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end of prophecy, tongues, knowledge


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For those who are willing to consider Greek grammar in their study of the Scriptures, in the Greek the words "that which" from the phrase, "that which is perfect," of 1 Corinthians 13:10 translates a neuter pronoun.  Whereas, if the phrase was a reference unto the coming of Jesus Christ, the perfect One, we would expect the phrase to be a masculine pronoun, such that it would read, "He which is perfect," rather than "that which is perfect."

Concerning the terminology in the opening portion of 1 Corinthians 13:12, the word "darkly" is translated from the Greek prepositional phrase, "en ainigmati."  Herein the meaning of the Greek preposition "en" is "in;" and the meaning of the Greek noun "ainigma" is "a riddle, an enigma, an obsure thing, something perceived dimly."  Thus in a literal manner the opening portion of 1 Corinthians 13:12 would read, "For now we see through a glass [mirror] in a riddle [in an obscure manner], but then face to face."  Even so, we may understand that the phrase, "face to face," is a direct contrast to the preposition phrase, "in a riddle/obscure manner;" and thus we may understand that the phrase, "face to face," is contextually intended to communicate the idea of "openly," in contrast to the idea of "obscurely." 

Yet we would still have the question as to how much of the grammatical construction is to be grammatically carried over, and how much is presented as the actual contrast.  Certainly the subject and verb of the sentence are grammatically to be carried over, as follows: "For now we see through a glass [mirror] darkly [in a riddle/obscure manner], but then [we shall see] face to face."  However, is the prepositional phrase, "through a glass," also to be carried over; or is it a part of the contrast?  Are we to understand the statement as follows: "For now we see through a glass [mirror] darkly [in a riddle/obscure manner], but then [we shall see through a glass/mirror] face to face."  In this case we are still seeing through a mirror, but the mirror is providing a more clear image of our face, so that we do not see our face obscured, but we see our face in full and clear display.  Or are we to understand the statement as follows: "For now we see through a glass [mirror] darkly [in a riddle/obscure manner], but then [we shall see] face to face."  In this case we are no longer seeing through a mirror at all, but are now seeing another individual in a direct "face to face" manner.  In the first case what we are seeing, obscurely at first, then openly to follow, is our own face (?our own spiritual condition).  In the second case what we are seeing, obscurely at first, then openly and very personally to follow, is the face of another (?Jesus the Christ at His coming).  

So then, are there any other passages of the New Testament that might guide us in this matter.  Well, 2 Corinthians 3:18 seems to illustrate God's Word as a glass/mirror; and it indicates that the image which we see through the mirror of God's Word is "the glory of the Lord" (our Lord Jesus Christ).  Yet 2 Corinthians 3:18 also indicates that we see "the glory of the Lord" through the mirror of God's Word "openly" (literally - "with uncovered face").  Furthermore, 2 Corinthians 3:18 employs a different Greek word for "glass/mirror" than does 1 Corinthians 13:12.  Thus we may have some question as to whether 2 Corinthians 3:18 is an appropriate Scriptural comparative with 1 Corinthians 13:12.  Yet there is another passage of the New Testament that seems to illustrate God's Word as a glass/mirror.  That passage is James 1:21-25.  Within this passage the Greek word for "glass/mirror" (see verse 23) is the same as that which is employed in 1 Corinthians 13:12; and it indicates that the image which we see through the mirror of God's Word is ourselves (our own true spiritual condition).  In addition, James 1:25 does refer to God's Word as "the perfect law of liberty," employing the same Greek word for "perfect" as is found in 1 Corinthians 13:12.

As for myself (at the present time), I hold that 1 Corinthians 13:12 is talking about the perfecting/completion of the Holy Scriptures, and that the phrase "face to face" refers unto our ability to see our own spiritual condition openly/clearly through the completed Scriptures (as per James 1:21-25).  

Edited by Pastor Scott Markle
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On 2/12/2021 at 1:41 PM, Pastor Scott Markle said:

For those who are willing to consider Greek grammar in their study of the Scriptures, in the Greek the words "that which" from the phrase, "that which is perfect," of 1 Corinthians 13:10 translates a neuter pronoun.  Whereas, if the phrase was a reference unto the coming of Jesus Christ, the perfect One, we would expect the phrase to be a masculine pronoun, such that it would read, "He which is perfect," rather than "that which is perfect."

Concerning the terminology in the opening portion of 1 Corinthians 13:12, the word "darkly" is translated from the Greek prepositional phrase, "en ainigmati."  Herein the meaning of the Greek preposition "en" is "in;" and the meaning of the Greek noun "ainigma" is "a riddle, an enigma, an obsure thing, something perceived dimly."  Thus in a literal manner the opening portion of 1 Corinthians 13:12 would read, "For now we see through a glass [mirror] in a riddle [in an obscure manner], but then face to face."  Even so, we may understand that the phrase, "face to face," is a direct contrast to the preposition phrase, "in a riddle/obscure manner;" and thus we may understand that the phrase, "face to face," is contextually intended to communicate the idea of "openly," in contrast to the idea of "obscurely." 

Yet we would still have the question as to how much of the grammatical construction is to be grammatically carried over, and how much is presented as the actual contrast.  Certainly the subject and verb of the sentence are grammatically to be carried over, as follows: "For now we see through a glass [mirror] darkly [in a riddle/obscure manner], but then [we shall see] face to face."  However, is the prepositional phrase, "through a glass," also to be carried over; or is it a part of the contrast?  Are we to understand the statement as follows: "For now we see through a glass [mirror] darkly [in a riddle/obscure manner], but then [we shall see through a glass/mirror] face to face."  In this case we are still seeing through a mirror, but the mirror is providing a more clear image of our face, so that we do not see our face obscured, but we see our face in full and clear display.  Or are we to understand the statement as follows: "For now we see through a glass [mirror] darkly [in a riddle/obscure manner], but then [we shall see] face to face."  In this case we are no longer seeing through a mirror at all, but are now seeing another individual in a direct "face to face" manner.  In the first case what we are seeing, obscurely at first, then openly to follow, is our own face (?our own spiritual condition).  In the second case what we are seeing, obscurely at first, then openly and very personally to follow, is the face of another (?Jesus the Christ at His coming).  

So then, are there any other passages of the New Testament that might guide us in this matter.  Well, 2 Corinthians 3:18 seems to illustrate God's Word as a glass/mirror; and it indicates that the image which we see through the mirror of God's Word is "the glory of the Lord" (our Lord Jesus Christ).  Yet 2 Corinthians 3:18 also indicates that we see "the glory of the Lord" through the mirror of God's Word "openly" (literally - "with uncovered face").  Furthermore, 2 Corinthians 3:18 employs a different Greek word for "glass/mirror" than does 1 Corinthians 13:12.  Thus we may have some question as to whether 2 Corinthians 3:18 is an appropriate Scriptural comparative with 1 Corinthians 13:12.  Yet there is another passage of the New Testament that seems to illustrate God's Word as a glass/mirror.  That passage is James 1:21-25.  Within this passage the Greek word for "glass/mirror" (see verse 23) is the same as that which is employed in 1 Corinthians 13:12; and it indicates that the image which we see through the mirror of God's Word is ourselves (our own true spiritual condition).  In addition, James 1:25 does refer to God's Word as "the perfect law of liberty," employing the same Greek word for "perfect" as is found in 1 Corinthians 13:12.

As for myself (at the present time), I hold that 1 Corinthians 13:12 is talking about the perfecting/completion of the Holy Scriptures, and that the phrase "face to face" refers unto our ability to see our own spiritual condition openly/clearly through the completed Scriptures (as per James 1:21-25).  

[11] And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
[12] For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
[13] Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

[14] That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;
[15] But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
[16] From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Eph. 4:11-16

[14] And above all these things put on charity, which is the bond of perfectness.

Col. 3:14

Maybe it's all three Paul's referring to:

1) Charity.

2) Presence of the Lord via the completion of the body of Christ

3) Bible.

Key words in those passages and comparing it with I Cor. 13 could suggest all three. 

Charity is the bond of "perfectness". Paul spent the whole passage speaking of charity. Charity will be the one thing out of the three (faith, hope, charity) we'll have for all eternity.

"Grow up in him in all things" and "till we all come into the unity of faith....a perfect man unto the measure of the stature" that could be what Paul was referring to when he said "put away childish things...became a man" in I Cor 13. Of course, the body of Christ will be fully matured in stature when it is completed in heaven in God's presence and charity will be perfected.

"Doctrine"..."speaking the truth in love" in Eph. 4:14,15 could be a reference to the bible. A completed bible to keep us from being tossed to and fro.

The whole passage of Eph. 4 is in the context of the gifts of God too as is I Cor.13.

Just some observations.

 

 

 

 

 

 

 

 

 

 

Edited by SureWord
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