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 don't have love, I am nothing.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And if I should have the gift of prophecy. He brings down to nothing the dignity of even this endowment, [1] which, nevertheless, he had preferred to all others. To know all mysteries, might seem to be added to the term prophecy, by way of explanation, but as the term knowledge is immediately added, of which he had previously made mention by itself, (1-Corinthians 12:8,) it will deserve your consideration, whether the knowledge of mysteries may not be used here to mean wisdom. As for myself, while I would not venture to affirm that it is so, I am much inclined to that opinion. That faith, of which he speaks, is special, as is evident from the clause that is immediately added -- so that I remove mountains Hence the Sophists accomplish nothing, when they pervert this passage for the purpose of detracting from the excellence of faith. As, therefore, the term faith is (polusemon) used in a variety of senses, it is the part of the prudent reader to observe in what signification it is taken. Paul, however, as I have already stated, is his own interpreter, by restricting faith, here, to miracles. It is what Chrysostom calls the "faith of miracles," and what we term a "special faith," because it does not apprehend a whole Christ, but simply his power in working miracles; and hence it may sometimes exist in a man without the Spirit of sanctification, as it did in Judas. [2]
1 - "La dignite mesme de la prophetie;" -- "The dignity even of prophecy."
2 - The reader will observe, that this is, in substance, what has been stated by Calvin previously, when commenting on [32]1-Corinthians 12:10. -- Ed.
And though I have the gift of prophecy - See the note at 1-Corinthians 12:10; note at 1-Corinthians 14:1.
And understand all mysteries - On the meaning of the word "mystery" see note, 1-Corinthians 2:7. This passage proves that it was one part of the prophetic office, as referred to here, to be able to understand and explain the "mysteries" of religion; that is, the things that were before unknown, or unrevealed. It does not refer to the prediction of future events, but to the great and deep truths connected with religion; the things that were unexplained in the old economy, the meaning of types and emblems; and the obscure portions of the plan of redemption. All these might be plain enough if they were revealed; but there were many things connected with religion which God had not chosen to reveal to people.
And all knowledge - See the note at 1-Corinthians 12:8. Though I knew every thing. Though I were acquainted fully with all the doctrines of religion; and were with all sciences and arts.
And though I have all faith, so that I could remove mountains - Thould I should have the highest kind of faith. This is referred to by the Saviour Matthew 17:20, as the highest kind of faith; and Paul here had this fact doubtless in his eye.
I am nothing - All would be of no value. it would not save me. I should still be an unredeemed, unpardoned sinner. I should do good to no one; I should answer none of the great purposes which God has designed; I should not by all this secure my salvation. All would be in vain in regard to the great purpose of my existence. None of these things could be placed before God as a ground of acceptance in the Day of Judgment. Unless I should have love, I should still be lost. A somewhat similar idea is expressed by the Saviour, in regard to the Day of Judgment, in Matthew 7:22-23, "Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you depart from me, ye that work iniquity."
And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: -
And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the greatest difficulties, see the note on Matthew 21:21, and have not charity - this love to God and man, as the principle and motive of all my conduct, the characteristics of which are given in the following verses; I am nothing - nothing in myself, nothing in the sight of God, nothing in the Church, and good for nothing to mankind. Balaam, and several others not under the influence of this love of God, prophesied; and we daily see many men, who are profound scholars, and well skilled in arts and sciences, and yet not only careless about religion but downright infidels! It does not require the tongue of the inspired to say that these men, in the sight of God, are nothing; nor can their literary or scientific acquisitions give them a passport to glory.
And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge; and though I have all (c) faith, so that I could remove mountains, and have not charity, I am nothing.
(c) By "faith" he means the gift of doing miracles, and not that faith which justifies, which cannot be void of charity as the other may.
And though I have the gift of prophecy,.... Either of foretelling future events, as Balaam, who foretold many things concerning the Messiah and the people of Israel, and yet had no true love for either; and Caiaphas, who was high priest the year Christ suffered, and prophesied of his death, and was himself concerned in it, being a bitter enemy to him; or of explaining the prophecies of the Old Testament, by virtue of an extraordinary gift which some persons had; or of the ordinary preaching of the word, which is sometimes expressed by prophesying, which gift some have had, and yet not the grace of God; see Philippians 1:15
and understand all mysteries; either the mysteries of the kingdom of heaven, the mysterious doctrines of the Gospel; such as the trinity of persons in the Godhead, the incarnation of Christ, the unity of the two natures, human and divine, in him, eternal predestination, the doctrines of regeneration, justification, satisfaction, and the resurrection of the dead; all which a man may have a speculative understanding of, and be without love to God or Christ, or to his people: or else the mystical sense of the types, figures, and shadows of the old law; as the meaning of the passover, brazen serpent, and the rock in the wilderness, the tabernacle, temple, sacrifices, and all things appertaining thereunto. The Jews give us an instance (c) of one who was no lover of Christ, and lived in the times of the apostle; R. Jochanan ben Zaccai, of whom they boast, and who they say was the least of the disciples of Hillell, and yet
"perfectly understood the Scripture, the Misna, the Gemara, the traditions, the allegorical interpretations, the niceties of the law, and the subtleties of the Scribes, the lighter and weightier matters of the law (or the arguments from the greater to the lesser, and "vice versa"), the arguments taken from a parity of reason, the revolution of the sun and moon, rules of interpretation by gematry, parables, &c.''
The apostle proceeds,
and all knowledge; of things natural, as Solomon had; of the heavens, and the stars thereof, of the earth and sea, and all things therein, and appertaining thereunto; of all languages, arts, and sciences; of things divine, as a speculative knowledge of God, and the perfections of his nature, of Christ, his person and offices, of the Gospel, and the doctrines of it:
and though I have all faith; not true, special, saving faith, or that faith in Christ, which has salvation connected with it; for a man cannot have that, and be nothing; such an one shall be certainly saved; and besides, this cannot be without love, and therefore not to be supposed: but all historical faith, an assent to everything that is true, to all that is contained in the Scriptures, whether natural, civil, moral, or evangelical; to all that is contained in the law, or in the Gospel; that faith which believes everything: so the Jews (d) say, what is faith? that in which is found , "all faith"; or rather the faith of miracles is meant, both of believing and doing all sorts of miracles, one of which is mentioned;
so that I could remove mountains; meaning either literally, a power of removing mountains from one place to another, referring to Matthew 17:20 so Gregory of Neocaesarea, called "Thaumaturgus", the wonder worker, from the miracles done by him, is said (e) to remove a mountain, to make more room for building a church; but whether fact, is a question; or this may be understood figuratively, see Revelation 8:8 for doing things very difficult and wonderful, and almost incredible. The Jews used to call their learned and profound doctors, such as could solve difficulties, and do wondrous things, by the name of mountains, or removers of mountains; thus (f).
"they called Rab Joseph, "Sinai", because he was very expert in the Talmudic doctrines, and Rabbah bar Nachmani, , "a rooter up of mountains"; because he was exceeding acute in subtle disputations.''
Says Rabba (g) to his disciples,
"lo, I am ready to return an answer smartly to everyone that shall ask me, as Ben Azzai, who expounded in the streets of Tiberias; and there was not in his days such a , "rooter up of mountains", as he.''
Again (h),
"Ula saw Resh Lekish in the school, as if , "he was rooting up the mountains", and grinding them together; says Rabenu, does not everybody see R. Meir in the school, as if he was "rooting up the mountains of mountains", and grinding them together?''
They (i) elsewhere dispute which is the most honourable to be called, "Sinai" or a remover of mountains;
"one says "Sinai" is the more excellent name; another says "the rooter up of mountains" is the more excellent; Rab Joseph is Sinai, and Rabbah the remover of mountains;''
the gloss says the former is so called,
"because the Misnic laws and their explications were ordered by him, as if they had been given on Mount Sinai,''
though he was not so acute as Rabbah; and the latter was called the rooter up of mountains, because
"he was sharp and subtle in the law;''
once more on those words relating to Issachar, Genesis 49:15 "and bowed his shoulder to bear", it is observed (k); that
"this intimates that he was wise in wisdom, , "a breaker of the mountains", a shatterer in pieces of the rocks of dissensions and division various ways; as it is said, Jeremiah 23:29 "is not my word like as a fire, saith the Lord, and like a hammer that breaketh the rock in pieces?" So a wise man, by the sharpness of his wit, breaks the mountains of difficulties, and divides them by the words of his mouth: hence they used to call the wise men by the names of Sinai, and a rooter of mountains; because they beat and brake the rocks in pieces, the traditions that are difficult and deep.''
The phrase is also used of removing difficulties in a civil and political sense, as well as in a theological one (l): but let a man be able to do ever such great things, yet if he has not "charity", love to God, to Christ and to his people, he is nothing at all; as the apostle says of himself, supposing it was his own case,
I am nothing; not nothing as a man, nor nothing as a gifted man, still he would be a man, and a man of gifts; nor does the apostle say, that his gifts were nothing, that the gift of prophecy was nothing, or the gift of understanding mysteries nothing, or the gift of knowledge nothing, or the gift of doing miracles nothing, for these are all something, and very great things too, and yet a man in whom the grace of love is wanting, is nothing himself with all these; he is nothing in the account of God, of no esteem with him; he is nothing as a believer in Christ, nor nothing as a Christian. This is also a Jewish way of speaking; for they say (m),
"as a bride that is to be adorned with four and twenty ornaments, if she wants anyone of them, , "she is nothing"; so a disciple of a wise man ought to be used to the twenty four books (of the Scripture), and if he is wanting in one of them, , "he is nothing".''
(c) T. Bab. Bava Bathra, fol. 134. 1. & Succa, fol. 28. 1. (d) Zohar in Numb. fol. 60. 1. (e) Gregor. Pap. Dialog. l. 1. c. 7. (f) T. Bab. Beracot, fol. 64. 1. Shalsheleth Hakabala, fol. 25. 2. Juchasin, fol. 95. 2. & 160. 2. Ganz Tzemach David, par. 1. fol. 32. 2. Halichot Olam, p. 23, 207. (g) Gloss. in T. Bab. Erubin, fol. 29. 1. Juchasin, fol. 44. 2. (h) T. Bab. Sanhedrin, fol. 24. 1. (i) T. Bab. Horayot, fol. 14. 1. Juchasin, fol. 112. 1. (k) Tzeror Hammor, fol. 39. 3. & 126. 4. (l) Vid. T. Bab. Bava Bathra, fol. 3. 2. (m) Shirhashirim Rabba, fol. 18. 2.
mysteries-- (Romans 11:25; Romans 16:25). Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knowledge, to truths long known.
faith . . . remove mountains-- (Matthew 17:20; Matthew 21:21). The practical power of the will elevated by faith [NEANDER]; confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. Without "love" prophecy, knowledge, and faith, are not what they seem (compare 1-Corinthians 8:1-2; Matthew 7:22; James 2:14; compare 1-Corinthians 13:8), and so fail of the heavenly reward (Matthew 6:2). Thus Paul, who teaches justification by faith only (Romans 3:4-5; Galatians 2:16; Galatians 3:7-14), is shown to agree with James, who teaches (James 2:24) "by works" (that is, by LOVE, which is the "spirit" of faith, James 2:26) a man is justified, "and not by faith only."
And though I have the gift of prophecy - Of foretelling future events. And understand all the mysteries - Both of God's word and providence. And all knowledge - Of things divine and human, that ever any mortal attained to. And though I have the highest degree of miracle working faith, and have not this love, I am nothing.
*More commentary available at chapter level.