Paul speaks of love as the one thing that exists eternally and in eternity, surpassing everything else in this respect. Paul's words here echo Jesus' own words about love as a new commandment. It would seem that there is nothing new in love: even before the Messiah came, experts in the Torah knew that its whole essence could be reduced to two commandments, the commandment to love God and the commandment to love one's neighbor. Yet the presence of love did not abolish everything else that could be present in a person's life and in his relationships with God and other people. Jesus, however, calls love a new commandment, and Paul, as if continuing the Teacher's thought, speaks of love as something surpassing everything imaginable that may be connected with human existence in the Kingdom.

Apparently something new connected with love entered the world with Christ. Before the Messiah came, love was primarily a relationship binding a person to God and to other people. It was the intention on which such relationships rested. The space of relationship itself remained natural and psychic. In the Kingdom everything is different: there love becomes the space of relationship, the environment within which all relationships exist—with God, with Christ, and with other people.

The breath of the Kingdom that embraces a person becomes for him an environment of love. At the end of time, when the whole world once again becomes the Kingdom as it was on the first day of creation, this breath will embrace everything and become the only possible environment in which renewed nature will exist. Then love will become the sole reality of every human action, every relationship, and all of life in general. This is what the apostle reminds us when he says that without love everything else loses its meaning. For then it will remain outside the Kingdom, and therefore outside God's world.

For Paul, love is undoubtedly the foundation of all the relationships that connect people living in the Kingdom with God and with one another. That is why it remains relevant even when everything else ceases to be so (v. 8). But the apostle is not speaking simply about life in the Kingdom. He clearly has in mind a certain fullness of the Kingdom itself, so to speak, the fullness of fullness. All the spiritual gifts that Paul described so vividly only a short time earlier now disappear, dissolving into love. The apostle gives a completely unambiguous explanation for this: all the gifts we can have today are still far from the fullness of that love with which the Kingdom is permeated, and therefore they are temporary (vv. 9-10). This incompleteness is connected with our own spiritual state: from the point of view of that fullness of life that will become possible in the Kingdom revealed to the end, we are still children, having only the most general ideas about the life of the Kingdom and having taken only our first steps in it (v. 11).

As one can see, for Paul the spiritual path of individual people living in the Kingdom is inseparable from the history of the Kingdom itself. For him the spiritual maturing of Christians is inseparable from the becoming of the Kingdom and its development in our world, which is being transfigured but has not yet been transfigured to the end. The realities of the Kingdom are perceived with difficulty today not only because our eyes have not yet developed enough to see the objects of the spiritual world clearly, but also because these realities themselves have not yet fully taken shape and have not been completely revealed (v. 12). But the full revelation of the Kingdom will happen only at the end of time with the Savior's return. Until then, the love of the Kingdom, which we can experience only in part, is joined with faith that the day will come when it will be revealed to the world in all its fullness, and with hope that we ourselves too will become part of this fullness (v. 13).

To recognize that one’s "knowledge is partial ", "vision through a glass, darkly" - is an every day exercise. No matter how clear we could have seen evident objects, we cannot say we have reached a perfect knowledge, that we understood the intention in its plenitude, that we acknowledged the sense. Time, as a component of our existence, brings its correctives in all.

What seemed to us to be a point yesterday, will become a straight line today, but already tomorrow will turn out to be a flat figure. After again a certain time it will turn out that all this is just a shadow, and then we shall see the volume, the shape and the color, then we shall realize that the object moves and changes.

So we perceive the world and all which lives inside. God opens to us also gradually Who He is. Although it seems to us today that the knowledge opened to us is finished and completes, it is simply a pale shadow of what we know, even when the glass, darkly will become clearly - when the window will open we shall see the One, Who called us to His wonderful Light; the One, Who is beyond any knowledge, because He is the Truth.