Are the Gifts for Today?
Eying the Perfect
Are the Spiritual Gifts for Today?
A Study of 1 Corinthians 13:10
David W. Edwards
For we know in part and we prophecy in part; but when the perfect comes, the partial will be done away with.
This is an awesome and powerful statement. Therefore, in order for the meaning to be derived we will take an exegetical approach as we examine the context, the meaning of the times, and the application as applied to us today.
Schools of Thought
This is a much debated passage that primarily falls into two schools of the thought: The first being the cessationist. The cessationist believe that the gifts of the Spirit ceased in the church after the death of the last biblical apostle or after the completion of the canon of scripture. The second view is primary adopted by Pentecostals and Charismatics. They believe that the gifts of the Spirit are still in operation in the church today.
The passage we are studying is one of the primary sections of scripture that cessationist use to validate their view of the doctrine. They believe that the passage makes declaration of the gifts not being needed, therefore ceasing, when the perfect comes; the perfect being the completion of the scriptural canon, i.e. the finished Bible. Now that the bible is complete, we do not need the gifts of the Spirit, the have passed. To them, the early church was immature and childish (cr ref. Eph 4:11-13, vv 11), the gifts of the ministries and the Spirit were given to mature the church. Now that the church is full grown, with a bible, the things which caused the growth are no longer relevant.
The Pentecostal/Charismatic view of the passage is that the perfect speaks of the fulfillment of the ages, when we see Jesus face to face. The gifts were given to grow and mature the church into the body and image of Christ. The bible is the living Word that guides us in the ministries and functions of the gifts. The Charismatic view is that all of the gifts of the Spirit and gifts of the ministries are still in operation today, building up the body to the fullness of Christ.
Author and Background of the Letter
The apostle Paul wrote at least 4 letters to the church that he planted in Corinth. This is the 2nd written around 55 AD. The first letter is probably lost, however part of it may be included in 2 Cor 6:14-7:1; and he makes reference to the third in his last correspondence, 2 Corinthians. The letter was written to address a variety of problems in the assembly, accounting for his sudden shifts in the subject matter.
Paul begins the letter reinserting that he is a “sent one” or apostle of Christ. This establishes his authority to address issues at hand. In Ch 1 he starts with a division that has occurred over this issue. Some were declaring their leaders as Paul, or Apollos, or Cephas. He responds with the power of the cross. They were concerned over which man they were under, and he revealed the foolishness of this. They should not boast in man but in God.
From this perspective we enter the 2nd chapter. Here he solidifies the statement:
And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. 3 I was with you in weakness and in fear and in much trembling,
4 and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith would not rest on the wisdom of men, but on the power of God. 1 Cor 2:1-5 NASU
This is the foundation of their testimony in the Lord and the pretext from which Paul builds on in the remainder of the letter. Their experience was a demonstration of the Spirit’s power. Preaching not from man’s wisdom, but from God’s power will produce faith in the hearers, just as it had for them. And as he continues, he writes that the Spirit is the One who reveals to us the knowledge of God.
9 but just as it is written, “THINGS WHICH EYE HAS NOT SEEN AND EAR HAS NOT HEARD, AND which HAVE NOT ENTERED THE HEART OF MAN, ALL THAT GOD HAS PREPARED FOR THOSE WHO LOVE HIM.”
10 For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. 11 For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. 12 Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, 13 which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.
1 Cor 2:9-13 NASU
For without the revelation of the Spirit we will not be able to accept the things of the Spirit of God.
14 But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 15 But he who is spiritual appraises all things, yet he himself is appraised by no one. 16 For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we have the mind of Christ.
1 Cor 2:14-16 NASU
We are a spiritual and “peculiar people.” We are people of the Spirit. We have authority and power in the supernatural because the Spirit of God lives inside us (vv 3:16). Paul continues in Ch 3 on the same theme. Through a demonstration of power they came to believe in God and now have access to life and knowledge in the Spirit. This is the building that the Lord is constructing in the earth. And when we are in His church, not only are we being built, but we are also building up (vv11-12). He reiterates that we are building according to God and not divisions of men, for we are of the Spirit.
16 Do you not know that you are a temple of God and that the Spirit of God dwells in you? 17 If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are. 1 Cor 3:16-17 NASU
When we believe the Spirit of God takes up residence and makes His dwelling inside of us. In the OT, only one priest, one time per year could enter into God’s presence in the temple, the holy of holies. There he made the atonement for the sins of Israel. Now Jesus has made the permanent atonement for the sins of all mankind, ripping the veil that kept us from God’s presence. Now we are the temple, we have access to God’s presence all the time. And from this understand we realize that we owe everything to Christ and He is the One we should boast in.
Chapter 4 begins in this way: 4 Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. 2 In this case, moreover, it is required of stewards that one be found trustworthy. 1 Cor 4:1-2 NASU
Paul has established that they are a people born of the Spirit (Jn 3:6), and this allows us access to the power, knowledge, and revelation of God. This is the Gospel that we proclaim, the mysteries of God. And if this is our calling, then we should steward the mysteries of God in a trustworthy manner.
This sets the tone for the remainder of the letter; he address a variety of things that they are doing out of the Spirit and in the flesh that does not properly demonstrate the kingdom that God is building in the earth, to the city around them, and even to members of their own body.
Developing the Context of the Verse
The following chapters cover various concerns Paul has for the church, which may prevent it from functioning in a trustworthy manner in the Spirit; from lawsuits, to immorality, marriage, and use of liberty… This brings us to Ch 12, and the use of spiritual gifts. Before we tackle the issued, remember the context that we have established for these chapters: a people of the Spirit that must function properly.
The twelfth chapter is a description of all of the gifts flowing together. One is not more important than the other, but all are needed for the “common good” (v 7). He then compares the gifts to a human part and how each part is necessary. This is a set up for the underlying issue that he was addressing. In the church in Corinth, there were people in the church who were not using the gifts in an edifying manner. Some would stand and declare whole messages in tongues, without interpretation, and no one knew what was going on. Next, someone else would stand and try to outdo the last person, and so on.
They were members of one body, growing in the giftings the Father had given them, to bring about maturity. In the process, they veered off track, and began to try to operate spiritually, in the flesh (Ch 1). They were not trying to build each other up, but it was a contest to see who was most spiritual, which is why some were even picking captains like Paul and Peter.
They were basically assembling together and making a bunch of noise. They were missing the one ingredient that would bring them together in unity that would create a harmonious sounding orchestra; love, thus bringing us to Ch 13.
13 If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. 2 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3 And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing. 1 Cor 13:1-3 NASU
Now that context and background has been established, this passage makes more sense. The Corinthians were not loving each other but were in competition with each other. They missed the purpose behind the giftings.
35 ” By this all men will know that you are My disciples, if you have love for one another.” John 13:35
God loved us and desires for us to love each other. Love binds us together in the Spirit. As a body we must love one another. If they had love, they would not have been competing.
4 Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, 5 does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, 6does not rejoice in unrighteousness, but rejoices with the truth; 7bears all things, believes all things, hopes all things, endures all things. 1 Cor 13:4-7 NASU
This statement is not specific for this section but caps off what we have studied thus far. It solves the problems the church is facing. They are a church being built in the Spirit, and they must keep their vision on the love of Christ, or they begin to digress and get their vision on themselves (Mt 16:23).
So in light of the context, if we read the next verses in view of the progression through the book, and at face value; removing all external notions; how would we perceive the interpretation?
8 Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. 9 For we know in part and we prophesy in part; 10 but when the perfect comes, the partial will be done away. 11 When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. 12 For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 13 But now faith, hope, love, abide these three; but the greatest of these is love. 1 Cor 13:8-13 NASU
In vv 8-9, He is showing that these gifts are simply part of a greater whole. The very reason we have fellowship is to love one another and contribute to the revelation of Jesus in each of our hearts. And if we are not using them in love they are not effective, because one day it will not be like this. We will not see in part, we will see in whole. Now we get prophetic glimpses of Jesus from His Word, His Spirit and His people, but one day, we will see Him face to face.
We will study the Greek in a bit, but I am trying to present this in “an as” mode. How would you interpret this if you just read straight through for the first time, like a story? In the context of the book, and the purpose of the content, it is clear that this means that they need to get spiritually focused because the God that Paul has been basing his letter on will be staring us in the face and the important thing is that we used His gifts in love, because now everything is revealed and we need not prophesy about some that is now known fully. You will see Him. Why would I describe or speak in a heavenly language to you about somebody if you were standing right next to them. They will not be needed, but in that moment, love will remain.
This section of 1 Corinthians is a major discourse with a purpose of being aware of the Spiritual gifts (12:1). Paul is describing that love must be present for the gift to function properly. The gifts give us a view into the mystery of Christ. In the end, the perfect state will be our earthly relationship with Him culminates into a heavenly one that will last for eternity. “When we see Him we will be like Him.” We will no longer see parts, we will see Him face to face. We will no longer know only partially what He is like, we will know fully, just as He knows us fully.
14 Pursue love, and earnestly desire the spiritual gifts, especially that you may prophesy. 1 Cor 14:1 ESV
Now the foundation is set for the operation of the gifts. We are to pursue love and earnestly desire the spiritual gifts. If he had just made a case for them to cessede in this present age, why would he go on to tell them to earnestly desire them? Reading this through, you would not even think that is what he meant. We are to approach the next section with the understanding of love. This is the obvious flow of scripture here. Why would this section even be in here if it was going to go away with the writing of this letter, which is the Bible, part of the canon? If its part, then its part, you cannot pick and choose a date, there are too many in church history to guess at. If this is the inspired word, then it is sealed in the Spirit as it’s written.
Chapter 14 is where he specifically addresses the issues we discussed earlier; the proud tongue sermons that needed to go because they did not edify anyone but the person doing it. Now they are free to continue in their gifts in love, which does edify.
This teaching on the spiritual gifts starts off in this way:
12 Now concerning spiritual gifts, brethren, I do not want you to be unaware. 1 Cor 12:1 NASU
The teaching concludes in this way:
37 If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment. 38 But if anyone does not recognize this, he is not recognized. 39 Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40 But all things must be done properly and in an orderly manner. 1 Cor 14:37-40 NASU
The Lord’s commandment is for us to prophecy and to speak in tongues. It simply has to be in orderly manner. This is the point of the context.
(On a side note, vv34-35, women were not permitted to speak in church. This was also a problem at the Corinthian church, they would speak out of turn and interrupt. They sat on the opposite side from their husbands and would yell across the isle, asking what the speaker meant. This is kind of conduct is what Paul was stopping; we was not permanently barring women from speaking in church.)
Context is the key to making proper interpretation and application to understanding scripture in the Spirit. With the understanding of the surrounding verses, v 10 is sandwiched right in the middle, the correct interpretation of the word perfect, should be perfectly clear.
Applying the Greek
First, we will give several Greek definitions and applications of perfect. Next, from the meaning, we will derive a context for the Greek, just as we performed an exegesis earlier.
Perfect
I. Vine’s Expository Dictionary of New Testament Words
PERFECT (ADJECTIVE AND VERB), PERFECTLY
A. Adjectives.
1. teleios (te/leio$, NT:5049) signifies “having reached its end” (telos), “finished, complete perfect.” It is used (I) of persons, (a) primarily of physical development, then, with ethical import, “fully grown, mature,” 1 Cor 2:6; 14:20(“men”; marg., “of full age”); Eph 4:13; Phil 3:15; Col 1:28; 4:12; in Heb 5:14, RV, “fullgrown” (marg., “perfect”), KJV, “of full age” (marg., “perfect”); (b) “complete,” conveying the idea of goodness without necessary reference to maturity or what is expressed under (a) Matt 5:48; 19:21; James 1:4 (2nd part); 3:2. It is used thus of God in Matt 5:48; (II), of “things, complete, perfect,” Rom 12:2 1 Cor 13:10 (referring to the complete revelation of God’s will and ways, whether in the completed Scriptures or in the hereafter); James 1:4 (of the work of patience); v. 25; 18.
2. teleioteros (teleio/tero$, NT:5046), the comparative degree of No. 1, is used in Heb 9:11, of the very presence of God.
3. artios (a&rtio$, NT:739) is translated “perfect” in 2 Tim 3:17: see COMPLETE, B.
B. Verbs.
1. teleioo (teleio/w, NT:5048), “to bring to an end by completing or perfecting,” is used (I) of “accomplishing” (see FINISH, FULFILL); (II), of “bringing to completeness,” (a) of persons: of Christ’s assured completion of His earthly course, in the accomplishment of the Father’s will, the successive stages culminating in His death, Luke 13:32; Heb 2:10, to make Him “perfect,” legally and officially, for all that He would be to His people on the ground of His sacrifice; cf. 5:9; 7:28, RV, “perfected” (KJV, “consecrated”); of His saints, John 17:23, RV, “perfected” (KJV, “made perfect”); Phil 3:12; Heb 10:14; 11:40 (of resurrection glory); 12:23 (of the departed saints); 1 John 4:18, of former priests (negatively), Heb 9:9; similarly of Israelites under the Aaronic priesthood, 10:1; (b) of things, Heb 7:19 (of the ineffectiveness of the Law);James 2:22 (of faith made “perfect” by works); 1 John 2:5, of the love of God operating through him who keeps His word; 4:12, of the love of God in the case of those who love one another; 4:17, of the love of God as “made perfect with” (RV) those who abide in God, giving them to be possessed of the very character of God, by reason of which “as He is, even so are they in this world.”
2. epiteleo (e)pitele/w, NT:2005), “to bring through to the end” (epi, intensive, in the sense of “fully,” and teleo, “to complete”), is used in the middle voice in Gal 3:3, “are ye (now) perfected,” continuous present tense, indicating a process, lit., “are ye now perfecting yourselves”; in 2 Cor 7:1, “perfecting (holiness)”; in Phil 1:6, RV, “will perfect (it),” KJV, “will perform.” See ACCOMPLISH, No. 4.
3. katartizo (katarti/zw, NT:2675), “to render fit, complete” (artios), “is used of mending nets, Matt 4:21; Mark 1:19, and is translated ‘restore’ in Gal 6:1. It does not necessarily imply, however, that that to which it is applied has been damaged, though it may do so, as in these passages; it signifies, rather, right ordering and arrangement, Heb 11:3, ‘framed; ‘it points out the path of progress, as in Matt 21:16; Luke 6:40; cf. 2 Cor 13:9; Eph 4:12, where corresponding nouns occur. It indicates the close relationship between character and destiny, Rom 9:22, ‘fitted.’ It expresses the pastor’s desire for the flock, in prayer, Heb 13:21, and in exhortation, 1 Cor 1:10, RV, ‘perfected’ (KJV, ‘perfectly joined’); 2 Cor 13:11, as well as his conviction of God’s purpose for them, 1 Peter 5:10. It is used of the Incarnation of the Word in Heb 10:5, ‘prepare,’ quoted from Ps 40:6 (Sept.), where it is apparently intended to describe the unique creative act involved in the Virgin Birth, Luke 1:35. In 1 Thess 3:10 it means to supply what is necessary, as the succeeding words show.” See FIT, B, No. 3.
From Notes on Thessalonians by Hogg and Vine, p. 101.
Note: Cf. exartizo, rendered “furnished completely,” in 2 Tim 3:17, RV; see ACCOMPLISH, No. 1.
C. Adverbs.
1. akribos (a)kribw=$, NT:199), accurately, is translated “perfectly” in1 Thess 5:2, where it suggests that Paul and his companions were careful ministers of the Word. See ACCURATELY, and see Note (2) below.
2. akribesteron (a)kribe/steron, NT:197), the comparative degree of No. 1, Acts 18:26; 23:15: see CAREFULLY, EXACTLY.
3. teleios (te/leio$, NT:5049), “perfectly,” is so translated in 1 Peter 1:13, RV (KJV, “to the end”), of setting one’s hope on coming grace. SeeEND.
Notes: (1) In Rev 3:2, KJV, pleroo, “to fulfill,” is translated “perfect” (RV, “fulfilled”). (2) For the adverb akribos in Luke 1:3, KJV, see ACCURATELY; PERFECT in Acts 24:22, KJV, see EXACT. (3) For the noun akribeia in Acts 22:3, see MANNER. (from Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers.)
II. Thayer’s Greek Lexicon
NT:5046 te/leio$, telei/a, te/leion (te/lo$), in classic Greek sometimes alsote/leio$, te/leion (cf. Winer’s Grammar, § 11,1), from Homer down, theSept. several times for <l@v*, <ym!T*, etc.; properly, brought to its end, finished; lacking nothing necessary to completeness; perfect: e&rgon,James 1:4; h( a)ga/ph, 1 John 4:18; o( no/mo$, James 1:25; (dw/rhma,James 1:17); teleiotera skhnh/, a more perfect (excellent) tabernacle, Heb 9:11; to/ te/leion, substantively, that which is perfect: consummate human integrity and virtue, Rom 12:2 (others take it here as an adjective belonging to qe/lhma); the perfect state of all things, to be ushered in by the return of Christ from heaven, 1 Cor 13:10; of men, full-grown, adult; of full age, mature (Aeschylus Ag. 1504; Plato, legg. 11, p. 929{c}): Heb 5:14;te/leio$ a)nh/r (Xenophon, Cyril 1, 2, 4f; 8, 7, 6; Philo de cherub. § 32; opposed to paidi/on nh/pion, Polybius 5, 29, 2; for other examples from other authors see Bleek, Brief a. d. Hebrew ii., 2, p. 133f), me/xri … ei)$a&ndra te/leion, until we rise to the same level of knowledge which we ascribe to a full-grown man, until we can be likened to a full-grown man,Eph 4:13 (opposed to nh/pioi, 14); te/leioi tai=$ fresi/ (opposed to paidi/aand nhpiazonte$ tai=$ fresi/), 1 Cor 14:20 (here A. V. men); absolutely, oi(te/leioi, the perfect, i. e. the more intelligent, ready to apprehend divine things, 1 Cor 2:6 (R. V. marginal reading full-grown) (opposed to nh/pioi e)nXristw=|, 3:1; in simple opposed to nh/pio$, Philo de legg. alleg. i. § 30; for /yb!m@, opposed to mantanwn, 1 Chron 25:8; (cf. Lightfoot on Col 1:28;Phil 3:15)); of mind and character, one who has reached the proper height of virtue and integrity: Matt 5:48; 19:21; Phil 3:15 (cf. Lightfoot as above);James 1:4; in an absolute sense, of God: Matt 5:48; te/leio$ a)nh/r, James 3:2 (te/leio$ di/kaio$, Ecclus 44:17); as respects understanding and goodness, Col 4:12; te/leio$ a&nqrwpo$ e)n Xristw=|, Col 1:28 (cf. Lightfoot as the synonym above: see o(lo/klhro$, and Trench, § xxii.).*(from Thayer’s Greek Lexicon, PC Study Bible formatted Electronic Database. Copyright © 2006 by Biblesoft, Inc. All rights reserved.)_
III. Strong’s
NT:5046 te/leio$ teleios (tel’-i-os); from NT:5056; complete (in various applications of labor, growth, mental and moral character, etc.); neuter (as noun, with NT:3588) completeness:
NT:5056 te/lo$ telos (tel’-os); from a primary tello (to set out for a definite point or goal); properly, the point aimed at as a limit, i.e. (by implication) the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose); specifically, an impost or levy (as paid): (Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc.)
Perfect here is according to the Greek, the definitions and language used referring to a state of perfection, in which all things are complete. It has almost an apocalyptic tone to it. This the fulfillment of the Body of Christ into perfection. I gander it is safe to say that that has not yet happened, and can only see true fulfillment when the church is glorified in His presence.
Originally I was going to hit all of the surrounding Texts, highlighting the key words with their Gr definitions, and that would cause this study to turn into a book. For the remainder of this section I am just going to report to what I have studied.
Partial
This is the Greek word meros, from the word, meiromi. It means the receiver’s of one’s portion; a part; a share; case. This is the same Gr word used for “part” in vv 9 and 12.
Perfect and partial are the two contrasting elements here. The perfect is the complete, the whole, the end, perfection. The partial is individual pieces of that whole. As the pieces come together, as they were supposed to in proper function within the Corinthian church, then a revelation of an aspect of the mystery of Christ that the Spirit was speaking at the time would have unfolded, causing them to become more mature, growing up into all things, leaving the childlikeness (v 11) resulting in manhood. This is Christian growth.
They Lord may give me yellow and you blue, and unless they come together, we will never see green. This is the beauty of the fellowship of believers, the church. This is the masterpiece God is painting in the earth.
Eying the Perfect
The Greek language in the following verses I believe is key into tying in the interpretation of the Gr context, specifically v 12.
12 For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 1 Cor 13:12 NASU
Have you ever looked at your reflection on a unpolished or blemished surface? You may see your reflection, an it may even look like you, but it still imperfect, still is not the real thing. In the time of the Corinthians, this is all that they had:
1 Corinthians 13:12
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.
Through a glass di’ esoptrou. The English Revised Version (1885): “in a mirror.” Through dia is “by means of.” Others, however, explain it as referring to the illusion by which the mirrored image appears to be on the other side of the surface: others, again, think that the reference is to a window made of horn or other translucent material. This is quite untenable. Esoptron “mirror” occurs only here and James 1:23. The synonymous word katoptron does not appear in the New Testament, but its kindred verb katoptrizomai, “to look at oneself in a mirror,” is found, 2 Cor 3:18. The thought of imperfect seeing is emphasized by the character of the ancient mirror, which was of polished metal, and required constant polishing, so that a sponge with pounded pumice-stone was generally attached to it. Corinth was famous for the manufacture of these. Pliny mentions stone mirrors of agate, and Nero is said to have used an emerald. The mirrors were usually so small as to be carried in the hand, though there are allusions to larger ones which reflected the entire person. The figure of the mirror, illustrating the partial vision of divine things, is frequent in the rabbinical writings, applied, for instance, to Moses and the prophets. Plato says: “There is light in the earthly copies of justice or temperance or any of the higher qualities which are precious to souls: they are seen through a glass, dimly” (“Phaedrus,” 250). Compare “Republic,” vii., 516.
Darkly en ainigmati. Literally, “in a riddle or enigma,” the word expressing the obscure “form” in which the revelation appears. Comparedi’ ainigmatoon “in dark speeches,” Num 12:8.
Face to face. Compare “mouth to mouth,” Num 12:8.
Shall I know epignoosomai. American Revised Version, rightly, “I shall fully know.” See the note on “knowledge,” Rom 3:20. The King James Version has brought this out in 2 Cor 6:9, “well known.”
I am known epegnoostheen. The tense is the aorist, “was known,” in my imperfect condition. Paul places himself at the future standpoint, when the perfect has come. The compound verb is the same as the preceding. Hence, the American Revised Version, “I was fully known.”(from Vincent’s Word Studies in the New Testament, Electronic Database. Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)_
We have yet to see Jesus face to face. We have a relationship with Him and the Spirit and the Word. They are here to guide us, to make us more like Him until we get to see Him as He is in His glory. This has not happened yet, so we need the gifts that He has given us by His Spirit, along with the Word to help lead us through this like so we can mature and grow and become complete in Him. This is why I entitled this Eying the Perfect, for we are beholding an image, the image of God, greater than our selves. The more we see this image, the more we are changed into that image, transformed from glory to glory.
Application of the Times
In the times in which Paul wrote this letter, this is what he meant. We will never have the correct application for our day without an understanding of what was meant when it was first written. With this knowledge we can then apply it to our day and generation. This is why some people think women still have to wear their hair in a bun. There is a need in the earth for the truth, a plumb line that stretches throughout Scripture to be revealed. The following are some excerpts from commentaries to add to the background of the passage.
IVP Bible Background Commentary: New Teatament
1 Corinthians 13:8-13
13:8-13. As in verses 1-3, Paul demonstrates here that love is a greater virtue than the gifts; in this case it is because love is eternal, whereas the gifts are temporary. Some *Old Testament prophets predicted the outpouring of the *Spirit in the final time, accompanied by ability to speak under the Spirit’s inspiration (Joel 2:28); but other *prophecies noted that all the citizens of the world to come would know God, hence there would be no reason for exhortation (Jer 31:33-34). Paul believes that the time of the Spirit’s gifts, including mere human knowledge, is the current time, between Jesus’ first and second comings (cf. 13:10,12).
Mirrors (13:12) were often made of bronze, and given the worldwide renown of Corinthian bronze, would perhaps strike the Corinthians as a local product (also 2 Cor 3:18). But even the best mirrors reflected images imperfectly (some philosophers thus used mirrors as an analogy to describe mortals’ searching for the deity); contrast the more open revelation of Ex 33:11; Num 12:8 and Deut 34:10.
(from IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All rights reserved.)
Barnes’ Notes
1 Corinthians 13:10; 1 Corinthians 13:11; 1 Corinthians 13:12
1 Corinthians 13:10
But when that which is perfect is come, then that which is in part shall be done away.
[But when that which is perfect is come] Does come; or shall come. This proposition is couched in a general form. It means that when anything which is perfect is seen or enjoyed, then that which is imperfect is forgotten, laid aside, or vanishes. Thus, in the full and perfect light of day, the imperfect and feeble light of the stars vanishes. The sense here is, that “in heaven” – a state of absolute perfection-that which is “in part,” or which is imperfect, shall be lost in superior brightness. All imperfection will vanish. And all that we here possess that is obscure shall be lost in the superior and perfect glory of that eternal world. All our present unsatisfactory modes of obtaining knowledge shall be unknown. All shall be clear, bright, and eternal.
1 Corinthians 13:11
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.
[When I was a child] The idea here is, that the knowledge which we now have, compared with that which we shall have in heaven, is like that which is possessed in infancy compared with that we have in manhood; and that as, when we advance in years, we lay aside, as unworthy of our attention, the views, feelings, and plans which we had in boyhood, and which we then esteemed to be of so great importance, so, when we reach heaven, we shall lay aside the views, feelings, and plans which we have in this life, and which we now esteem so wise and so valuable. The word “child” here
neepios
denotes properly a baby, an infant, though without any definable limitation of age. It refers to the first periods of existence; before the period which we denominate boyhood, or youth. Paul here refers to a period when he could “speak,” though evidently a period when his speech was scarcely intelligible-when he first began to articulate.
[I spake as a child] Just beginning to articulate, in a broken and most imperfect manner. The idea here is, that our knowledge at present, compared with the knowledge of heaven, is like the broken and scarcely intelligible efforts of a child to speak compared with the power of utterance in manhood.
[I understood as a child] My understanding was feeble and imperfect. I had narrow and imperfect views of things. I knew little. I fixed my attention on objects which I now see to be of little value. I acquired knowledge which has vanished, or which has sunk in the superior intelligence of riper years. “I was affected as a child. I was thrown into a transport of joy or grief on the slightest occasions, which manly reason taught me to despise” – Doddridge.
[I thought as a child] Margin, “Reasoned.” The word may mean either. I thought, argued, reasoned in a weak and inconclusive manner. My thoughts, and plans, and argumentations were puerile, and such as I now see to be short-sighted and erroneous. Thus, it will be with our thoughts compared to heaven. There will be, doubtless, as much difference between our present knowledge, and plans, and views, and those which we shall have in heaven, as there is between the plans and views of a child and those of a man. Just before his death, Sir Isaac Newton made this remark: “I do not know what I may appear to the world; but to myself I seem to have been only like a boy playing on the sea-shore, and diverting myself by now and then finding a smoother pebble or a prettier shell than ordinary, while the great ocean of truth lay all undiscovered before me” – Brewster’s Life of Newton, pp. 300,301. Ed. New York, 1832.
1 Corinthians 13:12
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.
[For now we see through a glass] Paul here makes use of another illustration to show the imperfection of our knowledge here. Compared with what it will be in the future world, it is like the imperfect view of an object which we have in looking through an obscure and opaque medium compared with the view which we have when we look at it “face to face.” The word “glass” here
esoptron
means properly a mirror, a looking-glass. The mirrors of the ancients were usually made of polished metal; Ex 38:8; Job 37:18. Many have supposed (see Doddridge, in loc. and Robinson’s Lexicon) that the idea here is that of seeing objects by reflection from a mirror, which reflects only their imperfect forms. But this interpretation does not well accord with the apostle’s idea of seeing things obscurely. The most natural idea is that of seeing objects by an imperfect medium, by looking “through” something in contemplating them.
It is, therefore, probable that he refers to those transparent substances which the ancients had, and which they used in their windows occasionally; such as thin plates of horn, transparent stone, etc. Windows were often made of the “lapis specularis” described by Plint (xxxvi. 22), which was pellucid, and which admitted of being split into thin “laminae” or scales, probably the same as mica. Humboldt mentions such kinds of stone as being used in South America in church windows-Bloomfield. It is not improbable, I think, that even in the time of Paul the ancients had the knowledge of glass, though it was probably at first very imperfect and obscure. There is some reason to believe that glass was known to the Phenicians, the Tyrians, and the Egyptians. Pliny says that it was first discovered by accident. A merchant vessel, laden with nitre or fossil alkali, having been driven on shore on the coast of Palestine near the river Belus, the crew went in search of provisions, and accidentally supported the kettles on which they dressed their food upon pieces of fossil alkali.
The river sand above which this operation was performed was vitrified by its union with the alkali, and thus produced glass-See Edin. Encyclopedia, “Glass.” It is known that glass was in quite common use about the commencement of the Christian era. In the reign of Tiberius an artist had his house demolished for making glass malleable. About this time drinking vessels were made commonly of glass; and glass bottles for holding wine and flowers were in common use. That glass was in quite common use has been proved by the remains that have been discovered in the ruins of Herculaneum and Pompeii. There is, therefore, no impropriety in supposing that Paul here may have alluded to the imperfect and discolored glass which was then in extensive use; for we have no reason to suppose that it was then as transparent as that which is now made. It was, doubtless, an imperfect and obscure medium, and, therefore, well adapted to illustrate the nature of our knowledge here compared with what it wilt be in heaven.
[Darkly] Margin, “In a riddle”
en
ainigmati
. The word means a riddle; an enigma; then an obscure intimation. In a riddle a statement is made with some resemblance to the truth; a puzzling question is proposed, and the solution is left to conjecture. Hence, it means, as here, obscurely, darkly, imperfectly. Little is known; much is left to conjecture; a very accurate account of most of that which passes for knowledge. Compared with heaven, our knowledge here much resembles the obscure intimations in an enigma compared with clear statement and manifest truth.
[But then] In the fuller revelations in heaven.
[Face to face] As when one looks upon an object openly, and not through an obscure and dark medium. It here means, therefore, “clearly, without obscurity.”
[I know in part] 1 Cor 13:9.
[But then shall I know] My knowledge shall be clear and distinct. I shall have a clear view of those objects which are now so indistinct and obscure. I shall be in the presence of those objects about which I now inquire; I shall “see” them; I shall have a clear acquaintance with the divine perfections, plans, and character. This does not mean that he would know “everything,” or that he would be omniscient; but that in regard to those points of inquiry in which he was then interested, he would have a view that would be distinct and clear-a view that would be clear, arising from the fact that he would be present with them, and permitted to see them, instead of surveying them at a distance, and by imperfect mediums.
[Even as also I am known] “In the same manner”
kathoos
, not “to the same extent.” It does not mean that he would know God as clearly and as fully as God would know him; for his remark does not relate to the “extent,” but to the “manner” and the comparative “clearness” of his knowledge. He would see things as he was now seen and would be seen there. It would be face to face. He would be in their presence. It would not be where he would be seen clearly and distinctly, and himself compelled to look upon all objects confusedly and obscurely, and through an imperfect medium. But he would he with them; would see them face to face; would see them without any medium; would see them “in the same manner” as they would see him. Disembodied spirits, and the inhabitants of the heavenly world, have this knowledge; and when we are there, we shall see the truths, not at a distance and obscurely, but plainly and openly.
(from Barnes’ Notes, Electronic Database Copyright © 1997, 2003, 2005, 2006 by Biblesoft, Inc. All rights reserved.)
Life in the Spirit New Testament Commentary
Love in an Eschatological Context (13:8-13). The opening and closing statements of this section underscore the eschatological context: “Love never fails”; faith hope and love remain… “but the greatest of these is love.”
Verse 8-10 highlight the permanence of love and the impermanence of spiritual gifts: “Love never fails [pipto]” (v 8). Pipto means to fall, collapse; in context, it here means that love will never cease to exist. On the other hand, prophecies, tongues and knowledge (word of knowledge?) will cease “when the perfect comes” (v 10). They function, nevertheless, in the here and now and contribute to the upbuilding of God’s people. “Knowledge and prophecy are useful lamps in the darkness, but they will be useless when the eternal day has dawned” (Robertson and Plummer, 297). The termination of these gifts is expressed by two different verbs: katargeo, used with “prophecies” and “knowledge,” means to render ineffective or inoperative, to cease or pass away; pauo, used with “tongues,” means to stop or cease. Paul is not suggesting a subtle difference between the two words, the variations is for rhetorical reaons (see Carson, 66-67).
The reason for the cessation of the gifts is that knowledge and prophesying (also tongues?) are only “in part” and are consequently imperfect (vv. 9-10); they will no longer be needed when “the perfect” (NASB) comes. Knowledge in this present life, whether acquired by human effort of by revelation, will never be complete. The statement about the coming of the perfect must be understood here in an eschatological sense, as the consummation of all things (Hering, 141-142). At the coming of the Lord, we will be like Him (1 John 3:2) and will transcend the need for partial, imperfect, and temporary insights and revelations.
Verses 11-12 illustrate the imperfect-perfect contrast in two ways. (1) Speaking in the first person. Paul says that childhood speech, thinking, and reasoning are appropriate for a child, but the child must not remain a child. There is a twofold purpose in what Paul says: (a) The Corinthians are in a state of arrested spiritual development (3:1-3), particularly in the present context in their understanding of spiritual gifts. (b) In this present life all Christians are immature to some degree. Complete maturity will take place at Parousia.
(2) Paul draws on the analogy of a mirror. “Now we see in a mirror dimly [en ainigmati]” (NASB). The English word “enigma” (riddle) transliterates the Greek noun ainigma; in using it Paul probably had in mind Numbers 12:6-8. First century mirrors were polished metal; some of the finest were made in Corinth. Only the more wealthy could afford a mirror of good quality, and even those were not always free of imperfections. Furthermore, a mirror by its nature distorts because its reflection is the reverse of the person or object before it. But someday we will see “face to face,” which is “almost a formula in the Septuagint for a theophany” (Carson 71, who cites Gen. 32:30; Duet. 5:4, 34:10; Judg. 6:22; Ezek 20:35).
The now-then motif continues: “Now I know [ginosko] in part; then I shall know fully [epiginosko], even as I am fully know [epiginosko].” Epiginosko is a compound form of ginosko and here denotes knowledge that is full and complete. For the believer such knowledge will take place at the coming of the Lord. The last clause is best understood to mean, “as I was fully known [by God]” (see comment on 8:3). God’s full knowledge of Paul is already complete; Paul’s full knowledge of God is yet future.
Throughout this chapter Paul corrects the mistaken notion of some Corinthians that they had already entered the age to come. Applications of his teachings on love to that situation are obvious though chapter 14 will make some of them specific. (Life in the Spirit New Testament Commentary, 879-880.)
Conclusions
God is building His people in the earth. A nation, Israel was formed through which a Messiah would come to save the world by restoring their relationship to the Father in the Holy Spirit. Jesus life was an example and testimony of how to live this way. He died and resurrected to reproduce Himself in individuals that constitute a church, His body; doing grater things than He did in the earth.
12 “Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. 13 ” Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14 “If you ask Me anything in My name, I will do it.
John 14:12-14 NASU
If He died to create this in the earth then why would He undo shortly thereafter?
18 For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. 19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. Rom 8:18-22 NASU
I have studied a number of cessationist’s views and their reasoning comes primarily down to two things. They believe that the Bible is the perfect in itself, the fulfillment of Christ in the earth. The bible is the key to unlocking the fullness in someone’s life through the power of the Spirit living in them. And to, simply, they wither do not see miracles, so the gifts, they conclude, must have passed, or they just don’t believe.
After the joining of the church with Rome the ones of the Spirit became a remnant that spanned throughout church History. Just because the church compromised, and the gifts were rarely seen by the powers that be, doesn’t mean that the gifts ceased. I am reminded of a comment made in church history. One said, “The church can no longer say, silver and gold have I none,” in which the other responded, “No longer can we say, In the name of Jesus, rise up and walk either.” The world needs a demonstration of the Spirit’s power in His people (1 Cor 2:4). We are supposed to be a supernatural people reflecting Jesus in the earth.
Do you honestly think that the church today is the fulfillment of the Body of Christ in the earth, the mature man walking in fullness. I mean seriously, the canon being closed, how do we get that, unless we add it. The canon being applied to this term in context would not make sense because the people he was writing to would have been dead for three to five hundred years before the matter was finalized. The bible is here to guide us to maturity, to be Christ like, He was the embodiment of power from on high, and the church is now supposed to be that image in the earth doing greater things. If the canon was the fulfillment then why are we here? Oh? we have to preach to the nations? Preach what?, read this book, no we illustrate the book by walking in power it describes!!!
The point of these letters was the need for the gifts to reach maturity, and that is why we read them today. Where is the transition into the supernatural? We were not created to live mundane, natural; we are the children of God the nations long to be revealed. Why read a book full of power, stories, and experiences with God that clearly states that the promise is for us too, on a greater level, and then say we don’t need that because we have the book! This is missing the whole point. It is the same thing the Pharisees did that caused them to miss what God was doing in their generation. They looked for something in the letter so intently that they missed the application of the heart. The book is here for the experience, to ignite our relationship with God into a fire that lights up the whole earth.
How will those around us see Jesus, through the mirror of our hearts. This is a dim view, but soon they will come to know Him personally, which is the means to seeing Him face to face. What do I have to prophecy about Jesus when I am looking Him in the face? There will be no need. But here The mystery is constantly being revealed, and The Holy Spirit leads us in His likeness and shows us in essence, ”what would Jesus do?”
If we are His body, and He we know from the BIBLE, would heal someone, then how can we justify that we have a book, so we should not, when the very book commands us to? One word in one verse doesn’t eliminate chapter after chapter of the absolute essentialness of the Gifts of the Spirit and the relationship with His Spirit to effective minister the Gospel in the earth.
An instruction manual will not put together a new cabinet for you, it will guide you properly.
Read the Bible for what it says and start a revolution against the powers of darkness. Kick out diseases, and enforce the kingdom saving power of grace preaching the word at all times everywhere the opportunity presents itself.
There comes a time in every believers life that the opportunity for growth comes. It is my experience that those waho are hungry for the truth are fed by the Lord. The truth is Jesus. The Christian life is one of growth, and growth brings discipline, change, trials, pruning, and also maturity and fullness for those who are willing for it. It is no accident that the those who seek truth fine it. Often they find themselves in situations they did not anticipate nor expect that require change that they did not know they needed, in order to engae in a greater reality than they realized even existed. This is the very process being described in 1 Corinthians 13:10-13.
Father, I pray in the Name of Jesus that Your words prevail in this teaching. May that which is of the flesh fall to the ground and that which is of the Spirit bring life and fruit. May all who read this be ignited with a passion for you and a desire to function in a worthy manner of love in the gifts of the Spirit. May all of us be eying the perfect. Amen!
Follow Us!