Contextual note: Chapters 12-14 of 1 Corinthians detail Paul's understanding of New Covenant sanctification/edification by the Holy Spirit, which is also known as "perfecting the saints." By comparing 1 Corinthians 12-14 with Eph 4:7-16, Romans 12:2-13, and Colossians 3:5-25 we arrive at a whole picture of the process of the maturation of saints unto holiness and obedience through sanctification of the Spirit (2 Thess 2:13; 1 Cor 6:11; 1 Pet 1:2; 2 Cor 3:18). God has sovereignly set a diversity of gifts in the Church (see full listing of Christ's "members" by comparing Eph 4:8,11-12, 1 Cor 12:18,28-31, and Rom 12:3-9) to nurture saints from the "babehood" of early regeneration unto "maturity" (i.e., "perfect" - Gr. "teleios") as full-grown saints. The "babe" language of 1 Cor 13:11 correlates to the spiritual "babe-hood" addressed in 1 Cor 3:1-2, 1 Cor 14:20, 1 Pet 2:2, Heb 5:12-14, and Eph 4:14. It is the calling of every Christian to become holy and mature like the Master (1 Thess 4:3-9; 2 Cor 7:1; Lk 6:40). The Holy Spirit begins His work on newly regenerate Christians (the "babes" of 1 Cor 3:1-2, 1 Pet 2:2, 1 Cor 13:11/14:20, Heb 5:12-14, and Eph 4:14), and, through the means of sanctification/edification listed in Ephesians 4:8,11-12, 1 Corinthians 12:18,28-31 and Romans 12:1-9, He brings them unto maturity to be like the Master (Lk 6:40). Paul shows clearly that spiritual maturity is a process of spiritual development from being babes to being full grown (1 Cor 13:11). This is done according to the measure God has determined for each (Eph 4:7,16; Rom 12:3,6), and via the Holy Spirit's New Covenant ministry and powers (Eph 3:14-21).

1 Cor 13:1 -- "Though I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal."
Paul encourages all growth in spiritual gifts in 1 Corinthians 12:27-31 and 14:1, and shows that these must be performed in the love of God (1 Cor 13) so as to be perfect as the Lord commanded (Luke 6:40; Matt 5:48; Matt 19:21). Specifically, as 13:1 teaches, to obtain the member-gift of tongues (1 Cor 12:27-28,30 -- "tongues of angels"), yet to lack divine love, is to have profited nothing nor to be of use to anyone. Tongues not exercised properly according to the rule of edification and love (see: 14:5-20,26-28; 16:14) results in a breakdown or failure of the gift (cf. 13:1 to 14:6-11). The Holy Spirit's ministry of sanctification is pragmatic above all, and all the member-gifts of Christ's Body have a goal to glorify God and to edify people in the Christian Faith, being rooted and grounded in divine love. To become perfect in love (Gr. "teleios" - "perfect") is a key goal of spiritual sanctification, as is clearly expressed in parallel verses like 1 John 2:5-6, 4:11-21; Eph 4:12,15-16; Col 3:14; 1 Thess 3:10-4:9; Rom 13:8-10; Gal 5:6,13-14,22; 1 Tim 1:5; 1 Cor 16:14; Eph 3:16-19, 5:1-11. This divine love comes from communion with the Holy Spirit (Gal 5:22; Rom 5:5, 15:30; Eph 3:16-20) and is crucial in the effective sanctification/spiritual formation of saints. Without divine love and proper exercise, the sanctifying ministry gifts of the Spirit fail to be effective in reaching the desired goal. They fail to edify properly (1 Cor 14:6,17).

1 Cor 13:2 -- "And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith so that I could remove mountains, but have not love, I am nothing."
Paul contrasts the potential of "all" with the "in part" of 13:9,12. The goal of the believer of having all knowledge (Gr. "gnosis"), having all faith, and understanding all mysteries (Gr. "musterion" - see: 1 Tim 3:9; Matt 13:11; Eph 3:17-19), while certainly important towards sanctified perfection to be as the Master (Luke 6:40), is nothing without divine love. Spiritual Love is the supreme. It is said in Ephesians 3:19 that "the love of Christ exceeds (surpasses) knowledge" (Gr. "gnosis"). It is said in 1 Corinthians 8:1-3 that knowledge can make one arrogant, but that love edifies. Love is indeed a bond of the perfection (Col 3:14), and the supreme end of spiritual attainment. The spiritual powers expressed in 1 Corinthians 13:2 are all central to the Christian faith, and are to be coveted by those that are spiritual (12:31; 14:1). But to seek the powers of Christ apart from His divine love is to miss the mark and to settle for a less excellent way (1 Cor 12:31). Divine Love is the greatest of all the gifts of God, and all the powers of God's Holy Spirit are to be rooted and grounded in love (Eph 3:16-21).

1 Cor 13:3 -- "Though I bestow all my goods to feed, and thought I give my body to be burned, but have not love, it profits me nothing."
Continuing on with the "all" motif, Paul states that ultimate self-sacrifice (e.g., giving away all possessions to the poor - see Matt 19:20-21) done apart from divine love profits nothing (as 13:2 also teaches). Bestowing goods is part of ministry/administration gifts of the Spirit (Gr. "diakonia") as listed in Romans 12:7 and described in passages like Acts 6:1-6, 2 Cor 8:1-9:15, and Rom 15:25-28. Sacrificial giving should be done cheerfully, not grudgingly or out of compulsion (2 Cor 9:7). Maximizing this gift (i.e., giving "all my goods") apart from divine love is to render the gift useless. The only way to truly maximize all the gifts is to maximize them in divine love (2 Cor 8:12, 9:6-9).

1 Cor 13:4-8 -- "Love is patient and is kind; love does not envy; love does not parade itself, is not arrogant; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails."
In contrast to those miraculous gifts mentioned in verses 1-3 and verse 8, which, even when attained to the fullest can be futile and useless towards the will of God, Divine Love is the most excellent way of maturity and of edification (1 Cor 8:1-3). Love never fails to be the purest expression of God's Spirit, for God is love (1 Jn 4:7-8), and the goal of the believer is to have the love of God brought to maturity in spiritual growth (1 Jn 2:5, 3:16-17, 4:11-21). The functioning of love is supreme as described here by Paul. It is always enduring in nature (i.e., it abides - v.13), whereas the rest of the spiritual gifts, apart from divine love, are not effective or sure-footed in bringing about true holiness and perfection.

1 Cor 13:8-9 -- "Love never fails; and whether there be prophecies, they shall be made useless; whether tongues, they shall cease; whether knowledge, it shall be made useless, for we know in part, and we prophecy in part."
As Paul has been arguing and continues to argue throughout chapter 14, spiritual gifts, apart from divine love and proper exercise, are not effective in bringing about true holiness and perfection. The exercise of them can be made useless--they are not supreme as divine love. Love is the more excellent "way" (Gr. "hodos" - method; means) because it never "fails" (Gr. "ekpipto"), never becomes useless. The word "ekpipto" means "to fall," to be "of no effect," to "be useless," to "be inefficient," to "fail." The context of chapters 12-14 is concerned with seeking the edification of others using various spiritual means (12:7,25; 14:3-5,12,14,16-20,26,31), and the functioning of divine love never fails to accomplish its end result of edification (1 Cor 8:1-3); as such, it is the more excellent way, surpassing "gnosis" (Eph 3:19). In contrast, knowing "in part" and prophesying "in part" is not as effective nor as supreme as the exercise of love. Prophesying, tongues, knowledge, and all spiritual gifts can be made useless when exercised imperfectly, improperly, and apart from love. Love is, therefore, the more excellent way. The meaning of knowing and prophesying "in part" is evident: the phrase "in part" (Gr. "ek merous" - partial, imperfect) means something is lacking (compare to the "perfect v. lacking" concept in James 1:4; 1 Thess 3:10; Matt 19:20-21). This partial, this "lack," is compared to a lack of clarity in spiritual seeing in 13:12 (cf. Num 12:6-8). It is also compared to the imperfect understanding and comprehension of small children versus that of adults in 13:11. The phrase "in part" is also to be contrasted with Paul's earlier use of "all", as in "all knowledge" and "all faith" and "understanding all mysteries" in 1 Cor 13:2-3. Therefore we see that "in part" is equivalent to "imperfect," "immature," "lacking," in this passage. As such, the phrase "that which is in part" means "immaturity" or "imperfection" in the same-yet-opposite way "that which is perfect" means "maturity" or "perfection" (Gr. "teleios"). As verses 13:1-3 emphatically stated, one can be graced with great powers of the Spirit and still be "nothing" if divine love is not present. Such a one is not mature (Gr. teleios), is not like the Master (Luke 6:40). The parallel passage of 1 Corinthians 8:1-3 adds further light: "we all have knowledge (Gr. gnosis). Knowledge makes arrogant, but love edifies." We see from this passage that having knowledge can make one arrogant, a quality opposite to that of love, which edifies. Arrogance is immature, lacking. Such is not perfect and not like the Master (Lk 6:40).

1 Cor 13:10-11 -- "And when that which is perfect may come, then that which is in part shall become useless. When I was a babe, I was speaking as a babe, I was thinking as a babe, I was reasoning as a babe, and when I have become a man, I have made useless the things of the babe."
A beautiful play on words by the Apostle. Earlier, the exercise of gifts imperfectly or in immaturity were demonstrated as able to be made nothing, without effect, and useless. Here, Paul turns the table: when maturity comes, it is immaturity that is made useless. As explained earlier, "that which is in part" means "immaturity" in the same-yet-opposite way in which "that which is perfect" (Gr. to teleion) means "maturity." Immaturity is done away by the coming of maturity (Gr. "teleios" - perfect), for the mature makes the immature useless. "When I have become a man, I have made useless the things of the babe" (i.e., the thinking, speaking, and reasoning of childhood). The mature believer does away with former imperfections of early development and immaturity. Again, the goal of every individual is to become "perfect" (mature) like the Master (Lk 6:40; Matt 5:48; Matt 19:21), bringing forth fruit to perfection (Lk 8:14). Comparing scripture with scripture, it is easy to see that "perfect" is the end goal of sanctification in the life of the believer--namely, to reach maturity in all spiritual things. Parallel verses that speak of "perfect" (Gr. "teleios - mature) are found in nearly every New Testament letter. Being "perfect" is the goal of sanctification of individuals (see: 1 Jn 2:5-6, 4:12-21; Eph 4:11-12; Heb 13:20-21; 1 Cor 14:20; 1 Thess 3:10; Phil 3:12-16; Col 4:12; 2 Cor 7:1-2; James 1:4, 3:2; 1 Pet 5:10; Lk 6:40; Matt 5:48; Matt 19:20-21). An examination of parallel verses on "perfect" reveals that goals of spiritual sanctification include the following: *maturity in knowing/doing the will of God (Heb 13:21; Col 4:12; 1 Thess 4:1-10; Col 1:9-11; Rom 12:2-9; 2 Tim 2:20-21; James 1:4), *maturity in the word of righteousness and discerning good and evil (Heb 5:12-14/Eph 4:11-12; 1 Cor 14:20), *maturity in holiness in the fear of God (2 Cor 7:1; James 3:2; 1 Thess 4:3-8; 1 Thess 3:10-13), *maturity in divine love (1 Jn 2:5-6; 1 Jn 4:16-21; 1 Thess 3:10,12, 4:9; 1 Cor 13 --all; 1 Cor 8:1-3), *maturity in spiritual gifts/ministries (Rom 1:11-12; 1 Cor 1:4-8; 1 Cor 14:20,26,39-40; Eph 4:12,14-16), *maturity unto the measure of the very stature of the fullness of Christ (Eph 4:13,15; Gal 4:19; Rom 8:29; 2 Cor 3:18). The process of spiritual sanctification by the Holy Spirit (2 Thess 2:13; 1 Cor 6:11; 2 Cor 3:18; 1 Pet 1:2) nurtures spiritual "babes" unto spiritual "adulthood" (full grown, perfect). The "babe" language of 1 Cor 13:11 correlates to the spiritual "babe-hood" addressed in 1 Cor 3:1-2, 1 Cor 14:20, 1 Pet 2:2, Heb 5:12-14, and Eph 4:14. It is the calling of every Christian to become holy and like the Master (1 Thess 4:3-9; 2 Cor 7:1; Lk 6:40). The Holy Spirit begins His work on newly regenerate Christians (the "babes" of 1 Cor 3:1-2, 1 Pet 2:2, 1 Cor 13:11/14:20, Heb 5:12-14, and Eph 4:14), and, through the means of sanctification/edification listed in Ephesians 4:8,11-12, 1 Corinthians 12:18,28-31 and Romans 12:1-9, He brings them unto maturity to be like the Master (Lk 6:40). In 1 Corinthians 13:11, Paul shows that spiritual maturity is a process of spiritual development from being babes to being full grown--to be like Christ himself. It is important to note that Paul makes application of 1 Cor 13:11 a few verses later in 1 Corinthians 14:20, where he exhorts the Corinthians to be "perfect" (Gr. teleios - "full grown") in their understanding of spiritual gifts and to not be "children" in their understanding. The context makes it clear that the Corinthians had been childlike in their use of spiritual gifts, and Paul was calling them to maturity concerning the powers of the Spirit and their proper use in the Church. The Corinthians were full of immaturity, acting upon a childlike understanding concerning the mysteries and powers of the Kingdom Age (the "powers of the age to come" - Heb 6:4-5).

1 Cor 13:12 -- "For we see now through a glass darkly, and then face to face; as it is now, I know in part, and then I shall know, as also I am known."
In 13:11, spiritual growth was likened to development from childhood to adulthood. When manhood comes, babehood goes away. Here, in 13:12, another comparison is given. The comparison Paul makes is to Moses and his contemporary Jewish prophets in the wilderness (cf. 13:12 to Num 12:6-8). Moses was sanctified beyond his contemporaries in the wilderness, for Moses was faithful in all God's house (Num 12:7). Moses, therefore, was said to know God "face-to-face" (Deut 34:10-11; Num 12:8), beholding the "form of the Lord" clearly (Num 12:8). The other prophets saw their dreams and visions "darkly" through enigmatic sayings (cf. Num 12:6-7; 1 Cor 13:12). They did not see the form of the Lord clearly, not "face to face" as Moses who was faithful in all God's house (Num 12:7; Heb 3:2-5). Many were in touch with the Spirit of God and were prophesying according to God's will. But since Moses was "faithful in all God's house" (Num 12:7; Heb 3:2-5) he was more perfect than the others--his was called a "face to face" relationship with God's Spirit. To any Jew familiar with the life of Moses, Paul's statement resonates: the goal of sanctification of the Holy Spirit under the New Covenant order becomes what it was for Moses--namely, seeing a clear heavenly revelation of God and his will for men. Just as Moses was sanctified and became a faithful servant in all God's house (Num 12:7; Heb 3:2-5), so also New Covenant believers must be faithful and attain unto that which is mature. So again, the end goal of sanctification is "maturity" (Gr. teleios), which Paul now equates with the life of Moses, seeing God "face to face" by way of sanctification of the Holy Spirit. Such is a transformation process as is described in 2 Corinthians 3:18: "We all with unveiled face, beholding as in a mirror the glory of the Lord, are being changed into the same image from glory to glory, as by the Spirit of the Lord" (cf. Rom 8:28-29). With the veil removed in Jesus Christ (2 Cor 3:13-17), followers of Christ undergo a transformation into the likeness of the Lord through sanctification by the Holy Spirit. It is by the very presence of the Holy Spirit with and in the Church that NT saints may see God's face and have his Law written upon their hearts (Ez 39:29/Acts 2:17/10:45; Ez 36:27). It is important also to note that the 2 Corinthians 3:13-18 passage also refers us to Moses' experience compared to the rest of the children of Israel (2 Cor 3:13-15). Moses, himself, was never veiled before God (Ex 34:29-35)--he lived with an unveiled face before God and was described as a man that talked to God "face to face" (Ex 33:11; Deut 34:10). Moses' process of sanctification with God's Spirit is what brought him to "face to face" clarity of God. Such religion is to be normative for the Church, for the veil comes off in Christ, and the Church's members now are to be sanctified unto maturity as was Moses. We should remember that it was this precise "face to face" experience of the Lord that Moses' contemporaries tasted but rejected (Deut 5:4-31), and Moses was forced to wear a veil to keep the people apart from the glorious Presence (Ex 34:29-35). The New Covenant Church, however, is "unveiled" because of Christ (2 Cor 3:14), and its citizens set on the path towards spiritual maturity and holiness, becoming sanctified vessels fit for every good use of the Master (2 Tim 2:20-21; 1 Thess 4:3-9; Rom 9:21-24)--even as by the Spirit of the Lord.

1 Cor 13:13 --"As it is now, faith, hope, and love remain, these three; but love is the greatest of these."
This verse reinforces the logical argument of the chapter. Love is the more excellent way. It abides, it believes, it is patient, it does not envy, it is not arrogant, it thinks no evil, it bears all things, it believes all things, it hopes all things, it endures all things--love, simply put, never falls or fails. As Paul so clearly argues here and in chapter 14, the rest of the sanctifying gifts do fail when exercised improperly in immaturity. The Corinthians had been exercising the sanctifying gifts of the Spirit imperfectly, in immaturity, and as babes--they were ineffective as a result. Divine love has no such shortcomings. Love edifies (8:1).