By Brad H. Young, Ph.D.
Paul’s so-called "love chapter" in I Corinthians 13 is now a favorite text of Scripture to be read at weddings. This dynamic passage, which has become famous for its beautiful style, all-consuming theme, and lofty imagery is routinely removed from its original context and given a different meaning. In fact, many fine biblical scholars have even suggested that it was originally written independently of its present context and was only adapted later to fit its new position in between I Corinthians 12 and 14. It has been argued that the passage formed a part of an earlier Corinthian correspondence which was later changed and adapted to its present context either by Paul himself or by a later editor. Here we will examine verse twelve of I Corinthians 13 and try to understand its deeper meaning in light of early Jewish thought. A careful analysis of the text reveals how closely the love chapter is indeed connected to the manifestations of the Spirit so articulately defined and discussed in I Corinthians 12 and 14. Should this connection be attributed to Paul or is it the work of an ingenious editor?
The supernatural gifts and ministries of the Holy Spirit were a hallmark of early Christianity. Some circles during the time of Jesus taught that prophetic utterance and the supernatural work of the Spirit had passed away with the death of the prophets. According to this view, after the death of the great prophets of the Old Testament, men had to rely upon the uncertain guidance of what was called the daughter voice (bat kol), or echo from heaven, which could be related to a heavenly voice like that heard at Jesus’ baptism or even a whisper of a child. Prophecy, however, was closely related to the move of the Holy Spirit. In fact, the term prophecy itself often denoted the gift of the Spirit which was designed to deliver God’s message. Hence guidance and encouragement for the community was given through prophetic utterance by the power of the Spirit.
Still other circles of Jewish groups believed that prophecy continued to be in operation. The movement of early Christianity was characterized by the guidance and the manifestation of the Spirit. The Book of Acts always describes the work of the Holy Spirit which guides the Church. On the Day of Pentecost, the Spirit is given, which in part is to be considered a sign that indeed the days of the Messiah have come. In his Corinthian correspondence, Paul deals with a number of complex problems in the congregation which he founded (Acts 18), and one of the chief controversies of the Church focused upon the use and the abuse of spiritual manifestations. I Corinthians 12 and 14 treat the issues in great depth. The question must be asked: Is the great love chapter which makes a bridge between these two passages primarily related to the works and operations of the Spirit within the local church?
Paul writes, "For now we see through a mirror dimly, but then face to face" (I Cor. 13:12). Early Jewish thought can illuminate the meaning of the term mirror. First it should be observed that the entire passage in I Corinthians 13 makes numerous references to tongues, prophecy, faith, knowledge, et al., but points to the more excellent way. Obviously these references to the spiritual manifestations echo what Paul writes about in I Corinthians 12 and 14. But what does Paul mean by the imagery of the terms mirror, dimly, and face to face?
Not surprisingly, Paul alludes to a passage of Scripture from the Hebrew Scriptures in Numbers 12:8. According to Jewish tradition, Moses was the first and the greatest of all prophets. He not only was known as a lawgiver but much more so as a prophet who spoke for the Lord. In the passage from Numbers 12, the Lord speaks and contrasts the difference between Moses and the other prophets, "…Hear my words: if there is a prophet among you, I the LORD make myself known to him in a vision, I speak with him in a dream. Not so my servant Moses; he is entrusted with all my house. With him I speak mouth to mouth, clearly, and not in dark speech; and he beholds the form of the LORD." Notably in the Greek translation of the Hebrew text, the same Greek word is used for "dark speech" from Numbers 12 that is used for "dimly" in I Corinthians 13:12. The idea conveyed is one of imperfection or simply of incompleteness. The precise meaning of the word from the Lord remains enigmatic or somewhat of a riddle. Prophecy is not always crystal clear. However, Moses was a prophet who spoke with God "mouth to mouth" and actually viewed the image of the LORD. Moreover Paul refers to the fact that we peer through the mirror dimly but then "face to face." Thus Paul apparently alludes to this text from the Scriptures in Numbers 12:8 and refers to Moses and prophecy. But what is meant by the term mirror?
Fascinatingly, a famous Jewish rabbi from the beginning of the second century quoted Numbers 12:8 in a similar discussion concerning Moses, the gift of prophecy, and the other prophets. In fact, R. Judah bar Ilai also employs the term mirror. His definition of the term can provide deeper insights into Paul’s chapter about love and spiritual gifts. The question was asked, "What is the difference between Moses and all other prophets?" R. Judah answered, "Through nine mirrors did the prophets behold [prophetic visions]. This is indicated by what is said, ‘And the appearance of the vision which I saw, was like a vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the River Chebar; and I fell upon my face’ (Ezek. 43:3); but Moses beheld [prophetic visions] through one mirror, as it is said ‘With him do I speak …in a vision, and not in dark speech (Numbers 12:8).’ The Rabbis said: All the other prophets beheld prophetic visions through a blurred mirror …But Moses beheld [prophetic visions] through a polished mirror as it Is said, ‘He beholds the form of the LORD (Numbers 12:8)" (Lev. Rabbah 1:14, Margulies, vol. 1, p. 30). Clearly, from this passage in Jewish literature, the mirror refers to prophetic utterance and the giving of the Holy Spirit. Moses is not like the other prophets. They see through a dirty mirror which is not clear. Moses, however, sees through a clean mirror and receives the prophetic message from the Holy Spirit clearly. Hence the mirror refers to an instrument or a means through which the divine will or message becomes manifest. The so-called gifts of the Spirit, as described in I Corinthians 12 and 14, are instruments for the local church which were in operation in the Christian community at Corinth. Though the manifestation of the Spirit was given for the common good (I Cor. 12:7), members of the congregation at Corinth were abusing them. They did not speak the truth in love.
Paul, as the founder of the church, writes to his brethren at Corinth out of a deep pastoral concern. These spiritualities are manifested to upbuild the whole church and not to exalt one member of the body over all the rest. The love chapter is the key message of this section of I Corinthians. Love, as a fruit of the Spirit, must guide and control all other manifestations. The gifts which contribute most to all the members of the church must be considered the most important. Paul stresses faith, hope and love (I Cor. 13:13). All the imperfect divine manifestations of the Spirit will become superfluous when the Lord returns and completes his messianic task (see vs. 10). All creation longs for that day (Rom. 8:18-25). Love abides when the other instruments fade away because of the excellence of His coming. The perfect will abolish the need for other spiritual manifestations because then we shall see face to face.
Paul counsels, "Make love your aim and earnestly desire the spiritual gifts" (1 Cor. 14:1). Love must characterize the ministry of the individual Christian as well as the whole Christian community. Love must be the basis of ministry in the local congregation. The message of Paul in I Corinthians 13 is an essential nexus between the preceding chapter and chapter 14. Without love, the most powerful spiritual manifestations are entirely meaningless. Certainly the words of Paul are closely related to the words of Jesus recorded in John’s Gospel, "By this all men will know that you are my disciples, if you have love for one another’ (John 13:35).
1 See S. Lieberman, Hellenism in Jewish Palestine (New York, 1962), pp. 194-199.
2 The number nine is based upon how many times the concept of prophetic vision appears in the verse from Ezekiel 43:3. Here the word vision is derived from the Hebrew root "to see." A prophet is sometimes called a seer.
3 See now my article, Brad H. Young, "The Ascension Motif of 2 Corinthians 12 in Jewish, Christian and Gnostic Texts," Grace Theological Journal IX (1988), pp. 73-103.
