43; Luke 2. 27). word of wl8<lom—the ready t
Use and Abuse of Spiritual Gifts, 1 CORINTHIANS XII. Especially Prophesying and Tongues.
verse; Christ In v. 5; and t>ie Father in v. 6. The terms derson.] It depends on " faith" (ti. 9; Romans 12. 6). The prophets ranked next to the apostles (v. 28; Ephesians S. 5;
"gifts," "administrations," and "operations," respectively correspond to the Divine Three. The iSpii-it is treated of in v.~, &c. ; the Lord, in v. 12, &c. ; God, in t). 28.
4. 11). As prophecy/ is part of tlie whole scheme of redemption, an inspired insight into the obscurer parts of tlie existing Scriptures, was the necessary preparation for the miraculous foresight of tlie future, disceruiug of spirit*—discerning between the operation of God's Spirit, and tlie evil spirit, or unaided human spirit (ch.
Cf. Epiiesians 4. 4-6. 5, 6. " Gifts'' (v. 4), "administrations"
(the various functions and services performed by tliose having the gifts, cf. d. 28), and "operations" (tlie actual effect's resulting from both the former, througli the universally operative power of the one Father who is "above
14. 29; cf. 1 Timothy 4. 1; 1 John 4. 1). kinds of tonguea —the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (ch. 14. 2-12). This is marked as a distinct genus in the Greek, "To another and a different class." intei-pretation of tongues —(Ch. 14. 13, 26, 27.) 11. as he wlU—(u. 18; Hebrews 2. 4). 12, 13. Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed witli as needless, so tliose variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit, of that one body—Most of the oldest MSS. omit " one." so also is Christ—i. e., the whole Christ, the head and body. So Psalm 18. 50, " His anointed (Messiah or Christ), David (tlie antitypical David) and His seed." by . . . Spirit. . . baptized lit., " in;" in virtue of; tlirougii. The de«i(7»ied effect of baptism, which is realized wlien not frustrated by the unfaithfulness of man. Gentiles— ;<<., Greeks, all made to drink Into one Spirit—The <)ldes.t MSS. read, " Made todrink of one Spirit," omitting " into" (John 7. .37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in tlie beginning of the verse. So tlie "Spirit, the water, and tlie blood" (1 John 5. 8), similarly combine the two outward signs with the inward things signified, the Spirit's grace, are . . . have been—ratlier as Greek, "were . . . were." (The past tense.) 14. T>-anslate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the sece<ling commons [LivY, 2. 32], was probably before St. Paul's mind, stored as it was with classical literature. 15. The humbler members ought not to disparage themselves, or to be disparaged by others more noble all, through all, and in us all"), form an ascending climax. [Henderson, JjtspiraZio/i.] same Lord—whom the Spirit glorifies by these mim'«<ra<io>w. [BengeI/.] 6. operations —(Cf. V. 10.) game God . . . worketh—by His Spirit working (v. 11). all In all—all of them (the "gifts") in all the persons (who posse.ss them). 7. But—Though all the gifts flow frorri the one God, Lord, and Spirit, tiie "manifestation" by wliich the Spirit acts (as He is hidden in Himself), varies in each individual, to every man to each of the members of tlie Church severally, to profit withal with a view to the profit of t he whole body. 8-10. Three classes of gifts are distinguisiied by a distinct Greek word for "another" (a distinct class), marking the three several genera: alio marks the species, hetero the genera
(cf. Greek, c\\. 15. 39-41). I. Gifts of intellect, viz., (1.) wisdom, (2.) knowledge. II. Gifts dependent on a special faith, viz., that of miracles (Matthew 17. 20): (1.) Healings,
(2.) workings of miracles, (3.) prophecy of future events,
(4.) discerning of spirits, or the divinely-given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues. (1.) Divers kinds of tongues, (2.) interpretation of tongues. The catalogue in v. 28 is not meant strictlj' to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in ch.
13. 8. The first genus refers more to believers; the second, to unbelievers, by . . . by . . . by—The first in Greek is, " By means of," or " through the operation of;" the second
Is, "according to" the disposing of (cf. v. 11); the third is, " in," f. e., under the influence of (so the Greek, Matthew 22.
43; Luke 2. 27). word of wl8<lom—the ready t/Weranee o/
(for imparting to others, Ephesians 6. 19) wisdom, viz., new revelations of the Divine wisdom in redemption, as contrasted with human philosophy (ch. 1.24; 2. 6,7; Ephesians 1. 8; 3. 10; Colossians 2. 3). word of knowleflgc ready utterance supernal urally imparted of truths already revealed (in this it is distineuislied from "tlie word of wisdom," which related to new revelations).
(v. 21, 22). foot . . . hand—The humble speaks of the more lionourable member whicli most nearly resembles itself: so the "ear" of the "eye" (the nobler and more commanding member. Numbers 10. 31) (v. 16). As in life each compares himself witii those whom he approaches nearest in gifts, not tliose far superior. The foot and hand represent men of active life; the ear and ej/e, those of contemplative life. 17. Superior as the eye is, it would not do if it were the sole member to the exclusion of the
Cf. ch. 14. 6, where "revelation" (answering to " wisdom" here) is distinguished from "knowledge." [Henderson.]
Wisdom or revelation belonged to the "prophets;" knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, to "pass away" (ch. 13. 8). [Bengel.]
rest. 18. now—as the case really is. every one—eaeli severally. 19. where were the body—which, tiy its very Idea, "hath many members" (v. 12, 14). [Alford.] ao. now—as the case really is: in contrast to tlie supposition
9. faith—not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (cf. ch. 13. 2; Mark
19; cf. V. 18). many members—mutually dependent. 21. The higher cannot dispense with the lower membei's. 22. more feeble—more susceptible of injury: e. g., the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, »s being felt "necessary." 23. less honourable—"We think" the feet and the belly " less honourable," though not really so in the nature of things, bestow . . . honour—pu Wmflr shoes on (Margin) the feet, and clothes to cover the belly, uncomely partM —the secret parts: the poorest, though unclad in the rest of the body, cover these. 24. tempered . . . togetheron the principle of mutual compensation, to that part which lacked—to the deficient part [Alford] (v. 23). 25. no8chism(cf.v. 21)—no disunion; referring to the "divisions" noticed, ch. 11. 18. care one for another—t. e., in behalf of one another. 26. And—Accordingly, all . . . suflVr with it—"When a thorn enters the heel, the whole body
11.23; James 5. 15). Its nature, or principle, is the same as that of saving faith, viz., reliance on God; tlie producing cause, also, In the same, viz., a power altogether supernatural (Ephesians 1. 19, 20). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its Intrinsic merit, but by the merits of Him who is the object of It. healing Greek plural, "healings:" referring to different kinds of disease which need different kinds of healing (Matthew 10. 1). 10. working of miracles—As "healings" are miracles, those here meant must refer to miracles of special and extraordinary power
(so the Greek for " miracles" means); e. g., healings might be effected by human skill in course of time; but the raising of the dead, the Infliction of death by a word, the Innocuous use of poisons, &c., are miracles of special power.
Cf. Mark 6.5; Acts 19. II. prophecy—Here, probatjiy, not
In the wider sense of puiilic teaching by the Spirit (ch. II.
4,5; 14. 1-5, 2M9); but, as its position Vietween "miracdes" nnd a "discerning of spirits" implies, the inspired disclosure feels it, and is concerned : the oack bends, the belly and thighs contract themselves, the hands come forward auU
0] the /lUtire (Act» U. 27, 28 ; 21. 11 ; 1 Timothy 1. 18). [Hen-
U.-ie 'illJ Abuae of Spirit ntd Gifts. 1 COEINTIIIANS XIII. The Best Gift thai of Charity.
rl ;;(»' out the thorn, llio bead stoops, and the eyes regard so passes from addressing thpyn ("unto you," ch. 12. 31, to putting the case in his own person, " Thougli J," &c. speak tvitit tUe tongues—with the eloquence which was so much admired at Corinth fc. jr., Apollos, Acts 18.
fi'e iittected member wilh intense gaze." [Chuysostom.] rrjoice with it—"When the head is crowned, the whole man leels honoured, the monlli expresses, and the eyes lock, gladness." [Ciirysostom.] '-47. members in particular—i. e., severally members of it. Kach Church is in iriniature what the whole agsjregate of churches is colleelively, "the body of Christ" (cf. ch. 3. Iti): and its individual components are members, every one in liis assigned place. 38. set ... In the CUurcli—as he has "set the members ... in the body" {v. IS), first apostles above even the prophets. Not merely the Twelve, but others are so called, e. g., Barnabas, Ac. (Romans 16. 7). teachers—who taught, for the most part, truths already revealed ; whereas, the prophets made new revelations, and spoke all their prophesyiugs under the Spirit's influence. As the teachers had the "word of knowledge," so
24; cf. ch. 1.12; 3.21,22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (ch. 14. 2, &c.). of angelshigher than men, and therefore, it is to be supposed, speaking a more exalted language, charity—the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (ch. 12). sounding . . . tinkling—«oiin(J without soul or feeling: such are " tongues" without cliarity. cymbal—Two kinds are noticed (Psalm 150. 5), the loud or clear, and the highsounding one : hand cymbals and finger cymbals, or castagnets. The sound is sharp and piercing. 3. mysteries —(Romans 11. 25; 16. 25.) Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knoivledge, to truths long known, faith . . . remove mountains—(Matthew 17.20; 21.21.) The practical power of the will elevated by faith [Neasdkk]' confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. 'Withoul "love" prophecy, knowledge, and
' {v. S). Under " teachtiie prophets " the word of wisdom ers'' are included "evangelists anil pastors." miracles lit., "powers" (v. 10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling tiian working miracles, lielps, goveraments—lower and higher departments of " ministrations" (d. 5); as instances of the former, deacons whose of Hce it was to help in the relief of the poor, and in baptizing and preaching, subordinate to liigher ministers (Acts 6. 1-10; 8. 5-17): also, faith, are not what they seem (cf. ch. 8. 1,2; Matthew 7.
22; James 2. 41, cf. v. 8), and so fail of the heavenly reward (Matthew 6. 2). Thus St. Paul, who teaches justitlcation by faith only (Romans 3. 4, 5; Galatians 2. 16; 3. 7-14), Is shown to agree with St. James, who teaches (James 2. 24) "by works" (i. e., by love, which is the "spirit" of faith, James 2. 26) a man is justified, "and not by faith only." 3. bestow . . . goods . . . poor lit,, dole out in food all my goods; one of the highest functions of the "helps" oiliers who helped with their time and means, in the Lord's cause (cf. ch. 13. 3; Numbers 11. 17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, pre.v6i/to'i, or bishops, whose office it was to govern the Church (1 Timothy 5. 17; Hebrews 13. 17, 24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their of-
(ch. 12. 28). give . . . body to be burned—irt., to such a degree as tliat I should be btirned. As the three youths did (Daniel 3. 28), " yielded their bodies" (cf. 2 Corinthians fice, whence they are here classified with other functions of an inspired character. Government (lit., gvi'ling the helm of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Cf. "He that giveth (answering to 'helps')—he that ruleth" (answering
12. 15). These are most noble exemplifications of love in giving and in suf Tering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which Is the sphere of love. 'Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Matthew 16. 2t); Luke 9. 2;5--25). Men will fight for Christianity, and die lor Christianity, but not live in its spirit, which is love. 4. sut Teretlk long —under provociitions of evil .from others. The negative side of love, is kind—The positive side. Extending good to others. Cf. with love's features here those of the " wisdom from above" (James 3. 17). envieth—The Greek includes also jealou.ty. vaunteth not—in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mero display, not puf Ted up—with party zeal, as some at Corinth were (ch. 4. 6). 5. not . . . unseemly i.tnot uncourteous, or inattentive to civility and propriety, tliinketh no imp uteth not evil [Al.FORT)]; lit., "the evil" which actually is there (Proverbs 10. 12; 1 Peter 4. 8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses evil" which another inflicts on her [Istius]; doth not meditate upon ti> "governments") (Romans 12. 8). Translate, lit., 'Helpings, governings.' [AI.FORD, etc.] diversities of tongues — r. 10.) "Z)i'Ders kinds of tongues." !J9. Are all 1—Surely nut. 31. covet earjiesily Greek, "emulously desire." Not in the spirit of discontented " cowoting." The Spirit "divides to every man severally as He will" (v. 1); but tills does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greate.y' gifts. Beza explains, "Hold in the highest estimation;" which accords with the distinction in his view (cli. U. 1) between "follow a.fler charity zealously esteem spiritual gifts:" also with (v. 11, 18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see the note, ch. 14. 1. tlie best gifts—Most of the oldest MSS. read, "the greatest gifts." ami yet— Greek, "and «io/-eover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still mcne excellent {lit,, "a way most waylike") to desire, "the way of love" (cf. ch. 14. 1). This love or "charity," includes both "faith" and "hope" (ch. 13. 7), and bears the same fruits (ch. 13.) as the ordinary and permanent evil inllieted by another [Bknokl]; and in doubtful cases, takes the more charitable view. [Gnonus.] 0. rejoicetli in the trutl»—rather, " rejoiceth with the truth." lO.xults not at the perpetration of inicjuity (unrighteousness) by others (cf. Genesis 9. 22, 2!), but rejoices when the truth rejoices; sympathizes .with it in its triumphs (2 .lohn 4). See the opposite (2 Timothy 3. K), "Resist the truth." So "the truth" and " uniighteousncss" are contrasted (Romans 2. 8). "The truth" is the Gospel truth, llie in>^eparableally of love (Epheslans 4. 15; 3 ,lohn 12). The false charity which compromises "the triuh" by glossing ov»r fruits of the Spirit (Galalians 5. 22-21). Thus " long-sutt Vring," cf. y.4; " faith," v. 7; "joy," v.6; "meekness," v.Ci; "goodness," v. 5; "gentleness," v.i (the Greek is tlie same
'or "is kind"). It is the work (-f the Holy Spirit, and consists In love to God, on account of God's love in Christ U} us, and as a consecjuence, love to man, especially to the brethren in Christ (Romans 5. 5; 15. 30). This Is more to je desired than gifts (Luke 10. 20).
CHAPTER XIII.
"Initiuity" or unrighteousness is thus tacitly condemnecl (Proverbs 17. 15). 7. IJearetli all things— without speaking of what it has to bear. The same Greek verb as in eh.
Ver. 1-13. CnAuiTY or liOVF. supeuiok to ai.i, Gifts.
TIio New Testament psalm of love, as the 45111 I'salm de its title) and Canticles in the Old Testament. 1, tongnea— fi-om these he ascends to "prophecy" (y. 2); then, to " faith :" then to benevolent and self-sacrlflcing
9. 12. It endures without divulging to the world personal distress. JAt., said of holding .faM like a watertight vesse.'" so the charitable man contains himself \i\ silence from giving vent to what selfishness would prompt under personal
(loods: a climax. He does not except even himself, and 288
Ie Erxdlency of Charily. 1 CORINTHIANS XIV. Superiority of Prophecy over Tonnues.
15.30; Colossians 1.8). Faith towards God. Hope is in behalf of ourselves. Charity is love to God creating in ns love towards our neighbour. In an unbeliever there is more oV less of the three opposites—unbelief, despair, hatred. Even hereafter faith in the sense of trust in God "ahideth;'" also " hope," in relation to ever-new joys in prospect,and at the anticipation of ever-increasing blessedness, sure never to lie disappointed. But love alone iu every sense "ahideth ;" it is therefore "the greatest" of the three, as also because it presupposes " faith," which without "love" and its consequent "works" is dead (Galatians 5. 6; James 2. 17, 20). but—rather, "and ;" as there is not so strong opposition between charity and the other two, faith and hope, whicii like it also "abide." ^ hardship, believctli all tUl.igs—unsuspiciously believes all that is not palpably I'niso, nil that it can with a good conscience believe to the credit of anothei-. Cf. James 3.
17, "easy to be entreated;" Greek, easily persuaded. hopetli—what is good of anotliei-, even when others have censed to hope. en«l«i'ctli—persecutions in a patient and loving spirit. 8. never failetli—never is to be out (tf use;
It always holds its place, shall fall . . . vanisli away The same Greek verb is used for both ; and tlia t ditt'erent from the G'»"e<?A; verb for " taileth." TraiviUUe, " ii\ui.]l be done away with," i. e., shall be dispensed witli at the Lord's coining, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, tlie verb is "shall cease.'' A primary fulfilment of St. Paul's statement took place when the Churcli attained its maturity; then "tongues" entirely "ceased," and " pnipliesyings" and "knowledge," so far as they were supernatural gifts cf the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions. 9,10. 1m i>art—partially and imper-
CHAPTER XIV.
Vev. 1-25. Superiority of Prophecy over Tongues.
1. Follow aftexcharity— as your first and chief aim, seeing that it is "the greatest" (ch. 13. 13). and desire translate, " Yet fas a secondary aim) desire zealously (Note, ch. 12.31) spiritual gifts." Imt ratlier "but chiefly that ye may prophesy" (speak and exhort under inspiration) (Proverbs 2!). 18; .-Vets 13. 1; 1 Thessalonians 5. 20), whether as td future events, i. e., atrxQl proplieey, or explaining obscure parts of Scripture, especially the proplietical Scriptures, or illustrating and sett iiig forth questions of Christian doctrine and practice. Our modern preaching is th& successor of prop/ice^/, but williout the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" {v. 2, &<i.). [BenGEI,.] 2. spetsketh . . . Mn«<» God—who alone understands all languages, no man vinderstandeth—generally speaki ng ; the few wlio have the gift of interpreting tongues are the exception, in ilic spirit—as opposed to "the understanding" {v. H). mj'sterles—unintelligible to the hearers, exciting their wonder, rather thai\ instructing thein. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; ljut its legitimate use was in an audience understanding the tonie of the speaker, not, as the Corinthians abused it, in mere display. 3. But—on the other hand, edification —of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness. [Bengel.] Omit "to." 4r. edifieth himself—as he understands the meaning of what the particular " tongue" expresses ; but " the Church," t. e., the congregation, does not. 5. Translate, " Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather in order that (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodies (as Neander fancied): for Paul could never " wish" for the latter in their behalf, greater-because more useful, except he interpret—the unknown tongue which he speaks, " tlia t the Church mjvy receive edifying" (building up). 6. Translate, "Hut now:" seeing there is no edification without interpretation, revelation . . . prophesying—corresponding one to the other; "^revelation" being the supernatural unveiling of Divine truths to man, "prophesying" the enunciation to men of sucli revelations. So "knowledge" corresponds to "doctrine," which is tlie gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general ob' vious truths of salvation, brought from tlie common storehouse of believers. 7. 7'ranslate, "And things without life-giving sound, whether pipe or harp, yet (nolwiih' standing their giving sound) il they give not a distinction in the tones (i.e., notes) how," (Sc.? what Is piped o« harped— i. e., what tune is played on the pipe or harp 8. Translate, "For if also:" an additional step iu the argument, uncertain sound—having no definite nieauing: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other fectly. Cf. a similar contrast to tlie " perfect man," " the measure of the stature of the fulness of Christ" (Kptiesians i, 11-13). that Avhich is in part—fragmentai y and isolated. 11. Whe»» . . . a chiM—(Ch. 8. 1 ; 11. 20.) I spake —alluding to " tongues." understood—or, "had the sentiments of." Alluding to " prophecy." I tl\mifi,M— Greek, "reasoned" or "judged;" alluding to "knowledge." tvhcn I became ... I put away—rather, "now that I am become a man, I have done away with the things of the child." I'i. now— in our present state, see—an appropriate expression, in connection with the "prophets" or seers (1 Samuel 9.9). throiigU a glass i. e., in a mirror; the reflection seeming to the ej-e to be behind tlie mii ror, so that we see it Ihrough the mirror. Ani-ient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim minor (such as ancient mirrors were), compared with the perfect idea we haveof it by seeing itself directly, darkly lit... in enif/ma. As a "mirror" coiive.vs an image to the eye, so an " enigma" to the ear. But neither " eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) " the things which Goil hath prepared for them that love Him" (ch. 2. 9). St. Paul alludes to Numbers 12.
6, "not in dark speeches;" LXX., " not in enigma-i." Corapared v/ith the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not In enigmas." But compared with the intuitiveand direct visi(m of God hereafter, even the revealed woid now is
dark discourse," or a shadowing forth l>i/ enigma of God's reflected likeness. Cf. 2 Peter 1. l.'l, where the
light" or candle in a dark place stands in contrast with the "day"' dawning. God's word is called a glass or mirror also in 2 Corintliians 3. IS. then — "when that which is perfect is come" (v. 10). face to faee—imt merely "mouth to mouth" (Numbers 12. 8). Genesis 32. 30 was a type (John 1.50, 51.) know . . . known—rather as Greek, "fully know . . . fullg known." Now we are known by, rather than know, God (ch. 8. 3; Galatians -1. 9). 13. And ixo-w—tramlate, "But now." "In this present state.'' Hendek-son.] Or, "now" does not express time, but apposition, as in ch. 5. 11, "the case being so" [Gitoxius]; whereas il is the case that the three gifts, "prophecy," tongues," and "knowledge" (cited as specimens of the whole class of gifts) "fail" (<;. 8), tJtere abide v)ermanently only these three—faith, hope, charity. In one sense faith and 7i<7)e shall be done away, faith being superseded b.v Bight, and liope by actual fruition (Romans 8. 21 ; 2 Corinthians 5. 7); and charity, or love, alone never faileth fu. 8).
Bnt in ahother sense, "faith and hope," as well as "charity," AniDE; viz., after the extraordinary gifts have ceased ; for those three are necessary and sujjleienl for salvrttion at all times, whereas the extraordinary gifts are not Ht all so; cf. the use of "ab Ule," ch. 3. U. Chnri/y, or love, iH connected specially with the Holy Spirit, who is the bOEid of ths loving union between the brethren (Ilomaas