have no place, because they will be of no use, though, in a sense, even our common knowledge may be said to cease in heaven, by reason of the improvement that will then be made in it. The light of a candle is perfectly obscured by the sun shining in its strength.
II.He hints that these gifts are adapted only to a state of imperfection:
We know in part, and we prophesy in part, Co1 13:9. Our best knowledge and our greatest abilities are at present like our condition, narrow and temporary. Even the knowledge they had by inspiration was but in part. How little a portion of God, and the unseen world, was heard even by apostles and inspired men! How much short do others come of them! But these gifts were fitted to the present imperfect state of the church, valuable in themselves, but not to be compared with charity, because they were to vanish with the imperfections of the church, nay, and long before, whereas charity was to last for ever.
III.He takes occasion hence to show how much better it will be with the church hereafter than it can be here.
A state of perfection is in view (Co1 13:10): When that which is perfect shall come, then that which is in part shall be done away. When the end is once attained, the means will of course be abolished. There will be no need of tongues, and prophecy, and inspired knowledge, in a future life, because then the church will be in a state of perfection, complete both in knowledge and holiness. God will be known then clearly, and in a manner by intuition, and as perfectly as the capacity of glorified minds will allow; not by such transient glimpses, and little portions, as here. The difference between these two states is here pointed at in two particulars:
1.The present state is a state of childhood, the future that of manhood: When I was a child, I spoke as a child (that is, as some think, spoke with tongues), I understood as a child; ephronoun - sapiebam (that is, "I prophesied, I was taught the mysteries of the kingdom of heaven, in such an extraordinary way as manifested I was not out of my childish state"), I thought, or reasoned, elogizomēn, as a child; but, when I became a man, I put away childish things. Such is the difference between earth and heaven. What narrow views, what confused and indistinct notions of things, have children, in comparison of grown men! And how naturally do men, when reason is ripened and matured, despise and relinquish their infant thoughts, put them away, reject them, esteem as nothing! Thus shall we think of our most valued gifts and acquisitions in this world, when we come to heaven. We shall despise our childish folly, in priding ourselves in such things when we are grown up to men in Christ.
2.Things are all dark and confused now, in comparison of what they will be hereafter: Now we see through a glass darkly (en ainigmati, in a riddle), then face to face; now we know in part, but then we shall know as we are known. Now we can only discern things at a great distance, as through a telescope, and that involved in clouds and obscurity; but hereafter the things to be known will be near and obvious, open to our eyes; and our knowledge will be free from all obscurity and error. God is to be seen face to face; and we are to know him as we are known by him; not indeed as perfectly, but in some sense in the same manner. We are known to him by mere inspection; he turns his eye towards us, and sees and searches us throughout. We shall then fix our eye on him, and see him as he is, Jo1 3:2. We shall know how we are known, enter into all the mysteries of divine love and grace. O glorious change! To pass from darkness to light, from clouds to the clear sunshine of our Saviour's face, and in God's own light to see light! Psa 36:9. Note, It is the light of heaven only that will remove all clouds and darkness from the face of God. It is at best but twilight while we are in this world; there it will be perfect and eternal day.
IV.To sum up the excellences of charity, he prefers it not only to gifts, but to other graces, to faith and hope (Co1 13:13):
And now abide faith, hope, and charity; but the greatest of these is charity. True grace is much more excellent than any spiritual gifts whatever. And faith, hope, and love, are the three principal graces, of which charity is the chief, being the end to which the other two are but means. This is the divine nature, the soul's felicity, or its complacential rest in God, and holy delight in all his saints. And it is everlasting work, when faith and hope shall be no more. Faith fixes on the divine revelation, and assents to that: hope fastens on future felicity, and waits for that: and in heaven faith well be swallowed up in vision, and hope in fruition. There is no room to believe and hope, when we see and enjoy. But love fastens on the divine perfections themselves, and the divine image on the creatures, and our mutual relation both to God and them. These will all shine forth in the most glorious splendours in another world, and there will love be made perfect; there we shall perfectly love God, because he will appear amiable for ever, and our hearts will kindle at the sight, and glow with perpetual devotion. And there shall we perfectly love one another, when all the saints meet there, when none but saints are there, and saints made perfect. O blessed state! How much surpassing the best below! O amiable and excellent grace of charity! How much does it exceed the most valuable gift, when it outshines every grace, and is the everlasting consummation of them! When faith and hope are at an end, true charity will burn for ever with the brightest flame. Note, Those border most upon the heavenly state and perfection whose hearts are fullest of this divine principle, and burn with the most fervent charity. It is the surest offspring of God, and bears his fairest impression. For God is love, Jo1 4:8, Jo1 4:16. And where God is to be seen as he is, and face to face, there charity is in its greatest height - there, and there only, will it be perfected.
Historical interpretation
Three Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
When we investigate in the Scriptures (which are throughout spiritual), we are able by the grace of God to explain some of them, while we must leave others in the hands of God, and that not only in the present world, but also in that which is to come, so that God should for ever teach, and man should for ever learn the things taught him by God? As the apostle has said on this point, that, when other things have been done away, then these three, "faith, hope, and charity, shall endure.".
For faith, which has respect to our Master, endures.
And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad. ""Faith, hope, love; but the greatest of these is love."
Even if such men were slain in confession of the Name, that stain is not even washed away by blood: the inexpiable and grave fault of discord is not even purged by suffering. He cannot be a martyr who is not in the Church; he cannot attain unto the kingdom who forsakes that which shall reign there. Christ gave us peace; He bade us be in agreement, and of one mind. He charged the bonds of love and charity to be kept uncorrupted and inviolate; he cannot show himself a martyr who has not maintained brotherly love. Paul the apostle teaches this, and testifies, saying, "And though I have faith, so that I can remove mountains, and have not charity, I am nothing. And though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity is magnanimous; charity is kind; charity envieth not; charity acteth not vainly, is not puffed up, is not easily provoked, thinketh no evil; loveth all things, believeth all things, hopeth all things, endureth all things Charity never falleth." "Charity," says he, "never faileth." For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, "This is my commandment that ye love one another even as I have loved you: " he cannot attain who has violated the love of Christ b faithless dissension. He who has not charity has not God. The word of the blessed Apostle John is: "God," saith he, "is love; and he that dwelleth in love dwelleth in God, and God dwelleth in him." They cannot dwell with God who would not be of one mind in God's Church. Although they burn, given up to flames and fires, or lay down their lives, thrown to the wild beasts, that will not be the crown of faith, but the punishment of perfidy; nor will it be the glorious ending of religious valour, but the destruction of despair. Such a one may be slain; crowned he cannot be. He professes himself to be a Christian in such a way as the devil often feigns himself to be Christ, as the Lord Himself forewarns us, and says, "Many shall come in my name, saying, I am Christ, and shall deceive many." As he is not Christ, although he deceives in respect of the name; so neither can he appear as a Christian who does not abide in the truth of His Gospel and of faith.
Charity is the bond of brotherhood, the foundation of peace, the holdfast and security of unity, which is greater than both hope and faith, which excels both good works and martyrdoms, which will abide with us always, eternal with God in the kingdom of heaven. Take from it patience; and deprived of it, it does not endure. Take from it the substance of bearing and of enduring, and it continues with no roots nor strength. The apostle, finally, when he would speak of charity, joined to it endurance and patience. "Charity," he says, "is large-souled; charity is kind; charity envieth not, is not puffed up, is not provoked, thinketh not evil; loveth all things, believeth all things, hopeth all things, beareth all things." Thence he shows that it can tenaciously persevere, because it knows how to endure all things. And in another place: "Forbearing one another," he says, "in love, using every effort to keep the unity of the spirit in the bond of peace." He proved that neither unity nor peace could be kept unless brethren should cherish one another with mutual toleration, and should keep the bond of concord by the intervention of patience.
Love is the greatest because while faith is preached and hope pertains to the future life, love reigns. As 1 John [3:16] says: “By this we know his love, that he laid down his life for us.” Love is therefore the greatest of the three, because by it the human race has been renewed.
"And now abideth, faith, hope, love, these three; and the greatest of these is love."
For faith indeed and hope, when the good things believed and hoped for are come, cease. And to show this Paul said, "For hope that is seen is not hope; for who hopeth for that which he seeth." Again, "Now faith is the assurance of things hoped for, the proving of things not seen." So that these cease when those appear; but love is then most elevated, and becomes more vehement. Another encomium of love. For neither is he content with those before mentioned, but he strives to discover yet another. And observe: he hath said that it is a great gift, and a still more excellent way to these. He hath said, that without it there is no great profit in our gifts; he hath shadowed out its image at length; he intends again and in another manner to exalt it, and to show that it is great from its abiding. Wherefore also he said, "But now abideth faith, hope, love, these three; but the greatest of these is love." How then is love the greater? In that those pass away.
Love is the greatest because it is the fulfilling of the law.
Paul tells the Corinthians that love is the greatest of all because there was jealousy and strife among them, and the church was in danger of being divided.
If faith is the substance of things hoped for, as Hebrews [11:1] tells us, it will be superfluous once these things have arrived. Similarly with hope. But love is greater than these, because when our troubles are over and our bodies have been changed in the resurrection, our minds will be steadied by it, so that they will no longer desire now one thing, now another.
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Summary
First Corinthians 13:13 stands as a profound concluding statement to Paul's celebrated discourse on love, encapsulating the enduring virtues foundational to Christian life. It declares the permanence of faith, hope, and charity (love), asserting that while all three are essential and abiding, charity—understood as divine, self-sacrificial love—holds the preeminent position as the greatest among them, transcending all other spiritual gifts and human endeavors.
Context
Literary Context
This verse serves as the powerful culmination of Paul's "love chapter," 1 Corinthians 13. Preceding this, in 1 Corinthians 12, Paul addresses the Corinthian church's issues with spiritual gifts, emphasizing unity in diversity within the body of Christ. He then introduces "a more excellent way" in 1 Corinthians 12:31, which is the way of love. Chapter 13 meticulously describes love's supremacy over all gifts (even prophecy, tongues, and knowledge—1 Corinthians 13:1-3), details its characteristics (1 Corinthians 13:4-7), and contrasts its eternal nature with the temporary cessation of other gifts (1 Corinthians 13:8-12). Thus, 1 Corinthians 13:13 provides the ultimate summary and emphasis on love's enduring and supreme value.
Historical & Cultural Context
Paul wrote this letter to the church in Corinth, a bustling, cosmopolitan, and morally lax port city in ancient Greece. The Corinthian church itself was plagued by numerous problems, including internal divisions (factionalism), spiritual pride, immorality, and a misunderstanding or misuse of spiritual gifts. Many believers were prioritizing showy spiritual manifestations (like speaking in tongues or prophecy) over genuine spiritual maturity and unity. Paul's discourse on love was a direct corrective, challenging their self-centered and gift-focused spirituality. He aimed to redirect their focus from temporary, impressive displays to the abiding, unifying, and selfless principle of agape love, which was sorely lacking in their community and essential for true spiritual health and witness in a pagan environment.
Key Themes
The overarching theme of 1 Corinthians is the call to unity and spiritual maturity within the church, particularly in light of the misuse of spiritual gifts and various moral failings. This verse specifically contributes to several key themes: the supremacy of love over all other virtues and gifts, highlighting that love is the ultimate expression of Christian character and the most excellent way to live and serve (1 Corinthians 12:31); the abiding nature of core Christian virtues, emphasizing that faith, hope, and love are not temporary but endure into eternity, unlike the temporary spiritual gifts (1 Corinthians 13:8); and the eschatological perspective, as Paul contrasts the partial knowledge and temporary gifts of the present age with the perfect, face-to-face knowledge and enduring love that will characterize the age to come (1 Corinthians 13:10-12).
Exposition and Analysis
Key Word Analysis
This primary verb signifies to "stay," "remain," "endure," or "be present." In this context, it emphasizes the permanence and lasting quality of faith, hope, and charity, contrasting them with the temporary nature of spiritual gifts like prophecy or tongues, which will "fail" or "cease" (1 Corinthians 13:8). These three virtues are not fleeting experiences but foundational, enduring realities for the believer.
Derived from peithō (to persuade), pístis denotes persuasion, credence, or moral conviction. It refers to a deep reliance upon Christ for salvation and encompasses belief in God's truthfulness, promises, and the Gospel system itself. It is the fundamental trust and assurance in the unseen realities of God.
From a primary root meaning "to anticipate, usually with pleasure," elpís signifies expectation or confidence. Christian hope is not a mere wish, but a confident and joyful anticipation of future blessings, particularly the consummation of God's redemptive plan, the return of Christ, and eternal life. It is anchored in God's faithfulness and the finished work of Christ.
This crucial term, from agapaō (to love), denotes affection or benevolence. Distinct from other Greek words for love (like phileō for brotherly affection or eros for romantic desire), agápē describes a divine, unconditional, self-sacrificial love that seeks the highest good of the other, regardless of their merit or response. It is a volitional love, a choice and commitment, reflecting God's own love for humanity (John 3:16). The KJV's use of "charity" aimed to convey this selfless, benevolent, and divine quality, distinguishing it from common human affections.
An irregular comparative of megas (great), meízōn means "larger," "greater," or "elder." Here, it unequivocally declares the supreme value and importance of agápē love above faith and hope, not diminishing their importance, but establishing love as the ultimate and most encompassing virtue.
Verse Breakdown
"And now abideth faith, hope, charity, these three;"
Paul transitions from discussing the temporary nature of spiritual gifts to the enduring qualities of Christian character. The phrase "And now" (Greek, nyní) emphasizes the present reality and permanence of these virtues. "Abideth" (Greek, ménō) signifies their lasting, unchanging nature. "Faith" is the foundation of our relationship with God, trust in His promises. "Hope" is the confident expectation of future fulfillment, anchored in God's faithfulness. "Charity" (agape love) is the active, self-giving love that defines God's character and is to define His people. These three are presented as the essential, permanent pillars of Christian existence.
"but the greatest of these is charity."
The conjunction "but" (Greek, dé) introduces a contrast or emphasis. While faith and hope are vital and enduring, love is declared "the greatest." This is because love is the very nature of God (1 John 4:8), the fulfillment of the law (Romans 13:10), and the eternal characteristic that will never cease, even when faith gives way to sight and hope is realized in the presence of God (1 Corinthians 13:12). Love is the ultimate aim and expression of Christian life.
Literary Devices
Paul masterfully employs several literary devices in 1 Corinthians 13:13 to deliver his climactic message. The most prominent is Tricolon, the use of three parallel words or phrases: "faith, hope, charity." This rhetorical device creates a sense of completeness and emphasis, highlighting these three virtues as a distinct set. Following the tricolon, Paul uses Climax by declaring "but the greatest of these is charity." This structure builds anticipation and then delivers a powerful, definitive statement that elevates one element above the others, creating a memorable and impactful conclusion. Furthermore, there is an element of Personification, as faith, hope, and charity are treated as active entities that "abide" and possess a comparative quality of "greatness," imbuing them with a sense of living presence and agency within the believer's life.
Theological and Thematic Connections
The enduring triad of faith, hope, and charity encapsulates the essence of Christian existence, both in the present age and into eternity. Faith is the means by which we apprehend God's truth and receive salvation, serving as the foundation of our relationship with Him. Hope is the confident anticipation of God's future promises, sustaining us through trials and pointing us toward the ultimate consummation of His kingdom. Charity, or agape love, is the very character of God Himself, the ultimate expression of our transformed nature, and the supreme virtue that encompasses and transcends both faith and hope. While faith will be realized in sight and hope in fulfillment when we stand in God's presence, love will continue eternally, as it is the very fabric of the new heavens and new earth, and the eternal bond that unites God with His people and His people with one another.
Reflection and Application
1 Corinthians 13:13 serves as a timeless compass for Christian living, urging believers to re-evaluate their priorities and pursuits. In a world often driven by temporary achievements, fleeting emotions, or even impressive spiritual displays, Paul redirects our gaze to what truly endures and matters most in God's eyes. This verse challenges us to not merely possess faith and hope, but to actively cultivate and prioritize agape love as the supreme expression of our discipleship. It reminds us that our spiritual gifts, knowledge, and even acts of sacrifice are ultimately hollow without the animating power of divine love. Therefore, our daily walk should be marked by a conscious effort to grow in this self-giving, unconditional love for God and for others, recognizing that it is the most potent witness to Christ, the most unifying force within the church, and the eternal characteristic that defines true spiritual maturity and reflects the very heart of God.
Questions for Reflection
FAQ
Why is charity (love) considered the greatest of these three virtues?
Charity, or agape love, is considered the greatest because it is the very essence of God's nature (1 John 4:8) and the ultimate fulfillment of His law (Romans 13:10). While faith is essential for salvation and hope sustains us in anticipation of God's promises, both will find their ultimate realization and cease to be distinct virtues in eternity. When we see God face to face, faith will give way to sight, and hope will be fulfilled. However, love will never cease; it is an eternal characteristic that will continue to define our relationship with God and with one another in the new heavens and new earth. Love is the active expression of God's character in us, transcending all other gifts and virtues in its eternal significance and transformative power.
Christ-Centered Fulfillment
1 Corinthians 13:13, with its emphasis on faith, hope, and charity, finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the very object of our faith, for it is through belief in Him that we are saved and brought into relationship with God (John 3:16). Christ is also the living hope of glory, the guarantee of our future resurrection and eternal life with God (Colossians 1:27). Most profoundly, Jesus is the perfect manifestation of charity (agape love). His entire life, from His incarnation to His sacrificial death on the cross, was the supreme demonstration of God's unconditional, self-giving love (Romans 5:8). He commanded His followers to love one another as He loved them (John 13:34-35), making agape love the identifying mark of His disciples. Thus, the "greatest" virtue is not merely an abstract concept but a living reality perfectly exemplified in Christ, who enables us through His Spirit to live out this enduring love, thereby fulfilling the law and reflecting the very nature of God Himself.