but when that which is complete has come, then that which is partial will be done away with. When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.
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1 Corinthians 13:10-12 sits inside this longer paragraph.
Love is patient and is kind. Love doesn’t envy. Love doesn’t brag, is not proud, doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil; doesn’t rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, and endures all things. Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with. For we know in part and we prophesy in part; but when that which is complete has come, then that which is partial will be done away with. When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known. But now faith, hope, and love remain—these three. The greatest of these is love.
Parallel Translations
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but when that which is complete has come, then that which is partial will be done away with.
When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things.
For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.
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But when that which is parfect is come then that which is vnparfet shall be done awaye.
When I was a chylde I spake as a chylde I vnderstode as a childe I ymagened as a chylde. But assone as I was a man I put awaye childesshnes.
Now we se in a glasse even in a darke speakynge: but then shall we se face to face. Now I knowe vnparfectly: but then shall I knowe even as I am knowen.
Show all 3 translations
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But when that which is perfect, is come, then that which is in part, shalbe abolished.
When I was a childe, I spake as a childe, I vnderstoode as a childe, I thought as a childe: but when I became a man, I put away childish thinges.
For nowe we see through a glasse darkely: but then shall wee see face to face. Nowe I know in part: but then shall I know euen as I am knowen.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (26)
- 1 Corinthians 14:20 (v11) Brothers, don’t be children in thoughts, yet in malice be babies, but in thoughts be mature.
- 1 John 3:2 (v12) Beloved, now we are children of God. It is not yet revealed what we will be; but we know that when he is revealed, we will be like him; for…
- 1 Corinthians 3:1-2 (v11) Brothers, I couldn’t speak to you as to spiritual, but as to fleshly, as to babies in Christ. I fed you with milk, not with meat; for you…
- 2 Corinthians 3:18 (v12) But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even…
- 1 Corinthians 13:9-10 (v12) For we know in part and we prophesy in part; but when that which is complete has come, then that which is partial will be done away with.
Show all 26 cross-references
- Galatians 4:1 (v11) But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all,
- Ecclesiastes 11:10 (v11) Therefore remove sorrow from your heart, and put away evil from your flesh; for youth and the dawn of life are vanity.
- Philippians 3:12 (v12) Not that I have already obtained, or am already made perfect; but I press on, that I may take hold of that for which also I was taken hold…
- Revelation 22:4 (v12) They will see his face, and his name will be on their foreheads.
- 2 Corinthians 5:7 (v12) for we walk by faith, not by sight.
- Matthew 5:8 (v12) Blessed are the pure in heart, for they shall see God.
- James 1:23 (v12) For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror;
- Isaiah 60:19-20 (v10) The sun will be no more your light by day; nor will the brightness of the moon give light to you, but Yahweh will be your everlasting…
- 1 Corinthians 13:12 (v10) For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.
- Romans 8:18 (v12) For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us.
- 1 Corinthians 8:3 (v12) But if anyone loves God, the same is known by him.
- 2 Corinthians 5:7-8 (v10) for we walk by faith, not by sight. We are courageous, I say, and are willing rather to be absent from the body and to be at home with the…
- Isaiah 24:23 (v10) Then the moon will be confounded, and the sun ashamed; for Yahweh of Armies will reign on Mount Zion, and in Jerusalem; and glory will be…
- Genesis 32:30 (v12) Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”
- Revelation 22:4-5 (v10) They will see his face, and his name will be on their foreheads. There will be no night, and they need no lamp light or sun light; for the…
- Numbers 12:8 (v12) With him, I will speak mouth to mouth, even plainly, and not in riddles; and he shall see Yahweh’s form. Why then were you not afraid to…
- Matthew 18:10 (v12) See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in…
- John 10:15 (v12) even as the Father knows me, and I know the Father. I lay down my life for the sheep.
- Exodus 33:11 (v12) Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a…
- Revelation 21:22-23 (v10) I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. The city has no need for the sun or moon to shine, for…
- Judges 14:12-19 (v12) Samson said to them, “Let me tell you a riddle now. If you can tell me the answer within the seven days of the feast, and find it out, then…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
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John Calvin 1540 · Public Domain On vv10–12 10. When that which is perfect is come “When…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv11–12 He setteth forth that that he said, by an…
He setteth forth that that he said, by an excellent similitude, comparing this life to our infancy or childhood, wherein we stagger and stammer rather than speak, and think and understand but childish things, and therefore have need of such things as may form and frame our tongue and mind: But when we become men, to what purpose should we desire that stammering, those childish toys, and such like things, whereby our childhood is framed by little and little?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–12 10 But when that which is perfect is come,…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–12 But when we come to heaven, we shall be…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv10–12 As the imperfect twilight is done away by the…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv10–12 When I was a child I spake as a…
When I was a child I spake as a child,.... That cannot speak plain, aims at words rather than expresses them, delivers them in a lisping or stammering manner: hereby the apostle illustrates the then present gift of speaking with divers tongues, which was an extraordinary gift of the Spirit, was peculiar to some persons, and what many were very fond of; and yet this, in its highest degree and exercise, was but like the lisping of a child, in comparison of what will be known and expressed by saints, when they come to be perfect men in heaven:
I understood as a child; and so does he that understands all mysteries, in comparison of the enlightened and enlarged understandings of glorified saints; the people of God, who are in the highest form and class of understanding, in the present state of things, are but children in understanding; it is in the other world, when they are arrived to the measure of the stature of the fulness of Christ, that they will in understanding be men:
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I thought, or "reasoned",
as a child; whose thoughts are low and mean, and reasonings very weak; and so are the thoughts and reasonings of such as have all knowledge here below, in comparison of that perfect knowledge, those clear ideas, and strong reasonings of the spirits of just men above:
but when I became a man, I put away childish things; childish talk, childish affections, and childish thoughts and reasonings; so when the saints shall be grown to the full age of Christ, and are become perfect men in him, tongues shall cease, prophecies shall fail, and knowledge vanish away; and in the room thereof, such conversation, understanding, and knowledge take place, as will be entirely suited to the manly state in glory.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–12 But when that which is perfect is come -…
But when that which is perfect is come - At death and in the last day. That which is in part shall vanish away - Both that poor, low, imperfect, glimmering light, which is all the knowledge we now can attain to; and these slow and unsatisfactory methods of attaining, as well as of imparting it to others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–12 Verse 10. But when that which is perfect] The…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v11 1Co 13:11-12. When I was a child, &c. —…
1Co 13:11-12. When I was a child, &c. — The difference between our present and future conceptions of spiritual things may be illustrated by the knowledge of a child compared to that of a man. For in our present state, we are mere infants in knowledge, in comparison of what we shall be hereafter. I spake as a child — Would naturally do, words hardly intelligible, and often unmeaning; I understood — Or was affected, as εφρονουν may be rendered; as a child — That is, thrown into transports of joy or grief on trifling occasions, which manly reason soon taught me to despise. I thought — Ελογιζομην, I reasoned; as a child — In a weak, inconclusive, and sometimes ridiculous manner. But when I became a man — My faculties being ripened; I put away childish things — Of my own accord, willingly, without trouble; and entertained sentiments, and engaged in pursuits, correspondent to such advancements of age and reason. Such shall be the improvements of the heavenly state, in comparison with those which the most eminent Christians can attain on earth. For now we see — Even the things that surround us; through a glass — The expression, δι’ εσοπτρου, thus rendered, Dr. Pearce thinks, “signifies any of those transparent substances which the ancients used in their windows, such as thin plates of horn, transparent stone, and the like, through which they saw the objects without obscurely. But others are of opinion that the word denotes a brazen mirror, like those of which Moses made the laver, Exo 38:8; and that the apostle’s meaning is, that we see things as it were by images reflected from a mirror. But this does not accord with seeing things obscurely. Darkly — Εν αινιγματι, literally, in an enigma, or riddle. A riddle being a discourse in which one thing is put for another, which is in some respects like it, we are said to see things at present in a riddle, because in the revelations of God, invisible things are represented by visible, and spiritual things by natural, and eternal things by such as are temporal.” But then — We shall see, not a faint reflection, or an obscure resemblance, but the objects themselves, in a clear and distinct manner; face to face — As men see each other, when they behold each the other’s face. Now I know in part — Even when God himself reveals things to me, a great part of them is still kept under the veil; but then shall I know even as also I am known — In a clear, full, comprehensive manner; in some measure like God, who penetrates the centre of every object, and sees at one glance through my soul and all things. It is justly observed by Dr. Macknight here, “that the darkness in which things at present are involved, is in some respects necessary; for as in childhood our knowledge and conception of things are wisely made imperfect, that we may the more easily submit to the exercises and discipline which are proper to our childish state; so in the present life, which in relation to the whole of our existence may be called childhood, our knowledge of invisible things is appointed to be imperfect, that we may employ ourselves with pleasure in the occupations of the present life. But when the season of childhood is over, and the grand scenes of the heavenly world open upon us, we shall no more see spiritual things darkly as in a riddle, but we shall see them clearly, and shall fully know even as we ourselves are fully known of superior beings, or of our most familiar friends. In short, we shall leave off all those imperfect methods of acquiring knowledge which we made use of on earth.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–12 But when that which is perfect is come -…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–11 St. Augustine proves from this text, that the saints…
St. Augustine proves from this text, that the saints in heaven have a more perfect knowledge of what passes here below, than when they sojourned on earth. (De Civit. Dei. lib. xxii. chap. 29.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–12 that which is in part--fragmentary and isolated.
that which is in part--fragmentary and isolated.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–12 10. The perfect will in due time supersede these…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–12 10. done away] See note on 1Co_5:8.
10. done away] See note on 1Co_5:8.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) That which is perfect.—This verse shows, by the…
(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.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 That which is in part shall be done away.…
That which is in part shall be done away. It will be lost in perfectness when we have at last attained to "the measure of the stature of the fulness of Christ". (Eph_3:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10–12 But when that which is perfect is come, then…
1Co_13:10
But when that which is perfect is come, then that which is in part shall be done away.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv10–12 10. When that which is perfect is come, then…
10. When that which is perfect is come, then the partial knowledge and prophecy will be done away. The imperfect will give way to the perfect; the perishable to the enduring. “The perfect” was expected at the coming of Christ. Some think that it came when the church was fully matured, since the special gifts then ceased. If there is a reference to this, the final and complete reference is to the glorified church.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv10–12 10. “When that which is perfect may come, then…
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
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(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.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv10–12 but when that which is perfect is come, that…
but when that which is perfect is come, that which is in part shall be done away .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v11 For now we see indirectly in a mirror
For now we see indirectly in a mirror
Mirrors in Paul's day were made of polished metal rather than glass and provided a dim, vague reflection.
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now we see
Possible meanings are 1) "now we see Christ" or 2) "now we see God."
but then face to face
"but then we will see Christ face to face" This means that we will be physically present with Christ. (See: Ellipsis and Synecdoche)
I will know fully
The word "Christ" is understood. AT: "I will know Christ fully" (See: Ellipsis)
just as I have been fully known
This can be stated as active. AT: "just as Christ has known me fully" (See: Active or Passive)
faith, future confidence, and love
These abstract nouns can be expressed in phrases with verbs. AT: "we must trust the Lord, be confident that he will do what he has promised, and love him and others" (See: Abstract Nouns)
translationWords
children
face
know
faith
confidence
love
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v12 13:12 The contrast between now and then is between…
13:12 The contrast between now and then is between this age and the coming age. • Now we see things imperfectly, like puzzling reflections in a mirror: In Paul’s day, mirrors were usually made of polished bronze, so the view was imperfect. Our perception in this life is limited and our understanding is partial and incomplete. • then: When the end comes and Christ establishes his eternal kingdom, we will see everything with perfect clarity. Then the spiritual gifts that give knowledge will be unnecessary.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.