Exegetical and Hermeneutical Commentary of 1 Corinthians 13:10
But when that which is perfect is come, then that which is in part shall be done away.
10. done away ] See note on 1Co 5:8.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
1Co 13:10
But when that which is perfect is come, then that which is in part shall be done away.
The perfect state
I. What hope have we of it?
1. Founded on human instinct.
2. Confirmed by revelation.
3. Secured by faith.
II. What relief will it bring?
1. The removal of all defect.
2. Consequently of all sorrow.
III. What happiness does it promise? The perfection of our condition.
1. Physical.
2. Intellectual.
3. Moral.
4. Social. (J. Lyth, D.D.)
The Christian doctrine of the perfectibility of man
I. Futurity is the greatness of man, and hereafter is the grand scene for the attainment of the fulness of his existence.
1. When depressed by conscious littleness of being, yet feeling that he should not be little, man may look to futurity and exclaim, I shall be great yonder! the immense futurity is mine! I may be content to be poor awhile in the prospect of that!
2. It is most gratifying to see the Divine revelation connecting the condition of perfection, on any terms, in any sense, at any future period, with human nature. Looking at man, we seem to see a vast collection of little beginnings, attempts, failures–so that the perfectibility of man is ridiculed as one of the follies of philosophic romance. Then how delightful is it to see revelation itself, pronouncing it as possible!
3. This prediction of something perfect to come, relates to knowledge. This is somewhat surprising. It seems much more easy to conceive of perfection in holiness. But knowledge is not a state of the dispositions, but an intellectual relation with anything which can come within the sphere of its apprehension. All things in the stupendous totality of existence are subjects for knowledge. To hear, then, of perfection in knowledge, in any, the most limited, accommodated sense, is very marvellous.
II. Let us attempt to realise to our imagination such a state.
1. The lowest point we can take is the exclusion of error. So that if the manner of apprehending be intuition, the objects will be made clearly self-evident; if by reasoning, the evidence will be explicit and the reasoning process infallible. It could not but be in the heavenly state a painful thing for the spirit, after exulting in the reception of a portion of knowledge, to find out that it had been imposed on.
2. It will be perfectly adequate to the infallible direction of all the activities of the superior state. Those activities we may well believe to be of vast extent and endless variety, and an infallible knowledge–what to do, and when, and by what means–will be vouchsafed.
3. Knowledge will doubtless be perfect in that we shall possess as much of it as is indispensable to our happiness, and be sensible that we do so. We shall not be in the condition of John, who looked on the sealed book and wept because there was none to open it.
4. We shall possess always as much knowledge as for the time our faculties are actually capable of. Here there are a vast number of things kept in the dark from us, which we could understand if they were but declared; and there is sometimes a most restless wish to know them. Imagine then a continual enlargement of the intellectual capacity, and as it enlarges, a continual influx of new knowledge to fill it.
III. We should take some advantage of the apostles contrast between that which is in part, and that perfect which is to come. Note–
1. The imperfect, partial nature of our means of knowledge. The senses, the grand inlets of our knowledge, must and do convey it in a most imperfect manner. Through them the spirit can receive only reports and images of the things. How it wishes to come at the things themselves! Language, again, is a most imperfect medium for the conveyance of knowledge, being framed upon our imperfect knowledge and partaking of all its defects. But when that which is perfect is come, the mode, the medium, the instruments of our receiving and conveying knowledge must be something immensely different, whether or not in analogy with the present means. If there are to be senses and any artificial instruments of knowledge analogous to the present, let them be but as much superior to these as a spiritual body, made like the glorified body of Christ, will be superior to this earthy, mortal one, and it will suffice. But whatever shall be the means and manner of apprehending–the apprehension must be incomparably more intimate than in this world to satisfy the exalted intelligence. And that it will be so, the apostle intimates, I shall know even as also I am known.
2. How emphatically our present knowledge is but in part as to the number and extent of the things known! Just think how many can be answered of all the questions we can ask. When that which is perfect is come, it will not bring an answer to all possible inquiries; but it will be amazing and delightful to see what a multitude of things, of which we had but the faintest glimpses before, are brought into perfect manifestation. What a revelation there may be–
(1) In the vast enlargement of the minds own proper power of knowing, while it looks from a higher eminence over a wider field.
(2) In the direct disclosures and communications which the Divine Being may beneficently make.
3. But all these anticipations remind us but the more forcibly how we here know but in part.
(1) So in part, that just the part which we want to attain is divided off from our reach. It seems as if a dissevering principle or a dark veil fell down exactly at the point where we think we are near upon the knowledge we are pursuing.
(2) So in part, that we sometimes feel as if a disproportionate weight is thrown upon our faith. In our partial view, appearances may seem against what we nevertheless are required most firmly to believe. It is difficult to maintain this faith, but is happily aided by the Divine assurance that one day we shall know when that which is perfect is come.
(3) So in part, that in many things we see far more of the evil than of the good. But we are sure that there must be a decided predominance of good in the empire of Him who is infinite in wisdom, power, and goodness. And the anticipation of clearly seeing it so is a delightful radiance from heaven on our present dark abode.
(4) So in part, that we cannot agree one with another. The part itself contains those shades and perplexities among which men must greatly differ. But when the perfect comes, the grand illumination of each spirit will be rendered inconceivably delightful by coincidence of judgment. (J. Foster.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. But when that which is perfect] The state of eternal blessedness; then that which is in part-that which is imperfect, shall be done away; the imperfect as well as the probationary state shall cease for ever.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But when we come to heaven, we shall be in such a state, as nothing shall or can be added to us; then our partial and imperfect knowledge shall be swallowed up in a knowledge perfect and complete.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. that which is inpartfragmentary and isolated.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But when that which is perfect is come,…. When perfect knowledge of God, of Christ, and of the mysteries of the kingdom of heaven shall take place; which will not in this life, but in that which is to come. So the Jews say r that at the resurrection, upon the reunion of the soul and body,
“the children of men shall attain to , “perfect knowledge”;”
which is what the apostle refers to here:
and then that which is in part, shall be done away: the imperfection of knowledge shall be removed; the imperfect manner of communicating knowledge, and of receiving and acquiring it, will cease: thus the apostle explains what he means by the cessation and failing of knowledge, and prophecy; not that knowledge itself will be no more, and a state of ignorance and darkness succeed; but imperfect knowledge will vanish away, or rather will be perfected, or be swallowed up in perfect knowledge; the imperfection of it will disappear; and it will be no more taught and received in part; the whole of truth will be clearly known.
r Midrash Haneelam in Zohar in Gen. fol. 69. 1.
Fuente: John Gill’s Exposition of the Entire Bible
That which is perfect ( ). The perfect, the full-grown (, end), the mature. See on 2:6. H is second aorist subjunctive with , temporal clause for indefinite future time.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But when that which is perfect is come,” (hotan de elthe to teleion) “But when comes the perfect thing” (That which is complete, finished, or perfect), the Holy Bible, the finished written revelation of God. This speaks of a “thing” to come, not a person, not Jesus, as some suppose. Had Paul here alluded to the coming of Jesus he would have said when “He who is perfect” (a person), not “that which,” (a thing). The “that which is perfect,” refers to the completion of the Bible. See Jas 1:25; Eph 4:11-16; 2Ti 3:16-17; 1Pe 3:15; Rev 22:16-19.
2) “Then that which is in part shall be done away .” (to ek merous kataargethesetai) “The thing (or things-gifts) out of parts, fragments, (having been given) shall be abolished, abrogated, or set aside,” as aids or credentials in edifying the church, the Corinth assembly, and any and all other like assemblies forever; except the three gifts of 1) Faith, 2) Hope, and 3) Charity, 1Co 13:13.
The “unity of the faith,” the teachings of Jesus Christ, were first spoken by Him, and second recorded by the charismatic gift of inspiration, imparted to bring to the mind of His disciples and apostles all things He had spoken to them, and to guide or buoy them along in writing His will and knowledge, until the Bible was completed, after which it – “true from the beginning,” to the end, was to be the rule and guide for them and the world to the end of time. When the Bible was completed the need and purpose for which the multiple number and kinds of charismatic gifts were given ceased. Read Eph 4:12-13; Joh 16:13-14; Rev 22:16-19; Psa 119:160.
Fuente: Garner-Howes Baptist Commentary
10. When that which is perfect is come “When the goal has been reached, then the helps in the race will be done away.” He retains, however, the form of expression that he had already made use of, when he contrasts perfection with what is in part “Perfection,” says he, “when it will arrive, will put an end to everything that aids imperfection.” But when will that perfection come? It begins, indeed, at death, for then we put off, along with the body, many infirmities; but it will not be completely manifested until the day of judgment, as we shall hear presently. Hence we infer, that the whole of this discussion is ignorantly applied to the time that is intermediate.
Fuente: Calvin’s Complete Commentary
(10) That which is perfect.This verse shows, by the emphatic then, that the time when the gifts shall cease is the end of this dispensation. The imperfect shall not cease until the perfect is brought in. (See Eph. 4:11-13.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The perfect will in due time supersede these partial gifts and performances. This does not mean that the gifts shall cease in the Church on earth in process of time, though that may be implied; but that they will be outgrown in eternity. Nor does it mean that our knowledge as a faculty will disappear; or that we shall cease to know any thing we now know in the future; but that our knowledge as a special gift, supernaturally bestowed over others, of which some Corinthians were so proud, should disappear. These, like glittering but needless ornaments, would drop off in our advancing stages of existence.
Fuente: Whedon’s Commentary on the Old and New Testaments
10 But when that which is perfect is come, then that which is in part shall be done away.
Ver. 10. Then that which is in part ] As the old slough falls off when the new skin comes on. As a man returns no more to the free school that hath proceeded in the university.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
perfect. App-125.
done away. Same as “fail”, 1Co 13:8.
Fuente: Companion Bible Notes, Appendices and Graphics
1Co 13:10. , is come) in its own time, by degrees, not by a sudden bound. In spiritual things, those of weaker age ought not too eagerly to aim at what belongs to those, who have reached greater maturity. That, which is perfect, comes at death; 2Co 5:7 : and at the last day.-, then) not before. Therefore prophecy and knowledge never entirely pass away in this life.
Fuente: Gnomon of the New Testament
1Co 13:10
1Co 13:10
but when that which is perfect is come, that which is in part shall be done away.-These gifts were to continue in the church to guide and instruct it until the completed will of God was made known. They were to serve a temporary purpose; then when their office was fulfilled, they were to pass away and give place to it.
That perfection was completed, so far as Gods work of the revealing work of the Spirit is concerned, when the full will of God should be revealed, or made known, and his provisions for saving men should be set in operation, as is set forth in the following: And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, who is the head, even Christ. (Eph 4:11-15). In this passage Paul explains the whole matter: showing that these miraculous gifts were to serve till the full knowledge was received to make them one in faith and to bring them to the fullness of men and women in Christ. That knowledge is given in the New Testament.
There are two reasons why the gifts of the Spirit are not now imparted. These gifts were miraculous powers. First, there are no apostles now to impart gifts. The apostles were inspired men; so they knew all truth through inspiration, and they had seen and heard Jesus. Secondly, having revealed all truth needed to make men perfect, and thoroughly furnish them to all good works, having put in operation all the provisions of God for instructing and blessing men, there is no further need for miraculous revelations. Men can now learn all truth needed for present and eternal well-being from his will revealed and recorded in the Bible, and it will lead him into all the blessings of God in this world and in that to come, if he will study it to know and do the will of God. What man can learn himself, God will not work miracles to make known to him.
Again, to all creations and orders of God there have been creative and procreative ages. The creative age is that in which new creatures and a new order of things are brought into being; the procreative age is that in which these beings are multiplied and developed and the order is continued. In the creative age, the age of miracles, things are miraculously formed and created, afterwards they multiply and grow through the workings of law. Life was imparted to Adam and Eve by miracle; life, the same life that was given to them, has been passed on to their children through all the generations from them to us by law. No miracle has been needed to impart physical life since they were made alive. A miracle giving physical life would be a violation of the order of God. The same is true in the spiritual world. In the beginning spiritual life was imparted miraculously. Jesus Christ came into the world; through his teaching in precept and example; his suffering, death, burial; his struggle in the grave with the power of death and hell (in the grave the battle for man was fought and the victory won); his resurrection and ascension to his Fathers throne, he created the material for the new spiritual kingdom. The apostles and their fellow disciples constituted the nucleus. Christ completed his work and left them with the words ringing in their ears: Behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high. (Luk 24:49). The Holy Spirit came, imparted unto them spiritual life miraculously, organized them, gave laws to guide in the operation and development in the spiritual realm. The same spiritual life bestowed on them through miracle has been perpetuated and multiplied through the law of the Spirit of life in Christ Jesus (Rom 8:2), so that all Christians now enjoy that life without miracle. It was given by miracle; it is perpetuated by law.
Fuente: Old and New Testaments Restoration Commentary
1Co 13:12, Isa 24:23, Isa 60:19, Isa 60:20, 2Co 5:7, 2Co 5:8, Rev 21:22, Rev 21:23, Rev 22:4, Rev 22:5
Reciprocal: 1Co 13:8 – never 2Co 3:7 – which Phi 3:12 – already perfect Heb 6:1 – let
Fuente: The Treasury of Scripture Knowledge
1Co 13:10. That which is perfect (complete) means the completed New Testament, called “the perfect law of liberty” in Jas 1:25. When that was given to the church, the temporary and partial information derived through the spiritual gifts was to be no longer necessary.
Fuente: Combined Bible Commentary
1Co 13:10. but when that which is perfect is come, that which is in part shall be done awaythe partial of necessity giving place to the perfect, the temporary to the enduring. In the next two verses this is beautifully illustrated by the change that takes place from childhood to manhood, in ideas, in interests, in occupations.
Fuente: A Popular Commentary on the New Testament
As the imperfect twilight is done away by the opening of the perfect day; so at death, when that which is perfect takes place, then that which was imperfect shall be done away.
Blessed be God for the hopes of that blessed place and state, where all imperfections shall cease, especially the imperfection of our knowledge.
Alas! here all that we know, either of the word or works of God, is but a part, a little part; and blessed be God that this perfect state doth not succeed the imperfect one after a long interval, (at the resurrection and re-union of the body,) but the imperfect state of the soul immediately is done away by the coming of the perfect one; the glass is laid by as useless, when we come to see face to face, and eye to eye.
O happy and vast difference between the Christian’s present and future state!
True, he now begins to know; he knows in part here; but verily what he here knows is little of what he should know, little of that he might know, little of that others know, little of that he desires to know, and little of that he shall know, when he comes to heaven; then all imperfections shall be done away, when that which is perfect is come.
Fuente: Expository Notes with Practical Observations on the New Testament
The Permanence of Love
There is a strong parallel between 1Co 13:8-10 and Eph 4:7-15 . Thus, it seems the “perfect” is the “unity of the faith.” The parts of verse 9 were used to confirm and reveal God’s will for man, so the “perfect”, or we might say the complete or whole, is God’s revealed word, the Bible ( 2Ti 3:16-17 ). The use of spiritual gifts was compared by the apostle to childhood, or immaturity, and the time of God’s completed message to manhood, or maturity. The perfect word will supplant the partial spiritual gifts. Similarly, there is a difference in seeing someone in the mirror and seeing them face to face. Before revelation was complete, there was only partial knowledge of God, now we know God completely ( 1Co 13:10-12 ).
Paul plainly said gifts would pass away. However, he also said faith, hope and love will stand until the earth’s end. Love is that which caused God to send his Son ( Joh 3:16 ) and causes us to obey ( 1Jn 4:19 ). It will be experienced in the fullest possible sense in eternity when all God’s faithful are at last able to worship him around the throne and experience the joys of the prepared place ( 1Co 13:13 ).
Fuente: Gary Hampton Commentary on Selected Books
Vv. 10. But far from being an impoverishment of the Church, this loss of gifts, on the contrary, will coincide with her rising to the possession of perfect fulness; it will be the imperfect melting into the perfect. In contrast to the term , in part, one would expect , the whole, the entire. But it is not without reason that the apostle says , the perfect, substituting the idea of perfection in quality for that of completeness in quantity. For the future knowledge will differ from that which we have here in mode, still more than in extent. Our view will not only embrace the totality of Divine things; but it will contemplate them from the centre, and consequently in their real essence. At present not only do we know only fragments, but even these we discern but indistinctly.
The aor. , shall have come, alludes to a fixed and positively expected moment, which can be no other than that of the Advent.
The apostle uses a comparison to illustrate the necessity of this substitution of the perfect for the imperfect.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
but when that which is perfect is come, that which is in part shall be done away.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10. When that which is perfect may come, then that which is in part shall be done away. Many sanctified preachers proclaim this as Christian perfection, which is a mistake and calculated to do harm by putting the standard so high that none can reach it, and thus discouraging the honest aspirants after that reflection without which no one shall see the Lord. Divine perfection belongs to God only, and is absolute. The perfection belongs to the glorified state, including the unfallen angels, and glorified humanity. The soul is glorified by the Holy Ghost simultaneously with its evacuation of the body. the mind being glorified at the same time. The body has two ways to enter the glorified state:
(a) Translation like Enoch and Elijah, and all of the saints on the earth at the Rapture, and doubtless many in the Millennial ages; and
(b) the resurrection.
In Php 3:12 Paul is speaking of the glorified perfection which he had not yet attained, and in Php 3:15 the Christian perfection, which he that time enjoyed. As you see, he claims the latter, but disclaims the former. When our Savior was interviewed in reference to the woman who had survived her seventh husband, whose wife she should be in the resurrection, he answered They will be as the angels of God, Greek, isio aggeloi. Isoi means like and it means equal, involving the conclusion that we will be like the angels and equal to them in the glorified state. Hence, while sanctification confers on us Christian perfection, glorification imparts angelic perfection. Justification takes away our guilt. sanctification our depravity, and glorification our infirmities. Critics are hard on sanctification, because they sometimes see their infirmities, which carnal people think sanctification takes away. In this they are mistaken. Glorification must do this work. These infirmities are not sin, but the effects of sin, through the collateral influence of the mind and body. Consequently we are in constant liability to do wrong aiming to do right, thus committing sins of ignorance, which do not bring condemnation, though they need the atonement, which reaches them in its normal efficacy like infants; God, in His great mercy, frequently not revealing them to us at the time lest they make us blue, and somewhat disqualify us to do the work He has given us. It is very afflictive to the cause of Christian holiness to include all of these Scriptures on the perfection of glory in sanctification.
John Wesley said: Putting the standard too high is the greatest of all errors, as it is calculated to drive the experience out of the world by putting it so high that none can reach it. The Holiness people much need instruction on the perfection of glory and the spiritual gifts, as they are so likely to include them both in sanctification, not only discouraging themselves, but others, and, as Wesley says, grieving those whom God has not grieved, and perhaps sending them to Hell. Christian living, i. e., purity of heart and life, is indispensable to admission into Heaven, but glorified perfection and the spiritual gifts are not. The spiritual gifts are not necessary to qualify you for Heaven, but for usefulness in this world, that you may be instrumental in saving others. Glorified perfection you can not rely on this mortal body. If you are truly sanctified, i. e., your heart cleansed, you are sure to be the body. So you actually go to Heaven in the enjoyment of glorified perfection, all of your infirmities swept away forever. Here you see the survival of all the spiritual gifts when that which is perfect is come. The connection shows that this is perfect love which is described constantly in the preceding part of the chapter, the seventh verse showing conclusively that the Divine love, incessantly emphasized, is in the superlative degree, i. e., perfect love. Again, these spiritual gifts are the constituted concomitants of Christian perfection, in order to the greatest possible efficiency of the saints in the salvation of the world.
Fuente: William Godbey’s Commentary on the New Testament
Verse 10
Shall be done away; that is, the uncertain and imperfect attainments made in this life will be superseded by clear and certain knowledge.
Fuente: Abbott’s Illustrated New Testament
In the light of the context, what is perfect (Gr. teleion, mature, whole, complete) probably refers to the whole truth about God. [Note: Barrett, p. 306.] Another possibility is that it is our state when we stand in the Lord’s presence. [Note: Fee, The First . . ., p. 645; Lowery, "1 Corinthians," p. 536; Thomas R. Edgar, Miraculous Gifts: Are They for Today? pp. 333-34; Keener, p. 109.] When we reach that point in history the Lord will remove (katargeo, cf. 1Co 13:8) what is partial, the limits on our knowledge and the other limitations we suffer in our present condition. Variations on this second view are that the perfect refers to the Rapture, [Note: Toussaint, "First Corinthians . . .," pp. 312-14.] to the Lord’s return, [Note: Charles C. Ryrie, The Ryrie Study Bible, p. 1744; Robertson and Plummer, p. 297.] or to the maturing of Christ’s body through the course of the church age. [Note: Robert L. Thomas, Understanding Spiritual Gifts: An exegetical study of 1 Corinthians 12-14, pp. 106-13; idem, "’Tongues . . . Will Cease,’" Journal of the Evangelical Theological Society 17:2 (Spring 1974):81-89; and idem, "1 Corinthians 13:11 Revisited: an Exegetical Update," Master’s Seminary Journal 4:2 (Fall 1993):187-201. See also Farnell, 150:598:191-93.]
Another view is that the perfect refers to the completion of the New Testament canon and the partial to the incomplete canon and the Corinthians’ partial knowledge. [Note: Merrill F. Unger, New Testament Teaching on Tongues, p. 95; Myron J. Houghton, "A Reexamination of 1 Corinthians 13:8-13," Bibliotheca Sacra 153:611 (July-September 1996):344-56.] They were incomplete because God had not yet given all the prophecy He would give to complete the New Testament. However this view puts too much weight on prophecy and knowledge and not enough on our other temporary limitations, to which Paul also referred (1Co 13:12).
A third possibility is that the perfect refers to the new heavens and new earth. [Note: John F. MacArthur Jr., Charismatic Chaos, p. 231.] However the New Testament does not reveal that God will remove Christians’ limitations to any greater extent sometime after we see the Lord Jesus than He will when we see Him (cf. Rom 8:32).